Bon Field of Accumulation Description
HAR #64402 | Bon Refuge Field PaintingsThe Field of Refuge according to the Menri Tradition
This thanka depicts the field of refuge (skyabs 'gro'i zhing bkod) according to the Menri tradition (sman ri lugs). It is based on a drawing and written outline and description by Yongdzin Rinpoche, Lopon Tenzin Namdak. Some years ago Rinpoche kindly gave me a copy of the Tibetan text from which i will comment below. It was Rinpoche who commissioned the thanka in 1967 by the thanka painter Lapslo Namkha (rLabs lo nam mkha') who finished it in 1968. Since it is kept in the Shenten Menri Monastery in Dolanji, Solan, Himachal Pradesh, India. This text was summarized in English by Marit Cranmer and Per Kvaerne with photos by Gordon Cranmer in 1990, and is now included in his collected works; see Slob dpon bstan 'dzin rnam dag. 2005. skyabs 'gro'i tshogs zhing bkod pa, in sMan ri'i yongs 'dzin slob dpon bstan 'dzin rnam dag rin po che'i gsung 'bum. Kathmandu: Triten Norbutse, vol. 6 (10), pp. 2-13.
Hommage to the Root and lineage masters!
The thanka shows the lineages of the sutra, tantra and especially Dzogchen, respectively the Zhangzhung Nyengyu, Dragpa Korsum and Atri. (Thus, it is not the three of Atri Dzogchen Yangtse Longchen and Zhangzhung Nyengyu (A rdzogs snyan gsum) as often stated by some learned Geshes and students alike.) All these lineages converge in the founder of Tashi Menri Monastery Sherab Gyaltsen (Shes rab rgyal mtshan, 1356-1415) depicted as drensrong (drang srong) or fully ordained monk who is depicted in the center. Below him is the lineage as succession of the abbots of Menri. Below those is one's root master in the form of Sambhogakaya Shenlha okar (gShen lha 'od dkar).
To the left are the nine Buddhas of the past, present and the future. In the center of these nine Buddhas is the Buddha of the present Shenrab Miwo (gShen rab mi bo). Just below him is the future Buddha Chamden Thangma Medron (Byams ldan thang ma me sgron). Below him are the 1002 Buddhas of the Age of Good Fortune (sKal bzang sangs rgyas stong rtsa gnyis) and below the Enlightened Ones of the Ten Directions (Phyogs bcu'i sangs rgyas).
To the right are the Yungdrung Spiritual Heroes of the Ten Stages (g.Yung drung sems dpa' yi sa bcu), headed be Dungtsob Mucho Dendrug (gDung 'tshob mu cho ldem drug) and below the Spiritual Heroes of the Path of Meditation (sgom lam), Path of Seeing (mthong lam), Path of Union (sbyor lam), The Path of Accumulation (tshogs lam).
Below these are the Ocean of Dakinis headed by Kalpa Zangmo (sKal pa bzang mo) as head of the seven Wisdom Dakinis below her. Below are the Action Dakinis from Oddiyana, India, Brusha or Gilgit (O rgyan rgya gar bru sha'i mkha' 'gro ma). Below those two rows are the Meet Eating Dakinis (Sha sa'i mkha' 'gro ma).
On the same level on the other side are the Hosts of Tutelary Deities and Deities (yi dam dang lha'i tshogs) headed by Zhiba Kunnang Kyabpa (zhi ba Kun snang khyab pa) as well as the Host of Deities and Knowledge Holders or Rigdzins (rig 'dzin) of the Carya and Kriya tantras.
At the bottom left side are the nine male protectors 1. Dragpa Senge (gGrags pa seng ge), 2. Namthel (gNam thel), 3. Gyalpo Shetrabchen (rGyal po Shel khrab can), 4. Nyipangse (Nyi pang sad), 5. Dzamgon ('Dzam sngon), 6. Ase (A bse), 7. Hurpa (Hur pa), 8. Magpon (dMag dpon), and 9. Midu Jampa Tragmo (Mi bdud 'byams pa khrag mo) and on the right side the eight female protectors 1. Sridgyal Dreu Nagmo (Srid rgyal dre'u nag mo), 2. Drelmar (Drel dmar), 3. Mugmo Sridgyal (rMug mo srid rgyal), 4. Karmo Sridgyal (dKar mo srid rgyal), 5. Nagmo Sridgyal (Nag mo srid rgyal), 6. Yumse (Yum sras), 7. Dra Lama (sGra bla ma), and 8. Menmo (sMan mo). At the very bottom are the eight substances (rdzas brgyad), seven jewels (nor bdun), five kinds of objects (rnam lnga) and eight auspicious emblems (rtags brgyad) offered by four great lions.
