Gods and spirits[ edit ] Bonpos cultivate household gods in addition to other deities: Traditionally in Tibet divine presences or deities would be incorporated into the very construction of the house making it in effect a castle dzong against the malevolent forces outside it. The average Tibetan house would have a number of houses or seats poe-khang for the male god pho-lha that protects the house. Everyday [ sic ] the man of the house would invoke this god and burn juniper wood and leaves to placate him. In addition the woman of the house would also have a protecting deity phuk-lha whose seat could be found within the kitchen usually at the top of the pole that supported the roof. Pehar is featured as a protecting deity of Zhangzhung , the center of the Bon religion. Reportedly, Pehar is related to celestial heavens and the sky in general.

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In March and April, Lopon Rinpoche taught a meditation retreat focusing on the practice of Dzogchen at Bischofshofen, south of Salzburg in the Austrian Alps, and several weeks later he gave a series of talks on Dzogchen at the Drigung Kagyu Centre in Vienna.

After that he went to Italy where he taught two retreats in Rome, and also briefly visited Merigar in Tuscany, the retreat center of Namkhai Norbu Rinpoche. Coming to England next, the Lopon taught a ten-day Dzogchen retreat in Devon in the west of England, at a locale near Totnes, and after that he gave several talks in London. Proceeding later to Amsterdam, he taught a five-day retreat on Dzogchen in the city at the beginning of June. With the exception of the Italian visit, I was present on all of these occasions and served as a facilitator and sometime translator for the teachings.

In particular, the Lopon was the first speaker in the afternoon series called "Nature of the Mind Teachings.

During his time in New York city, the Lopon gave three further talks, at which I was again the facilitator as I had been in Europe. Towards the end of the month, at the teinvitation of the Dzogchen Community of Conway, known as Tsegyalar, the Lopon gave a weekend seminar at Amherst College in western Massachusetts.

After that he went to Coos Bay, Oregon, where for eight days he held a retreat on the Dzogchen teachings. On these occasions also I served as facilitator and translator and made detailed notes on the teachings. Although the Lopon spoke in English, on many occasions he asked me to translate technical terms and help clarify various other technical points. All of this I recorded in my notes. In order to further clarify matters, he requested that after each portion of the teaching I repeat from my notes what he had said.

So the transcripts found here result from our collaboration together. Nevertheless, I alone must take responsibility for any errors that might be found. I have done some editing of the transcripts, adding any additional clarifications required as well as any sentences needed to link the various paragraphs or topics.

I began working on the translation of Bonpo Dzogchen texts first with Geshe Tenzin Wangyal in Italy some years ago, and continued doing this with Lopon Tenzin Namdak on his three visits to the West. As a consequence of this work, I organized the Bonpo Translation Project in order to make translations of Bonpo texts and prepare transcripts and monographs on the Bonpo tradition available for interested students and practitioners in the West. Before the arrival of these two learned Bonpo Lamas in the West, my interest in the Bon tradition was stimulated by Namkhai Norbu Rinpoche, head of the Dzogchen Community.

Rinpoche, although not a Bonpo Lama himself, was for many years interested in the Bonpo tradition because he was researching the historical roots of the pre-Buddhist Tibetan culture known as Bon. He was also very interested in discovering the historical sources of Dzogchen teachings, for which there exist two authentic lineages from at least the eighth century CE, one found among the Nyingmapas and the other found among the Bonpos.

More than any other Tibetan teacher, Namkhai Norbu Rinpoche has played a key role in transmitting Dzogchen teachings to the West, and for this he has the profound gratitude of all of us. For their help and assistance in various ways during the retreats with Lopon Rinpoche and also later while compiling and editing these transcripts, I wish to thank Gerrit Huber, Waltraud Benzing, Dagmar Kratochwill, Dr.

Preface to the New Edition Even though these teachings on Dzogchen were given by Lopon Tenzin Namdak Rinpoche some years ago in , and have circulated privately as transcripts, they remained in need of some further editing regarding repetitions and annotations. This further material is found in the appendix.

The monastery is primarily an educational institution for monks and nuns, aimed at preserving and perpetuating the ancient culture of Bon, rather than a residential monastery.

After finishing their education here, the former students will go elsewhere and serve as teachers or enter lay life. Students are drawn from the Bonpo areas of Nepal, such as Dolpo and Mustang, as well as from Tibet itself, where a traditional Bonpo education is becoming progressively more difficult to obtain.

The educational program at Triten Norbutse includes the thirteen-year course in Geshe studies at the Dialectics School or Lama College bshad-grwa , at present under the direction of the chief teacher of the Dialectics School mtshan-nyid bshad-grwa dpon-slob , Lopon Tsangpa Tenzin. The focus is on the philosophical studies mtshan-nyid found in the Bonpo tradition, and on cultivating skills in correct thinking and the art of debate rtsodpa. In addition, a number of traditional secular sciences riggnas are studied and mastered.

Upon completion of the course and passing several examinations, the student is awarded a Geshe degree dge-bshes , the equivalent of a Western doctorate. Independent of this program in Geshe studies, there is also a Meditation School sgrwb-grwa at the monastery which has a four-year program for the study and practice of the four major systems of Dzogchen found in the Bonpo tradition.

