བོན་གྱི་སྐོར།

A short Historical outline of Bon religion

The origin of Bon
The Bon pos maintain that Bon originated in the land of Olmo Lungring (‘ol-mo-lung-ring), a part of a larger country called Tazig(rTag-gzigs). ‘Ol symbolize the unborn; Mo the undiminishing; Lung the prophetic words of Tonpa Shenrab (sTon-pa-gshen-rab)the founder of Bon; and Ring his everlasting compassion. Olmo lungring constitutes one third of the existing world and is situated to the west of Tibet. It is described as an eight-petalled lotus under a sky which appears like an eight-spoked wheel. In the center rises Mount Yungdrung Gutseg (gyung-drung-dgu-brtsegs), ‘Pyramid of Nine svastika’ The svastika is the symbol of permanence and indestructibility. The nine svastika piled up represents the nine ways of Bon. At the base of Mount Yungdrung spring four rivers, flowing towards the four cardinal directions.

The mountain is surrounded by temples, cities, and parks. To the south is the palace Barpo Sogye (Bar-po so-brgyad) where Tonpa Shenrab was born. To the west and north are the palaces in which lived the wives and children of Tonpa Shenrab. A temple named Shampo Lhatse (sham-po lha-rtse) is to the east. The complex of places, rivers and parks with Mount Yungdrung in the center constitutes the inner region (Nang-gling) of Olmo lungring. The intermediate region (Bar-gling) consists of twelve cities, four of which are towards the cardinal directions. The third region includes the outer land(mTha’-gling). These three regions are encircled by an ocean and again by a range of snowy mountains. The access to Olmo lungring is gained by the so called arrow way(mDa’-lam). Before his visit to Tibet, Tonpa Shenrab shot an arrow thus creating a passage through the mountain range.
This very sophisticated description of Olmo Lungring has been tentatively related by some scholars to different geographical locations some see it as a description of Mount Kailash (Mt Ti-se) and the four great rivers that spring from its base; China being the land to the east, India to the south, Orgyen (Odi-yana) to the west and Khotan to the north. To other scholars the description seems to resemble the geography of the Middle East and Persia in the time of Cyrus the Great. To a believing Bon po the question of the geographic identification of Olmo Lungring does not come so much to the foreground as does its zymology which is clearly made use of to indicate the supramandane origin of his religion. Symbolic description which combine history, geography and mythology are well know phenomena in ancient scriptures. The description of the universe with Mount Meru supporting the sky and the four Chief Continents to the four cardinal points and this earth as the southern continent (Jambudvipa) is another similar example

དེ་ལས་མང་།

བོན་ཆོས་ཉམས་ལེན་གནང་མཁན་གྱི་གྲུབ་ཐོབ་སྐོར།

ཡ་ཐོག་བོན་གྱི་ལུགས་ལ་གྲུབ་པ་ཐོབ་པའི་སྐྱེས་ཆེན་བསམ་གྱི་མི་ཁྱབ་པ་མང་པོ་བྱུང་ཡོད་པའི་ནང་ནས་བསྟན་ལ་དཀའ་དྲིན་ཆེ་བ་རྒྱུང་ཡར་ཁོད་སྤུངས་ཆེན་པོ་ནི།

