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Thе non-profit cultural project of
the Shen Chen Ling in Minsk,
the Bon Gyi Drup De in Donetsk,
the Bon Shen Drup De in Kharkov.
To Right Worthy Lha-Tri Khenpo Nyima Dakpa Rinpoche It devotes…

Belarus and Ukraine

Dolanji

Creative

I thank the Inexpressible And Inseparable!

Giving life to a site I present it with the Root Lama and I devote it to Master of Dzogchen Right Worthy Nyima Dakpa Rinpoche, my eyes stores clearness of its soul, my crown remembers warm its hands. Thank You very much Rinpoche for the continuous raging stream of your acts and the invariable Pacific Ocean of your Look!

Giving life to a site I present it with the Idam — the Unconquerable Protector Pawo Dorje — and with all of my protectors and guardians.

Giving life to a site I present it with the Dakini — the Guiding Star, who gives Imperishable Wisdom-Strength — with all patronesses-dakini and my wife Tatyana who is my goddess and companion, my teacher and the first disciple.

I present this project with all Buddhas and Bodhisattvas of all dimensions and directions, I thank them for this site what it is also what it will be, for kind and responsive beings meeting on the way of creativity.

I express gratitude to all teachers of my lineages, all that who has kept a true in the East and that who has opened the Dharma to the West.

I express gratitude to Protectors and Guardian of Dzogchen, Bon and Reiki and also I thank my personal companions, protectors and guardians of my family.

I express gratitude to all philanthropists which have helped, help and still will respond to help with any form to Bon Children`s Home by means of a pray, a kind word and business, money, clothes, anyone in another ways.

I express gratitude to Sergey Grabun and Nikolay Akhmerov which have organized my first meeting with Rinpoche on July, 8 1999 and also I thank my friend Eugeny Dubrovsky which helps me to clear up various questions of philosophy and practice, I immensely value friendship with this person.

I thank our maecenas — Andrey Malakhveitchouk, and the enterprise “CarryCom” (director is Zborovsky Nikolay Vladimirovich) — for the help to our project and the kind attitude.

I thank for the given materials sites “The Bon Religion”, “Bon Children`s Home”, “Aid to Bon Children”, “Yungdrung Bon”, “The Bon Foundation”, “Tibetan Yungdrung Bon Arts”, “Ligmincha Institute”, “Tibetan Tradition Bon in Russia”, “Polska Garuda” and “Barracuda”.

And thanks those who not mentioned above, as usual, even because you have read up page up to the end.

I thank!

Pawo Dorje, Bon child

My name is Lha-Tri Khenpo Nyima Dakpa Rinpoche. I am the abbot and lineage holder of the Lha-Tri monastery in the Kham / Derge region of Eastern Tibet.

I was born in Tibet in 1959 and grew up in Nepal at Dorpatan, the first refugee Bonpo community. My family is the lineage holder of the Lha-Tri lineage. My father, Lha-Tri Gyaltsen Nyima, was the third reincarnation of Tsultrim Phuntsok, a great practitioner of Eastern Tibet. When I was six years old, I began to learn to read and write Tibetan. At this time I also started my religious studies under the guidance of my father and Tsultrim Nyima Rinpoche, the abbot of Dorpatan monastery. When I was thirteen I moved to Kathmandu (Nepal) with my family where I had to work in a sweat shop and learned the art of carpet design.

Most Bonpo people who live in Kathmandu have come originally from the Dorpatan area. The majority are devotees of the Te-Wa monastery, located in the North of Tibet. My father was the lama of the Te-Wa monastery. As long as lived he was in charge of all annual religious activities. His main goal was to keep the Bonpo community alive and to grant young people to get in contact with their original Bon culture. For that reason he re-established the Bon community Te-Wa (Te-Bon Kyi Dun) in Kathmandu. Until this day this institution is still active.

Trashi Menri Ling. Photo by The Bon Religion.

When I was fifteen (1974) my father took me to the Menri monastery at Dolanji, India (in the Himachal Pradesh region) so that I could become a monk there. He was worried about the future of Tibet and wanted to make sure to leave a successor from within our family. He expected me to become a spiritual practitioner and to serve the Bonpo community as a spiritual master later on. But I became very homesick and returned to my family in Kathmandu.

Three years later the senior Menri Lopon, Sangye Tenzin Rinpoche, asked my father why I had not yet become a monk. By that time I realized that as the eldest son and with the name of the lineage holder Lha-Tri it was my duty to become a monk and serve the Bonpo people.

At a family gathering my father talked about the message from Sangye Tenzin Rinpoche and all my family encouraged me to take up the challenge, and so I decided to return to Menri monastery at Dolanji.

It was during the Tibetan New Year, on the birthday of Nyammed Sherab Gyaltsen that I took the vow to become a monk. From that day on I have been cared for and guided by H.H. the 33^rd Menri Trizin, the spiritual head of the Bon.

In 1978 I was among the first students to enter the newly founded Bon Dialectic School, a monastery school that teaches philosophy (sutra, tantra, dzogchen), astrology, medicine and all other traditional Bon disciplines. There I received all my teachings from Lopon Tenzin Namdak Rinpoche and Lharam Geshe Yung Drung Nam Gyel. I had made a commitment not to take any vacation before graduating from the dialectic school and so I did not return home before 1987. By then I had received my Geshe degree which equals a Western PhD.

During the whole period of my studies and up to now I have been assisting His Holiness with the administration of the monastic centre as well as the school (CST) at Dolanji. I have had the honour of representing His Holiness the 33^rd Menri Trizin at meetings and conferenses held away from Dolanji.

After having received several letters from the people of the Lha-Tri monastery asking me to join them and help them educate the young monks of their monastery I travelled to Tibet in 1987. There, in addition to visiting the Lha-Tri monastery, I also made a tour of thirty-eight other monasteries. The purpose of my visit was to enforce the connection between the monasteries in India and Tibet. Respectively my most important visits in Tibet were to the Menri monastery as well as the Lha-Tri monastery, where I was enthroned as abbot.

In 1988 I returned to Menri monastery at Dolanji. In April of the same year His Holiness the Dalai Lama visited the monastery and discussed the school system of Dolanji with H.H. the 33^rd Menri Trizin. By then the school had only 6 grades and H.H. the 33^rd Menri Trizin asked for the permission to add a 7^th and 8^th grade. Thus the children would have even a more profound opportunity to study their original Bon culture. H.H. the Dalai Lama agreed to the project and wished as many children as possible to be brought to Dolanji to be raised in the Bon culture. The Minister of Education of the exiled government of Tibet at that time, Juchen Thupten, gave the thousand rupees for the project.

I was assigned not only the task of working out the project (including the dealings with the Indian government) but also to encourage the various Bonpo communities to send children to the Bonpo school at Dolanji. I made an official visit to Kathmandu to talk to the local Bonpo community about the project and spread the information to Dolpo, Lubrak, Zomsom and Tankye as well as to remote Bonpo communities in Nepal, Bhutan, Sikkim and India.

The Bon Children`s Home. Photo by BCH.

In addition to the school project H.H. the 33^rd Menri Trizin asked me to set up a home for girls and boys at Dolanji. So in 1988 I founded the Home known today as the Bon Children`s Home (BCH). There boys and girls are brought up together. Here they find not only a place to receive an education but also a real home. I have been the director of the Bon Children`s Home up to now.

Most children at the Bon Children`s Home are from very remote Bonpo communities such as Dolpo and Lubrak (Nepal). In the beginning there were 45 children. Today the number has grown up to 280 children between 5 and 20 years of age. Some of them have already graduated from the school at Dolanji and continue their education at Shimla, Varanasi and Dera Dun (UA).

