In Buddhist religions, there are a lot of sects among the religion but Bon is the most oldest and ancient sect which lineage and offspring exists till now, as you can see in Tibet, India, Europe and Nepal countries where it can be found their followers. It is different from other buddhist religion. Every rule and regulation needs to be followed in cased of you are agreed to this religion.
Killing, telling lie, attachment, angry, greedy etc. are strictly prohibited in this religion, Varieties meditations are taught based on earlier text.
Tonpa shenrab Miho che is the founder of the bon religion,about 18000 years ago Lord Tönpa Shenrab Miwoche (sTon-pa gShen-rab Mi-bo-che: Teacher and Great Man of the Shen) was born in the land of`Ol-mo lung-ring a part of a larger country called Tagzig (sTag-gzigs: Central Asia). “Öl” symbolizes the unborn, “mo” the undiminishing; “Lung” denotes the prophetic words of Tönpa Shenrab, the founder of Bön, and “ring”, his everlasting compassion. Ölmo 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 Bön, which will be described below. The swastika or yungdrung is a symbol of permanence and indestructibility of the wisdom of Bön.
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 Tönpa Shenrab was born. To the west and north are the palaces where Tönpa 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 Ölmo 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.
Tönpa 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 Bön religion were obstructed by the demon Khyabpa Lagring (Khyab-pa Lag-ring), that fought to destroy or impede Tönpa Shenrab`s work until eventually the demon was converted and became his disciple. Once while pursuing the demon to recover his stolen horses Tönpa 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. Tönpa Shenrab passed away at the age of eighty-two. Admittedly 82 years in Ölmo Lungring correspond to some 8200 years of human time.
There are three biographies of Tönpa 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 10th and 11th 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 14th century.
The doctrine taught by Tönpa 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 Tönpa 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 Ngagdröl (Lha-bdags sNgags-grol) of India, Legtang Mangpo (Legs-tang rMang-po) of China and Sertog Chejam (gSer-thog lCe-byams) of Phrom
Killing, telling lie, attachment, angry, greedy etc. are strictly prohibited in this religion, Varieties meditations are taught based on earlier text.
Tonpa shenrab Miho che is the founder of the bon religion,about 18000 years ago Lord Tönpa Shenrab Miwoche (sTon-pa gShen-rab Mi-bo-che: Teacher and Great Man of the Shen) was born in the land of`Ol-mo lung-ring a part of a larger country called Tagzig (sTag-gzigs: Central Asia). “Öl” symbolizes the unborn, “mo” the undiminishing; “Lung” denotes the prophetic words of Tönpa Shenrab, the founder of Bön, and “ring”, his everlasting compassion. Ölmo 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 Bön, which will be described below. The swastika or yungdrung is a symbol of permanence and indestructibility of the wisdom of Bön.
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 Tönpa Shenrab was born. To the west and north are the palaces where Tönpa 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 Ölmo 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.
Tönpa 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 Bön religion were obstructed by the demon Khyabpa Lagring (Khyab-pa Lag-ring), that fought to destroy or impede Tönpa Shenrab`s work until eventually the demon was converted and became his disciple. Once while pursuing the demon to recover his stolen horses Tönpa 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. Tönpa Shenrab passed away at the age of eighty-two. Admittedly 82 years in Ölmo Lungring correspond to some 8200 years of human time.
There are three biographies of Tönpa 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 10th and 11th 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 14th century.
The doctrine taught by Tönpa 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 Tönpa 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 Ngagdröl (Lha-bdags sNgags-grol) of India, Legtang Mangpo (Legs-tang rMang-po) of China and Sertog Chejam (gSer-thog lCe-byams) of Phrom
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