དེ་ལས་མང་།

གཡུང་དྲུང་བོན་གྱི་འཆད་ཉན་སྐོར།

The founder of Bon religion is the Lord Shenrab Mibo (gshen-rab-mi-bo). In past ages there were three brothers, Dagpa (dag-pa), Salba (gsal-pa), and Shepa ( Shes-pa), who studied the Bon doctrine in the heaven named Sridpa Yesang(Srid-pa Ye -sang), under the Bon sage Bumtri Log gi Chechen ( 'Bum-khri-glog-gi-lche-chen). When thier studies were completed, the visited the God of Compassion, Shenlha wokar (gShen-lha-'odkar) and asked him how they could help the living beings submerged in the misery and sorrow of suffering. He advised them to act as guides to mankind in three successive ages of the world. To follow his advice the eldest brother Dagpa completed his work in the past world age. The second brother Salba took the name Shenra and became the teacher and guide of the present world age. The youngest brother Shepa will come to teach in the next world age. The Lord Shenrab was born in the Barpo Sogye (Bar-po-so-brgyad) palace to the south of mount Yungdrung . He was born a prince , married while young and had children, at the age of 31 he renounced the world and lieved in austerity, teaching the doctrine. During his whole life his efforts to propagate the Bon religion were obstructed by the demon Chabpa lagring (Khyab-pa-lag-ring). This demon fought to destroy or impede the work of Tonpa Shenrab until he was eventually converted and disciple one, pursuing the demon to regain his stolen horses,Ton pa Shenrab arrived in Tibet; it was his only visit to Tibet. There he imparted some instructions concerning the performance of rituals but, on the whole, found the land unprepared to receive fuller teachings. Before leaving Tibet he prophesied that all his teaching s would flourish in Tibet when the time was ripe. Tonpa Shenrab departed this life at the age of 82. There are three written accounts of the Tonpa Shenrab. The earliest and shortest one is know as Dodu (mdo-‘dus) –‘ Epitome of Aphorism ‘. The second which is in two volumes are called Zermik( gzer-mig) –‘ Piecing Eye’. Three two accounts date from the 10th and 11th centuries respectively. The third and largest is in twelve volumes know shortly as Zhiji (gzi-brjid)- ‘The Glorious’. It belongs to the category of scripture known as ‘spiritual transmission ‘(snyan-brgyud) .It is believed to have been dictated to Loden Nyingpo (blo-ldan-snying-po) who lived in the 14th century.
The doctrines which were taught by Lord Shenrab and recorded in these three accounts are divided into two systems. One classification is called Gozhi Dzonga (sgo-bzhi-mdzod-lnga), ‘The Four portals and the Treasury as Fifth’. These are:
1. Chabkar(Chab-dkar) – White Water ; it contains the esoteric or higher tantric practices.
2. Chabbnag(Chab-nag) –Black Water ; it includes a narratives and various rites, magic and ordinary, such as death, funeral, illness and ransom rituals.
3. Phanyul('Phan-yul) -The Land of Phan; it explains the monastic rules and gives exposition of philosophical concepts.
4. Ponse(dpn-gsas) -The lordly Guides; it contains the great perfection practices (rDogs-Chen).
5. Thothog(mtho-thog) -The Treasury; it comprises the essential aspects of all the four portals.
The seccond clsssification is called Thegpa Rimgu'i Bon (Theg-pa-rim-dgu'i Bon), 'The Bon of the nine Successive Stages or simply ' 'The nine Ways of Bon'. The first four are the cause ( rgyud-kyi theg-pa) the next four are the ways of result ('bras-bo'i Theg-pa) and the ninth is the Great perfection (rDzogs-chen). Examined individually thier subject matter is as follows.
1. The way of Shen of prediction (Phya-gShen-theg-pa); it describes four different ways of prediction: sortiledge (Mo), astrology (rTsis), rtual (gTo) and examination of causes (dpyad).
2. The way of the Shen of the Visual world (sNng-gShen theg-pa); it exaplains the orgin and nature of gods snd demons living in this world, the methods of exorcism and ranoms of various kinds.
3. The way of the Shen of illusion ( 'Phrul-gShen-theg-pa); it contains the rtes for the disposing of adverse powers.
4. The way of the Shen of Existence (Srid-gShen-theg-pa); it is concerned with the state after death ( Bar-do) and methods of guiding living beings towards the final liberation or a better rebirth.
5. The way of the Virtuous Followers ( dGe-bsnyen theg-pa); it guides those who follow the ten virtues and ten perfections.
6. The way of the Monkhood ( Drang-srong theg-pa); here are described the rules of monastic discipline.
7. The way of Pure sound ( A-dkar theg-pa); it gives an expsition of higher tatric practices, the theory of realization thruogh the mystic circle ( Mandala) and the rituals which form an integral part of these practices.
8. The way of Primeval shen( Ye-shen theg-pa); it stresses the need for a suitable master, place and occasion for tantric practices. Here the layout of the mystric circle is described in detail together with instructions for meditation on particular deities.
9. The Supreme way (bLa-med theg-pa); it is the highest attainment of the Great Preat Perffection (rDzogs-Chen).

དེ་ལས་མང་།

༸སྐྱབས་རྗེ་ཁྲི་འཛིན་རིན་པོ་ཆེའི་མཛད་རྣམ།

His Holiness the Trizin Lungtok Tenpei Nyima is the world-wide spiritual leader of the Bon religion of Tibet. He was born in Amdo, in the far eastern region of Tibet, in 1927 and became a monk at the age of eight, at Kyong Tsang monastery, near where he was born.

When he was sixteen he entered the Dialectic School at the monastery, and after eight years of study took his Geshe degree, specializing in Tibetan medicine, astronomy and astrology. Soon after, at the age of twenty-six, he traveled to Gyalron in eastern Tibet, where he printed the Bonpo scriptures, as set of over one hundred books which is called the Kangyur, from wood blocks kept by the king of Trochen Gyalpo, one of the eighteen kingdoms of Gyalrong. He then brought the published Kangyur back to Kyong Tsang Monastery. Then he traveled to central Tibet in Tsang province, for further studies at the Bon monasteries of Yung Drung Ling, Menri and Khana. Later he went to Drepung monastery in Lhasa to do research and practice, staying five years until the 1959 uprising.

At the time of the conflict against the Chinese in 1959 he fled on foot from Tibet to Mustang, on the border of Tibet and Nepal, then to Pokhara, Nepal, and then to India. While in India he got word that the Abbot of Yung Drung Ling monastery and many Bonpo lamas had reached the Bon monastery of Samling, a very old and important monastery in the Dolpo region of Nepal, and he went to join them. After some time they all traveled down to the valleys of Nepal.

Later he went back to Samling monastery in order to borrow books so that they might be republished. The books of the Bonpo are very important to practice and study, and when the lamas had fled Tibet the books had to be left behind, and were later destroyed during the Cultural Revolution. The only copies of many tests were often in remote outlying areas, so it was important that the books be republished. While at Samling he met Dr. David Snellgrove, a researcher of Oriental and African studies from London University, who advised him where he could best print the texts. Based on this advice he and the Abbot of Yung Drung Ling took the books to New Delhi where he worked with Samten Gyaltson Karmay and Lopon Tenzin Namdak to republish the texts. Later they were joined by Dr. Snellgrove, who at that time invited them to come to England with him under the sponsorship of the Rockefeller Foundation. There they taught Tibetan culture and religion and studied the ways of the West. Sangye Tenzin Jong Dong, as he was then called, stayed in England for three years during which he lived and studied with Benedictine, Cistercian and other Christian monastic orders, and traveled to Rome to meet Pope Paul II.

In 1964 he returned to India to found a school funded by sponsors in England. His Holiness the Dalai Lama asked him to start the school in Massori, India and he staffed it with volunteer teachers from the West. He remained as head of the school for three years, teaching Tibetan grammar and history. Each month he sent his salary, three hundred rupees a month, to the refugee Bonpo lamas living in Manali, India for them to buy food. He also helped create a meditation center in Manali for the lamas and monks. Later the school that he had founded was moved to the south of India, where it became the first permanent Tibetan settlement in the region.

In 1965 Lopon Tenzin Namdak returned to India and with help of the Catholic Relief Service purchased land in Himachal Pradesh, India to found Dolanji, the home for the Tibetan Bonpo refugee community. In 1966 Geshe Sangye Tenzin Jong Dong traveled to the University of Oslo, Norway at the invitation of Per Kvaerne, where he taught Tibetan history and religion for two years.

