Monks from the Yungdrung Bon Monastery of Triten Norbutse located near Kathmandu, Nepal help to free neighbors from collapsed buildings after the devastating earthquake. Photo credit: Unknown
Discovery from an Ancient Kingdom
Zi bead found in Western Tibet. Photo credit: Unknown
Recently, an archaeology professor working in the Ngari region of Western Tibet, South of the Ganges River, discovered an ancient zi from a gravesite. This was the area of the ancient kingdom of Zhang Zhung.
The original article can be read in full at the Himalaya Bon Tibetan language website: http://himalayabon.com/news/2015-04-10/574.html
Iconography: Defining Space
Illustration from the book “Tibetan Thangkha Painting, Methods & Materials” by David & Janice Jackson
Before the artist begins sketching out the images that will appear on the thangkha, they must first determine the division of space on the canvas. First, by using chalk lines and a compass, the true center of the canvas must be found. Second, both the horizontal and the vertical axis must be established. In this way, the artist can allocate space to the images according to hierarchy and the number of images that need to be represented.
Diagram 1: Common positions when depicting a central image and 4 retinue
Diagram 2: Common positions when depicting a central image and 8 retinue
These diagrams show the most common designations of space although there are variations. However, even with variations, the position of the retinue in relation to one another remains the same. The retinue are positioned according to their association with the directions. In the text, the detail of the deities position begins with the center and is then listed the Bön way, or counter-clockwise, beginning with the East. Referencing the diagrams above: 1=Center, 2=East, 3=North, 4=West, 5=South, 6=Southeast, 7=Northeast, 8=Northwest, and 9=Southwest. Most often, but not always, the deities are the color associated with the direction. East=yellow, North=green, West=red and South=blue.
The Deities of the Five Buddha Families
Here, the deities of the Five Buddha Families are positioned according to diagram 1 above. In the center is the Enlightened One, Künang Kyapa and consort. In the east is the Enlightened One, Salwa Rangjung and consort. In the north is the Enlightened One, Gélha Garchuk and consort. In the west is the Enlightened One, Jedrak Ngomé and consort. And in the south is the Enlightened One, Gawa Döndrup and consort.
Developing the Five Elements
Each of the five colors of prayer flags correspond with the five elements. Hanging them in clean, high places where the wind activates their qualities is a way to develop and strengthen the five elements within one’s own body, speech and mind.
The Field of Accumulation: The Lineage of the Three-fold Cycle of Dzogchen Proclamations
Tsok zhing according to MenriThe Yungdrung Bon Merit Field of the Menri Tradition
In the Yungdrung Bön tradition, the place where the deities and objects of veneration are gathered is called the “Tsok Zhing”, the “Field of Accumulation”. It is also sometimes translated as the “Field of Merit” or the “Merit Field” because what is being accumulated by paying homage and making offerings to this place is merit, or virtue. This is the Merit Field according to the Menri Tradition from a drawing done by the great master and scholar HE Yongdzin Tenzin Namdak Rinpoche.
Diagram highlighting the placement of the Dzogchen Lineage within the Merit Field thangkha.
#1-28 depicts the Lineage of the Three-fold Cycle of Dzogchen Proclamations. In Tibetan, the Dzogchen Drakpa Korsum Gyü.
1. The source of the lineage, the White Light Deity, Shenlha Ökar. He appears in the form of dzok ku, the enlightened Body of the Perfected Qualities and wears the corresponding ornaments. His compassion is all-pervasive.
2. The Five Victorious Families who have gone beyond bliss, aka The Five Buddha Families.
3. Chimé Tsukphü. He was the previous existence of the enlightened Lord Tönpa Shenrab Miwoche immediately before descending from heaven to earth.
4. Lhashen Yongsu Dakpa. He was the shen of the gods who received the teachings from Chimé Tsukphü.
5. Milu Samlek. He was the shen of the humans who received the teachings from Chime Tsukphü. He was born a prince in the ancient land of Tazik as his father, the king, was about to die. He was known for his intelligence even as a young man.
#6-10 The Transmission of the Changeless Sages
6. Lushen Yeshé Nyingpo. He is the shen of the lu, aka nagas, who received the teachings from Chime Tsukphü.
7. Ödzer Pakmé. He was a master from Tazik.
8. Münpo Künsal
9. Trulshen Nangden
10. Sangwa Düpa. He was a chief disciple of Chimé Tsukphü. He was born a prince of Tazik.
Translator and great yogi, Lama Tonggyung Tuchen
#11-14 The Transmission of the Scholarly Translators
11. Tonggyung Tüchen
12. Sé Bön Shari Uchen
13. Chétsa Kharbu
14. Nyachen Lishu Taring. A king and queen found a beautiful young girl in a forest. They named her Takza Liwer. Some time later, through the performance of ritual, she transformed herself into a man. However, she was still female when she wrote the root text for The Three-fold Cycle of Dzogchen Proclamations in the 8th century. As a male, he became heir to the kingdom and was called Nyachen Lishu Taring.
15. Dé Bön Gyimtsa Machung
16. Drupchen Chogye
17. Choza Bönmo
18. Zhotön Ngödrup Drakpa. He was an emanation of Lishu Taring and a tertön, or treasure revealer, who rediscovered hidden texts behind a statue of Vairochana in Lhodrak that were hidden by Lishu Taring during a time of persecution for the Yungdrung Bön.
19. Gyaton Jodé
20. Zhikpo Nangseng
21. Kyotön Ngakpal
22. Yotön Lhunpal
23. Sengé Drukdra
24. Bönzhik Lodé
25. Tokden Yungrin
26. Khetsün Sherdrüp
27. Yonten Sengé
28. The Second Victor and founder of Tashi Menri Monastery, Nyammé Sherap Gyalsten 1356-1415.
Nine Ways 