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).
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