On March 15, 1968 while in Norway he received a telegram from India which stated that the Protectors of Bon had selected him the 33rd Abbot of Menri, and spiritual leader of the Bonpos. The Abbot of Yung Drung Ling, Lopon Sangye Tenzin, Lopon Tenzin Namdak, and about then other Bonpo Geshes had prayed in the Drup Khang, or Protector's temple, for fourteen days. The guardians then selected Geshe Sangye Tenzin Jong Dong from a group of ten Geshe monks eligible to be the new Abbot through a divination process.

Each of the Geshe's names were written on a small piece of paper, each of which was enclosed in a small ball of ceremonial dough made from barley flour and holy medicine, and these balls were placed in a vase. After prayer and rituals lasting two weeks, the Abbot of Yung Drung Link shook the vase and three names came out, one by one, onto a special Mandala. All of the other names were removed from the vase and the three put back in, and the process began again. This time two names were shaken out, one after the other. The first held the name of who was to be the new Abbot, and this ball was used in initiation and rituals, and then opened in from of all the people present, who promised to honor him as the one true Abbot. The second man chosen would hold a very important position with the Bonpos as a lama and teacher.

On the night of March 14 in Norway, Geshe Sangye Tenzin Jong Dong had a dream that he and the man who was the second name to emerge from the vase were on the top of a temple, each holding a conch shell, used in the monastery to make music at special times. It became very windy and the second man was unable to hold his conch, and it blew out of his hand and broke on the ground below. Sangye Tenzin Jong Dong was able to keep his conch safe in his hand and play, despite the terrible storm. The next morning the telegram came inviting him to become the new Abbot.

So he returned to India and assumed his duties as the spiritual leader of the Bonpo at a very crucial time in their long history. Their world had been destroyed and their lineage almost lost, but he had to lead them to a new beginning. It would take a very strong and compassionate man to help them build new monasteries and schools, and to save their culture and religion in strange and new surroundings. Many lamas came from Tibet, Nepal and India to give him their initiations and teachings, and for over one year he intensively trained and practiced for his role as Abbot, the leader who would guide the Bonpo and hold all the teaching lineages.

Slowly over time he was able to build a new Menri monastery in Dolanji, and after that a Bon Dialectic School, which has now awarded many geshe degrees, with certification recognized by H. H. the Dalai Lama. He also founded an orphanage at the monastery for Bon children, called the Bon Children's Welfare Center.

Today there are approximately four hundred Tibetans living in Dolanji, along with one hundred orphans and one hundred monks. Two hundred and fifty Bonpo children from all over India and Nepal attend the boarding school in the village. Dolanji has become a thriving center of Tibetan culture and religion by the guidance of His Holiness Lungtok Tenpei Nyima.

དེ་ལས་མང་།

༸སྐྱབས་རྗེ་ཡོངས་འཛིན་རིན་པོ་ཆེའི་མཛད་རྣམ།

His Eminence the Yongzin Tenzin Namdak Rinpoche is the most senior teacher of the Bonpo tradition. He was born in 1926 in Southeastern Tibet. Rinpoche began his studies at an early age and took his vows at 15. He continued his studies at the major Bonpo monasteries: gYung-Drung-Ling and Menri in Tsang near Shigatse in central Tibet. Rinpoche's two main masters were Bonruponlob Rinpoche and the Venerable Lopon Sangye Tenzin, Rinpoche.

Rinpoche was elected to the position of Lopon in 1953 at the young age of 27, the same year he obtained the Geshe degree from Menri monastery. As Lopon, or Head Teacher, Rinpoche is part of an unbroken lineage of 33 generations through Nyamed Sherab Gyaltsen, the founder of Menri Monastery in Tibet. He was the teaching master from 1953 to 1957 when conflicts between the Chinese and Tibetans in Central Tibet became severe. He entered a long retreat in northern Tsang until 1960 when the Chinese invasion forced Rinpoche to flee Tibet. With great difficulty, including being shot and incarcerated by Chinese soldiers, Lo-pon Rinpoche was able to reach safety in Nepal.

In 1961 he was invited to London by Professor David Snellgrove under the auspices of the Rockefeller Foundation Visiting Scholar program. He remained in England for three years, collaborating with Professor Snellgrove on The Nine Ways of Bon, the first scholarly study of the Bon tradition to be made in the West.

Returning to India in 1964, Rinpoche founded Dolanji Settlement in Northern India, in order to give a home to the Bonpo people in exile. He returned to Europe in 1969 as a visiting scholar at Munich University to collaborate on a Tibetan-German-English dictionary. From 1970 to 1979 Lopon Rinpoche taught the monks at the Bonpo Monastic Center in Dolanji while at the same time supervising the publishing of a large number of important Bonpo texts in New Delhi. By 1978 enough texts were published to organize a curriculum around them. A traditional dialectic school was established under the guidance of Lopon Rinpoche. The purpose of this college was to preserve the Bonpo philosophical tradition where analysis and logic are applied to the teachings of the Sutras, the Tantras, and especially to the Dzogchen. In 1987 he founded another Bonpo monastery and International Education Center near the well-known hill of Swayambhu, west of Katmandu, Nepal known as Tritan Norbutse.

In 1992 Lopon Tenzin Namdak published Heartdrops of Dharmakaya, a handbook of Dzogchen meditation practices, from preliminaries to the most advanced togyal practices. This is the first book in English that is commonly available that actually describes in detail the practices of dzogchen.

