Lopon Tenzin Namdak Rinpoche

Lopon Tenzin Namdak Rinpoche

Was requested by the publisher Tsultim Gyatso Ngabtak to height on the Bonpo tradition and the similarities between the Tibetan Buddhist Order:

Tenzin Namdak.

Q. How would you introduce or look at Bön as a separate religion?

A. Bön as a religion and many of its customs, conventions and traditions were deeply rooted in the inheritance of the Tibetan people as a separate and distinct race before the advent of Buddhism in Tibet. Bön was the first religion or tradition in Tibet. Tibet, as compared to many countries in the world was a big state (a nation) and therefore the emergence of Bön and its influence has been gradual and varied. Probably, to a person who is totally ignorant about the emergence of Bön as a religion, it might have appeared as Tantric mysticism or as a group of people going counterclockwise around their place of worship. But it was much more than that. Generally it is believed that Bön emerged in three stages in Tibet:

1.  Before Tibet was ruled by many kings at a time,

2. During the reign of many kings, and

3.  After Tibet was united under one national ruler beginning with the king Nyatri Tsenpo.

Thereafter, Tibet remained a strong nation until 1959, with its influence in China, Mongolia, Nepal, Bhutan and India, but there is no clear evidence as to when the practice of the primitive Bön was started as a religion. However it is widely believed that the Yung Drung Bön began in Olmo Lung-ring or Shambala where Lord Shenrap was born.

In early days people considered that natural phenomena’s like a rock, mountains, sky, etc. were the powerful existence that controlled their fate. So they prayed and made offerings to those natural beings. Those people did not know about the deities or any other protector as such. At that time, people living in different places might have practiced different things calling themselves Bönpos. They were all Tibetan people. Today it is evident that many of Tibetan Buddhist cultural and religious practices are from Bönpo culture and religion, because they were inherited from Tibetan ancestors and those traditions were not brought from India, nor the scholars and the disciples of Lord Shakyamuni taught them in Tibetan. Many of the Tibetan Buddhist rituals are not being practiced in other Buddhist countries like Burma, Sri Lanka and India. Of course the spread of the Tibetan Buddhist influence has already begun in these countries also.

When Tibet was under the rule of one king, the nature of the primitive Bön religion underwent drastic changes. Lord Buddha combined his teachings with the initial Bön tradition from the Zhang Zhung area, the North and West of Tibet; the new Bön tradition was named Yung-Drung Bön. But if one asks wither Bön started in Zhang Zhung, it is not so. Because at that time Bön was prevalent in the areas of Prusia, Ugyen, Gelget, Swabali and Hunze, all around the borders of Pakistan. And again if we ask wither Bön was originated from these places, it was not so, because Bön was being practiced in Persia and Afganistan. But then, from where did it actually begun? It was actually originated in Shambala or Olmo Lung-ring. Two names in synonym. Our Lord Shenrab was believed to have emerged from Shambala. However, it was not a mythological belief, because most of his teachings were preserved by the Bönpos even to this date. We do not claim that we have been able to preserve all his teachings, but the main ones are intact. It has now been 18016 years since  Lord Shenrab came into being (in this world). So it is definitely not an easy thing now to have preserved this tradition after many thousands of years from its beginning. One can neither go to Shambala by plane, nor by other scientific means. It would only be possible after acquiring adequate fortune by accumulating virtues in many life cycles. The source and origination of Bön as a religion is thus clear.

Between the 7th and 8th century the Bön religion declined to a considerable extent in the U-Tsang province of center Tibet. It was the time when Buddhism first came into Tibet. During those periods whether it was the influence of religion or a political issue, the king became so powerful that the centers of worship and the lives of many people were lost. It was not affected in other parts of Tibet. It was also a period when all the young people studied about the Bön religion as the elder knew its practices through customs and habits.

