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88th Anniversary of the Parinirvana of Shardza Tashi Gyaltsen Rinpoche

Shardza Tashi Gyaltsen Rinpoche

The lunar 13th day of the 4th month is the anniversary of the parinirvana and the attainment of the rainbow body of Shardza Tashi Gyaltsen Rinpoche. In 2022, this date coincides with June 12th. Shardza Rinpoche was a Yungdrung Bön monk, teacher, scholar, and realized practitioner of the modern age. Born in 1859 in Kham, Tibet, at the age of nine an esteemed lama told his parents that he should become a monk. Being their only son, the parents refused. Shardza soon became quite ill. Seeing that their son was not recovering, the parents agreed to allow him to take ordination. At this, Shardza quickly recovered. He was the attendant for his root lama, Tenzin Wangyal, for many years. At the age of eighteen, he took the full vows of a Yungdrung Bön monk from the abbot of Yungdrung Ling Monastery.

Shardza Tashi Gyaltsen Rinpoche depicted as a yogi with long hair and a white robe

Throughout his life, Shardza Rinpoche was known for a disciplined adherence to every vow that he had taken throughout his life. Although his view and practice were vast and high, he maintained diligence in performing virtue and avoiding the smallest non-virtue. He continually performed the preliminary practices and recited many millions of mantra, especially the SA LÉ Ö mantra. He composed many concise practices for purifying negativity and accumulating merit and wisdom, such as his Aspiration Prayer of Giving and Receiving. (For the publicly available English translation and explanation of the prayer, see previous article: https://ravencypresswood.com/2020/01/31/an-aspiration-prayer-of-giving-and-receiving-gift-translation/ )

“For those with a great deal of negative actions in this lifetime, having requested a remedy because they will certainly ripen during future lifetimes, the remedy of performing virtue is very powerful. Having ripened negative actions, the mere exhaustion of that karma (through pain and/or illness), enlightenment is certain. Therefore, this pain and illness of yours is very amazing when it is voluntarily accepted!

Even now, whenever more pain or illness arises, continuing to persevere with your religious practices, venerations, and acts of pure virtue would be incredibly amazing!

When you imagine that there will be no unhappiness in the future (due to this negative karma being exhausted), supremely praise the emptiness of that particular pain or illness.

Be inspired by the power of this antidote, even when what you don’t want arises.

Take the suffering and misery of others onto yourself by adopting others’ happiness and suffering through the practice of giving and receiving.” 

Shardza Rinpoche’s advice to the female practitioner Khandro Wangi Dronma. 
Hair and nails of Shardza Tashi Gyaltsen that were recovered after his attainment of the rainbow body
Hair and nails of Shardza Tashi Gyaltsen Rinpoche that were recovered after his attainment of the rainbow body

He taught a multitude of disciples, organized the reconstruction of temples, went on pilgrimages, and spent a great deal of time in isolated retreat. A prolific writer, he wrote at length on subjects such as Bön history, instructions for the practice of Tibetan yoga, preliminary practices for Dzogchen, condensed summaries of each of the None Ways of Bön, and detailed instructions for the advanced practice of inner heat, known as Tummo. When Shardza Rinpoche was 75 years old, his disciples noticed that his behavior changed. He seemed more casual and became delighted when playing with children. He was seen doing miraculous things such as walking without his feet touching the ground or setting his bowl down in space.

In 1934 at the age of 76 during an offering ceremony, he began to spontaneously sing songs of realization.  A few days later, he sewed himself inside a tent and forbid any of his disciples to open it.  The next day, rainbow lights began appearing above and around the tent. After three days, the ground shook. By the 4th day, rainbow-colored mist was seen coming through the seams of the tent. On that 4th day, Shardza’s disciple Tsultrim Wangchuk, afraid that his lama’s body would completely disappear and leave nothing as an object of veneration and inspiration, opened the tent. He found Shardza’s body enveloped in rainbow light, levitating in midair, and shrunken to the proportional size of a one year old child. The area around his heart was still warm but most of the nails of the hands and feet had fallen onto the seat below. For the next forty-nine days, a multitude of disciples came to pay their respect and receive blessings. After that, the precious remains were placed into a reliquary chorten. From time to time, many people have reported seeing clear or rainbow-colored light emanating from this reliquary chorten.