Besides I am also the chairman of the local advisory committee of the Central School for Tibetan at Dolanji.

Already in 1987 I created and edited “sBon sGo” (Door to Bon), the only Bonpo magazine published in Tibetan language. The editorial staff has six members and will soon publish the regular issue of the annual magazine.

In May 1996 I was assigned by H.H. 33^rd Menri Trizin to set up the Mongyal monastery at Dera Dun in India. The land for the project had been donated by the Prince of Lingtsang and the Tibetan Kham Lingtsang society already in 1974. The project has been aimed at re-establishing the original Tibetan educational system.

Photo by Polska Garuda.

Every year since 1991 I have travelled to the United States and various countries in Europe, for instance Austria, France, Germany, Poland and Switzerland, to spread the Teachings of Bon and raise funds for the Bon Children`s Home. Regularly I have returned to give Teachings at the Bon centre I have founded: Yeru Bon Centre in Los Angeles (United States), Shen Chen Ling in Minsk (Belarus), Bon Shen Ling in Moscow (Russia) and Shen Chen Ling Bon Centre in Vienna (Austria), Bon Gyi Drup De in Donetsk (Ukraine), Bon Shen Drup De in Kharkov (Ukraine).

The motivation to spread the Bonpo religion not only to the Tibetans who had to flee their native country but also to other parts of the world and the love and care for “my” children give me the remarkable strength to take up so many different tasks like teaching, organising, collecting funds, founding new schools, managing the Home, editing a magazine and travelling around the world and to go on with so many different projects.

Lha-Tri Nyima Dakpa Rinpoche

The founder of Bon religion is the Lord Shenrab Miwo.

In past ages there were three brothers, Dagpa, Selba, and Shepa, who studied the Bon doctrines in the heaven named Sridpa Yesang, under the Bon Sage Bumtri. When their studies were completed, they visited the God of Compassion Shenlha Okar 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, Selba took the name Shenrab 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 Palace to the south of Mount Youngdong. He was born a prince, married while young, and had children. At the age of 31 he renounced the world and lived in austerity, teaching the doctrine. During his whole life his efforts to propagate the Bon religion were obstructed by the demon Khyabpa Lagring. This demon fought to destroy or impede the work of Tonpa Shenrab until he was eventually converted and became a disciple. Once, pursuing the demon to regain his stolen horses, Tonpa 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 teachings would flourish in Tibet when the time was ripe. Tonpa Shenrab departed this life at the age of 82. Admittedly 82 years in Olmo Lungring correspond to some 8200 years of human time.

There are three written accounts of Tonpa Shenrab. The earliest (tenth century) and shortest in known as Dondu (mdo`-`dus) Epitome of Aphorism. The second (eleventh century) in two volumes is called Zermik (gZer-mig) Piercing Eye. The third and largest is in twelve volumes known shortly as Zhiji (gZhi-brjid) The Glorious. It belongs to the category of scriptures known as “spiritual transmission” (bsNyan-rgyud). It is believed to have been dictated to Loden Nyingpo who lived in the fourteenth century.

Source: Ligmincha Institute

Excerpted from a publication by Triten Norbutse and Yungdrung Bon Monastic Center.

From the 8^th to 11^th centuries the practice of Bon went mainly underground. The year 1017 C.E. marks the resurgence of Bon, which began with the discovery by Shenchen Luga (gShen-chen kLu-dga`, 996–1035) of a number of important concealed texts. With his discoveries Bon re-emerged as a fully systematized religion. Shenchen Luga was born in the Shen clan, descended from Kontsha Wangden (Kong-tsha dBang-ldan), one of Tonpa Shenrab`s sons. The descendants of this important family still live in Tibet.

Shenchen Luga had a large following. To three of his disciples he entrusted the task of continuing three different traditions. To the first, Druchen Namkhai Yungdrung (Bru-chen Nam-mkha` g.Yung-drung) born in the clan of Dru which migrated to Tibet from Druzha (`Bru-zha, i.e., Gilgit), he entrusted the studies of cosmology and metaphysics (mDzod-phug and Gab-pa). It was to this end that one of his disciples and relations, lama Drurje Yungdrung (Bru-rje g.Yung-drung bla-ma) founded the monastery of Yeru Wensakha (gYas-ru dBen-sa-kha) in Tsang province in 1072.

This monastery remained a great centre of learning until 1386, when it was badly damaged by flood. Despite the decline of Yeru Wensakha the Dru family continued to sponsor the Bon religion, but the family came to extinction in the 19^th century when, for the second time, a reincarnation of the Panchen Lama was found in the family.

The second disciple, Zhuye Legpo (Zhu-yas Legs-po), was assigned to maintain the Dzogchen teachings and practices. He founded the monastery of Kyikhar Rizhing (sKyid-mkhar Ri-zhing). The descendants of the Zhu family now live in India.

The third disciple, Paton Pelchog (sPa-ston dPal-mchog), took responsibility for upholding the Tantric teachings. The Pa family too still exists.

Source: Yungdrung Bon

In 1405 the great Bonpo teacher, Nyammed Sherab Gyaltsen (mNyam-med Shes-rab rGyal-mtshan, 1356–1415), founded Menri (sMan-ri) monastery near the site of Yeru Wensakha, which had been destroyed by flood. Yungdrung Ling (g.Yung-drung gling) monastery was founded in 1834 and, soon afterwards, Kharna (mKhar-sna) monastery, both in the vicinity of Menri.

These remained the most important Bon monasteries until the Chinese takeover of Tibet in 1959, and following their inspiration many monasteries were established throughout Tibet, especially in Khyungpo, Kham, Amdo, Gyelrong and Hor, so that by the start of the 20^th century there were 330 Bonpo monasteries in Tibet.

Nyammed Sherab Gyaltsen was especially venerated for his great achievements and realization. He was known as a great reformer and reinvigorated the Bonpo monastic tradition, causing many monasteries to flourish. Nyenme Sherab Gyaltsen also was the first master to collect and hold all the transmissions and empowerments of all the Bon lineages. All of these transmissions have continued to be held by each of the successive abbots of Menri, and over time the abbot of Menri came to be regarded as the head of the Bon religion. This tradition was officially recognized by the Tibetan government in exile in 1977.

Source: Yungdrung Bon

H.H. 33rd Menri Trizin.
Photo by The Bon Foundation.

His Holiness Lungtok Tenpa`i 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 Gyalrong in eastern Tibet, where he printed the Bonpo scriptures, as set of over one hundred books which is called the Kengyur, from wood blocks kept by the king of Trochen Gyalpo, one of the eighteen kingdoms of Gyalrong. He then brought the published Kengyur 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 Kharna. Later he went to Drepung monastery in Lhasa to do research and practice, staying five years until the 1959 uprising.

Lo Montang (Mustang). Photo by Vadim Zverev.

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 Dr. Snellgrove 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 John-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.

H.H. 33rd Menri Trizin. Photo by The Bon Religion.

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 four and holy medicine, and these balls were placed in a vase. After prayer and rituals lasting two weeks, the Abbot of Yung Drung Ling 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 norm morning the telegram came inviting him to become the new Abbot.

H.H. 33rd Menri Trizin Lungtok Tenpa`i Nyima near the Tonpa Shenrab`s image who embody unity of all Masters. Photo Tibetan Tradition Bon in Rossia.

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.

Trashi Menri Ling. Photo by The Bon Religion.

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 thirty seven 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.

The Bon Children`s Home. Photo by BCH.

Today there are approximately four hundred Tibetans living in Dolanji, along with one hundred orphans and one hundred monks. Two hundred and eighty 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 of the guidance of His Holiness Lungtok Tenpa`i Nyima Rinpoche.

