Here the story about Drenpa Namkha who did convert himself voluntary to the new Tibetan religion or tradition which happened about the 8th century.
He did convert himself to the new Tibetan relgion called Chos, because he could in that position better maintain his Bon Tradition. We must keep in mind that we knew in those days the Bonpo persecutions and it was a wise decission of Drenpa Namkha to go into the underground and becoming a " member" of the new Tradition. Many Bonpos were also assimilated in the Drukpa Kagyud, only their family names are a prove of their Bon roots.........
Further has this Drenpa Namkha had several emanations after his first " birth " in Zhang Zhung. It are these emanations which makes this Drenpa Namkha so popular. We know also the name Guru Rinpoche in the Bon Tradition who did emanate during several times.
Drenpa Namkha is further the Master of the Indian Dzogchen cycle called the Yetri Thasel and the commentary on this Dzogchen cycle of teachings we call, the Namkha Truldzö’.
The Bön Indian Dzogchen cycle of Teachings:
The Yetri Tahsel
Yongdzin Tenzin Namdak Rinpoche
The various manifestations of Drenpa Namkha:
Now it is better if I explain a little Namkha. I have often talked about this. There the same name, Drenpa Namkha. The first Drenpa Namkha lived in the very early times. From the heart of Dharmakaya has no form but we still say the heart — a white centre of a blue flower, to the very centre where happened in the country of Tagzig.
Then the A blue human being. His features are like this picture. He is called the first Drenpa Namkha of Tagzig. He is the very, very early one.
Then from that time there were another Drenpa Namkha, and the 5th one, the last one, Namkha of Zhang Zhung. It was his 5th emanation, reincarnation but not really; a manifestation, He was a prince of Zhang Zhung. His father was called Gyungyer Mukhö and his mother was called Chatsün Gungma and he was prince in the Ngari province in Zhang Zhung. He was the 2nd Drenpa Namkha, and we call him the Drenpa Namkha of Zhang Zhung. His colour is quite often blue because to when he descended from Dharmakaya to Tazig, the flower (he descended onto) was blue and so as a kind of sign (of this) he usually keeps the blue colour. That is the reason.
When he grew up, he married an Indian Brahmin girl called Öden Barma and they had 2 sons.
The first was Tsewang Rigdzin and the then a few minutes or maybe af ew hours later a brother called Pema Thongdrol’ was born. Or his other names are Guru Rinpoche or Pema Jungne. So those were the 2 twin brothers and Drenpa Namkha was the father of Guru Rinpoche and Tsewang Rigdzin. As they grew up, they both learned many things from their father, including many practices, everything.
Then their mother advised the younger brother — he was maybe a few minutes or a few hours younger, I don’t know — and, pointing to the southwest, said that he would find Kabje’8 there. So his mother Öden Barma advised him and said that in the future he would take this text and practice it. That looks like the Nyingma tradition. There, a text called the Kabje still exists; the name is the same as far as I know. So that is the story of Tsewang Rigdzin and Guru Rinpoche. Anyhow, that is the 2nd Drenpa Namkha.
As for the 3rd Drenpa Namkha, he was around when Indian Guru Rinpoche, a scholar and practitioner, was invited to Tibet in the 8th century. This Drenpa Namkha was the 16th emanation after the Drenpa Namkha of Zhang Zhung; he said there would be another Drenpa Namkha.
This 3rd one is sometimes called Gyerpung Drenpa Namkha. He was born in southem Tibet, we know the name of his mother and father, and his country was Dagpo in southern Tibet. The name of this place is still there, and the village is called Tsashö. That is all very clear. Some texts says that when he was 37 he became Guru Rinpoche’s pupil, although other texts say this happened when he was 47. Anyhow, at that age he became one of Guru Rinpoche’s 25 close pupils; that is quite clear. He was the 16th emanation of Drenpa Namkha of Zhang Zhung.
It is this 3rd Drenpa Namkha who is the author of this text — in fact, not only of this text, but of the whole commentary of Yetri Thasel, or the Namkha Truldzö’.
Tib. sTag zig, riag gzigs.
Tib. rGyung yar Mu khod.
Tib. Phya btsun Gung ma.
Tib. ‘Od Idan ‘Bar ma.
Tib. Tshe bang Rig ‘dzin.
Tib. Pad ma mThong grol.
Discussion of the fifth religious tradition of Tibet.
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