Shardza Tashi Gyaltsen’s reliquary chorten at his retreat center in Amdo, Tibet

Raven Cypress Wood ©All Rights Reserved. No content, in part or in whole, is allowed to be used without direct permission from the author.

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Iconography: Animals Under a Throne

Sherap Jamma with lions underneath her seat as painted by Lama Kalsang Nyima. Photo credit: Raven Cypress Wood

Iconography is the use of images and symbols to convey meaning or concepts especially in a spiritual context. The iconography within the Yungdrung Bön religious tradition is detailed within many volumes of scriptures. Symbolic meanings are specific and often complex depending upon the context. Meaning is attributed to includes composition, proportions, color, hand objects, clothing, ornamentation, etc.  Sometimes, a few of these details are left to the interpretation of the artist but they are most often prescribed within the sacred text.

Elephant throne

A throne depicting elephants under the main figure

The Tibetan thangkha is a painting on canvas that is framed in brocade and has dowels at the top and bottom to enable the painting to be hung and also rolled like a scroll.  These paintings are rolled from the bottom towards the top.  There are often ties at the top that are used to fasten the rolled painting and allow it to be easily carried.

Horse throne

A throne depicting horses under the main figure

An example of the use of iconography within the Yungdrung Bön religious tradition is demonstrated by the images of animals depicted underneath the throne of enlightened deities. This position symbolizes that the deity tames or transforms the quality associated with the animal. According the oral teachings of the preeminent scholar and spiritual master His Eminence Yongdzin Tenzin Namdak Rinpoche, the five common animals depicted in this way symbolize the following:  the lion symbolizes anger, the elephant symbolized ignorance, the garuda symbolizes desire, the horse symbolizes jealousy, and the dragon symbolizes pride.

Garuda throne

A throne depicting garudas under the main figure

For example, although the buddha Sherap Jamma has all of the perfected qualities, emphasis is placed on her teaching sentient beings to transform anger and hatred into love and kindness.  This is symbolized by lions being depicted on the throne underneath her as she sits peacefully.

Throne with all 5 animals

A throne depicting each of the five animals.All translations and content by Raven Cypress Wood ©All Rights Reserved. No content, in part or in whole, is allowed to be used without direct permission from the author.

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The Monastery of Blissful Meditation: Déden Samten Ling

Samling Temple complex. Photo credit: Unknown

The high altitude temple of Déden Samten Ling, or simply Samling, has been significant in the preservation of the Yungdrung Bön religious tradition.  The main temple was established more than 900 years ago by Yangtön Gyaltsen Rinchen in a remote and mountainous region of Dolpo, Nepal near the Tibetan border.  Since that time, this monastery, as well as others in Dolpo, has been maintained by a hereditary line of lamas within the Yangtön family. (For more information about the prestigious Yangtön family lineage, see previous post: https://ravencypresswood.com/2017/05/27/yangton-sherap-gyaltsen/)

map of dolpo copy

According to a text of the Yangton family lineage, some time during the 13th century Yangtön Gyaltsen Rinchen was staying near Mt. Tisé in Western Tibet (a.k.a. MT. Kailash) when he was visited in a dream by the Bönpo sage and great lama Drenpa Namkha.   The Yangtön lama was instructed to travel to Dolpo and build a temple.  Traveled the distance to Dolpo and having searched throughout its rugged terrain, Yangtön Gyaltsen Rinchen had a series of auspicious dreams while staying in the area of Bijer that convinced him that he had finally found the proper place to construct a Yungdrung Bön temple.

Chortens of Samling. Photo credit: Unknown.

