Bön Sarma

[James Sealy]

Bön Sarma , is a non-sectarian Buddhist tradition, and also known as the Kundrol lineage.
We have at the moment the seventh Kundrol Rinpoche, who got his main education at Nyingma Namdro Ling Monastery in India.

Bön Sarma contains Vajrayana as well Bön teachings, and is therefore the middle between Bön and Vajrayana.
It was prophesized already by Guru Rinpoche, that this non-sectarian tradition would flourish in nearby the future.



Kundrol Drakpa (b. 1700)

The First Kündröl Rinpoche , the founder of the Kundrol lineage , was the main disciple of Tertön Sangye Lingpa (1705-1735) who tried to establish a very special lineage among that of NEW BÖN / BÖN SARMA.
Their basic terma, is explained below.


THE HISTORY AND DISCOVERY OF THE SKY DANCERS' SECRET TREASURY ON CHANNELS AND WINDS
By: Kundrol Dragpa

The original story oft he cycle's composition contains classical narrative patterns of the NEW BÖN tradition.

The cycle is attributed to Padmasambhava who transmitted it to mKha' 'gro Ye shes mtsho rgyaJ in a pagoda-cave (ke 'u tshangs) of the bSam yas mChims phu complex.

As is often the case in so many rnying ma gter ma revelations, Ye shes mtsho rgyal played a crucial role in asking the Great Guru of
Urgyan to disclose a teaching leading to Buddhahood in a single life time.

Thus, according to the account given in the Yid ches lung gi che ba , Padmasambhava received instructions from:
g.Yung drung blo gsal (the "gshen po of Ta zig") ;
from both Li shu stag ring and Dran pa nam rnkha' of Zhang zhung;
from Sri Sirpha and Hiirpkara,
the scholars (mkhas pa) of India');
from the Qakiru bDud 'dui kun dga' may the instructions directly linked to the present cycle were transmitted to him by rDo rje phag mo, the Great Space-Mother ( dByings kyi yum chen mo ), who granted him accomplishments (dngos grub) and initiation (dbang) in the rTsub 'gyur tshal charnel ground in Urgyan. In particular, Padmasambhava received from her the special instructions regarding the SKY DANCER practices of channels and winds (rtsa rlung).

These practices are supposed to contain the most profound teachings among highly advanced yogic exercises. They do not need preparatory rituals or arrangements nor do they need any musical ritual service.
They bring life extension, prevent obstacles from arising, reverse defects, "kill" enemies ( dgra bsad), subdue obstructive entities and enable the practitioner to spontaneously the 4 four activities.

When engaging in these practices, obscurations are naturally purified and the two accumulations brought to completion. It is interesting to note here that such practices, although widely known in other transmission lineages, are specifically styled as "not known in India").
The cycle is presented as being divided into Treatises (1gyud), Advices (lung) and oral instructions or Precepts (man ngag), even though such divisions do not concretely appear in the texts themselves.
One may even say that, apart from the historical works (nos. 3 and 30 of the list given below) and the two works (nos. 27 and 28 of the sa,ne list) describing the general outline of the cycle, the remaining texts all belong to the oral instructions (man ngag) type and do not retain the dialogic structure characteristic of the Tantras (rgyud) nor the essentializing nature of lhe agam as (lung).

All the texts were supposedly transcribed by Padrnasambhava and written down by Ye shes mtsho rgyal in a few words condensing their principles (tshig nyung don bsdus).
These teachings are presented as previously unknown in the Land of Snow, a claim which could have been right in Padmasambhava 's time although similar practices must have already existed in seventh or 8th century Tibet.

Padmasambhava adds that such practices will not occur in the future. Ye shes mtsho rgyal wrote them down with her own menstruation blood in the form of Sky Dancers' symbolic scripts (mkha' 'gro bdra 'yig) before putting them into a precious trove.
Padmasambhava sealed it and. the trove was entrusted to Vairocana, the 8th century famed translator and key figure in the later NEW BÖN tradition (as well as in the ETERNAL BÖN indeed).

Yairocana took it to rGyal mo rong in Eastern Tibet, where he hid it in a cave known as the mKha' 'gro gsang phug (Secret Cave of the Sky Dancers) in the gZi shod district ofNyag shod. In particular, the trove was hidden in the genitals of the rDo rje phag mo statue erected in that cave and entrusted to the guardian rDo rje mal 'byor rna. Padmasambhava made a prophecy saying that one named 'J a' tshon snying po Urgyan Las 'phro gling pa, a figure "who does not incline towards either Bön or Buddhism" (bon dang chos la ris su ma chad pa) , will discover it and be the impulse of their spread in the world.

The discovery of the texts was made in an Iron-Bird year (lcags bya), which I provisionally propose as being , and the transcription of the texts occurred in a Water-Pig year ( 1743, chu mo phag), in the monastic complex of g. Yung drung gling of the Dre shod district.
According to the discoverer's own account of the revelation of the cycle (gter 'byung, p. 317 et seq.), during the 2nd lunar month of the Iron-Monkey year [* 1740], he encountered (in a vision?) a yogini wearing bone ornaments.