དེ་ལས་མང་།

བོན་གྱི་དགོན་སྡེ་ཁག་གི་བྱུང་རིམ།

The Menri Monastery Named for the now-destroyed early 15th century Menri Monastery in the Tsang region of Tibet, the Menri Monastery-in-exile in Dolanji is the spiritual and administrative center for all Bonpo. As Abbot, His Holiness Menri Trizin 33rd Lungtok Tenpai Nyima not only oversees the affairs of Menri Monastery and is the worldwide spiritual leader of Bon.
At Menri, monks and nuns receive authentic training in Bon religion and culture. Sutra, Tantra, and Dzogchen studies are taught by traditional dialectic methods in conjunction with a curriculum in medicine, poetry, astrology, and grammar. Monks pursue a strict monastic life and look after children who have been orphaned or placed at Menri by families who cannot care for them. Resident students are educated through the tenth grade at the Central School for Tibetans in Dolanji, and many remain at the monastery to continue monastic training.
News From The
Yungdrung Bon Monastic Center
Operating under the leadership of the Abbot of Menri, the Yungdrung Bon Monastic Center (YBMC) is a democratically- structured organization run by monks who represent the various departments of the Menri complex. Together with the Abbot, they determine budgets and priorities and are accountable for carrying out the projects and expenditure responsibilities to donors and to the government of India. YBMC extends its deep gratitude to people and organizations from around the world who have made possible the completion of its important projects.

His Holiness The Dalai Lama Celebrates
Menri Monastery And Its Library

To the delight of everyone, His Holiness the Dalai Lama made a three-day visit to Menri Monastery in April 2007 to dedicate the new Tibetan Yungdrung Bon Library and to celebrate the growth and development of the Monastery and Dialectic School. He marveled at the changes that had occurred since his last visit, and he enthusiastically encouraged the Bonpos to continue their fine work, reminding everyone that Bon is the source and embodiment of the Tibetan way of life, and that there is much to learn from its profound teachings. He urged the monks and nuns to be diligent in their studies and in their dedication to keeping Bon alive. The occasion was marked with Long Life Ceremonies for His Holiness the Dalai Lama and His Holiness Menri Trizin, and debates were performed, along with colorful feasts, music and dance.

Menri Complex Still Growing

Under the leadership of the Abbot, the Yungdrung Bon Monastic Center has seen significant growth at the Menri complex. As of 2005, the population at the Center stands at 135 monks, 160 Menri children, 253 boys and girls at the Bon Children's Home, and 34 Nuns at the Redna Menling Nunnery. It is important to appreciate that since 1968 when the land had nothing on it but weeds, rock and dust, the Yungdrung Bon Monastic Center has completed housing for monks, nuns, and children, a dialectic school, two temples, a nunnery, library, health center, craft workshops, guesthouse, and farm. Also in the Menri complex is a settlement of about 75 families and a Tibetan School run by the Indian Government that educates children from the monastery, Bon Children's Home, and the Village of Dolanji.

YBMC Has Completed The Following Projects

History of Triten

The original Triten Norbutse monastery was established in the fourteenth century in central Tibet by the great Bönpo Master Shen Nyima Gyaltsen (born 1360), a descendant of the Shen lineage which is the lineage of Buddha Tonpa Shenrab, the founder of the Bön religion. For many centuries Triten Norbutse was one of the four main Bönpo monastic institutions in Tibet which provided a complete Bön cultural and religious education. Completely destroyed during the Chinese Cultural Revolution, it has since been partially rebuilt, although there is no real possibility of studying there nowadays.

However, in 1987 the Triten Norbutse Monastery in Kathmandu, Nepal was established by H.E. Yongdzin Lopön Tenzin Namdak Rinpoche on a hill facing the great Stupa of Swayambhu with the following intentions: To provide a full education and practice program in the Bön tradition to the younger generation of Bönpo living in areas of the Himalayan borderlands such as Dolpa and Mustang, as well as to Tibetan refugees.

Even though there have been Bönpo monasteries in Dolpa, Mustang, and other districts of Nepal for many centuries, today none of them is able to offer the opportunity to complete the full Bönpo study program leading to a Geshe degree. Furthermore, students, scholars and practitioners from other parts of the world should also be offered an opportunity to study and practice the tradition of Bön. To preserve and restore Bön’s cultural and religious heritage. To serve as a centre for the social and religious life of the Bönpo communities.

Triten Norbutse provides two main education programs:

An academic program, leading to the Geshe degree, provides an extensive and rigorous comprehensive study of a broad spectrum of the Bön religious tradition. It includes Bön philosophy of Sutra, Tantra and Dzogchen pertaining to its major canonical texts as well as general Tibetan sciences and arts, namely astrology, poetry, medicine, Tibetan and Sanskrit grammar and various aspects of religious iconography such as Mandala, script and calligraphy. There are also courses on religious rituals, arts and music. Alongside lessons taught by specialized masters, the monks are encouraged to deepen their knowledge through regular lively debate.

Upon successfully completing this thirteen-year program, the monks are awarded the distinguished Geshe degree, the highest academic qualification in the Bön tradition, which corresponds to the European Doctor of Theology.

The Meditation Training Program concentrates on Dzogchen, the Great Perfection, which is a system of meditation on the Nature of Mind. This program transmits the entire teachings on the four major Bön Dzogchen texts enabling the students to acquire a deep understanding and experience of meditation.

Social Services

As a consequence of all these activities, the monastery has assumed a place of considerable importance in its community.

In Tibetan and Himalayan society, a monastery serves as a centre for the social life of the community in many ways: it is the meeting point on festive occasions; people come here with physical and mental problems to find help and guidance; there are public prayers and meditations for peace and prosperity in the country and the world; herbal medicine is gathered, prepared and consecrated; public lectures are given to reinforce faith, peace and harmony in the community; rites for the welfare of the deceased as well as for living beings are performed, and the monastery is an example of a favorable environment with a positive influence on its surroundings. As part of this community, the monk-students’ needs are met by the monastery; accommodation, food, clothes and books, as well as education and guidance are provided free of charge

Preservation work

A new library allowing easy and free access to materials on Tibetan and Himalayan studies, not only for monk-students in the monastery but also for anybody interested in this field, has been established. It contains the complete Bönpo canonical texts and many collections of other Buddhist texts. There are also works from philosophical systems of other eastern and western traditions in various western languages. .