Yangtön Gyaltsen Rinchen was the first of many Yangtön lamas at Samling who collected and preserved sacred texts.  Because of this, many volumes of texts have been throughout the course of many centuries. It was during a trip to Samling Monastery in 1961 that Dr. David Snellgrove discovered a copy of the Zi Ji, a hagiography of Buddha Tönpa Shenrap. He subsequently wrote and published one of the first English language translations of a Yungdrung Bön text, The Nine Ways of Bön.  The Zi Ji text that he consulted for his translation was estimated to be approximately 400 years old.

Left: H.E. Menri Ponlop Yangtön Thrinley Nyima Rinpoche, Center: H.H. 33rd Menri Trizin Rinpoche, Right: Yangtön Lama Sherap Tenzin Rinpoche. Photo credit: Unknown.

Currently, Lama Sherap Tenzin Rinpoche is the head of the monastery.  He was born in 1953 and has received extensive religious training and has been trained in the science of Tibetan medicine.

Yungdrung Bön Auspicious Days for Spiritual Practice

The Supreme Shen Buddha Tönpa Shenrap Miwoché.

According to the Yungdrung Bön religious tradition, each month there are auspicious days which are determined by the teaching activities of the Supreme Shen Buddha Tönpa Shenrap. These are lunar dates according to the Tibetan lunar calendar.

30th Day of the Month, New Moon: On this day, Buddha Tönpa Shenrap taught the beings in the formless realm. This is a good day to purify wrong views. The power of any virtuous activity or meditation performed on this day is doubled. Also, because of its significance in the lunar cycle, it is one of the four monthly auspicious days to perform prayers and virtuous activities, and for those with genyen or monastic vows to avoid eating meat.

1st Day of the Month: On this day, Buddha Tönpa Shenrap taught the space gods in the highest and purest of places in the formless realm. This is a good day to purify greed and attachment and engage in acts of generosity.

8th Day of the Month: On this day, Buddha Tönpa Shenrap taught the clear-light gods. This is a good day to purify broken vows and to recite one of the three essence mantras of the Yungdrung Bön tradition. Also, because of its significance in the lunar cycle, it is one of the four monthly auspicious days to perform prayers and virtuous activities, and for those with genyen or monastic vows to avoid eating meat.

14th Day of the Month: On this day, Buddha Tönpa Shenrap taught the Gaden gods of the form realm. This is a good day to purify sexual misconduct and desire.

15th Day of the Month: On this day, Buddha Tönpa Shenrap taught the gods of the desire realm atop Mt. Meru. This is a good day to purify the killing of someone important such as a lama, a family member or another practitioner in either this or a previous life. Also, because of its significance in the lunar cycle, it is one of the four monthly auspicious days to perform prayers and virtuous activities, and for those with genyen or monastic vows to avoid eating meat.

16th Day of the Month: On this day, Buddha Tönpa Shenrap taught the four great gods of the desire realm and the four great kings. This is a good day to purify disagreements or misunderstandings with parents, a lama, or another practitioner from either this or a previous life.

19th Day of the Month: On this day, Buddha Tönpa Shenrap taught the Tsang Ri gods of the form realm. This is a good day to purify any accidental killing.

22nd Day of the Month: On this day, Buddha Tönpa Shenrap taught the demi-gods of the desire realm who reside on the sides of Mt. Meru. This is a good day to purify the killing of a human being or lying to the lama. Also, because of its significance in the lunar cycle, it is one of the four monthly auspicious days to perform prayers and virtuous activities, and for those with genyen or monastic vows to avoid eating meat.

29th Day of the Month: On this day, Buddha Tönpa Shenrap taught the lu [Sanskrit: naga] of the desire realm. This is a good day to purify stealing during this or a previous life.

The practice of the admission of wrongdoing and purification is a powerful and effective method to purify non-virtuous activities of body, speech and mind and repair our sacred vows and commitments. The efficacy of the practice relies upon the so-called “four powers.” These are 1) the power of witness, 2) the power of openly admitting without reservation the actions of wrongdoing and non-virtue, 3) the power of heartfelt remorse, and 4) the power of vowing to not repeat the negative activities.