In very elusive words, she prophesized the discovery of the cycle, the time having come to reveal the treasure for the benefit of all beings.
The following year, in 1741 (lcags hya), on the lOth of the 3rd month, Kun grol went to the mKha' 'gro gsang phug and found the rTsa rlung mkha · 'gro gsang mdzod treasure text in the bhaga of the rDo rje phag mo statue inside the cave.

Thereafter, he had successive visions of Padmasambhava, Ye shes mtsho rgyal, Padma mkha' 'gro and Yajrayogini.
However, the text is interesting in that it clearly shows that the revelation is part of a longer visionary process. Indeed, if on the one hand the texts are hidden in the secret parts of a statue, on the other hand, the evidence and knowledge of their existence appear in a series of visions which take place during a whole year.

In 1743 chu mo ha , . 323 Kun rol ra s a was residin inDre shod in .Yun drung gling and during a break in his meditation practice at the beginning of the 9th lunar month, he had a vision of rDo rje mal 'byor ma who exhorted him to transcribe the Dhaikini symbolic scripts (mkha' 'gro bdra yig) from the yellow scrolls (shag ser) he had discovered.

So this period was further extended to another year for the complete transcription of the symbolic scripts into Tibetan language and writing.
Moreover, the discovery was strongly requested to keep his revelation secret for three years (p. 321 ). The gTer 'byung itself was written down by Kun grol grags pa during the 5th lunar month of the Wood-Rat year (which corresponds to 1744, p. 324 ).
So no less than 4 years were necessary for the full revelation of the cycle, from its mention to Kun grol during an initial vision down to the closure or finalization of the cycle with his redacting complementary works.

[James Sealy]

SANGYE LINGPA


The First Kündröl Rinpoche was the main disciple of Tertön Sangye Lingpa (1705-1735) who tried to establish a very special lineage among that of NEW BÖN / BÖN SARMA.
Sanggye Lingpa (1705-1735): with a strong mixture of Yungdrung Bön and Buddhist elements found in the symbols and surrounding deities.
Youthful and dignified, the right hand at the heart holds the stem of a lotus flower blossoming over the right shoulder supporting the wisdom sword and book, symbols of the deity Mawe Sengge.

The left hand is placed in the lap in the gesture of meditation supporting a symbol of the Wheel of Universal Law. Atop the head he wears a yellow crown with a gold dorje at the peak (a Buddhist symbol) and a yungdrung (svastika) emblazoned on the front. Wearing the red and yellow patchwork robes of a monk, he is covered with a bright yellow meditation cloak. Seated on a mat of green and blue cushions above a richly ornate jeweled throne, an elaborate backrest covered with red and blue brocade stands behind. A green aureole surrounds the head. In front, a low blue table supports a teacup, hand drum, flower vase, flat bell and the like.

At the left side is Kundrol Dragpa wearing the robes of a monk and the hat of a learned scholar.

At the right side is Sangngag Dragpa, a yogi with long hair bound in a topknot wearing white robes and a red meditation belt. A Buddhist vajra and bell rest on the table in front. Both sit on cushioned seats.

At the top center within a small sphere of yellow light sits Kuntu Zangpo, black, naked, in meditation posture.
Directly below that is the tutelary deity Purba (Peg) Drugse Chempa, blue in colour, with 3 faces and six hands, each holding a three-sided peg. With wings unfurled behind and the lower body in the form of a peg the three blades merge below into a standing point; surrounded by the brightly burning flames of pristine awareness.

At the top left is Tamdrin (Horse Neck), wrathful, red, with one face, a green horse head above and two hands holding aloft a sword with the right and a skullcup to the heart in the left, surrounded by orange flames.

At the top right Kyung Marpo (the Red Horned Eagle [King of Birds]) has a bird face, a beak, three eyes and horns. The two hands each hold a snake with a human head (Tibetan: lhu). A green jewel and gold crown adorns the head, sharp pointed blue wings extend behind as he stands on a sun disc surrounded by the flames of wisdom fire.

At the upper left is Sanggye (the Enlightened One) in the appearance of a monk holding a karsil staff and a black begging bowl, seated in a relaxed posture with one leg pendant.

At the upper right is Kandro Karmo (the White Sky Goer), female and peaceful. With one face and two hands the right extended upward holds a curved knife and the left at the heart a skullcup. In a dancing posture she stands surrounded by spheres of light.

At the bottom center is the wrathful Yeshe Walmo protector of the Bön Dzogchen cycle of teachings. Dark blue, with 1 face and 2 hands, she wears a necklace of peacock feathers. The right hand holds upraised a flaming sword and to the heart she clutches a gold long-life vase. Dancing in a wrathful posture with the left leg down, she stands on a sun disc surrounded by flames.

At the bottom right is a red Kandroma holding a curved knife and skullcup.

At the bottom left is a red 'tsen' daemon, dressed as a warrior and riding a brown goat with long twisted horns, in a lake of blood. Also at the bottom left a kneeling monk offers up with both hands a mandala plate symbolic of the universe.