Source: The Bon Religion

The Venerable Lopon 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: Yung-Drung Ling and Menri in Tsang near Shigatse in central Tibet. Rinpoche's two main masters were Bonruponlop 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 Nyammed 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, Lopon Rinpoche was able to reach safety in Nepal.

In 1961 Professor David Snellgrove invited him to London 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 Triten Norbutse.

In 1992 Lopon Tenzin Namdak published Heart Essence 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.

Source: The Bon Religion

Three brothers

It is said that in a past age there were three brothers, Dagpa (Dag-pa), Selba (gSal-ba) and Shepa (Shes-pa), who studied the Bon doctrines in the heaven named Sridpa Yesang (Srid-pa Ye-sangs), under the Bon sage Bumtri Logi Chechen (`Bum-khri gLog-gi lCe-can).

When they had completed their studies they visited the God of Compassion Shenlha Okar (gShen-lha `Od-dkar) and asked him how they could help living beings who are submerged in the misery and sorrow of suffering. Shenlha Okar 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, while the second brother Selba took the name Shenrab and became the teacher and guide of the present world age. It will be the youngest brother, Shepa, who will come to teach in the next world age.

Tonpa Shenrab Miwoche

According to the Bon religion of Tibet, about 18000 years ago Lord Tonpa Shenrab Miwoche (sTon-pa gShen-rab Mi-bo-che: Teacher and Great Man of the Shen) was born in the land of Olmo Lungring (`Ol-mo lung-ring), a part of a larger country called Tagzig (sTag-gzigs: Central Asia). “Ol” symbolizes the unborn, “mo” the undiminishing; “Lung” denotes the prophetic words of Tonpa Shenrab, 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 centre rises Mount Yungdrung Gutseg (g.Yung-drung dgu-brtsegs), the “Pyramid of Nine Swastikas.”

The nine swastikas represent the Nine Ways of Bon, which will be described below. The swastika or yungdrung is a symbol of permanence and indestructibility of the wisdom of Bon.

At the base of Mount Yungdrung Gutseg spring four rivers, flowing towards the four cardinal directions. The mountain is surrounded by temples, cities and parks. To the south is Barpo Sogye (Bar-po so-brgyad) palace, where Tonpa Shenrab was born. To the west and north are the palaces where Tonpa Shenrab`s wives and children lived. To the east is Shampo Lhatse (Sham-po lha-rtse) temple. The complex of palaces, rivers and parks with Mount Yungdrung Gutseg in the centre constitutes the inner region (Nang-gling) of Olmo Lungring. The intermediate region (Bar-gling) consists of twelve cities, four of which lie in the four cardinal directions. The third region includes the outer land (mTha`-gling). These three regions are encircled by an ocean and a range of snowy mountains.

Tonpa Shenrab was born a prince, married while young and had children. At the age of thirty-one he renounced the world and lived in austerity, teaching the doctrine. During his whole life his efforts to propagate the Bon religion were obstructed by the demon Khyabpa Lagring (Khyab-pa Lag-ring), that fought to destroy or impede Tonpa Shenrab`s work until eventually the demon was converted and became his disciple. Once while pursuing the demon to recover his stolen horses Tonpa Shenrab arrived in present-day western Tibet. This was his only visit to Tibet. On this occasion he imparted some instructions on the performance of rituals, but on the whole he found the people unprepared to receive more teachings. Before leaving Tibet he prophesied that all his teachings would flourish in Tibet when the time was ripe. Tonpa Shenrab passed away at the age of eighty-two. Admittedly 82 years in Olmo Lungring correspond to some 8200 years of human time.

There are three biographies of Tonpa Shenrab. The earliest and shortest one is known as Dondu (mDo`-`dus: “Epitome of Aphorisms”); the second is in two volumes and is called Zermig (gZer-mig: “Piercing Eye”). These two accounts were rediscovered as terma (see below) in the 10^th and 11^th centuries respectively. The third and largest is the twelve volume work entitled Zhiji (gZi-brjid: “The Glorious”). This last book belongs to the category of scriptures known as Nyan gyud (bsNyan-rgyud: oral transmission), and was dictated to Loden Nyingpo (bLo-ldan sNying-po) who lived in the 14^th century. ⁽¹⁾

The doctrine taught by Tonpa Shenrab and recorded in these three accounts was spread by his disciples to adjacent countries such as Zhang-Zhung, India, Kashmir, China, and finally reached Tibet. Its transmission was secured by siddhas and scholars who translated texts from the language of Zhang-Zhung into Tibetan.

Of Tonpa Shenrab`s many disciples, the foremost was Mucho Demdrug (Mu-cho lDem-drug), who in his turn taught many students, the most important of whom were the “Six Great Translators”: Mutsha Trahe (dMu-tsha Tra-he) of Tazig, Trithog Pasha (Khri-thog sPa-tsha) of Zhang-Zhung, Hulu Paleg (Hu-lu sPa-legs) of Sum-pa (east of Zhang-Zhung), Lhadag Ngagdrol (Lha-bdags sNgags-grol) of India, Legtang Mangpo (Legs-tang rMang-po) of China and Sertog Chejam (gSer-thog lCe-byams) of Phrom (Mongolia).

They are regarded as especially important in the dissemination of Bon because they translated the teachings into their own languages before returning to their countries to teach.

Tonpa Shenrab taught his doctrines in two systems

The first classification is called Thegpa Rimgu`i Bon <sup>(2)</sup> (Theg-pa rim-dgu`i bon), the “Bon of Nine Successive Stages” or, as it is more commonly known, the “Nine Ways of Bon,” of which there are three versions: the Lhoter (lho-gter) or “Southern Treasure,” the Jangter (byang-gter) or “Northern Treasure” and the Uter (dBu-gter) or “Central Treasure”. ⁽³⁾

The second classification is called Gozhi dzonga (sGo-bzhi mdzod-lnga), “The Four Portals and the Treasury, the Fifth”:

According to the system of the lho-gter (Southern Treasure) the Nine Ways are:

1. Chashen thegpa (Phywa-gshen theg-pa), the Way of the Shen of Prediction, describes four different ways of prediction, by divination (mo), astrology (rtsis), ritual (gto) and examination of causes (dphyad).

2. Nangshen thegpa (sNang-gshen theg-pa), the Way of the Shen of Visible Manifestation, expounds the origin and nature of gods and demons living in this world and various methods of exorcism and ransom.

3. Trulshen thegpa (`Phrul-gshen theg-pa), the Way of the Shen of Magical Power, explains rites for disposing of adverse powers.

4. Sidshen thegpa (Srid-gshen theg-pa), the Way of the Shen of Existence, deals with the after-death state (bar-do) and with methods for guiding sentient beings towards liberation or at least towards a better rebirth.

5. Genyen thegpa (dGe-snyen theg-pa), the Way of Virtuous Lay Practitioners, guides those who apply the ten virtues and ten perfections.

6. Drangsong thegpa (Drang-srong theg-pa), the Way of the Sages, contains the rules of monastic discipline.

7. A-kar thegpa (A-dkar theg-pa), the Way of the White A, explains the practices and rituals of the higher Tantras.

8. Yeshen thegpa (Ye-gshen theg-pa), the Way of the Primordial Shen, stresses the need for a suitable teacher, place and occasion for Tantric practices, explains the mandala in greater detail as well as instructions for deity meditation.

9. Lamed thegpa (bLa-med theg-pa), the Unsurpassed Way, is concerned with the highest attainment through the path of Great Perfection (i.e., rDzogs-chen).