Coming back to the five lineages at the top those are:
1. center Dzogchen Zhangzhung Nyengyu, headed by Kuntu Zangpo,
2. left of center Dzogchen Dragpa Korsum, headed by Shenlha odkar,
3. right of center Dzogchen Atri, headed by Gongdzod Ritrodpa (dGongs mdzod ri khrod pa),
4. right, Sutra, headed by Shenrab Miwo in the form of Tritsug Gyalwa (Khri gtsug rgyal ba),
5. left, Tantra of the Chipung (sPyi spungs) headed by Trulshen Nangden ('Phrul gshen snang ldan).
The no. 4 is called the lineage lamas of utterly pure discipline and they wear the six fold robes and hold the five objects.
The no. 5 is called the lineage lamas of the threefold propagation of the secret mantra of the Chipung and they wear dresses of yogis, treasure discover or monks.
The thanka shows the various masters of these lineages which are individually named according to the description of the text: the lineage of Tashi Menri is as follows:
Peerless Sherab Gyaltsen, who is the Second Victorious (Buddha) in whom the Three Lineages converge, is depicted in the refuge tree as a pure drensong or fully ordained monk.
1. mNyam med Shes rab rgyal mtshan (founder of Tashi Menri)
2. rgyal tshab Rin chen rgyal mtshan
3. nkhan chen Nam mkha' ye shes
4. Kun bzang rgyal mtshan
5. Rin chen rgyal mtshan
6. Tshul khrims rgyal mtshan
7. bSod nams ye shes
8. bSod nams g.yung drung
9. She tsu drung mu
10. Shes rab 'od zer
11. g.Yung drung rgyal mtshan
12. Shes rab blo gros
13. Shes rab 'od zer
14. gTsug phud 'od zer
15. g.Yung drung tshul khrims
16. Rin chen `od zer
17. Rin chen lhun grub
18. Shes rab bstan 'dzin
19. Shes rab dbang rgyal
20. g.Yung drung dbang rgyal
21. Phun tshogs rnam rgyal
22. Shes rab blos gros
Zla ba rgyal mtshan (also founder of g.Yung drung gling)
23. Nyi ma bstan 'dzin
24. bSod nams phun tshogs
25. Shes rab g.yung drung
26. Sangs rgyas bstan 'dzin
27. bsTan 'dzin tshul khrims
28. Phun tshogs blo gros
29. rGyal ba blo gros
30. bsTan pa blo gros
31. Nyi ma dbang rgyal
32. Shes rab blo gros
All these supreme abbots stainlessly kept the Threefold Vows and (are depicted) wearing the six-fold robes of a fully ordained monk being simply adorned with the five precious objects.
To this the present abbot of Menri from 1968, and spiritual head since 1969, has to be added.
33. Sangye Tendzin Jong Dong (Sangs rgyas bstan 'dzin lJong ldong, b.1928).
Sources and Literature
Slob dpon bstan 'dzin rnam dag. 1967. skyabs 'gro'i zhing bkod kyi rnam bshad do, manuscript.
Slob dpon bstan 'dzin rnam dag. 2005. skyabs 'gro'i tshogs zhing bkod pa, in sMan ri'i yongs 'dzin slob dpon bstan 'dzin rnam dag rin po che'i gsung 'bum. Kathmandu: Triten Norbutse, vol. 6 (10), pp. 2-13.
Marit & Gordon Cranmer, Per Kvaerne. 1990. The Bon Refuge Lineage Tree, Utstein Kloster, Norway.
http://www.himalayanart.org/image.cfm/64402.html
Yongdzin Rinpoche Lopon Tenzin Namdak
The Explanation of the Design for the Field of Refuge,
the individual explanation of the enumerated groups (of the graphical outline).
[so so'i rnam bshad/ sde tshan ang rtags/] kyabs 'gro'i zhing bkod kyi bshad do/
(I. The Root-Master and the Menri abbots in the center)
1. The All-Good Shenlha okar, who represents one's own glorious kind root-Master who bestowed the empowering flow of energies of the Primordial Master, the unification of all the Victorious (Buddhas).
rgyal kun 'dus pa'i bdag nyid byin gyis brlabs pa'i ston pa dpal ldan drin chen rtsa ba'i bla ma nyid rnam pa kun bzang gshen lha 'od dkar gyi cha lugs su bshugs pa/
de yang longs spyod rdzogs sku'i phyag rgya nyer lnga(/) zhi ba'i rgyan bcu gsum/ tshangs pa'i tshul dgu(/) mtshan bzang po sum cu rtsa gnyis/ dpe byad bzang po brgyad cu/ nges pa'i tho yig bzhi bcu/ 'od zer gyi phung po bye ba 'gro ba'i tshul du bzhugs pa/
2. The Peerless Sherab Gyaltsen, who is the Second Victorious (Buddha) in whom the Threefold Lineages converge, is depicted in the refuge tree as a pure dransong or fully ordained monk.
