Trulshen thegpa (`Phrul-gshen theg-pa)

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Tirisilex
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Trulshen thegpa (`Phrul-gshen theg-pa)

Post by Tirisilex »

I'm trying to find anything on Trulshen thegpa the 3rd of the nine ways. I've spent hours looking online and I cant find any good sources on it. Can anyone direct me to a book or website that teaches this path?
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kalden yungdrung
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Re: Trulshen thegpa (Phrul-gshen theg-pa)

Post by kalden yungdrung »

Tirisilex wrote:I'm trying to find anything on Trulshen thegpa the 3rd of the nine ways. I've spent hours looking online and I cant find any good sources on it. Can anyone direct me to a book or website that teaches this path?
Tashi delek T,

Below the explanation of the 9 Ways of the Shen , according Prof. David Snellgrove.

KY.

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Buddha Tönpa Shenrab Miwoche - 016.jpg
Buddha Tönpa Shenrab Miwoche - 016.jpg (65.14 KiB) Viewed 1756 times



III. THE WAY OF THE SHEN OF ILLUSION



Then the Prince said:
Listen, hPhrul-gsen gtsug-phud, listen. At this present time and on this present occasion I will explain the third vehicle, the Shen of Illusion.
It is called 'Illusion' because the phenomenal world is illusive with illusions. , It is called 'Shen', because the Shen come to overcome the illusions.

For rescuing ignorant beings in erring circumstances from such impeding and obstructing circumstances, for reducing to subjection the proud ones of this world, for finally destroying the false view of foes and impeders, for removing wreckers of the doctrine to their proper place, you should betake yourself to a quiet place and gather there the things on which the rite depends.

Meditate on the Gods of Illusion. Mutter powerful spells. Fix the boundary of the profane (outside) and the sacred (inside), and undistractedly practice invocation and conjuration. Evil effects must be expelled. The circumstances of living beings must be purified and opposing obstructions overcome. Establish the doctrine and suppress false views. For the sake of religion and for living beings in general one does not want the sort of wrath which perverts the mind, and although one uses the rites of slaughter and of 'enforced release' , they do not conflict with the true intention, for they are an entranceway. By such means the realm of living beings will become happy.
Phrul-gSen gTsug-phud, keep this in mind! This is what he said.

Then they asked him again: Princely Teacher, Best of Shen, Although the ways of Swastika Bön are vast and numberless, you have said that they are compressed into a set of 9 Vehicles. Now as for the 3rd vehicle, the Bön Way of the Shen of Illusion, will you explain to us clearly the contents of the general divisions and special sections. What are the characteristics of the practice and of starting the practice, and finally what result and what special qualities are gained ? We beg you to tell us clearly.
Then the Teacher said: Listen hPhrul-gsen gTsug-phud, listen. In the Bön Way of the Vehicle of the Shen of Illusion there are three general sections, veneration, conjuration and application. For veneration, one venerates the divine Master-Sages as teachers possessing the right characteristics and as the Best of all Shen. (We liken) their body to a fair mountain, . their voice to the ocean, their mind to the sky. In knowledge and love, in strength and grace, they are excellent.

- One should seek them with three kinds of devotion.
- One should seek them as a child runs after its mother, not bearing a moment's separation.
- One should seek them like an escort on a fearful path, as before an abyss where there is a host of fears.
- One should seek them as one pursues a loving friend, who is devoted to oneself alone and gives no thought to others.

When one has sought out (such a one), the ways of cleaving to the one you have found are threefold (as expressed) by body, speech and mind. With the body you must cleave to him by serving and devotion. With speech you must cleave to him with longing (as expressed) in words of praise. With the mind you must cleave to him with faith and desire.
Then there are 3 ways of asking him (for guidance).

Ask him by offering him your body and life, your jewelry and so on, whatever you are able .to obtain, whatever there is. Offer it with a mind free from attachment to these things.
Ask him with sweet-sounding words of longing and formulas of worship, which arouse melodies of joy.
Ask him with irreversible faith, with the faith and devotion of mind.

The way of veneration is of 3 kinds: your kind parents who gave you your body, your Powerbolt-Teacher who produced in you the Thought of Enlightenment, the sacred companion, male or female, who gave rise to loving friendship, all these should be venerated like the heart in your body, the eyes below your forehead, and your head which is the chief part of the body. From this (veneration) there are three kinds of arising: the arising of compassion which benefits oneself, the arising of excellent methods which benefit others, the arising of perfection which is a combination of both.