With the objective of saving rare and precious texts and publishing them in different forms, such as CDs, books, tapes etc., we are computerizing rare Bönpo texts and recording important teachings as well as ritual chants. A photographic archive is also being built. Twenty such texts, including the complete works of H.E. Yongdzin Lopön Tenzin Namdak Rinpoche, have so far been computerized and published in the form of books and Pecha. This work continues.

The Monastery brings out a yearly magazine containing articles and essays related to this tradition. We have also published several important works on various subjects related to Bön studies in collaboration with other academic institutions of eastern and western countries such as the National Museum of Ethnology, Osaka.

A research project on the effects of one of the many Bönpo meditation techniques has been carried out with some of our practitioners under scientific observation by leading American Scientists.

Present activities and plans for the future

The monastery continues to uphold the two sectors of the education program as its main activities and provides all necessary facilities and education.The monastery continues computerizing and archiving ancient texts and artworks, in book and digital format, to make them available for monks, scholars and lay people.

Triten Norbutse intends to start a school with a curriculum similar to that of the monks, with the aim of improving the education of lay practitioners in Dolpa and Mustang. This school will have an innovative dimension, combining necessary modern education with traditional subjects. Entrance will be open to lay practitioners regardless of gender or social status.

A centre for the practice of traditional Himalayan/Tibetan Medicine is planned, where both patients and scholars can come and benefit. It is envisaged that this centre will bridge traditional and modern medical practices.

The Redna Menling Nunnery
བོད་ནང་གི་བོན་དགོན་ཁག་གི་བྱུང་རིམ།

བོན་བསྟན་སྔ་དར་སྐབས།

ྋ ཐོག་མར་བདག་ཅག་གི་སྟོན་པ་རྫོགས་པའི་སངས་རྒྱས་སྐུ་མི་རྟག་མྱ་ངན་སྤྱི་ལོའི་ སྔོན་༧༨༡༧ ལས་འདས་ནས་མི་ལོ་༦༦༢༡ མཚམས་སུ་སྤྱི་ལོ་སྔོན་༡༡༩༦ལོར། རྟག་གཟིགས་ཀྱི་མཁན་པོ་རྫུ་འཕྲུལ་ཡེ་ཤེས་ཀྱིས་སྟོན་པའི་གདུང་ཤ་རི་རམ་ལྔ་ བརྒྱ་དང༌། འདུལ་བ་རྒྱུད་དྲུག་སོགས་བོན་སྡེ་མང་པོ་རྟག་གཟིགས་ནས་བསྣམས་ཕེབས་ཏེ། ཞང་ཞུང་སྤོས་རི་ངད་ལྡན་གྱི་ཤར་བརྒྱུད་ཏྲག་ལུང་ན་བ་དམར་ལྡིང་བོན་ཕུག་ཏུ་ དྲུང་མུ་ཁྲི་རྩེའི་ལྷ་སྡེ་ཆེན་པོ་བཞེངས། ཞང་ཞུང་སྤོས་རི་ངད་ལྡན་གྱི་ཤར་ཕྱོགས་ཤེལ་གྱི་བྲག་དཀར་རྩེ་རྫོང་དུ་གཡུང་ དྲུང་ལྷ་རྩེའི་འདུས་སྡེ་ཆེན་པོ་ནི། ཞང་ཞུང་གི་མཁན་པོ་གཡུང་དྲུང་ཚུལ་ཁྲིམས་ཀྱིས་ཕྱག་བཏབ། ཞང་ཞུང་སྤོས་རི་ངད་ལྡན་གྱི་ནུབ་ཕྱོགས་དཔལ་ཕུའི་རི་ལ་གཡུང་དྲུང་མཆོག་སྟེང་ གི་དགོན་པ་ནི། ཞང་ཞུང་ཁྲི་འབར་ཚུལ་ཁྲིམས་ཀྱིས་ཕྱག་བཏབ། ཞང་ཞུང་ཧྲོམ་པོ་དཔལ་གྱི་རི་ལ་གཡུང་དྲུང་བརྩེགས་པའི་འདུས་སྡེ་ཆེན་པོ་ནི། གཙུག་ཕུད་ཚུལ་ཁྲིམས་ཀྱིས་ཕྱག་བཏབ། དེ་རྗེས་དབུས་གཙང་ཕྱོགས་སུ་འདུལ་བསྟན་དར་ཏེ། དབུས་རུ་འདམ་ཤོད་སྣར་མོ་རུ་གཡུང་དྲུང་ཁྲི་འདུས་འོད་གླིང་ནི། ག་ཅུ་གཙུག་ཕུད་རྒྱལ་བས་བཞེངས། དབུ་རུ་ཡེར་ཀླུང་ལྷ་སའི་གནས་སྡེ་ཆེན་པོ་གཡུང་དྲུང་ཁྲིམས་གནས་གསས་ཁང་ནི། ཡ་གོང་ཡེ་ཤེས་རྒྱལ་བས་བཏབ། རུ་ལག་གྲམ་པ་རྐྱང་གི་ཁྲི་འདུས་འོད་ཀྱི་ལྷ་ཁང་ནི། ཕམ་ཤིན་དཔལ་གྱི་དབང་ཕྱུག་གིས་ཕྱག་བཏབ། གཡོ་རུ་རག་ཟའི་འདུ་གནས་གཡུང་དྲུང་ཁྲི་སྐོས་རོལ་པའི་གཙུག་ལག་ཁང་ནི། ལྡེ་བཙུན་ཡེ་ཤེས་རབ་གསལ་གྱིས་བཞེངས། དེ་སྐབས་དགོན་གནས་དེ་དག་ལ་དགེ་འདུན་ཀྱི་སྡེ་སྟོང་དང་དྲུག་བརྒྱ་ལྷག་ཡོད་པ་ རེད་ལ། དེ་ཡང་འདུས་སྡེའམ་དགོན་སྡེ་ཁག་དབུ་བརྙེས་ནས་ད་བར་མི་ལོ་སུམ་སྟོང་ཉིས་བརྒྱ་ མ་ཟིན་ཙམ་ཕྱིན་པ་རེད།