rgyud gsum gyi 'dus so rgyal ba gnyis pa mnyam med shes rab rgyal mtshan nyid dag pa drang srong gi cha lugs su bzhugs shing/
nab bza' gos drug gsol ba/
chags zhen gyi skyon dang bral ba'i brda ru phyag rgya pad skor/
bdag 'dzin rtsad nas gcod pa'i brda ru ral gri(/)
bon sgo ma lus pa'i bdag nyid yin pa'i brda ru po ti bcas bsnams pa/
3. rnam 'dren rgyal ba gnyis pa'i rgyal tshab Rin chen rgyal mtshan/
4. nkhan chen Nam mkha' ye shes
5. Kun bzang rgyal mtshan
6. Rin chen rgyal mtshan
7. Tshul khrims rgyal mtshan
8. bSod nams ye shes
9. bSod nams g.yung drung
10. She tsu drung mu
11. Shes rab 'od zer
12. g.Yung drung rgyal mtshan
13. Shes rab blo gros
14. Shes rab 'od zer
15. gTsug phud 'od zer
16. g.Yung drung tshul khrims
17. Rin chen `od zer
18. Rin chen lhun grub
19. Shes rab bstan 'dzin
20. Shes rab dbang rgyal
21. g.Yung drung dbang rgyal
22. Phun tshogs rnam rgyal
23. Shes rab blos gros
24. Zla ba rgyal mtshan
25. Nyi ma bstan 'dzin
26. bSod nams phun tshogs
27. Shes rab g.yung drung
28. Sangs rgyas bstan 'dzin
29. bsTan 'dzin tshul khrims
30. Phun tshogs blo gros
31. rGyal ba blo gros
32. bsTan pa blo gros
33. Nyi ma dbang rgyal
34. Shes rab blo gros
All these supreme abbots stainlessly kept the Threefold Vows and (are depicted) wearing the six-fold robes of a fully ordained monk being simply adorned with the five precious objects.
mkhan rabs 'di rnams sdom gsum rma med du 'dzin pa'i drang srong na bza' gos drug rin chen rdzas lngas brgyan pa sha stag go/
(II. On top in the center)
The Succession of the Lineage Masters of the Oral Transmission from Zhang Zhung, the Innermost Essence of the Completely Perfected Mind Category,
depicted in (rows of three masters), middle, right and left.
rdzogs chen sems sde'i yang snying zhang zhung snyan rgyud kyi bla ma brgyud pa rnams dbus nas g.yas dang g.yon/
35. (1.) The Primordial Master Kuntuzangpo, the source of the lineage, is depicted naked and without any ornaments. brgyud khung ston pa kun tu bzang po rgyan med gcer bu/
36. (2.) gShen lha 'od dkar/
37. (3.) rGyal ba gShen rab/
38. (4.) Tshad med 'od ldan/
39. (5.) 'Phrul gshen snang ldan/
% (6.) Bar snang khu byug)
40. (7.) bZang za ring btsun/
41. (8.) 'Chi med gtsug phud/
42. (9.) gSang ba 'dus pa/
43. (10.) Yongs du dag pa/
44. (11.) kLu bon ba nam/
45. (12.) Khri lde zam bu/
46. (13.) Ba nam skyol po/
47. (14.) Khri sho rgyal ba/
48. (15.) Ra sangs bsam 'grub/
49. (16.) Dar ma shes rab/
50. (17.) Dar ma bho de/
51. (18.) Zhang zhung khri 'phen/
52. (19.) Mu ye lha rgyung/
53. (20.) rMa gshen legs bzang/
54. (21.) Gyer gshen stag lha/
55. (22.) Rang sangs g.yung drung/
56. (23.) gSas chen g.Yung 'phen/
57. (24.) dGe 'bar don grub/
58. (25.) Gyer spungs dge 'phen
59. (26.) de sras dGe rgyal/
60. (27.) Zhang zhung rnam rgyal/
61. (28.) Mu rgyung dkar po/
62. (29.) Hor ti chen po/
63. (30.) Don kun grub pa/
64. (31.) Ra sangs 'phen rgyal/
65. (32.) Gu rub gsas dga'/
66. (33.) Zla ba rgyal mtshan/
{sprul sku drin can gnyis}
67. (34.) Ta pi hri tsa/
68. (35.) sNang bzher lod po/
{zhang zhung smar gyi grub chen drug}
69. (36.) rGyal gzigs gsas chung/
70. (37.) dMu gshen tso ge/
71. (38.) Gyer gshen tso tang/
72. (39.) Shod khram chen po/
73. (40.) dMu rgyal ba blo gros/
74. (41.) dPon rgyal btsan po/
{stod lugs kyi bla ma drug}
75. (42.) Gu ge blo ldan/
76. (43.) Pu reng kun dga'/
77. (44.) rNal 'byor sras mchog/
78. (45.) Khyung byid mu thur/
79. (46.) bDe ba ring mo/
80. (52.) rTog med zhig po/
{smad lugs kyi bla ma lnga}
81. (53.). Lhun grub mu thur/
82. (54.) gShen rgyal lha rtse/
83. (55.) Lha sgom dkar po/
84. (56.) dNgos grub rgyal mtshan/
85. (57). 'Or sgom kun 'dul /
86. (58). {Yang ston} Shes rab rgyal mtshan/
{lho rgyud kyi bla ma bcu gcig}
87. (59.) Dam pa 'bum rje {'od)/
% (60.) {kLu brag pa bKra shis rgyal mtshan}
88. (61.) rTogs ldan dbon po {ye shes rgyal mtshan}/
89. (62.) {Yang ston} rGyal mtshan rin chen/
90. (63.) gCig chod dad {pa} shes {rab}/
91. (64.) {Bru} rGyal ba g.yung drung/
92. (65.) {La stod} Ri pa sher blo {shes rab blo gros}/
93. (65.) {A thog} Yes shes rin chen {rgyal mtshan}/
94. (67.) {Khyung po rang grol}Bla ma rgyal mtshan/
At this particular time Nyamme (Sherab Gyaltsen) received these instructions through these masters.