So one must venerate the divine Master-Sages. You must make your requests with devotion of body and speech. You must meditate upon them as though they were enthroned above you and so as not to be separated from them for one moment. You must make your supplications with devotion and longing. Concentrate on benefiting others by raising pure Thought towards Enlightenment. Give careful study to the traditions and inspired texts. Learn thoroughly so as to perfect yourself in the teachings. Keep the company (of your lama) without separating from him for a moment. Be possessed of the effects of the 4 consecrations. Long for the citadels of the tutelary divinities. Learn through spells their very essence. Wear the armour of profound meditation.

Firstly then this is the order of veneration.
Secondly as for the ordering of the conjuration, (we distinguish) the place, the items and the preparation, then meditation, essence and gesture, the phases of the liturgy and the after part. The place should be in fearful mountains or in a fearful cemetery, and it should be adorned with the 'Family Defenders' and 'Family Signs'. The items are whatever may be required in whatever case, the mystic circle, the sacred items of worship, the symbolic articles, the articles for coercing (the divinity), the necessary instruments and suitable articles. You must strive to effect whatever you can.
For preparations you must set up the table for the mystic circle, the vase, the sacrificial cakes and so on, the canopy and the curtains, umbrellas, banners of victory and so on. You must prepare the very best of things.

With pure offerings make atonement to the outer regions of the non-gods, and set the guardian divinities to their work in the (4) quarters:

- Sel-dkar-/hod (in the east)
- Nam-mkhahi-snang (in the north)
- ho dkar-hdzin (in the west)
- Bön-bdag ( in the south).

One must arrange in a pleasing way the ritual articles and sacred items. One must concentrate on meditation in three stages: the very truth itself (de-bzin-njid) its universal manifestation (kun-tu snang-ba) its substantial manifestation (rgyu). The essence is of 3parts:

- the seed-syllables
- the divine form
- the dissolution into the central dot.
(The gesture consists of) the hands at rest, the turning of the hands, the forming of the gesture, the release of the gesture in space.
'
(There are gestures for) inviting the gSas from the skies, for their absorption into space, for uniting as one in the sacrament, for indicating items of worship and desirable things, which one offers in illusory form equaling in extent the limits of the sky, thus pleasing and satisfying them, and urging them in accordance with their thoughtful purposes. The liturgy consists of the incantations and the sounds for urging on (the gods), drums, flat bells, with these sounds one calls them, inviting the gods of knowledge down from the celestial spheres. One must offer them the thrones of the 5 Evils Self-Released' ,salute them with body, speech and mind, and confess ones faults. One must make atonement to them with the worship known as 'Knowledge of the Clear Sky', and make use of the traditional means of elixir and medicaments. The tutelary divinity and oneself are brought together in the intervening space (which once separated them). The world and its creatures sport in a gesturing dance. One praises the forms (of the gods) and urges them to their tasks in the celestial spheres. There is clarity in the (divine) signs so excellently effected. (As for the after-part) one opens the mystic circle and sees the face of the chief divinity, and one makes the firm vow of ever being two, and begs for the special powers of both the extraordinary and the ordinary kind. One receives the perfect grace (flowing from) the four ritual acts, and one effects in the celestial spheres the tasks to which (the divinities) are committed. The consuming way of the dBal-mo is turned upon one's enemies. The phases of the rite are concentrated in the celestial spheres. Selfless self-nature is absorbed into the heavens. That which is effected for self and for others is resolved into the sameness of space. Such is the order of the conjuration.

Thirdly as for the application, in this magic net of ferocity contradiction and coherence join in pairs. In this Bön way of the Vehicle of the Shen of Illusion there is contradiction in the practice and coherence in the result. Staying in a wild place contradicts normal practice, but subduing all to one's power is coherent in result. Ferocious actions contradict normal practice, but to establish the doctrine is coherent in result.
Red offerings of flesh and blood contradict normal practice, but the 3 practices of ritual union, ritual slaughter and magical manifestation are coherent in result. The 5 sacred items contradict normal practice, but to purify the 5 Evils is coherent in result.