Some of the outstanding scholars of that time were Bero-Tsana and Drenpa Namkha, etc. Who tried to combine the old traditions of Bön religion with the teachings of Buddhism from India. But when the king learned about these translation activities, Beru-Tsana was seriously punished and sent off to the remote areas of Tsawa-Rong and Gyal-Rong when they adamantly chose to become Buddhists.

In the 14th century, the translated texts of the great translators Bero-Tsana and Drenpa-Namkha were found canceled in those remote areas, and those teachings were followed by the so called new Bön. It was the period when Guru Padmasambhava came to Tibet and those great translators were his disciples. The striking character in those texts were a mixture of both, the old Bön culture and the Buddhist religion. It was widely practiced in the Kham and Amdo provinces of Tibet, the study of those texts were in a way difficult because they consist of all the essence of Bön religion leading to the way to practice for an ultimate enlightenment.

Q. How do you explain the historical and conventional similarities between the two religions? And is your practice a new Bön?

A. No, what I’m practicing today is an old Bön tradition, which has survived throughout the different times in the history of Tibet. The main credit for its survival goes to our ancestors, parents who lived a simple life like Yogis having a family. Since there were no big monasteries nor grand centers for their practices in those days, which helped them escape the dangers of destruction. Bön religion was practiced at home and thereby the spiritual lineage was also able to continue till date without any break in-between. In the practices of Bön religion, for example, going around the Stupa counterclockwise, etc. are only a trivial thing. We do not object a Bönpo going clockwise around the Stupa, because it is basically done to accumulate one’s merits and to confess and decrease one’s non-virtuous actions. The whole thing depends upon the motivation of one’s mind and not on the outward way in which it was done. The movement of the body in any direction is not so important as is the controlling of one’s mind towards the right attitude to accumulate merits. There are in fact Bönpos going in both directions.

The main thing for a Bönpo is the adherence to the texts, the main teachings of Lord Shenrab, with full faith. We also believe that in the previous life of Lord Buddha Shakyamuni, as Lhai-bu Dhampa Tog-Karpo was one of the favorite disciples of Lord Shenrab and was believed to have been instructed to be born in India to spread Buddhism for the larger benefit of all sentient beings.

Because of these historical facts that we know, we have never rose any objections to the teaching and practice of Buddhism, not only because of our ancestral heritage, but because we also consider the teachings of Lord Buddha Shakyamuni as a part of the teachings of Lord Tonpa Shenrab.

Many of the Buddhist terminologies are the same as those of the Bön religion. There is no wonder for any similarities between the two religions due to the closeness and long historical relationship they have enjoyed. We Bönpos consider Buddha Shakyamuni as one source of refuge and not as a source of denunciation. The different is deemed as only between a master and a disciple. Perhaps there are more similarities than differences between the two teachings. For example, during Lord Buddha Shakyamuni´s time there were only three kinds of Dharma robes worn by the monks. But we have had 6 kinds of Dharma robes that have been used by all the Tibetan Buddhists and Bönpos. But they are not worn by the Buddhists in Burma, Thailand, and Sri Lanka or by the Buddhists of yellow Bikshu staying near us at Swayambunath. This could be due to climatic conditions or otherwise it is a Bönpo tradition.

It is also interesting to note that there were and are many Bön customs and culture prevalent in the Tibetan Buddhist practices. The conspicuous ones are:

1.   Oracles coming in trance and talking to other people,

2.   hoisting of prayer flags,

3.   incense ceremonies,

4.   using drums and femur trumpets,

5.   offering ritual cakes to the spirits,

6.   doing divination,

7. homeopathies,

8.   astrology,

9.   dough effigy of a person consecrated and set away as ransom to appease harmful spirits and demons.

10. to do the famous Bönpo Yang Drub, which means to inherit fortune.

Almost all of these practices are not to be seen in other Buddhist countries. But we cannot say that they are not practicing and following the teachings of Lord Buddha Shakyamuni. Therefore, there is an ample evidence of Bön or the early Tibetan tradition influence in the actual practice of the Tibetan Buddhism as a way of life and living.