'di nyid mnyam med dang dus mnyam pas 'dir bzhag go/
As all these mighty masters of the secret (Dzogchen) teachings attained the power of the Rainbow Body of the Great Transfer and they imputedly exist and are depicted as the All-Good Shenlha.
gsang bdag grub pa'i dbang po 'pho chen 'ja' lus bsnyems pa'i bla ma 'di rnams gdags yod kun bzang gshen lha'i cha lugs can sha stag go/
(III. On top on the left of the center)
The Succession of the Lineage Masters of the Threefold Proclamation of Dzogchen,
successively depicted in (rows of two masters), right and left.
rdzogs chen bsgrags pa skor gsum gyi brgyud rim bla ma rnams g.yas nas g.yon rim bzhin/
95. (1.) gShen lha 'od dkar/
96. (2.) bDer gshegs rGyal ba rigs lnga/
97. (3.) 'Chi med gstug phud/
98. (4.) Lha gshen Yongs su dag pa/
99. (5.) Mi lus bsam legs/
100. (6.) Yes shes snying po/
101. (7.) 'Od zer dpag med/
102. (8.) Mun pa kun gsal/
103. (9.) 'Phrul gshen snang ldan/
104. (10.) gSang ba 'dus pa/
105. (11.) sTong rgyung mthu chen/
106. (12.) Sha ri dbu chen/
107. (13.) lCe tsha mkhar bu/
108. (14.) Gyim tsha rma chung/
109. (15.) Li shu stag ring/
110. (16.) Grub chen bco brgyad/
111. (17.) Co bza' bon mo/
112. (18.) gZhod ston dngos grub/
113. (19.) rGya ston jo lde/
114. (20.) Zhig po snang seng/
115. (21.) sKyo ston snags dpal/
116. (22.) g.Yo ston lhun dpal/
117. (23.) Seng ge 'brug sgra/
118. (24.) Bon zhig blob de/
119. (25.) rTogs ldan g.Yung rin/
120. (26.) mKhas btsun sher grub/
121. (27.) Yon tan seng ge/
122. (28.) {Khyung po rang grol}Bla ma rgyal mtshan/
(IV. On top on the right of the center)
The Succession of the Lineage Masters of the Profound Instructions on the Primordial A,
{successively depicted in rows of one master on top of the other.}
zab mo a khrid kyi brgyud rim bla ma/
123. (1.) dGongs mdzod ri khrod pa/
124. (2.) sGom chen 'bar ba/
125. (3.) Khyung sgom jo g.yung/
126. (4.) Dam pa tshul shes/
127. (5.) g.Yor po me dpal/
128. (6.) bDud rtsi rgyal mtshan/
129. (7.) Blo gros rgyal mtshan/
130. (8) 'Dul ba rgyal mtshan/
131. (9.) {Bru}rGyal ba g.yung drung/
132. (10.) {Bru}Nam mkha' 'od zer/
133. (11.) bSod nams rgyal mtshan/
134. (12.) bSod nams blo gros/
135. (13.) {Bru}rNam rgyal ka ra/
136. (14.) Rin chen blo gros/
(V. On top on the left side)
The Succession of the Lineage Masters of the Utterly Pure Discipline {Sutra},
{successively depicted in rows of two masters, right and left. brgyud rim bla ma rnams g.yas nas g.yon rim bzhin}
rnam dag 'dul ba'i brgyud rim bla ma/
137. (1.) {gShen rab mi bo} Khri gtsug rgyal ba/
138. (2.) gTsug gshen rgyal ba/
139. (3.) Drang srong rgyal ba/
140. (4.) gTsug sras rma lo/
141. (5.) Khri sde gung grags/
142. (6.) Mu cho ldem drug/
143. (7.) dMu tsha tra he/
144. (8.) Khri sde 'od po/
145. (9.) Lhang lhang gtsug phud/
146. (10.) Dang ba yid rang/
147. (11.) Thugs kar ye shes/
148. (12.) Gung rum ye shes/
149. (13.) 'Od lha gsal 'bar/
150. (14.) rDzu 'phrul ye shes/
151. (15.) Ye shes tshul khrims/
152. (16.) g.Yung drung tshul khrims/
153. (17.) gTsug phud tshul khrims/
154. (18.) Ga chu rgyal ba/
155. (19.) Ya gong rgyal ba/
156. (20.) lDe btsun rab gsal/
157. (21.) Jo btsun ye shes/
158. (22.) Mu zi gsal bzang/
159. (23.) Khri 'bar tshul khrims/
160. (24.) rGyal ba gtsug phud/