The special female partner contradicts normal practice, but when Method and Wisdom are mutually indistinguishable this is coherent in result.
To cut oneself off far from learning contradicts normal practice, but to keep to a desolate place is coherent in result. Ferocious anger contradicts normal practice, but a loving nature is coherent in result. Arrogant pride contradicts normal practice, but to reduce the world to peace and happiness is coherent in result. Methodical magic contradicts normal practice, but to suppress false considerations is coherent in result. Ferocity with regard to enemies contradicts normal practice, but to remove obstructions is coherent in result.

To cause benefits by causing harm contradicts normal practice, but to bring (overall) benefits to living beings is coherent in result.
To practice good and evil near and far contradicts normal practice, but the (overall) practice of good is coherent in result.
To cause both good and harm contradicts normal practice, but when done for good it is coherent in result. The Circle-of-Life Practice contradicts normal practice, but to raise the position of the ignorant is coherent in result.
The sacrificial offering of meat contradicts normal practice, but to rescue the stupid is coherent in result.
The offering of blood contradicts normal practice, but to root out desire is coherent in result.
The heap of Bones contradicts normal practice, but to dispose of wrath is coherent in result.
The use of human skins contradicts normal practice, but to dispose of envy is coherent in result.
To sacrifice the life (of creatures) contradicts normal practice, but to root out pride is coherent in result.
To use chang for worship contradicts normal practice, but the consecrated chang is coherent in result. The use of hairy skulls contradicts normal practice, but the special skull-shaped vessel is coherent in result.
The ferocious ritual dagger contradicts normal practice, but to suppress the cycle of existence is coherent in result.
The triangular smiting cavity contradicts normal practice, but if Bön itself extends through space, this is coherent in result. Red stakes and weapons contradict normal practice, but the net of existence is coherent in result. The Linga Practice with (foes) envisaged contradicts normal practice, but the subduing of ignorance is coherent in result.
To burn, to send flying, to hold down, these three acts contradict normal practice, but to elevate Bön is coherent in result.
In this magic net of ferocity where contradiction and coherence are related in pairs, there are three tantric series, the outer, the inner and the secret.

- The outer series is the Tantra of mKhah hgyin-dbal.
- The inner series is the Tantra of Fierce dBal-gsas.
- The secret series is the Tantra of the Essences of Acts (of the dBal-mo ).

In the outer series, the group of mKhah hgyin-dbal there is the malevolence of spells of Dzo-dbal-thigs, the malevolence of imprecations of the 20,000 wild gods, the malevolence of the hurled offerings of the mother-goddesses, the special malevolence of the black demons, making 4 in all.
They are connected with the basic tradition of the 4 acts. In the ferocious practice of Fierce dBal-gsas, there is the ferocity of the subduing act, the fierce circle of expulsion, the great Tantra of magic, the fierce one, the subduer Khyuti-nag ral-chen, making four in all. These 4 acts occur as the 4 ferocious Tantras.

In the secret series, the Essences of Acts, there are the essences of acts of the dBal-mo, the essences of the life-force of the dBal-mo, the razor of life-force of the dBal-mo, the indications of actions of the dBal-mo. They occur in connexion with the 33.

Thus with these 12 Tantras which include as expedients the malevolence of imprecations of the gods of the world, there are 108 Tantric commentaries, and furthermore 1,002 subsidiary commentaries. Subsidiary technical matters are also to be included.

Having thus completed this account of conjuration and veneration, (we come to) the practical application of ferocity. In a wild and fearsome place prepare the magic receptacle of the ferocious triangle, and set to work when the stars and other prognostics are auspicious.

Meditate upon dBal-gsas the Fierce One as presiding divinity, and suppress as demons antagonistic false views. Pierce the Circle-of-Life to the heart. Take the infallible Life-Letter as the symbol. Encircle the heart and reduce it to subjection. Set up the pledge-symbols of the attendant (divinities) and set up the 'life-force citadel'. Call down the dBal-mo, for the offerings of flesh and blood. Worship with offerings the wild gods of this world. Make effort in the worship and the actions of service. Write the name-cards of foes and obstructors. Produce a clear idea of the envisaged target. Sting with the deterrents and various weapons. (The whole process consists of) coercing (the enemy), dissolving (him into the liriga), slaying (him) and disposing of him, then offering, rejoicing and atonement. In these ferocious acts there is no compassion. This practical application must be performed in its entirety. To burn, to send flying, to hold down, these 3 acts must suit the occasion. After all is over, set upon it the seal of Bön. hPhrul-gJen gTsug-phud, Shen of dBal. Keep in mind this ferocious application, and do good to living beings.