The second classification is called Gozhi dzonga (sGo-bzhi mdzod-lnga), “The Four Portals and the Treasury, the Fifth”:

1. Chab-kar (Chab-dkar), the “White Waters”, contains spells and higher esoteric Tantric practices.

2. Chab-nag (Chab-nag), the “Black Waters”, consists of various rituals (healing, purificatory, magical, prognosticatory, divinatory, funerary, and ransom rituals).

3. Phenyul (“Phan-yul), the “Land of Phen”, explains rules for monks and nuns and lay-people and expounds philosophical doctrines.

4. Ponse (dPon-gsas), the “Masters Guide”, instructs on psycho-spiritual exercises and meditation practices of Great Perfection (rDzogs-chen).

5. Thothog (mTho-thog), the “Treasury”, subsumes the essential aspects of all four portals.

The Propagation of Bon in Zhang-Zhung and Tibet

Zhang-Zhung

The first Bon scriptures were translated from the language of Zhang-Zhung into Tibetan. The works contained in the Bonpo canon as we know it today are written in Tibetan, but a number of them, especially the older ones, retain the titles and at times whole passages in the language of Zhang-Zhung.

Until the 8^th century Zhang-Zhung existed as a separate kingdom, comprising the land to the west of the central Tibetan provinces of U (dBus) and Tsang (gTsang) and generally known as Western Tibet, extending over a vast area from Gilgit in the west to the lake of Namtsho (gNam-mtsho) in the east and from Khotan in the north to Mustang in the south. The capital was called Khyunglung Ngulkhar (Khyung-lung dngul-mkhar), the “Silver Palace of Garuda Valley”, the ruins of which lie in the upper Sutlej valley south-west of Mount Kailash. Its people spoke a language classified among the Tibeto-Burmese group of Sino-Tibetan languages.

The country was ruled by a dynasty of kings which ended in the 9^th century A.D. when the last king, Ligmincha, (Lig-min-skya) was assassinated by order of the king of Tibet and Zhang-Zhung militarily annexed by Tibet. Since that time Zhang-Zhung has become gradually Tibetanized and its language, culture and many of its beliefs have been integrated into the general frame of Tibetan culture. Due to its geographical proximity to the great cultural centres of central Asia such as Gilgit and Khotan, it was through Zhang-Zhung that many religious concepts and ideas reached Tibet.

Persecutions

The Bon religion has undergone two persecutions in Tibet during its long history. The first occurred during the reign of King Drigum Tsenpo (Gri-gum btsan-po`) in the 7<sup>th</sup> century B.C. All but the “Bon of Cause” (rgyu`i bon: the first four of the Nine Ways) was abolished, and most of its practitioners banished. They were, however, able to conceal many texts as terma (gTer-ma, “treasure”) that were rediscovered at a later date by tertons (gTer-ston, “treasures discoverer”).

With the increasing interest in Buddhism and its establishment as the state religion and the founding of Samye (bSam-yas) monastery in 779 A.D. Bon was generally discouraged and a further serious attempt was made to eradicate it. This was the second persecution of Bon, by King Trisong Detsen (Khri-srong lDe-btsan). However, adherents of Bon among the nobility and especially among the common people, who had followed the Bon beliefs for generations, retained their religious convictions and Bon survived. Again during this period many Bon priests were banished or forced to flee from Central Tibet, having first concealed their scriptures for fear of their destruction and in order to preserve them for future generations.

One of the foremost Bonpos of the time, Dranpa Namkha (Dran-pa Nam-mkha”), ⁽⁴⁾ played an important role during the second persecution of Bon. He headed the Bonpo side in a contest against the Buddhists organized by the king to discover which side had the greatest miraculous power.

The Bonpos lost the contest and had to disperse in fear of their lives or be converted to Buddhism. While ostensibly embracing the Buddhist religion out of fear of being killed, in fact Drenpa Namkha did it for the sake of preserving in secret the Bonpo teachings, thereby saving Bon from complete eradication.

Resurgence of Bon

From the 8^th to 11^th centuries the practice of Bon went mainly underground. The year 1017 C.E. ⁽⁵⁾ marks the resurgence of Bon, which began with the discovery by Shenchen Luga (gShen-chen kLu-dga`, 996–1035) of a number of important concealed texts. With his discoveries Bon re-emerged as a fully systematized religion. Shenchen Luga was born in the Shen clan, descended from Kontsha Wangden (Kong-tsha dBang-ldan), one of Tonpa Shenrab`s sons. The descendants of this important family still live in Tibet.

Shenchen Luga had a large following. To three of his disciples he entrusted the task of continuing three different traditions. To the first, Druchen Namkhai Yungdrung (Bru-chen Nam-mkha` g.Yung-drung) born in the clan of Dru which migrated to Tibet from Druzha (`Bru-zha, i.e., Gilgit), he entrusted the studies of cosmology and metaphysics (mDzod-phug and Gab-pa). It was to this end that one of his disciples and relations, lama Drurje Yungdrung (Bru-rje g.Yung-drung bla-ma) founded the monastery of Yeru Wensakha (gYas-ru dBen-sa-kha) in Tsang province in 1072.

This monastery remained a great centre of learning until 1386, when it was badly damaged by flood. Despite the decline of Yeru Wensakha the Dru family continued to sponsor the Bon religion, but the family came to extinction in the 19^th century when, for the second time, a reincarnation of the Panchen Lama was found in the family.

The second disciple, Zhuye Legpo (Zhu-yas Legs-po), was assigned to maintain the Dzogchen teachings and practices. He founded the monastery of Kyikhar Rizhing (sKyid-mkhar Ri-zhing). The descendants of the Zhu family now live in India.

The third disciple, Paton Pelchog (sPa-ston dPal-mchog), took responsibility for upholding the Tantric teachings. The Pa family too still exists.

Another important master of that time was Meukhepa Tsultrim Palchen (rMe`u-mkhas-pa Tsul-khrims dPal-chen, b. 1052), of the Meu clan, who founded Zangri (sNye-mo bZang-ri) monastery, which also became a centre for philosophical studies. Thus during this period the Bonpos founded four important monasteries and study centres, all in Tsang province (Central Tibet).

Menri monastery

In 1405 the great Bonpo teacher, Nyammed Sherab Gyaltsen (mNyam-med Shes-rab rGyal-mtshan, 1356–1415), founded Menri (sMan-ri) monastery near the site of Yeru Wensakha, which had been destroyed by flood. Yungdrung Ling (g.Yung-drung gling) monastery was founded in 1834 and, soon afterwards, Kharna (mKhar-sna) monastery, both in the vicinity of Menri.

These remained the most important Bon monasteries until the Chinese takeover of Tibet in 1959, and following their inspiration many monasteries were established throughout Tibet, especially in Khyungpo, Kham, Amdo, Gyelrong and Hor, so that by the start of the 20^th century there were 330 Bonpo monasteries in Tibet.

Nyammed Sherab Gyaltsen was especially venerated for his great achievements and realization. He was known as a great reformer and reinvigorated the Bonpo monastic tradition, causing many monasteries to flourish. Nyenme Sherab Gyeltsen also was the first master to collect and hold all the transmissions and empowerments of all the Bon lineages. All of these transmissions have continued to be held by each of the successive abbots of Menri, and over time the abbot of Menri came to be regarded as the head of the Bon religion. This tradition was officially recognized by the Tibetan government in exile in 1977.