སྔགས་བསྟན་གྱི་འདུས་སྡེ་སྐོར་ནི།

སྤྱི་ ལོའི་སྔོན་༡༡༣༧ལོར་རྗེ་གཉའ་ཁྲི་བཙན་པོ་བོད་རྗེ་ཐོག་མར་མཚན་གསོལ་བ་ནས་བཟུང༌། བོད་རྒྱལ་གནམ་རུ་སྲོང་བཙན་ཡན་རྒྱལ་རབས་སོ་གཉིས་རིང་ལ་གཡུང་དྲུང་བོན་དར་ཏེ། ཐར་ལམ་འདྲེན་པའི་སྐུ་གཤེན་རེ། སྐད་རིགས་བསྒྱུར་བའི་ལོ་པན་རེ། བྱས་བཞག་གི་གསས་ཁང་རེ་བཞེངས། གསུངས་པ་ལྟར། གཉའ་ཁྲི་བཙན་པོས་གཡུང་དྲུང་ལྷ་རྩེའི་གསས་ཁང་ཕྱག་བཏབ། དེ་བཞིན་རྒྱལ་རབས་སོ་གཉིས་རིང་ལ་རྒྱལ་པོ་རེའི་དུས་སུ་གསས་ཁང་རེ་བཞེངས་ཡོད། ལྷག་པར་བོད་རྒྱལ་གཉིས་པ་མུ་ཁྲི་བཙད་པོས་སྟོད་ཁྱུང་ལུང་དངུལ་མཁར་ནས་དམའ་ཤེལ་ ལེ་རྒྱ་སྐར་ཁྱུང་པོ་རྩེ་དྲུག་ཡན་ཆོད་ལ་སྔགས་ཀྱི་སྒྲུབ་སྡེ་སུམ་ཅུ་རྩ་བདུན་ ཕྱག་བཏབ་པ་རེད།