161. (25.) gTsug phud tshul khrims/
162. (26.) Bla chen mu thur/
163. (27.) gNyo btsun rin rgyal/ (gGyos btsun rin rgyal)
164. (28.) Kun dga' tshul khrims/
165. (29.) Rin chen gtsug phud/
166. (30.) Pra phud tshul khrims/
167. (31.) Tshul khrims ye shes/
168. (32.) Shel btsun g.yung drung/
169. (33.) g.Yung drung rgyal mtshan/
170. (34.) mKhan slob rnam gnyis/
171. (35.) Dam pa dgongs mdzod/
172. (36.) Shes rab 'od zer/
173. (37.) gShen ston nam mkha'/
174. (38.) g.Yor po me dpal/
175. (39.) bDud rtsi rgyal mtshan/
176. (40.) Dar ma rgyal mtshan/
177. (41.) Tshul khrims bla ma/
178. (42.) 'Gro mgon Mar ston/
179. (43.) Bar thang zhang ston/
180. (44.) Sum ston kha 'bum/
181. (45.) 'Gro mgon bl gros/
182. (46.) Ye shes blo gros/
183. (47.) 'Dul ba blo gros/
184. (48.) Shes rab blo gros/
185. (49.) g.Yung drung ye shes/
186. (50.) Tshul khrims ye shes/
All these lineage Masters of stainless discipline (of Sutra) wearing the six-fold robes (of a fully ordained monk) being simply adorned with the five precious objects.
dri med 'dul ba brgyud pa'i bla ma 'di rnams gos drug rdzas lngas brgyan pa sha stag go/
(VI. On top on the right side)
The Succession of the Lineage Masters of the Threefold Proclamation of Chipung of the Secret Mantra,
{successively depicted in rows of two masters, right and left. brgyud rim bla ma rnams g.yas nas g.yon rim bzhin}
Gsang sngags spyi spungs bsgrags pa skor gsum gyi brgyud rim bla ma/
187. (1.) 'Phrul gshen snang ldan/
188. (2.) bZang bza' ring btsun/
189. (3.) 'Chi med gtsug phud/
190. (4.) gSang ba 'dus pa/
191. (5.) sTag la me 'bar/
192. (6.) Yongs su dag pa/
193. (7.) Mi lus bsam legs/
194. (8.) Ye shes snying po/
195. (9.) sNang ba mdog can/
196. (10.) Mu khri btsan po/
197. (11.) Ha ra ci par/
198. (12.) sTag wer li wer/
199. (13.) A nu 'phrag thag/
200. (14.) Sad ne ga'u/
201. (15.) Tha mi thad ke/
202. (16.) Shad pu ra khug/
203. (17.) Zing pa mthu chen/
204. (18.) sPe bon thog 'phrul/ (thog 'phrul)
205. (19.) sPe bon thog rtse/
206. (20.) sTong rgyung mthu chen/
207. (21.) Sha ri dbu chen/
208. (22.) Gyim tsha rma chung/
209. (23.) lCe tsha mkhar bu/
210. (24.) Hris pa gyer med/
211. (25.) dMu tsha gyer med/
212. (26.) Dran pa nam mkha'
213. (27.) gShen chen klu dga'
214. (28.) Gyer mi nyi 'od/
215. (29.) rMa ston srid 'dzin/
216. (30.) sByil ston khung rgod/
217. (31.) Bru chen nam g.yung/
218. (32.) Zhu g.yas legs po/
219. (33.) sPa ston dpal mchog/
220. (34.) rMe'u lha ri gnyan po/
221. (35.) Bru sha khyung gi rgyal mtshan/
222. (36.) Bru sha rje btsun/
223. (37.) Bru ston nyi rgyal/
224. (38.) g.Yor po me dpal/
225. (39.) gNyos tshul khrims rgyal mtshan/
226. (40.) 'Gro mgon bdud rtsi rgyal mtshan/
227. (41.) 'Gro mgon blo gros rgyal mtshan/
228. (42.) 'Dul ba rgyal mtshan/
229. (43.) {Bru} rGyal ba g.Yung drung
230. (44.) Nam mkha' 'od zer/
231. (45.) bSod nams rgyal mtshan/
232. (46.) bSod nams blo gros/
233. (47.) Nam mkha' bsod nams/
234. (48.) Tshe dbang rgyal mtshan/
235. (49.) Nam mkha' rin chen/
236. (50.) {Bru} rNam rgyal ka ra/
237. (51.) mKhas grub rin chen blo gros/
All these Masters of the profound and virtuous (lit. white) secret (tantric) teachings are depicted wearing dresses of realized practitioners, great treasure discovers or monks.