However, the process of attaining ultimate enlightenment could be very deep and different from the common practices of the Tibetan Buddhist world. Religion is practiced by the people and the people often get mixed up. Some times, we see a family with a father following the Gelugpa sect and a mother, because of her origins, following the Bönpo tradition and their children following either one of the parents´ sects or completely some other sect. But they don’t fight or object to each others´ freedom of religious practices.

It was only after the Chinese invasion of Tibet that the people in exile started showing sectarian visions. In Tibet, monks of the different sects go to each others´ monasteries or houses to perform Pujas. Even the Bönpo monks had to perform the Tibetan Government Yang-Drub Pujas. Therefore, the Bönpos lived in peace and harmony within the larger community of strong Buddhist views and practitioners.

As a matter of fact, both, in the Buddhist and Bönpo traditions, if there is no way for an ultimate enlightenment in the teachings of each others´ Lords, then it becomes reasonable to object to the practice of the other. For instance if the people of one sect indulges in some thing contrary to their Guru´s teachings or the main text, and if people sacrifice animals or get involved in violent acts, if there is no loving kindness, compassion and so on. But both traditions have these qualities. If there is such a practitioner against the main teachings within Bönpos, we will be the first to be against such a practitioner. From this point of view, the Tibetan history is glorious and distinct in its own entity. It is unique in the sense that the main customs, traditions and identity have not been lost through many centuries. Perhaps the difficult pass through the Himalayan Mountains has helped to preserve its culture unstained. In the development of Tibet as a nation with the Buddhist culture in the main trend; the Bön culture has also developed side by side with changes taking place in both but maintaining its close affinity. It is safe to say that many of the Tibetan Buddhist practices are the same  as those of Bön -whether is the case of birth or death, marriage or divorce and even the traditional Pujas offered by butchers before and after the killing of an animal. All these come from the Tibetan history -old and authentic.

Q. Rinpoche, how do you account for your old Bönpo lineage?

A. Our lineage is from the Zhang Zhung Nyan Gyu (oral transmission of the Zhang Zhung). We practice for the Great Perfection called Dzogchen. We have 9 stages or paths and the spiritual lineage of these paths has not been broken and it continues to pass on particularly the path of Dzogchen. Even in recent years there have been instances of attaining enlightenment that people have witnessed. At the time of attaining of enlightenment our body, which is made of blood and flesh becomes small and gets purified as it becomes smaller and smaller. Finally a tiny substance will remain with a pure ray of light, this stage or path is considered as an enlightened being therefore we have preserved the most escencial spiritual communication or the instructions given by Lord Tonpa Shenrab through various disciples till date. During the period of the 25th and 26th spiritual linage Lama of Zhang Zhung Nyang Gyu, Guru Padmasambhava came to Tibet. The centers for the practice and caves for retreat of this lineage could be traced even today in the Zhang Zhung areas. But it would become more difficult later on because the names of many places are being changed by the Chinese and the circumstances.

Earlier there were many caves where one or two Bönpo Lamas stayed in retreat, possessing the essential instructions to attain enlightenment. Bönpo Lamas carrying such a lineage of essential instructions  are very rare and indeed invaluable.

Q. Do Bönpos have initiations and oral transmissions of a particular text?

A.  Of course, it is one of the main studies these days. These texts have been preserved without any degradation. We can say with pride that we have in our possession an unconquerable spiritual instruction. But to give an initiation, it requires a great deal of preliminary preparations, both, from the master’s and from the disciple’s sides. So it is difficult to practice in these days.