བོན་བསྟན་ཕྱི་དར་སྐབས་ཀྱི་དགོན་སྡེ་གཙོ་བོ་ཁག་ནི།

ཕྱི་ དར་བསྟན་པའི་སྲོལ་འཛིན་དམུ་རིགས་གཤེན་དང༌། རྒྱལ་བ་བྲུ། དབང་ལྡན་ཞུ། གྲུབ་ཐོབ་སྤ། མཁས་པ་རྨེའུ། དམ་པ་ཁྱུང༌། སྨད་དུ་ཞིག་པོ་བཅོ་བརྒྱད་སོགས་ཀྱི་གདན་ས་ཁག་ཡིན། དང་པོ། དམུ་རིགས་གཤེན་གྱི་གདན་ས་ལ་སྔ་བ་ནི། རུ་ལག་ལྷོ་ཡི་གནས་འབྲིག་མཚམས་གཉན་རྩེ་གད་དམར་གྱི་ལྷ་ཁང་ནི་བསྟན་པ་ཕྱི་དར་ གྱི་ཐོག་མར་གཤེན་དཔལ་མགོན་འཕྲིན་ལས་ཀྱིས་༩༦༠ནང་ཕྱག་བཏབ། གཤེན་གྱི་གདན་ས་གཙོ་བོ་གཙང་གཡས་རུའི་བཞད་འཇདདཔལ་ལྡན་དར་ལྡིང་གསེར་སྒོ་ཁྲ་ མོ་ནི། གཤེན་ཀུན་མཁྱེན་ཡེ་ཤེས་བློ་གྲོས་ཀྱིས་སྤྱི་ལོ་༡༢༣༣ལོར་ཕྱག་བཏབ་པར་འདོད་པ་ མཁས་དབང་དཔལ་ཚུལ་སོགས་དང༌། སྤྱི་ལོ་༡༡༧༣ལ་ཕྱག་བཏབ་པར་འདོད་པ་མཁན་ཆེན་ཉི་མ་སོགས་ཡིན། ད་དུང་གཤེན་གྱི་གདན་ས་རི་རྒྱལ་དགོན་ཁྲི་བརྟན་ནོར་བུ་རྩེ་ནི། སྤྱི་ལོ་༡༣༦༠ནང་གཤེན་གྱི་གདན་རབས་བཅོ་ལྔ་པ་དམུ་གཤེན་ཉི་མ་རྒྱལ་མཚན་གྱིས་ ཕྱག་བཏབ་པ་རེད། གཉིས་པ། རྒྱལ་བ་བྲུ་ཡི་གདན་ས་གཡས་རུ་བ་གོར་དབེན་ས་ཁའམ། གཡས་རུ་དབེན་དགོན་བདེ་ཆེན་བསམ་གཏན་གླིང་ནི། བྲུ་རྗེ་གཡུང་དྲུང་བླ་མས་ཆུ་བྱི་༡༠༧༢ལོར་ཕྱག་བཏབ་ནས་ད་བར་མི་ལོ་༩༣༢ཙམ་ཕྱིན། གནས་དེར་གཡས་རུའི་སྟོན་པ་བཅོ་བརྒྱད་ཅེས་གྲགས་སྙན་ཆེན་པོ་བྱུང༌། གསུམ་པ། དབང་ལྡན་ཞུ་ཡི་གདན་ས་སྔ་བ་རུ་ལག་ཉང་སྟོད་སྐྱིད་མཁར་རི་ཞིང་དགོན་ནི། དབང་ལྡན་ཞུ་གཡས་ལེགས་པོས་དུས་རབས་བཅུ་གཅིག་པའི་ནང་སྟེ། སྤྱི་ལོ་༡༠༠༢ནང་ཙམ་ལ་ཕྱག་བཏབ། ཞུ་ཡི་གདན་ས་གཙོ་བོ་དབང་ལྡན་ལྷུན་གྲུབ་སྒང་ནི་དུས་རབས་བཅུ་གཉིས་པའི་སྟོད་ སྐོར་ཙམ་ལ་སངས་རྒྱས་ཞུ་ཆེན་གྱིས་ཕྱག་བཏབ། བཞི་པ། གྲུབ་ཐོབ་སྤ་ཡི་གདན་ས་ཆེ་བ་ལ་སྟོད་ལྷོའི་ལ་ཕུག་བདེ་ཆེན་སྒང་ནི། དུས་རབས་བཅུ་གཅིག་པའི་ནང་ལ་སྤ་སྟོན་དཔལ་མཆོག་བཟང་པོས་ཕྱག་བཏབ་པའམ། ཁ་གཅིག་གིས་དཔལ་ལྡན་བཟང་པོས་ཕྱག་བཏབ་ཀྱང་ཟེར། མདོར་ན་སྤ་ལ་བཟང་པོ་བཅུ་གསུམ་ཅེས་པའི་སྙན་གྲགས་ཅན་གྱི་བླ་རབས་མང་པོ་བྱུང༌། ལྔ་པ། མཁས་པ་རྨེའུའི་གདན་ས་སྔ་བ་གཡས་རུའི་ཤང་གུར་ཞོག་དགོན་པ་ནི། རབ་བྱུང་དང་པོའི་དུས་རབས་བཅུ་གཅིག་པའི་ནང་རྨེའུ་སྟོན་ལྷ་རི་གཉེན་པོས་ཕྱག་ བཏབ། རྨེའུའི་གདན་ས་གཙོ་བོ་གཙང་སྙེ་མོ་ནང་དཔལ་ལྡན་བཟང་པོ་རི་ནི། རབ་བྱུང་གཉིས་པའི་ནང་སྟེ་སྤྱི་ལོ་༡༠༩༦ཙམ་ལ་མཁས་མཆོག་ཚུལ་ཁྲིམས་དཔལ་ཆེན་ གྱིས་ཕྱག་བཏབ། དྲུག་པ། དམ་པ་ཁྱུང་གི་གདན་ས་ཁག་ནི། ཁྱུང་དཀར་གྱི་གདན་ས་བྲག་དམར་རི་འདུས་ནི་གྲུབ་ཆེན་ཉི་མ་རྒྱལ་མཚན་གྱིས་གདན་ས་ ཡིན། ཁྱུང་ནག་གདན་ས་གཙོ་བོ་རྩེ་དྲུག་ཤེལ་བྲག་གཤེན་བསྟན་དྲི་མེད་གླིང་ནི། མུ་ཁྲིས་སྒྲུབ་སྡེ་སོ་བདུན་བཙུག་པའི་ནང་ཚན་ཞིག་ཡིན་ཀྱང༌། ཕྱིས་དུབ་རབས་བཅུ་བཞི་པའི་ནང་སྟེ་༡༣༨༣ལ་སྤྲུལ་སྐུ་བློ་ལྡན་སྙིང་པོས་བཞེངས་ བསྐྲུན་གནང༌། ཁྱུང་སེར་གདན་ས་གཙོ་བོ་བྱ་ཟེའི་ཡང་རྫོང་ནི་ཁྱུང་སེར་བླ་མ་འབུམ་རྒྱལ་གྲགས་ པས་སྤྱི་ལོ་༡༤༡༣ ནང་ཕྱག་བཏབ། གཞན་ཡང་མདོ་སྨད་ཕྱོགས་སུ་ཞིག་པོ་བཅོ་བརྒྱད་ཀྱི་གདན་ས་ཞེས་པའི་ནང་ནས་གྲགས་ ཆེ་བ། རྔ་ཡུལ་སྣང་ཞིག་རྒྱལ་བསྟན་ཕུན་ཚོགས་གླིང་ནི། སྟོད་ནས་ཆད་པའི་སྣང་ཞིག་དོ་འཕགས་ཆེན་པོའི་སྲས་ཆེ་བ་ཉི་མ་འཛིན་གྱིས་དུས་རབས་ བཅུ་གཉིས་པའི་ནང་སྟེ། སྤྱི་ལོ་༡༡༠༨ལོར་ཕྱག་བཏབ་པ་རེད། དགོན་དེར་ད་ལྟའི་སྐལ་བཟང་བློ་གྲོས་རྒྱ་མཚོ་བར་གདན་རབས་སོ་དགུ་ཙམ་ཕྱིན་ཡོད།