zab dkar gsang ba'i bdag po'i bla ma 'di rnams grub dbang gter chen 'dul 'dzin ci rigs pa'i cha lugs su zhugs pa sha stags go/
(VII. On top on the left back side)
The Assembly of the Perfected Buddhas (of the Three Times),
on the right background.
g.yas rgyab tu rdzogs pa'i sangs rgyas kyi tshogs/
{VII.1. The Buddha of the Present Time and His Sons, The Four Excellent Youths}
238. (1. in the center) gShen rab mi bo Kun las rnam par rgyal ba
khye'u gsal ba
239. (2. small figure to his right bottom at top) Yid kyi khye'u chung
aka sMra ba'i seng ge
aka g.Yungdrung gstug gshen rgyal ba
240. (3. small figure to his right bottom at bottom) gSas bu rMa lo
241. (4. small figure to his left at top) gSas bu g.Yu lo
242. (5. small figure to his left at bottom) gTo bu 'bum sangs
These latter four are known as The Four Excellent Youths (mtshan ldan khye'u bzhi)
{VII.2. The Seven Buddhas of the Past}
243. (1.) sNang ba rang 'byung thugs rje can
244. (2.) dGe ba 'khor ba kun 'dren
245. (3.) Kun shes Nyon mongs dug sregs
246. (4.) Legs tshad med thugs rje can
247. (5.) sNyoms pa thams cad mkhyen gzigs
248. (6.) Byams pa khri rgyal khug pa
249. (7.) Dag pa gto rgyal ye mkhyen
{VII.3. The Buddha of the Future}
250. (1.) Byams ldan thang ma me sgron
251. {VII.4. below on the upper ring} The 1002 Buddhas of the Glorious Age
skal bzang sangs rgyas stong rtsa gnyis/
251. {VII.5. below on the lower ring} The Buddhas of the Ten Directions
phyogs bcu'i sangs rgyas
All these perfected Buddhas of utter pure discipline (of Sutra) wearing the six-fold robes (of a fully ordained monk) being simply adorned with the five precious objects.
rdzogs pa'i sangs rgyas 'di rnams rnam dag 'dul ba 'dzin pa'i cha lhugs su bzhugs pa gos drug rdzas lngas brgyan pa sha stag go/
(VIII. On top on the right back side)
The Eternal Everlasting Mind Heroes (or Bodhisattvas) of the Ten Stages,
on the left background.
g.yon rgyab tu bcu'i g.yung drung sems dpa'/
252. (1.) gDung 'tshob Mu cho ldem drug/
253. (2.) sgom lam pa'i g.yung drung sems dpa'/
254. (3.) mthong lam pa'i g.yung drung sems dpa'
255. (4.) sbyor lam pa'i g.yung drung sems dpa'/
256. (5.) tshogs lam pa'i g.yung drung sems dpa'/
The Eternal Everlasting Mind Heros {of the Ten Stages according to the Path of Meditation, Path of Seeing, Path of Union, and Path of Accumulation} may appear in a great variety of appearances: as sentient beings, as tantric lay practitioners or as honourable ordained monk of the discipline and the two accumulations, whatever may be beneficial and appropriate.
g.yung drung sems dpa'i rten sems can ci yang rung zhing sngags btsun gang yang 'byung ba 'dul rdzogs gnyis gang rung gi chas su bzhugs pa'o/
(IX. In the middle part at the back side)
The Complete Scriptures and Stupas,
on the background.
rgyab tug sung rab kyi rnam pa/ de rgyab tu mchod rten gyi rnam pa/
{X. In the middle part at the right side}
The Ocean of the Khandromas or Dakinis,
on the left side.
g.yon du mkha' 'gro rgya mtsho/
{X.1. The Main Khandroma, at top}
257. (1.) sKal pa bzang mo zhal gcig phyag bzhi pa/ one face, four arms (two legs)
{X.2. The Seven Wisdom Khandroma, below from left to right}
258. (1.) Mi g.yo brtan ma
259. (2.) 'Degs ma kun grol
260. (3.) Kye ma 'od mtsho
261. (4.) Nam mkha' bde ldan
262. (5.) Dag pa kun sdud
263. (6.) gSal bad rod 'beb
264. (7.) Thugs rje kun grol
{X.3. The Eleven Action Khandroma, below from right to left}
{X.3.1. The Four Action Khandroma from Oddiyana}
265. (1.-4) U rgyan mkha' 'gro
{X.3.2. The Two Khandroma from Tibet}
266. (5.) bCo bza' bon mo (Co bza' bon mo)
267. (6.) 'Od ldan 'bar ma
{X.3.3. The Four Action Khandroma from India}
268, (7.-10) rGya gar mkha' 'gro
{X.3.4. The Action Khandroma from Gilgit}
269, (11.) Bru sha'i mkha' 'gro (gru sha'i mkha' 'gro)
{X.3.5. The Twelfe Animal-Headed Meat-Eating Khandroma, below from right to left
270.-281. (1.-12) Sha sa mkha' 'gro}
270. (1.) Dur bya'i dbu (vulture-headed khandroma, lit. bird of death)
271. (2.) Phar ba'i dbu (wild dog-headed khandroma)
272. (3.) Chu srin dbu (makara-headed khandroma)
273. (4.) Dug sprul dbu (poisonous snake-headed khandroma)
274. (5.) lCe spyang dbu (jackal-headed khandroma)
275. (6.) Seng ge'i dbu (lion-headed khandroma)
276. (7.) Khyung gi dbu (garuda-headed khandroma)
277. (8.) sTag gi dbu (tiger-headed khandroma)
278. (9.) gZig gi dbu (leopard-headed khandroma)
279. (10.) Dom gyi dbu (brown bear-headed khandroma)
280. (11.) Dred kyi dbu (yellow snow bear-headed khandroma)
281. (12.) Khwa ta'i dbu (raven-headed khandroma)
All these Khandroma are adorned by wearing the six one ornaments.