The Bon Pantheon and Religious Commitment

The Bon Pantheon

The Bon pantheon contains a great number of deities. Every Tantric ritual cycle in the Bonpo canon has its own complete set of divinities, method of visualization and worship. One classification divides the deities into three groups: the peaceful (zhi-ba), the wrathful (khro-bo) and the fierce (phur-pa). Also, Bonpo cosmogony describes groups of deities of Light and Darkness. ⁽⁶⁾

The highest ranking deities are Kuntu Zangpo (Kun-tu bZang-po), the Bonku (bon-sku), Shenlha Okar (gShen-lha `Od-dkar), the Dzogku (rdzogs-sku: Perfect Sphere), and Tonpa Shenrab, the Tulku (sprul-sku) who is the Teacher (sTon-pa) of the present world age. The most important female deity is Jamma (Byams-ma), the “Loving Mother”, also known as Satrig Ersang (Sa-trig Er-sangs). There are also sets of 1000 Buddhas and of the Buddhas of the three times (past, present and future). Among the guardian deities, known as the Dharma`s Protectors (bKa`-skyong), the most important are Sidpai Gyalmo (Srid-pa`i Gyal-mo: “Queen of Existence”, the female guardian of the Bonpo teachings), Midud or Midud Jampa Traggo (Mi-bdud `bYams-pa Khrag-mgo: the male guardian of Menri monastery) and Tsengo Hurpa (bTsan-rgod Hur-pa).

The most general division of the deities is that which distinguishes between the supra-mundane gods of the higher spheres (`Jig-rten las` das-pa`i lha) and the demi-gods and minor deities who remain active in this world (`Jig-rten pa`i lha).

To the latter group belong a whole host of mountain gods, local gods (Sa-bdag), evil demons (gNyen), female demons (Ma-mo) and other spirits such as the `Dre, Sri, kLu, etc.

Religious Commitment

Religious life among the Bonpos may take many varied forms. Here we will briefly examine the traditions of monastic life, the Ngagpa, Dzogchen and Chod.

Monastic life

According to Bon it is by good actions and a virtuous life that a being achieves spiritual perfection and the spheres of the Perfect Buddhas (Sangs-rgyas). The methods for reaching the highest goal were taught by Tonpa Shenrab and by successive Bonpo sages.

The noblest way to practise religion is to take religious vows; a layperson may strive for perfection, but it is the monastic life that offers the best opportunity of attaining the highest levels. In fact over the centuries the monastic life has formed an essential part of the Bon religion.

There are four grades of religious vows, two lower and two higher. The lower ones, called nyenne (bsNyen-gnas) and genyen (dGe-bsnyen), are normally taken by lay-people who want to practise religion in a more perfect way; when taken by monks they are considered to form an initial stage in their religious life.

These vows can be taken for any period of time. The higher grades are called tsangtsug (gTsang-gtsug), that applies on taking monastic initiation (rab-byung) and consists of twenty-five vows, and drangsong (Drang-srong), that applies on full ordination and consists of two hundred and fifty vows. Nuns take three hundred and sixty vows.

Ngagpas

The Bonpos are also particularly known for their tradition of Ngagpas (sNgags-pa), who are recognizable by their uncut, loosely worn hair. Ngagpas are lay practitioners, who take the vows of refuge, genyen and Ngagpa genyen, that primarily practice tantra.

There are family lineages of Ngagpa, with the practice of a particular tantric yidam being passed down through the family, but any man may choose to become a Ngagpa and take the appropriate vows. Though a Ngagpa may marry, have children and work in the world, he must spend a great deal of time in retreat and perform rituals when requested by villagers.

While Ngagpas may perform many different rituals, they are particularly known for performing birth rituals, weddings, funerals, divinations, and pacification of ghosts or nature spirits. Typically Ngagpas live with their families in villages, but many Ngagpas also congregate in Bonpos, the Ngagpa equivalent of a monastery.

Dzogchen

Along with the spiritual life, there are special methods of practising in the pursuit of spiritual perfection.

The most highly esteemed practices are those of the Dzogchen (rDzogs-chen, “Great Perfection”) traditions.

There are four streams or methods of meditation in Dzogchen, collectively known as A-Dzog-Nyengyud, i.e., A-Tri (A-khrid), the “Teaching on A”, founded in the 11^th century by Dampa Meu Gongje Ritro Chenpo (1038–1096); Dzogchen, founded in 1088 A.D. by terton Zhoton Ngodrub Dragpa (gZhod-ston dNgos-grub Grags-pa); Nyengyud (its full title is Zhang zhung sNyan-rgyud, the “Oral Transmission of Zhang-Zhung”) and Yeti tasel, a lineage deriving from Tonpa Shenrab, but passing through India and translated from Sanskrit to Zhangzhung-pa.

The Zhang zhung sNyan-rgyud is the oldest and most important Dzogchen tradition and meditation system in Bon. While the other three are terma traditions based on rediscovered texts, the third is an oral tradition based on continuous transmission by an uninterrupted lineage of masters.

The Zhang-Zhung Nyangyud cycle of teachings was first put in writing by the important 8^th century master Gyerphung Nangzher Lopo, the foremost disciple of Tapihritsa (ta-pi-hra-tsa), revered by Bonpos as the union of all the lineage masters.

Chod

There also exists another important system of meditation called Chod (gCod), “Cutting the ego” which is performed by lay practitioners, Ngagpa and monks alike. The purposes of Chod are to generate generosity, dispel fear and overcome attachment.

This has been only the briefest of introductions to the rich religious traditions of Bon. It is not possible to capture the full depth and breadth of one the world`s great religions, but hopefully the reader will have some taste for what the Bonpos value.

Notes

(1) The gZer-mig and gZi-brjid are both published by the Bonpo Foundation, Dolanji, 1965 and 1967–69, respectively. Extracts from the gZi-brjid have been edited and translated by D.L. Snellgrove, The Nine Ways of Bon, London Oriental Series, vol. 18, London 1967. The first seven chapters of gZer-mig and part of the eighth have been translated into English by A.H. Franke, “A Book of the Tibetan Bonpos”, Asia Major, Leipzig 1924, 1926, 1927, 1930; Asia Major (New Series) 1, London 1949. A summary of the contents of gZer-mig has been made by H. Hoffmann in The Religions of Tibet, London 1961, 85–96.

(2) Another classification, in 12 lores or sciences, is examined in great detail in Drung, Deu and Bon by Namkhai Norbu (Library of Tibetan Works and Archives, India 1995).

(3) The dBu-gter classification is given below, in the Course of Studies section. According to the Zang-zang-ma tradition the Byang-gter consist of:

1. Tho-tho theg-pa,
2. sPyi-tho theg-pa,
3. Yang-tho theg-pa,
are three;

4. sNang-ldan theg-pa,
5. Rang-ldan theg-pa,
6. bZhed-ldan theg-pa,
are three;

7. lha-rtse theg-pa,
8. sNang-rtse theg-pa,
9. Yongs-rtse theg-pa,
are three.

(4) Dran-pa Nam-mkha` is a popular figure in Bonpo history. His biography in 8 volumes was recently published by sPa-tshang Sonam Gyeltsen, Delhi 1983. He is believed to have had twin sons: Tshe-dbang Rig-`dzin, a Bonpo teacher, and Pad-ma Byung-gnas, the famous Buddhist teacher Padmasambhava (see cf. Karmay, The Treasury of Good Sayings, Oxford University Press, London 1972: xxxii n.4, for a discussion of this.)

(5) All dates except in the 20^th century and unless otherwise stated are taken from Sangs-rgyas-kyi btsan-rtsis ngo mtshar nor-bu`i phreng-ba zhes bya-ba-bzhugs-so by Nyima Tenzin in Tibetan-Zhang Zhung Dictionary, The Bonpo Foundation, Delhi 1965, 23–40. It has been translated into English by Per Kvaerne, “Chronological table of the Bonpo”, Acta Orientalia, xxxiii (Paris 1971): 33–48.

