Author Archives: Raven Cypress Wood

The Forty Magical Letters of Zhang Zhung

 Over 18,000 years ago, the founder of the Yungdrung Bon tradition was born into a human body and was known as the Supreme Shen, the Enlightened Teacher, Buddha Tonpa Shenrap Miwoche.  He had many students and his teachings flourished in the ancient kingdom called Zhang Zhung.

This ancient kingdom included what is now Western Tibet and the sacred Mount Tise, also known as Mount Kailash.  The Zhang Zhung language includes forty letters, and  according to Yungdrung Bön texts, these ‘Forty Magical Letters’ were taught by Tonpa Shenrap Miwo. The two standard scripts were called Zhang Zhung mar chen and Zhang Zhung mar chung, ‘excellent capital letters of Zhang Zhung’ and ‘excellent lesser letters of Zhang Zhung.’ 

Zhang Zhung mar chen and mar chung samples

Above, a sample of Zhang Zhung mar chen. Below, a sample of Zhang Zhung mar chung. Both have the corresponding Tibetan script underneath. (Zhang Zhung fonts from the website: himalayabon.com)

The divine words of the Buddha Tonpa Shenrap were written down using this script.  Due to the murder of King Ligmincha of Zhang Zhung by king Trisong Detsen of Tibet in the 8th century, the Zhang Zhung kingdom fell and the power and influence of Tibet increased.  Therefore, the Zhang Zhung script was transformed and called ‘Tibetan’.  According to the ‘Far-reaching Lamp of Clarity’:

“Mar chen was changed into [the formal Tibetan] u chen script, and mar chung was changed into informal script.”

A Yungdrung Bon ritual text begins a section with “According to the language of Zhang Zhung Mar…”

Today, the titles of many Yungdrung Bön texts are written in both the Zhang Zhung mar chen script as well as in the Tibetan script.  Additionally, many Zhang Zhung words are found within the texts and even significant section headings are given in both the Zhang Zhung and Tibetan language.

The title page from a Yundgrung Bon text with the title written in Zhang Zhung script above and Tibetan script underneath.

For more information regarding the Zhang Zhung language: (all English language sources)

  • The Light of Kailash Vol 1 and 2 by Chogyal Namkhai Norbu Rinpoche
  • A Lexicon of ZhangZhung and Bonpo Terms edited by Yasuhiko Nagano & Samten Karmay
  • Zhang Zhung-Tibetan-English Contextual Dictionary by Namgyal Nyima

The Sacred Syllable OM

Bon OM

 

 

 

 

 

 

The Yungdrung Bon syllable ‘OM’ has five parts.  The meaning and symbolic color of each of these five parts depends upon the specific practice being done.  These five parts can variously represent the Five Wisdoms, the Five Enlightened Bodies and the manifested deities of the five directions.  Here, the color of each of these five parts is according to the practice of the great mantra, OM MA TRI MU YE SA LE DU.

Women of Tibet

Tibetan Women Milking Goats

 

Religious Scholars

Photo credit: Unknown

Yungdrung Bon monks being tested at Menri Monastery

Buddha Tonpa Shenrap’s Fifth Deed: The Deed of Marriage

fifth-deed-marriage-w-watermark
During the time that the Buddha Tonpa Shenrap Miwoche was teaching his many disciples the Four Doors of Bon and the Fifth which is the Treasury, the King of Ho Mo Yul along with his entourage came to invite the Teacher to his country.  Not having finished the teaching, the Buddha was unable to accept the king’s invitation.  However, he sent one of his three main disciples as an emissary.  The disciple, Yikyi Khyechung, returned to Ho Mo Yul with the king.  Arriving, both humans and non-humans came to pay their respect and to receive teachings.  Then, Yikyi Khyechung took up the life of an ascetic and retreated to a cave to meditate. After a time, the queen of Ho Mo Yul was struck with a violent illness.  A diviner was consulted and she informed the king and queen that only the Buddha Tonpa Shenrap could cure the illness.  The king returned to the Buddha in person and requested his help.  Having finished his current teachings, the Buddha went to the country of Ho Mo Yul and cured the queen of her illness.  The grateful queen offered her daughter, Hoza Gyalme ma, as a bride for Tonpa Shenrap. Previously, the god Indra had implored the Buddha to take a wife so that he might have children to continue his lineage.  At that time, the Wise, Loving Mother of all of the buddhas, Sherap Chamma, emanated ten different manifestations of herself as princesses in royal households so that Buddha Tonpa Shenrap could accept them as wives.  In this way, Hoza Gyalme ma was the first of these ten manifestations of Yum Chen Sherap Chamma.