Q. Do ordinary people take the precept, or it was only those monks who take precept for the initiation?

A. If you had been to Tibet earlier you would have known immediately. For example, in the whole area of Nagchu to Chamdo one would find Bönpo influence in a large scale, but there were very few monks. The majority of the people in those places are Bönpos, where one could see laymen and women of any age with a Mala in their hands reciting Om Ma Tri Mu Ye Tsa Le ´Du throughout the day. Without being a monk, one can take Bodhisattva vows, etc. preliminary precepts to get initiation. It was those old lay people who preserved the age-old Bön tradition, even in the recent cultural revolution of the communist China. As I have told you earlier, there were many small places in every village in Tibet where the lay people get together to practice their religion. In U-Tsang area alone there were 37 well-known small places for religious practice for lay people. But the practice of Yung Drung Bön is aimed at the Great Perfection.

Q. Can a Bönpo take the preliminary precepts of an initiation from a Lama of a different sect?

A. There is nothing wrong in taking the precept from other Lamas but the linage path would be lost. If one is Bönpo, he has to take the precepts from a Bönpo Lama, otherwise he would not become a Bönpo. For example, if one takes the precepts from a Nyingmapa Lama, he will become a Nyingmapa.

Actually for the object of refuge there is no difference in sects, but when it comes to the human society and if one asks about the others´ lineage group, they usually have someone specific to point out. It then ends there.

TRITEN NORBUTSE MONASTERY: ORIGINAL & NEW

The History

The original Triten Norbutse monastery was established in the fourteenth  century in the province of Tsang in central Tibet by Shen Nyima Gyalsten, who was particularly known for his tantric powers, and his commentary on the Ma Gyud, or Mother Tantra. The monastery thrived for many centuries, being supported by several Bonpo villages nearby, and became important for the study and practice of the Ma Gyud and the Bonpo protector sidpi Gyalmo.  Unfortunately, Triten Norbutse in Tibet was completely destroyed during the Cultural Revolution.

The building of the new Triten Norbutse monastery in Nepal began in 1987,when a piece of land near Swayambhu was bought and the building of three rooms began.

There were three main purposes in establishing a Bon monastery in Nepal:

1.    The need to preserve the Bonpo culture and religion of Tibet at a time

       when circumstances made it very difficult to do so inside Tibet.

2.    The advantage of establishing the monastery near Swayambhu stupa,

       that according to Bonpo history has been miraculously blessed by

       Tonpa Shenrab.

3.    To give the Bonpos of Dolpo and Mustang, the northwestern regions of

       Nepal, the possibility to receive a good education in their religion and

       culture, thereby enriching their ancient Bonpo monastic traditions.

In December of 1988 Lopon Tenzin Namdak moved in to the new monastery with two Geshes.  They were soon joined by four Bonpo monks.  By 1989 a few more rooms, a library and a basic temple were added, and over the next three years a big kitchen, dining room, additional sleeping rooms, toilets and a guest reception room were also incorporated into the monastery.

Religious art in the Gompa

In 1991 work began on the temple.  Artists came from Bhutan to make the large statue of Tonpa Shenrab.  The other two statues, one of Drenpa Namkha (representing the power of all realized Bonpo masters) and one of Nyamed Sherab Gyaltsen (founder of the original Menri monastery) were made by Tibetan sculptors.  The internal decorations and wall paintings of the Guardians, Midu and Sidpai Gyalmo, were drawn by Bhutanese artists; the 20 painted mandalas on the ceiling, the pictures of the 1000 Buddhas, the large pictures of Nampar Gyalwa and of Sherab Jamma (the Goddess of Wisdom), the wall paintings of the Buddhas of the past, present and future and of Nyamed Sherab Gyaltsen and all the external decorations are the work of Bonpo artist Monks of Triten Norbutse.  In 1992 a large prayer wheel was built.