(6) For an overview of Bonpo iconography with excellent color reproductions of thankas and statues see Per Kvaerne`s Bon Religion of Tibet, Serindia, London, 1995.

Source: Yungdrung Bon

Some modern scholars attempt to identify Olmo Lungring with the area around mount Kailas in West Tibet, anciently known as Zhang-zhung, and assert that the holy nine-storeyed mountain in the center of Olmoling is in fact Mount Kailas. These scholars assert that Olmo is quite an ordinary place like other valleys in Tibet and that the name Olmo Lungring simply means “the long valley of Olmo”. Furthermore, the sacred mountain of Yungdrung Gutseg in the center of Olmo Lungring is called a crystal monolith because it is a quite ordinary mountain surmounted by a glacier. Therefore, it is most likely a representation of Mount Kailas where four great rivers of Asia are said to originate. Because Zhang-zhung was an early important center of Bon, these scholars conclude that Olmoling was this region and that Olmo Lungring was not some mystical land existing at a spiritual level. Moreover, they assert that Tonpa Shenrab was only some sort of priest whose presence was required at funeral ceremonies. He was living in the seventh century or shortly before. He was born there in West Tibet, a native Tibetan priest or magician and not an Iranian prince, and he was, therefore, a perfectly ordinary and pedestrian figure. There is no mention of Olmo Lungring in Tibetan texts before the tenth century. The coming to Tibet in the eleventh century of Buddhist teachers inspired the Bonpo Lamas to invent and actually fabricate for themselves a supposedly ancient tradition. Since these teachings could not be seen as originating in Tibet which is a quite real and ordinary place on earth, they put the birth of Tonpa Shenrab in distant Tazig, a fabulous land of legend, which recalled the Persian empire which the Tibetans much admired in the seventh century. These scholars conclude that all of the Bon tradition is fake, a deceitful invention of unscrupulous Tibetan Lamas in the tenth century and afterwards.

But according to the Bonpo Lamas, this assertion is entirely wrong. In all of the early Bonpo texts Olmo Lungring is clearly located to the west and the north of Tibet in Tazig or Central Asia. Moreover, there are two Tazigs, one of a heavenly nature and one quite physical, located in Central Asia. The Kailas mountain and its adjacent region in West Tibet is only a pale reflection of the real Olmo Lungring, the original archetype, which exists at the center of the world. According to the “gZer-mig” and other texts, the region around Tise or Mount Kailas is only a copy in Zhang-zhung of the original in Olmoling. Furthermore, according to the “gZi-brjid”, Dimpling is the same as Shambhala. It is not necessary to pray and do any meditation practice in order to be reborn in Iran or the Central Asia of the USSR, these are quite ordinary earthly places; but it is necessary to pray and to undergo a purification of mind before one can be reborn in Olmo Lungring, or even enter it in this present life, because it is a pure dimension of existence (dag-pa`i zhing-khams). It cannot be seen easily with the ordinary fleshly eye like Iran or Central Asia or even Tibet can. But simply because we do not see it is no proof that it does not exist, for that is the view of the Lokayatas or materialists.

The Bonpo account of the hidden land of Olmo Lungring is found in the “gZer-mig” and the “gZi-brjid”. There it is explained that Olmoling is physically part of our world and is not an imaginary holy land nor a celestial pure realm like the Sukhavati or Dewachan (bde-ba-can) of the Buddha Amitabha. Symbolically Olmo Lungring is the geographical, psychic, and spiritual center of our world of Jambudvipa (`dzam-bu`i gling) and at its center rises the holy mountain of nine levels, known as Yungdrung Gutseg (g.yung-drung dgu-brtsegs), which links heaven and earth. It is a kind of axis mundi connecting three planes of existence- the heaven worlds, the earth, and the nether regions. Therefore, Olmo Lungring possesses a different ontological status than ordinary geographical regions and countries. In terms of our own age, it is a hidden land or “beyul” (sbas-yul), inaccessible to all but realized beings or Siddhas. This land is said to be inhabited by Vidyadharas (rig-`dzin) or holders of esoteric knowledge. It exists on earth, but it is not an ordinary country or nation which could be observed from an orbiting satellite or sighted from a high flying airplane, for it possesses a special reality all its own. It is in this world, but not quite of it. It is part of our physical geographical world because it is located in Tazig, yet it partly exists in another spiritual dimension, and although material, it is in a certain sense imperishable and indestructible. When, at the end of the kalpa, the world will be destroyed and consumed by fire, Olmo Lungring will spontaneously rise up and ascend into the sky and there it will merge with its celestial archetype in the heavens which is called Sidpa Yesang (srid-pa ye-sangs). Olmo Lungring is truly the imperishable sacred land.

Olmo Lungring or Shambhala, this imperishable sacred land, which is the spiritual center of the world, existed on earth from the very beginning of the human race. It was the place where the celestial gods of the Clear Light (`od gsal lha) descended from heaven to earth in order to take up incarnation as human beings and ensoul the physical bodies which had been prepared for them. Since that time of the beginning, Olmo Lungring has been the sanctuary of wisdom and the receptacle of the highest mystical teachings being brought down from above. All of the inhabitants of that land have entered upon the path to enlightenment, and for this reason it is said to be the land of the Vidyadharas beyond the Himalayas, spoken of in the Puranas and other ancient books of India. This mysterious land at the center has been known by various different names in different ancient traditions throughout the world.

The Lord Tonpa Shenrab was bom a prince in Olmo Lungring some 18000 years ago (in 16017 BC according to the traditional Bonpo reckoning) and he emerged from there, crossing barriers of hot arid deserts and frigid glacial mountains, to visit briefly Zhang-zhung and Tibet. After his Parinirvana (in 7817 BC), his reign in Olmo Lungring was followed by a successive line of adepts or initiate-priest kings (rigs-ldan) who even today are the guardians and custodians of the eternal Wisdom Tradition. Thus Olmo Lungring is not only an earthly paradise filled with shining white cities, multi-storeyed temples and palaces, lush gardens and pleasure groves, but a hidden sanctuary of the Gnosis that holds a precious treasure of greatest price, the Supreme Secret. This is the precise knowledge of who we really are, whence we have come and wither we go. In mystical terms, it is the secret sanctuary hidden in the heart of every living being, the place of Buddhahood.

This land was the primordial source of Yungdrung Bon and in later times the sages of Tibet often went to Olmo Lungring in quest of these precious teachings. It is said that they proceeded toward the northwest from Mount Kailas in Zhang-zhung and journeyed for twice as far as Kailas is from the city of Shigatse in Central Tibet. In precise geographic terms, this would put them beyond the Pamirs in Sogdiana. Although no guide books to Olmo Lungring are now extant among the Bonpos, such as exist among Tibetan Buddhists, like die famous “Shambhala`i lam-yig” of the third Panchen Lama (dPal-ldan ye-shes, b. 1739), until 1959 Bonpos would still set out on pilgrimage to that fabled land, although none returned to Tibet to tell the tale. They had passed through the gates into another world. Nevertheless, pious Bonpos still pray to be reborn in that mysterious land at the center.

According to Bonpo prophesies, some 1200 years from now, when spiritual values decline and religion is nearly extinct in the outside world, a king and a teacher will emerge from Olmoling in order to revitalize the spiritual teachings of Yungdrung Bon in the world. Although the “gZi-brjid” specifically identifies Olmoling and Shambhala, neither in the “gZi-brjid” nor the “gZer-mig” is there any mention of Armaggedon or the climactic battle between the forces of the Mlechas from the West and the forces of Shambhala led by the Kulika Rudrachakrin, as is found in the Buddhist recension of the “Kalachakra Tantra”. The Bonpo canon also possesses a variant recension of this “Kalachakra Tantra”, but it is said to be incomplete and it is classified as Kriya Tantra rather than Anuttara Tantra, as is the case in the Buddhist system.