At the right a goddess, in a kneeling posture, offers a golden jewel in upraised hands.

This painting combining elements of the Bön Religion and the Nyingma tradition of Tibetan Buddhism represents a branch of the Bön religion known as New Bön (Bön Sarma).

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MOUNT MURDO

Sangye Lingpa and his disciple the first Kundrol Rinpoche / Kundrol Dragpa
Mt. Murdo is known to the Bön tradition through 2 'textual treasure revealers' (gter-ston): Sangye Lingpa (Sangs-rgyas gling-pa) and his disciple Kun-grol grags-pa (b.1700).
The biographies of these masters are now available in printed editions. This is due to the efforts of our colleague Dr. Charles Ramble who first made micro films of the manuscripts in Tibet and later helped to make the manuscripts themselves available at Kathmandu; the name of Mt. Murdo occurs among the place names where religious texts were believed to have been concealed (gter-gnas).
In 1727 Sangye Lingpa was travelling to Central Tibet from Khyungpo in Kham.
On the way news of political turmoil in Lhasa reached him. He therefore changed his direction and took the route to Kongpo (rpo-rje rin-chen phreng-ba 'i rgyan.
In Kongpo he received prophetical signs which Indicated that he would be able to reveal 'textual and sacred objects' in Kongpo, Tsha-ha rong in Kham and especially from Mt Murdo in Gyalrong.
In 1728, still in-Kongpo, he met a monk named Blo-ldan snying­ po who was related by blood to the king bsTan-'dzin nor-bu of the kingdom dGe-shes-tsa ill Gyalrong. The monk became a disciple of him. In the same year the same king sent some messengers to invite Sangye Lingpa to Gyalrong.
In 1729 he left for Gyalrong, stopping in many places in Tsha­ ba-rong . He opened the door of the gnas-chen Padma 'bum-gling, where he received more messengers from the king of dGe-shes-tsa with an urgent request to visit Gyalrong .
After visiting various places on the way he arrived in the monastery bKra sbis smin-grol-gling in Nyag-rong where for the first time, he met his 2 chief disciples;
sMon-rgyal Nam-mkha' ye-shes, to whom he later gave the name Kun-grol grags-pa,
Ye-shes snying-po.
.
The latter was a prince monk of the dGe-bshes-tsa royal house and Sangye Lingpa gave him the name gSang-sngags grags-pa, Rig'dzin kun-grol 'ja '-tshon snying-po'i rnam-thar.
The influence of these 2 men in Gyalrong was extremely important for the venture of Sangye Lingpa as we shall see. Sangye Lingpa then passed through, Me-nyag where on the 20th of the 8th month (1730) he was received in audience by the 7th Dalai Lama who was then residing at 'Gar-thar
This account of his travels shows us what Sangye Lingpa's real motivation. He is incessantly urged in his visions to reveal 'treasures' (gter) from Mt.Murdo and to identify the mountain as a holy site.

He believed that Mt Murdo, was a place visited by the Bönpo master Dran-pa nam-mkha' in the 8th century A.D and he considered himself as a rebirth of VAIROCHANA from Bhagor, a disciple of the master, whom we mentioned above.
This belief in a master-disciple relation in the past with regard to Mt Murdo seems to have been the driving force behind his undertaking his arduous journey.
Unlike other Tibetan wanderers in his time, he made the journey on horseback with an entourage consisting of several people and was received, as we have seen, by various people sent by the king to meet him on the way. Here is a sketch of the account concerning his adventure around Mt Murdo in Gyalrong given in the biography (rdo-rje rin-chen phreng-ba 'i rgyan,

He arrives in Gyalrong at the beginning of 1731 from Dartsedo. He is welcomed by the king of dGe-bshes-tsa to whom he imparts various teachings. One month after his arrival, he sets out with 5 assistants for the cave Zla-ba-phug in the valley of Mu-la 'o-khall to the south of Mt. Murdo.
This is the beginning of the tracing out of the route for the circuit of the holy mountain (skor-lam). There he receives various prophecies in a dream.
The next day, gSang-sngags grags pa and Kungdrol grags-pa, his chief disciples, and the king of dGe-bshel-tsa and other people joined him. He conducts a tshogs-'khor (ganacakra) ceremony at the cave for them. He then leaves for dMu-ra lha-steng .

From there he goes to the cave of Yu-sgra-phug accompanied only by his assistants. In this cave he finds various gter objects. Some messengers from the king of bTsan-la come to meet him at the cave. Sangye Lingpa remarks that this king was not well-disposed to him at first because of the influence of a bad minister.

In the 4th month, he is invited by bsTan-'dzin'rdo-rje, the king of Pavang for the restoration of a stupa believed to have been built by Vairocana near the town Pipiling.
After the restoration he writes a dkar-chag of the stupa. He presents some of the sacred objects found at the cave to the king as gifts.
After this he asks his disciple Kun-grol grags pa, to join him at a place called sByar-tshul where they perform an empowerment ceremony (dbang) for some unnamed people.