“The infallible fruit of both good and bad actions is certain. May I be watchful to accept or reject situations! Having depended upon the practice of admitting wrongdoing by means of the four powers, may all karmic potentialities and defilements be purified!”

— From The Ocean of Instructions Regarding the A Tri Teachings by Shardza Tashi Gyaltsen Rinpoche

For the power of witness, the practitioner goes before a sacred object of refuge such as a shrine, a real or visualized image of an enlightened being, or a chorten. Then, the practitioner connects with the actual presence of the enlightened beings in the sky before them. For the second power which is the admission of wrongdoing, the practitioner brings into their awareness all of the non-virtuous activities of body, speech and mind that have been committed in this life, as well as any unremembered activities from this or previous lives. This includes activities of direct or indirect involvement, as well as encouraging or celebrating the non-virtuous activities of others. For the third power, the practitioner generates an intense remorse for all of these actions. For the fourth power, the practitioner makes a firm commitment to not repeat these non-virtuous activities in the future and to instead engage in activities of virtue. In this way, the negative actions and their consequences are purified. At the conclusion of the practice, the practitioner imagines and feels the blessings of the enlightened beings completely purifying them in the form of pure, wisdom light.

“I openly admit to the gathering of buddhas all non-virtue that has arisen from the five poisons from beginning-less time until this very moment. I generate intense remorse for these actions of non-virtue and immorality that I have committed in the past.  I vow that from now on, I will not commit those acts again.  Instead, I will delight in accumulating virtue.” 

— From Homage to the Lord Tönpa Shenrap Miwo

All translations from the Tibetan by Raven Cypress Wood ©All Rights Reserved. No content, in part or in whole, is allowed to be used without direct permission from the author.

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The 84,000 Doors of Bön at Your Fingertips

mala

“The mala represents the destined connection with the Enlightened Beings.  The mala string represents the 84,000 doors of Bön.  The head bead represents the principal teacher.  The counting beads represent the Six Subduing Shen, the six enlightened Shen who tame the six realms of cyclic existence.”  ~from The Advice of Lishu Taring

The mala is called treng wa in Tibetan.  It consists of one hundred eight counting beads and one larger main bead, often referred to as the ‘head bead’ or the ‘lama bead’.  Malas can have spacer beads which are not counted during recitation of a mantra but are used for decorative purposes or to lengthen the mala and enable it to fit onto an individual’s wrist.  Various kinds of counters are often added to the mala so that the practitioner can keep count of the mantra recitations. Malas can be made from various materials.  Traditionally, these materials were symbolic because of their energetic qualities.  For example, tantric practitioners would often use malas made of bone to represent impermanence.

Before a mala is used, the practitioner will have it consecrated by a lama.  This blesses it and also removes any contamination that the materials might carry with them that could be an obstacle to obtaining the benefit of the recitations.  Although there are one hundred eight beads, a single round of recitations is counted as one hundred.  In this way, if any beads have accidentally been skipped during the recitation, they are accounted for with the ‘extra’ eight beads.  Many practices require a commitment to recite a minimum of one hundred thousand repetitions of a mantra.  Therefore, these ‘extra’ beads ensure that the commitment has been fulfilled.  In general, during recitation, the practitioner is not allowed to eat, drink, talk, sneeze, spit or cough. These activities expel or diminish the specific power of the mantra that is being cultivated.  Once the session of mantra recitation is complete, the mala is rubbed gently between the hands and blown upon by the practitioner.  In this way, the mala becomes further empowered and blessed by the mantra.

The mala is a sacred object and should not be worn as jewelry. It should be kept clean and not be handled by others.  By wearing the mala on the wrist or carrying it in a pocket on the body, it acts as a form of protection.  The mala is also sometimes used for divination or healing purposes.  Lamas will sometimes give away their mala intact, or one bead at a time.  Because of the power of the lama’s practice and recitation, this gift is a great blessing.

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