In ancient and medieval times, and even in modern times, there have been persistent rumors of a secret brotherhood of enlightened beings or Vidyadharas, possessing great knowledge and power, who, in a remote corner of Central Asia, preserve the Ancient Wisdom which was revealed at the very beginning of the human race. This Wisdom was originally brought from beyond the stars, the same celestial home from which the human spirits now comprising humanity migrated to earth in order to incarnate in bodies of earthly flesh. But this mysterious land at the center where the gods first descended remains perpetually concealed from die profane eyes of die spiritually immature and die merely curious because, without a purification of the individual`s impure karmic vision, die land at the center remains imperceptible to die ordinary fleshly eye. To behold this dimension, die individual must possess pure vision (dag snang) and open one`s wisdom eye (ye-shes kyi spyan). Habitual thoughts and preconceptions condition how die individual perceives reality. One`s impure karmic vision (las snang) inherited from past causes and conditioning creates distortions in die dimension of reality and veils die light which is natural to it. The practitioner must go beyond one`s mental conditioning and one`s conventional models of reality, so that one sees die world from a different perspective, one which does not deny the power of vision and creative imagination.

If an explorer finding himself in a remote region, but lacking this pure vision and die discriminating eye of wisdom, where inadvertently to stumble upon this fabled land, he would only see a dusty windswept arid plane surrounded by desolate mountains. He would behold an unexceptionable barren landscape, not die fragrant rivers and lush gardens and pleasure groves of paradise. Even if were to come across some of die inhabitants of this land, he would see only a few nomads living in a dirty impoverished encampment, and failing to recognize where he had arrived in reality, he would press on elsewhere and forever miss his mark. Only a Siddha or adept would recognize die signs and landmarks. Olmo Lungring exists in a dimension parallel to our own conventional reality, but for this reason it is no less real. The concealment and invisibility of Olmo Lungring to ordinary sight is no proof that it does not exist. So argue the Bonpo Lamas.

According to Bonpo tradition, Olmo Lungring fully occupies one-third of our world even now and lies to the northwest of Tibet. The Bonpo texts further speak of the three portals or doors of Zhang-zhung and some of these texts assert that Tazig is the middle door (sgo bar-ma). According to Lopon Tenzin Namdak, the outer door (sgo phyi-pa) is Zhang-zhung itself, the middle door (sgo bar-ma) is Tazig, and the inner door (sgo phug-pa) is Olmo Lungring. From the innermost gate outwards this represents the movement or progress of the teachings of Yungdrung Bon into the outer world and especially Tibet. At that time Tazig was said to have been inhabited by the “sTag-gzig hos rigs”, the royal race (rgyal rigs) of the “Hos” or Persians (the Chinese “Hu”). But in an even earlier time the people belonged to the lineage of the “rGyal-bu `thing-ge”. And in the “Ma-rgyud” is found the story of the emperor Gyer-wer of Tazig who ruled most of the known world.

In the Bonpo texts the land of Olmo Lungring is said to be divided into four concentric regions: the inner region (nang gling), the middle region (bar gling), the outer region (phyi gling), and the border region (mtha` gling). The inner and middle regions consist of twelve districts or islands (gling), the outer region of sixteen, and the border region also of twelve. These regions and districts (gling) are all sepepared by rivers and lakes and inland seas. The innermost region has the form geographically of an eight petalled lotus blossom and the sky above it corresponds to the form of a wheel or chakra of eight spokes.

At the very center of this innermost land rises the holy nine-storyed swastika mountain of Yungdrung Gutseg (g.yung-drung dgu-brtsegs), a crystal monolith in the shape of a pyramid. These nine storeys or levels of the sacred mountain signify the Nine Ways of Bon (theg-pa rim dgu) into which the teachings leading to liberation and enlightenment are classified. In the Bonpo cosmological system, the number nine is especially important and significant. In terms of the mandala, it represents the center and the eight directions, cardinal and intermediate. From the surface of the earth upward there are nine stages or levels of heaven (gnam rim-pa dgu) inhabited by the celestial gods (lha) and downward there are nine successive nether realms (sa `og rim-pa dgu) inhabited by the Nagas (klu) and other chthonic beings. The world-mountain at the center links together these three levels of existence, heaven and earth and underworld. From the mountain the adept way travel freely, ascending upward or descending downward to other worlds and dimensions. This cosmology is shared with ancient North Asian shamanism. In Bonpo symbolism, the swastika or yungdrung (g.yung-drung) corresponds to the vajra or diamond (rdo-rje, “the king of stones”) in the Indian Buddhist system. Both of them indicate something that is everlasting, indestructible, and pure. As an adjective (g.yung-drung) or as an adverb (g.yung-drung du) the word means eternal, everlasting, perpetual. As die axis mundi, this sacred mountain in the center is imperishable and indestructible (g.yung-drung).

The country is divided by rivers, chiefly nine in number, which flow into the four directions. From the foot of the sacred mountain flow four great rivers of special importance, originating from four springs that issue forth from four rocks having the shapes of symbolic animals. The river Nara arises from a spring in a lion-shaped rock (sen-ge kha `babs) and flows to the east. The river Pakshu arises from a spring in a horse shaped rock (rta mchog kha `babs) and flows to the north. The river Kyim-shang arises from a spring in a peacock-shaped rock (rma bya kha `babs) and flows to the west. And the river Sindhu arises from a spring in an elephant-shaped rock (glang-chen kha `babs) and flows to the south.

The land is filled with a complex pattern of shining cities, temples and palaces, parks and pleasure groves, lakes and bathing pools, like the descriptions of Shambhala found in the Buddhist tradition. It is truly an earthly paradise. Around the base of the sacred mountain in the center are literally hundreds of cities, palaces, and temples, but among them there are four, which are especially important. To the east of the mountain is the shining white temple of Shampo Lhatse (sham-po lha rtse). To the south is the great palace of Barpo Sogyad (bar-po so-brgyad) where Tonpa Shenrab`s had lived and he was born. To the west is the palace of Trimon Gyalzhad (khri-smon rgyal-bzhad), where the chief queen of Tonpa Shenrab, Hoza Gyalzhadma (Hos-bza` rGyal-bzhad-ma) had lived and where three of his children were born, namely, Tobu (gTo-bu), Chyadbu (dPyad-bu), and Ne`u-chen. And to the north is the palace of Khong-ma Ne`u-chung where another one of his queens, Poza Thangmo (dPo-bza` thang-mo) lived and three more of his children were born, namely, Lungdren (Lung-`dren), Gyuddren (rGyud-`dren), and Ne`u-chung.

Surrounding this innermost region in every direction is an intermediate region with twelve great cities, four in each of the four cardinal directions. One of these cities located in the west is Gyalag Odma (rgya-lag `od-ma) where the fabled king and disciple of Tonpa Shenrab, Kongtse Trulgyi Gyalpo (Kong-tse `phrul gyi rgyal-po) lived. He was important for the transmission of astrological and magical teachings coming from the Master. The miraculous temple erected by this king on an artificial island built by the Rakshasa demons in the western sea was also very important since it was here that certain teachings of Tonpa Shenrab were written down and deposited for safe keeping. These texts have been preserved there until this very day. This second region is completely surrounded by two more concentric rings, an outer region and a border region. As said above, these regions and their subdivisions are separated by rivers and other bodies of water. The entire land is in turn surrounded by an ocean called Mukhyud Dalwa (mu-khyud bdal-ba`i rgya-mtsho), “the wide-spreading enclosing ocean”. Again, this sea is surrounded by a mighty wall of snow-capped mountains called Walso Gangri Rawa (dbal-so gangs ri`i ra-ba), causing the imperishable sacred land to be impenetrable to any intrusion from the outside world.