mkha' 'gro rnams rus pa'i rgyan drug gis brgyan pa can sha stag go/
{XI. In the middle part at the left side}
The Host of the Tutelary Deities or Yidam,
on the right side.
g.yas su yi dam gyi tshogs/
{XI.1. The Main Peaceful Yidam, at top}
282. (1.) Zhi ba kun snang khyab pa/ (one face, two arms, two legs)
{XI.2. The Main Twenty Wrathful and Joyful Yidams, below}
283. (2.) Khro bo gtso mchog mkha' 'gying zhal gsum phyag drug pa/ three faces, six arms
284. (3.) dBal gsas rngam pa dbu dgu phyag bco brgyad pa/ nine heads, eighteen arms.
285. (4.) Lha rgod thog pa zhal bzhi phyag brgyad pa/ four faces, eight arms.
286. (5.) gSang ba dbyings rol zhal bdun phyag bcu drug/ seven faces, sixteen arms.
287. (6.) Tshe dbang rig 'dzin zhal gcig phyag gnyis/ one face, two arms.
(gsang grub ltar) looks like the secret accomplishment.
288. (7.) Ma rgyud gsang mchog mthar thug zhal bdun phyag bcu drug/ yum kye ma dmar mo g.yas pas bam chen g.yon pas bdud rtsi bsnams pa/ seven faces, sixteen arms, his consort Kyema odtso is red and hold a corpse in her right hand and a (kapala filled with) nectar in her left hand.
289. (8.) Dran pa nam mkha' zhal gcig phyag gnyis/ one face, two arms.
(gsang grub ltar) looks like the secret accomplishment.
290. (9.) 'Bum pa dbu dgu phyag bco brgyad pa/ nine heads, eighteen arms.
291. (10.) Ram pa zhal gsum phyag dru pa/ three faces, six arms.
292. (11.) Rol pa zhal dbu dgu phyag bco brgyad pa/ nine heads, eighteen arms.
293. (12.) bDud rtsi g.yu 'brang 'khil ba zhal gsum phyag drug/ three faces, six arms.
294. (13.) sTag la spu grid mar po zhal gcig phyag gnyis/ one face, two arms.
295. (14.) Ge khod gsang ba drag chen dbu dgu phyag bco brgyad/ yum zhal gsum phyag drug pa/ nine heads, eighteen arms. His consort has three faces and six arms.
296. (15.) Khro bo 'brug gsas chem pa zhal gsum phyag drug phur sham can/ three faces, six arms and his lower `garment' is in the form of a dagger or phurba.
297. (16.) Me ri dbal chen ge khod dbu dgu phyag bco brgyad pa/ nine heads, eighteen arms.
298. (17.) sPyi 'dul yi dam rgya mtsho Khro rgyal raksha mkha' 'gying dbu dgu phyag bco brgyad pa/ nine heads, eighteen arms.
299. (18.) gSang phur zhal gsum phyag drug phur sham can/ three faces, six arms and his lower `garment' is in the form of a dagger or phurba.
300. (19.) dBal gsas khyung nag Khro bo dkar po dbu dgu phyag bco brgyad pa/ nine heads, eighteen arms.
301. (20.) dBal gsas khyung dmar po khyung zhal phyag gnyis pa/ (one) face of a garuda, two arms.