Again the Prince spoke: Listen hPhrul-gshen gTsug-phud and all your entourage assembled here. People who enter and practise this third vehicle of the Shen of Illusion, if in regard to all Bön in general they do not have as the basis (of their practice) the raising of their Thought to Enlightenment, they are like seed which is thrown on bad ground. For if it is thrown in a dry place, it shrivels up, so how can the shoot come to birth?
Thus in the practice of Bön one must have the faith that will benefit oneself, and one must raise one's Thought to Enlightenment as benefiting others. The basis for thus raising Thought is compassion. The basis of faith is impermanence. The basis of impermanence is Voidness.
Voidness and Compassion go together as a pair. By their means beings are led to salvation, so one must exercise compassion. But one must exercise compassion free of self-interest. If self-interest arises, this contradicts compassion. The hawk and the wolf have compassion of a self-interested kind. It does not benefit others. It preserves one's own kind.

The fruits of this are very small. Loving living beings like a mother, practising the same towards everyone, as does the sun, you must have as the basis (of your action) this raising of the Thought (towards Enlightenment). You must act carefully. You must do whatever benefits living beings in whatever case. Do nothing to contradict this raising of one's Thought and act for others' benefit. The Way of the Shen of Illusion is Bön of Cause.
But if it is practised according to the inspired teachings and according to custom, it will not be contradictory in effect. Rather it will be an entrance-way. It is Bön of a methodical kind, and it reaches out towards the Way of Effect of 'Pure Sound'. In result it is sure (to reach) the stage of 'Pure Sound'. It achieves the effect where Method and Wisdom are indistinguishable. Therefore do your learning with this as the intended result. Investigate towards this result. Practise towards this result. Meditate towards this result. Perform conjurations towards this result. Be resolute towards this result. So as for the result and the accomplishments, by starting on this Way and comprehending it, one traverses the stages of this threefold world, and abides in the stage of 'Devotional Practice'. Having traversed the four stages of 'Devotional Practice', one traverses in order the ten Swastika stages.

Having traversed the ten swastika stages, one gains buddhahood at the stage of Universal Shining Light. Having gained buddhahood at this stage, one becomes the glory of living beings. One gains perfect accomplishments like these, and one's accidental accomplishments surpass all thought.
For one thing the Way of the Shen of illusion is concerned with a method for happiness in this world, for spreading the Buddhist doctrine, for raising the Swastika dignity, and for establishing the spheres of existence in bliss.
Of Shen of illusion, sTag-lha me-hbar, hPhrul-gsen gTsug-phud, most wonderful. I give the responsibility to you hPhrul-gsen gTsug-phud. You must take charge of the Palace Kho-ma-ne-chung and turn the wheel of Bön in the city of sGyu-hphrul-dgah-ba.
This is what he said.
The best meditation is no meditation
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kalden yungdrung
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Re: Trulshen thegpa (`Phrul-gshen theg-pa)

Post by kalden yungdrung »

IN ADDITION:
More about the 9 Successive Stages of the Thegpa Rimgu`i Bön (Theg-pa rim-dgu`i bon), see the link below:
https://dharmawheel.net/viewtopic.php?f=78&t=2177
The best meditation is no meditation
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kalden yungdrung
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Re: Trulshen thegpa (`Phrul-gshen theg-pa)

Post by kalden yungdrung »

IN ADDITION:

According to the system of the lho-gter (Southern Treasure)

THE NINE WAYS ARE:

1. Chashen thegpa (Phywa-gshen theg-pa), the Way of the Shen of Prediction, describes four different ways of prediction, by divination (mo), astrology (rtsis), ritual (gto) and examination of causes (dphyad).

2. Nangshen thegpa (sNang-gshen theg-pa), the Way of the Shen of Visible Manifestation, expounds the origin and nature of gods and demons living in this world and various methods of exorcism and ransom.