In 1994, two programmers were officially established: The Dialectics School and a Meditation Group.  The Dialectic School has a nine-year programmed during which time the monks carry out an intensive study of Bonpo ritual and philosophy along with studies in the five traditional sciences of Tibetan culture.  The aim of the studies for the Meditation Group is to develop a good practical understanding of Dzogchen meditation techniques; this is done during a programmed of four years.  In November 1994, the monastery was inaugurated with seven days of puja in the presence of Menri Trizin Rinpoche, who is the head of the Bonpo tradition.  A new junior Lopon, Tenpa Yungdrung, was  elected in 1996.  At this time, five Geshes from Dolanji also began teaching.  During 1997 a new building to accommodate 60 monks was constructed, along with a Yuangdrung Koeleg stupa commemorating the Abbot of the Bonpo monastery at Dhorpatan, who had passed away in 1996.  Also in 1997, a special Senkar Stupa was also constructed.  This rotating metal Stupa holds 108 butter lamps that are offered to the 45 peaceful and 80 wrathful deities.  This Stupa is used to purify the local environment, as well as to purify the spirits of the dead so that they will gain a higher rebirth.

Biography of Lopon Tenzin Namdak Rinpoche:

Founder of Triten Norbutse Monastery

Lopon Tenzin Namdak was born in 1926 in Kyung-po dkar-ru, Kham, Tibet.  At the age of 7, he entered monastic life.  In 1945, he began studies at Yungdrung Ling, Tibet’s second largest Bonpo Monastery.  From 1945 to 1950, he led a hermit’s life on a remote island on a lake in northern Tibet.  This retreat was undertaken together with his teacher Gang-ru

Pon-lob Rinpoche.  He obtained a Geshe degree in 1953 at Menri monastery in Tibet. (A Geshe degree is comparable to a western doctorate in theology.)

From 1953-57,  he was Lopon or head teacher of Menri.  Following the Chinese occupation of Tibet,  he escaped to Kathmandu, Nepal in 1960.  From 1961-64 he was visiting scholar at London and Cambridge universities in England, where in collaboration with professor David Snellgrove, he published «The Nine Ways of Bon» in English.

Since 1991 he has traveled to USA, England, Austria, Holland, Germany, France and Italy mostly teaching Dzogchen according to the Zhang-Zhung Nyan Gyud in English.  In 1993, «The Heartdrops of Dharmakaya,» Lopon Tenzin Namdak’s commentary on Shardza Tashi Gyaltsen Rinpoche’s book of Dzogchen practice was published in English by Snow Lion Publications.

How to Find the Triten Norbutse Monastery

In Kathmandu, go to the bus stop on the Ring Road nearest Swayambhu (downhill just behind the great stupa.)  Follow the Ring Road about 500 meters northeast in the direction of Balaju.  Turn left at the small village called Baraing, and follow the dirt road through the rice fields to the red colored monastery, situated on the side of the mountain, a little lower than the Swayambhu Stupa.  (It is not the monastery on the top of the mountain.)  The Monastery is clearly visible from the Ring Road.  Visitors are welcome.

Ceremonies celebrated during the year

Please note that the Tibetan calendar is different from the western

calendar, and changes from year to year.  Because of this it is only possible to give approximate western dates.

First Tibetan month (End of February or beginning of March)

Celebration of Losar, Tibetan New Year.

Commemoration of the birth of Nyamed Sherab Gyaltsen, the historical founder of Menri

Ceremony of 100.000 multiplying months.

Fourth Tibetan month (June)

Puja of offering to all Buddhas, protectors and local guardians.

Eight Tibetan month (End Of September or beginning of October)

«Ka-thub».  The beginning of the New year according to the Vinaya tradition.  This entails the practice of the moral discipline vows for

monks as taught by Tonpa Shenrab.

Ninth Tibetan month (November)

Puja commemorating the death of Tonpa Shenrab, the founder of Bon.

Twelfth Tibetan month (February)

Puja commemorating the birth of Tonpa Shenrab.

Puja commemorating the birth of Gutor Chenmo Tro-pur

End of the year ritual Puja for averting evil before the New Year begins.

Triten Norbutse Bonpo Monastery

GPO Box 4640

Kathmandu, Nepal.

Tel:  274449

Fax: 279383

http://www.ligmincha.org/html/lopon_tenzin_namdak.html

Email: triten@wlink.com.np

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