གཞན་ གངས་ཅན་བོད་ཀྱི་ཡུལ་དུ་གྲགས་ཆེ་བའི་གྲྭ་ས་གོང་འོག་བར་གསུམ་ནི། དང་པོ་གྲྭ་ས་གོང་མ་བཀྲ་ཤིས་སྨན་རིའི་གླིང་ནི། རྒྱལ་བ་མཉམ་མེད་ཆེན་པོས་༡༤༠༥ལོར་ཕྱག་བཏབ་ནས་ད་ལྟའི་རྩ་བླ་ྋལུང་རྟོགས་བསྟན་ པའི་ཉི་མ་རིན་པོ་ཆེ་བར་མཁན་རབས་སོ་གསུམ་ཙམ་ཕྱིན། གྲྭ་ས་བར་མ་མཁར་སྣ་བསམ་བསྟན་གླིང་ནི། སྨན་རིའི་མཁན་རབས་ཉེར་ལྔ་པ་འགྲོ་མགོན་ཤེས་རབ་གཡུང་དྲུང་གིས་༡༨༧༣ལོར་ཕྱག་ བཏབ་ནས་བླ་རབས་དྲུག་ཙམ་སོང་མྱོང༌། གྲྭ་ས་འོག་མ་རབ་ལེགས་གཡུང་དྲུང་གླིང་ནི། སྣང་སྟོན་ཟླ་བ་རྒྱལ་མཚན་གྱིས་༡༨༣༤ལོར་ཕྱག་བཏབ་མཁན་རབས་བཅུ་ཙམ་སོང་བ་རེད། གཞན་གཡུང་དྲུང་བོན་གྱི་དགོན་སྡེ་གཙོ་ཁག་སྟོད་ཞང་ཞུང་ཁྱུང་ལུང་དངུལ་མཁར་ནས་ སྨད་རྒྱ་མཚམས་གོང་བུ་དམར་རུ་ཡན་ཆོད་དུ་འདུས་སྡེ་སྟོང་ཕྲག་གྲངས་སུ་འཕེལ་བའི་ ལོ་རྒྱུས་ཡོད་ཀྱང༌། ཕྱིས་རིག་གནས་གསར་བརྗེ་ཞེས་པའི་གཉན་འཕྲང་གི་རྫེས་སུ། ཕལ་ཆེར་སྤྱི་ལོ་༡༩༨༠ཡས་མས་ནས་ད་བར་ཉམས་གསོ་བྱུང་བ་དགོན་སྡེ་ཉིས་བརྒྱ་ལྷག་ ཙམ་ལས་མེད།

དེ་ལས་མང་།

བདག་གི་ཉམས་ཞིབ་སྐོར།

I can do

དེ་ལས་མང་།

ངའི་སྐོར།

My name is Nyida Woser
I am a 32 year old monk from eastern Tibet. As a child I witnessed many changes imposed on my region by the Chinese government. As part of these changes I was not allowed to learn about Tibetan history or culture. In 1992 I fled. I had to come to India to really learn about
Tibet. Fortunately, under the good grace of my root lama, His Holiness the Menri Trizin rinpoche, a spritual leader of Bon religion and H. E. Ponlob Rinpoche, while studyimg Bon Buddhism, I specialized in Bon Tantra, Mantra and Dzogchen, however as Tibetan linguistics, astrology, astronomy, Tibetan herbal medicine and grammar. In 2006, I graduated from the Tibetan Academy of Philosophy in Pal Shen ten Menri Ling, which is a head monastery of Bon, Himachal Pradesh, India, where I earned my PhD in Bon Buddhist philosophy. While attending the university I wrote many articles about ancient Tibetan culture and the current Tibetan situation. In 2005, I published a book about love and modern society. Since then I have prepared 3 more books for publication and I am currently researching Tibetan women who spent their lives practicing Bon Buddhism.

དེ་ལས་མང་།

བོད།

My mother land

དེ་ལས་མང་།

བདག་གི་གྲོགས་པོ།

དེ་ལས་མང་།

ངའི་དབྱིངས་ལས།

To writing and reading

དེ་ལས་མང་།

བདག་གི་རྩོམ་དེབ།

Sang tam mar po and others

དེ་ལས་མང་།

ངའི་དམིགས་ཡུལ།

To be honest , be benevolent, be a་researcher

དེ་ལས་མང་།

བདག་གི་ལས་འཆར།

ABOUT MY PROJECT

My project name is ESSENCE OF MOTHER ZANG-ZA'S THOUGHT(Gyal-yum-zang-za-rin-tsun-gyi-gong-chue). According to Bon scriptures,Zang-za a female manifestation of the enlightened ones, is a mother of all the enlightened ones of the three times (past, present, and future). Since before eighteen thousand years, there were many practitioners of Bon religion in area of the following regions: Zhang-zhung, Tajikistan, Afghanistan, Mongolia, Italy, Tibet, China. There are also many practitioners in Himalain region of Kinnor, Ladhak, Spiti, and Tamong.
There were also many women practitioners of Bon religion because the lord Tonpa Shenrab (Founder of Bon) gave the ability to all human beings to practice Bon spirituality,
but we do not learn much of the these biologies because many experts and writers have discriminated against the women practitioners. So, we are responsible to show their stories and achievements of the old generations or ancient histories to the new generations.
We all (men and women) have to practice own traditional religion shoulder to shoulder. because the centuries of discriminations have passed.
Therefore, many years I have studied and researched about women who spent their lives practicing Bon spirituality.
Fortunately, as I have had many opportunities to find their stories, and now I have much knowledge of them.
Therefore, I made this project under the guidance of H.H. the Menri Trizin Rinpoche for those who are interested and are supporting.

FUTURE PLAN ABOUT IT

Now I am continuously discovering more about their biologies and other Bon Buddhist women practitioners. Furthermore, I am trying to go to the Holley places, where they spent their lives practicing Bon. The majority of these places are in the Himalayian region. Also I am trying to publish some books that I have worked on, and I am trying to translate my work into English for foreigners, along with making a video CD and photo blog about their residences places( nunnery and hermitage etc.).

NEED DONATION AND SUPPORTING

1. A computer with 100 GB and CD driver ( for 35000 Rs. incl.tax)

2. A camera with high mega pixel

( 15000 Rs. incl.tax)
3. A video camera with high focus

( 26000 Rs. incl.tax)
4. Books, which are connected with my project.
5. Money and support from those with great sincerity for Bon Buddhist women practitioners and who appreciate this project.
I can promise that I will not misuse your donating for this project.

དེ་ལས་མང་།