Access and egress to and from Olmo Lungring maybe be had via the arrow way (mda` lam) that was created by Tonpa Shenrab when he shot an arrow from inside the ring of high impenetrable mountains. Piercing through this solid wall, the arrow created a tunnel or passageway. But finding this gateway is no easy task, even for adepts, for it is guarded by precipitous gorges and wild mythic beasts stand sentinel at the entrance. The tunnel is totally dark and it takes a nine full days to traverse its length to the world of light at its end. But there have been those who have succeeded in passing through it into the light… Within the territory of Olmo Lungring there are seven royal races (rgyal rigs) and chief among them is the clan of Mushen (dmu-gshen) from which Tonpa Shenrab descended. Thus the word “gshen” is also the name of a clan, as well as the term for a kind of practitioner. Besides the Mushen, there were six more royal races or clans (rgyal rigs) ruling in Olmo Lungring: “Hos”, “Shag”, “dPo”, “rGya”, “gTo”, and “gNyan”. There are also classes of ministers, merchants, artisans, commoners, and so on. All of the people living in the center and in the districts of the innermost region (nang gling) speak the language of the eternal Swastika Gods (g.yung-dning lha yi skad). In the middle region (bar gling) consisting of twelve islands or districts, there are eight great rivers in different directions and in the valleys along these rivers the peoples speak different languages and dialects. Whereas the language in the inner lands is that of the Swastika Gods, here in the twelve middle lands the people mainly speak and write the eight transformed languages (bsgyur-ba`i skad), each of which is associated with one of the eight great rivers as follows:

1. “gTsang-ma lha skad” along the Na-ra-dza-ra river in the east,

2. “Dag-pa lha skad” along the Pakshu river in the the north,

3. “Samskri lha skad” (i.e., Sanskrit) along the Ma-shang river in the west,

4. “Khri-wer lha skad” along the Sindhu river in the south,

5. “Hor ci `phrul skad” along the Ganga river in the south east,

6. “sPos ci `phrul skad” along the Sita river in the southwest,

7. “Ci gung `phrul skad” along the Seng-ga river in the northwest, and

8. “Cung tshe `phrul skad” along the Serdan (gser-ldan) river in the northeast.

In the middle and outer lands there are ten languages, which are major and some one hundred and sixty-four lesser dialects. The letters used in writing these languages have both large and small forms and are based on an original “spungs-so” or alphabet. These letters had many different shapes and it is difficult to find examples of these alphabets in our world nowadays.

In any event, all of these forms of writing were based on an original celestial prototype and were not a mere earthly invention.

Thus from the times of the very beginning of humanity, Olmo Lungring, where direct communication between heaven and earth has persisted until this very day, has continually been the source of knowledge, guidance, and civilization for the outside world. It is truly the sanctuary and the imperishable sacred land.

Vajranatha

Source: Ishchushchemu

The White represents purity
The Yellow represents stability
The Blue represents limitlessness and all pervasive
The Green represents victory
And the Red represents compassion

Generally true to all occasions, these five colors represent the five different directions such as: Center, East, South, West, North.

Starting from Center each of the five directions represent blue, white, yellow, red and green respectively.

Source: Tibetan Yungdrung Bon Arts

The Bon Children's Home and The Bon Children's Welfare Center are located in Dolanji, Himachal Pradesh, India. These organizations are dedicated to educating and caring for Bon children whose families are in exile. Many children have been orphaned, or their families are too poor to care for them. All are here to receive an education that includes learning about their Bon-heritage.

The Bon Children`s Home counts today more than 280 children in the age from 3 to 20 years. Most of them are under 6 years old and need most attention.

Only 7 very dynamic and admirable persons take care of all these children and support the director of the home and school and abbot of the Bon monastery, Lha-Tri Khenpo Nyima Dakpa Rinpoche, in his daily work:

2 mamas
who take care of the youngest children. They achieve an admirable work to look after more than 30 children between 3 and 5 years old. They feed them, wash them, wash their clothes, bring them to bed. They sleep in separate little rooms in each end of the dormitory to be close by whenever needed.

1 cook and his aid
The cook and his aid are working in shifts to prepare the scarce food for the children. In the morning they prepare tsampa (dumplings of flour and water) with some hot tea. At lunch they serve some vegetables, a boiled egg and another dumpling-tsampa for each child. In the evening each of the children gets another tsampa with some tea or soup. Although the conditions at the BCH are not the easiest — no running water, no hot water, poorest kitchen equipment — both of them love their job and are very happy to support the children.

1 housekeeper
This man is actually the “gofer” or “handyman”. He takes care of anything that needs to be done, repairs broken furniture, tinkers whatever needed and is always present when some help is needed. His help and work is a valuable support for the BCH.

1 supervisor
Being the supervisor has never been a very nice and appreciative task because you are always the “bad guy”. But this man… With all his love and compassion he looks after the children and makes sure that everything runs smoothly. He often has to settle disputes or reconcile some of the children. The children love him for being like a father to them.

1 secretary
He takes care of the more administrative tasks of the Bon Children`s Home and the school. His help is very valuable to Lha-Tri Khenpo Nyima Dakpa Rinpoche not only to cope with the daily work but also to have a trustful representative when he is abroad to take care of the home and the school. His organizational and administrative work is very valuable to the BCH.

Today, the home has a total of 4 buildings: a kitchen (with a storage area), a dormitory for the girls (with a dining hall and a separate area for the youngest children), a dormitory for the boys, and the office. In the past, 3 to 4 children had to share one bed, and perhaps even one blanket!

Faced with such circumstances, each child contributes in his or her own way. Some help with the smaller children — washing and feeding the little ones. Others assist with the serving of food, or the laundry — which is especially hard in the winter when the water approaches the freezing point. While these efforts never impinge on the time devoted to scholastics, every student is thus able to add what they can to the community

Despite facing such challenges, it is the policy of BCH never to turn down a child in need. In January 2004, 40 new children (many of whom are extremely young) unexpectedly arrived at the school. With no one else for them to turn to, BCH gladly accepted responsibility for all of them. Since large groups of new arrivals such as this are not an uncommon occurrence, the Bon Children`s Home is always greatly appreciative of any donation.

“Caring for these children and instilling in them an appreciation for their unique Bon heritage, gives me the remarkable motivation required to undertake so many different tasks for their benefit. However, it is only with your support and donations that I will be able to provide the children with their basic everyday needs of water, food, clothing, and medicine. If you are in anyway touched to help us here at BCH, your kind contribution will help insure a bright future for these children.

Every day you make a difference in the life of a child.

Every child makes a difference in preserving a culture.

Thank you very much for your support!

The BCH is an open organisation and is any time happy to welcome you at its guest house. If you wish to visit the BCH, please send an email to me.” — said us BCH-administrator Lha-Tri Khenpo Nyima Dakpa Rinpoche

By materials of the BCH and the ABC

The Bon Children's Home and The Bon Children's Welfare Center are located in Dolanji, Himachal Pradesh, India. These organizations are dedicated to educating and caring for Bon children whose families are in exile. Many children have been orphaned, or their families are too poor to care for them. All are here to receive an education that includes learning about their Bon-heritage.