3. Trulshen thegpa ('Phrul-gshen theg-pa), the Way of the Shen of Magical Power, explains rites for disposing of adverse powers.

4. Sishen thegpa (Srid-gshen theg-pa), the Way of the Shen of Existence, deals with the after-death state (bar-do) and with methods for guiding sentient beings towards liberation or at least towards a better rebirth.

5. Genyen thegpa (dGe-snyen theg-pa), the Way of Virtuous Lay Practitioners, guides those who apply the ten virtues and ten perfections.

6. Drangsong thegpa (Drang-srong theg-pa), the Way of the Sages, contains the rules of monastic discipline.

7. Akar thegpa (A-dkar theg-pa), the Way of the White A, explains the practices and rituals of the higher Tantras.

8. Yeshen thegpa (Ye-gshen theg-pa), the Way of the Primordial Shen, stresses the need for a suitable teacher, place and occasion for Tantric practices, explains the mandala in greater detail as well as instructions for deity meditation.

9. Lame thegpa (bLa-med theg-pa), the Unsurpassed Way, is concerned with the highest attainment through the path of Great Perfection (i.e., rDzogs-chen).


THE SECOND CLASSIFICATION IS CALLED GOZHI DZONGA (SGO-BZHI MDZOD-LNGA), 'THE FOUR PORTALS AND THE TREASURY, THE FIFTH':

1.Chab-kar (Chab-dkar), the 'White Waters', contains spells and higher esoteric Tantric practices;
2.Chab-nag (Chab-nag), the 'Black Waters', consists of various rituals (healing, purificatory, magical, prognosticatory, divinatory, funerary, and ransom rituals).
3.Phanyul ('Phan-yul), the 'Land of Phan', explains rules for monks and nuns and lay-people and expounds philosophical doctrines.
4.Ponse (dPon-gsas), the 'Masters' Guide', instructs on psycho-spiritual exercises and meditation practices of Great Perfection (rDzogs-chen).
5. Thothog (mTho-thog), the 'Treasury', subsumes the essential aspects of all four portals.

http://www.shenten.org/index.php?option ... 92&lang=en
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kalden yungdrung
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Re: Trulshen thegpa (`Phrul-gshen theg-pa)

Post by kalden yungdrung »

IN ADDITION:

By John Reynolds
Oral Tradition from Zhang Zhung

---------------------------

These 9 Ways or 9 Successive Vehicles to Enlightenment are delineated according to 3 different systems of hidden treasure texts (gter-ma) that were said to have been concealed during the earlier persecutions of Bön and rediscovered in later centuries.

These hidden treasure systems are designated according to the locations where the concealed texts were rediscovered:

1. The System of the Southern Treasures (lho gter lugs):
these were the treasure texts rediscovered at Drigtsam Thakar ( brig-mtsham mtha dkar) in southern Tibet and at Paro (spa gro) in Bhutan.

Here the 9 Ways are first divided into the 4 Causal Ways which contain many myths and magical Introduction to Bön shamanic rituals, and which principally concern working with energies for worldly benefits.

Then there are the 5 higher spiritual ways known as the Fruitional Ways.
Here the purpose is not to gain power or to ensure health and prosperity in the present world, but realization of the ultimate spiritual goal
of liberation from the suffering experienced in the cycles of rebirth within Samsara.
The final and ultimate vehicle found here in this nine-fold classification is that of Dzogchen.


2. The System of the Central Treasures dbus gter lugs):
these treasure texts were rediscovered at various sites in central Tibet, including the great Buddhist monastery of Samye bsam yas). In general, this classification of the Bönpo teachings is quite similar to the system of the Nine 9 Vehicles found in the traditions of the Nyingmapa school of Tibetan Buddhism. Some of these Bönpo texts are said to have been introduced from India into Tibet by the great native-born Tibetan translator Vairochana of Pagor, who translated works from both the Buddhist and the Bönpo traditions.


3. The System of the Northern Treasures byang gter lugs):
these treasure texts were rediscovered at various locations north of central Tibet. However, according to Lopon Tenzin Namdak, not much
is currently known regarding this.
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Tirisilex
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Re: Trulshen thegpa (`Phrul-gshen theg-pa)

Post by Tirisilex »

WoW! Thanks for all the info!!
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