Whereas in the Dialectics School, the emphasis is on academic study and learning the skills of debate, here the emphasis is on the actual meditation practices of Dzogchen in a semi-retreat situation. This school is at present under the direction of its Abbot sgrub-grwa mkhan-po , Kenpo Tsultim Tenzin. During these courses of study and practice, the students are housed and fully supported by the monastery.

Frequently young monks and nuns come as refugees from Tibet seeking a Bonpo education and possess no funds of their own at all. With Lopon Rinpoche now in retirement at the age of 80, the monastery is under the able direction of its present Abbot, Khenpo Tenpa Yungdrung. However, Lopon Rinpoche continues to teach on occasion at the monastery, in sessions open to both monks and lay people, and also to Westerners at his new meditation center in France, Shenten Dargye Ling, near Saumur in the Loire region, south-west of Paris.

A number of Geshes at the monastery, with the help of modern computer technology provided by Japanese friends, have been digitalizing the basic Bonpo texts which are studied at the monastery, including those of Dzogchen. The texts are then published in India and Nepal for the use of students. Now that Bon is becoming increasingly recognized in the West as an important spiritual tradition in its own right, and as an original component of the Tibetan culture and civilization which continues and even thrives today both in Tibet and in exile, it was felt that these teachings of Lopon Rinpoche on Dzogchen should be republished for a wider reading audience.

My thanks, as the editor of these teachings, go to Vajra Publishing of Kathmandu for undertaking this project, to Elisabeth Egonviebre for providing the photographs included here, and to Dr. Christine Daniels for her editorial and other help while completing this project. I would especially like to thank Khenpo Tenpa Yungdrung for supplying additional information on the expanded educational program at Triten Norbutse.

It is my prayer that these rare explanations of Lopon Tenzin Namdak Yongdzin Rinpoche, being exceptionally lucid and clear, will help to clarify the relationship between Dzogchen and Madhyamaka, Chittamatra, Tantra and Mahamudra, for interested Western students. John Myrdhin Reynolds.


22066162 Bonpo Dzogchen Teachings Tibetan Buddhism Meditation

All Pages Page 3 of 6 The teachings of Bon revealed by Tonpa Shenrab are classified differently in the three traditional hagiographical accounts of his life. In general, Tonpa Shenrab was said to have expounded Bon in three cycles of teachings: I. These Nine Ways or Nine Successive Vehicles to Enlightenemnt are delineated according to three different systems of hidden treasure texts gter-ma that were put into concealment during the earlier persecutions of Bon and were rediscovered in later centuries. These treasure systems are designated according to the locations where the hidden treasure texts were discovered. Here the Nine Ways are first divided in to the Four Causal Ways, which contain many myths and magical shamanistic rituals, and which are principally concerned with working with energies for worldly benefits. Then there are the five higher spiritual ways known as the Fruitional Ways. Here the purpose is not gaining power or insuring health and prosperity in the present world, but realization of the ultimate spiritual goal of liberation from the suffering experienced in the cycles of rebirth within Samsara.


Bönpo Dzogchen Teachings

The first is found among the Sarmapas, or Newer Schools, employing the Prasangika Madhyamaka view of Chandrakirti, not only in explicating the real meaning of the Sutra system but also in interpretation of the Tantras. The second is found among the followers of the two Older Schools, the Nyingmapa and the Bonpo, who emphasize the Dzogchen point of view in elucidating their understanding of the Higher Tantras. Here the Lopon compares the Dzogchen view with the views of Madhyamaka, Chittamatra, Tantra and Mahamudra, clearly indicating the similarities and the differences among them. Unlike the traditional educational system found in other Tibetan monasteries, at Tashi Menri Monastery and at Triten Norbutse Monastery, both now re-established in India and Nepal respectively, Dzogchen is not restricted to private meditation instruction only. Rather, it is brought out into the daylight of the marketplace of philosophical ideas and discussed in relation to the viewpoints of Sutra and Tantra. Transcribed and edited by John Myrdhin Reynolds from the Lopons original lectures, the teachings are provided here with a new introduction and annotations, as well as an appendix with a brief biography of the Lopon and a sketch of the educational system at his monastery of Triten Norbutse in Nepal. Book Search Search by title, author, item name or keyword Categories.


Bonpo Dzogchen Teachings

The first is found among the Sarmapas, or Newer Schools, which employ the Prasangika Madhyamaka view of Chandrakirti , not only in explicating the real meaning of the Sutra system but also in their interpretation of the Tantras. The second is found among the two Older Schools, the Nyingmapa Nowadays there are two principal philosophical traditions followed by Tibetan Lamas. The second is found among the two Older Schools, the Nyingmapa and the Bonpo, which emphasize the Dzogchen point of view in elucidating their understanding of the Higher Tantras. Among the Older Schools, Dzogchen, the Great Perfection, which lies beyond the process of Tantric transformation, is regarded as the quintessential teaching of the Buddha, pointing directly to the Nature of Mind and its intrinsic awareness, known as Rigpa. However, according to Lopon Tenzin Namdak Yongdzin Rinpoche, the leading Dzogchen master among the Bonpo Lamas living today, it is necessary for us as practitioners to know what Dzogchen is, how to practice it, and the result of this practice.

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