{XI.2.} The Host of Deities of the Carya Tantras {below, from left to right}
spyod pa'i rgyud kyi lha tshogs/
302. (1.) rGyas pa kun snang khyab pa/
303. (2.) sTon pa gshen rab mi bo/
304. (3.) Sri dpa sangs po 'bum khri/
305. (4.) Lha chen gshen lha 'od dkar/
306. (5.) Yum chen sa trig er sang/
307. (6.) gShen rab rnam par rgyal ba/
308. (7.) rNam dag/
309. (8.) Byams ma/
310. (9.) Me lha/
311. (10.) Keng tse lan med/
312. (11.) Shes rab smra ba'i seng ge/
{XI.3.} The Host of Deities of the Kriya Tantras {below, from left to right}
bya ba'i rgyud kyi lha tshogs/
313. (1.) 'Dul chog ston pa khri gtsug rgyal ba/
314. (2.) Byams ma/
315. (3.) rNam dag/
316. (4.) sMon lam mtha' yas/
317. (5.) sMan lha/
318. (6.) Kun dbyings/
319. (7.) dGe bsnyen theg pa'i lha/
320. (8.) Byams ldan/
321. (9.) Dus 'khor/
322. (10.) Kun rig/
323. (11.) rGyal ba rgya mtsho/
324. (12.) rNam 'joms/
{XII. At the bottom part at the left side the Male and Female Protectors}
{XII.1.} The Host of the Deities of the Male Lineage of the Protectors of Bon
bon skyong pho rgyud kyi lha tshogs/
325. (1.) Grags seng/
326. (2.) gNam thel/
327. (3.) rGyal po Shel khrab can/
328. (4.) Nyi pang sad/
329. (5.) 'Dzam sngon/
330. (6.) A bse/
331. (7.) Hur pa/
332. (8.) dMag dpon/
333. (9.) Mi bdud 'byams pa khrag mgo/
{XII.1.} The Host of the Deities of the Female Lineage of the Protectors of Bon
bon skyong mo rgyud kyi lha tshogs/
334. (1.) Srid rgyal dre'u nag mo/
335. (2.) Drel dmar/
336. (3.) rMug mo srid rgyal/
337. (4.) dKar mo srid rgyal/
338. (5.) Nag mi srid rgyal/
339. (6.) Yum sras/
340. (7.) sGra bla ma/
341. (8.) sMan mo/
{XIII. The Auspicious Objects and Symbols as Conclusion, at the very bottom from left to right carried by four great lions; left and right are two more lions. bkra shis rtags}
342. (1.) rDzas brgyad/ eight substances
343. (2.) Nor bdun/ seven jewels
344. (3.) rNam lnga/ five kinds of objects
345. (4.) rTags brgyad/ eight auspicious symbols
Sources and Literature:
Slob dpon bstan 'dzin rnam dag. 1967. skyabs 'gro'i zhing bkod kyi rnam bshad do, manuscript.
Slob dpon bstan 'dzin rnam dag. 2005. skyabs 'gro'i tshogs zhing bkod pa, in sMan ri'i yongs 'dzin slob dpon bstan 'dzin rnam dag rin po che'i gsung 'bum. Kathmandu: Triten Norbutse, vol. 6 (10), pp. 2-13.
Marit & Gordon Cranmer, Per Kvaerne. 1990. The Bon Refuge Lineage Tree, Utstein Kloster, Norway.
http://www.himalayanart.org/image.cfm/64402.html
Finally completed after many years by naldjorpa ti'gerd pe'manusch at the Yeshe Rabphel Ritro, in the evening 2010 May 2nd.
1. Tibetan text in [ ] appears only on the manuscript version on top of each page DIN-A4, while sections in ( ) appear in the printed version; the enumeration in Tibetan is only found in the printed version and in the graphical outline in Western Arabic script.
2. In the original graphical outline Dawa Gyaltsen (Zla ba rgyal mtshan) has the number 24 but is actually not counted as there are only counted thirty-three Menri abbots and thus the transmission of the Dzogchen Zhangzhung Nyengyu starts with Kuntuzangpo as number thirty-four while in the printed version he is thirty-five. Therefore, all numbers are moved forwards.
3. From here the numbering in the text of the 2005 edition, p. 5 is mistaken as it repeats the number 93 instead of 94.
4. Here, Khyung po rang grol Bla ma rgyal mtshan seems to be the master of Nyame Sherab Gyaltsen. Traditionally Druchen Gyalwa Yungdrung transmitted the Experiential Transmission and the Oral Transmission of the Word to six Masters. Various lineages continued through two Masters, who received the transmission from him: 1. Lato Riba Sherab Lodro (La stod ri ba shes rab blo gros), from which the succession of the famous family lineage of Yagnal (Ya ngal) via Druzha Tsenden Dulwa and Yangton Palzang, related to the Dru or Druzha (Bru zha) lineage, as well as the transmission via Khyungpo Rangdrol Lama Gyaltsen (Khyung po rang grol bla ma rgyal mtshan) continued, and 2. Athog Yeshe Gyaltsen (A thog ye shes rgyal mtshan), from which one main Southern Transmission through the abbots of Tashi Menri Gon starts. The lineage from Athog Yeshe Rinchen Gyaltsen (A thog ye shes rin chen rgyal mtshan) is through Namgyal Kara (rNam rgyal ka ra), Khedrup Rinchen Lodro (mKhas grub rin chen blo gros) to Nyame Sherab Gyaltsen (mNyam med shes rab rgyal mtshan). Nyame Sherab Gyaltsen, the founder of Tashi Menri Gonpa received the combined Oral Dzogchen Transmission of the Words and the Experiential Transmission through three different transmissions, all originating from Drugyalwa Yungdrung and passing through his Master Khedrup Rinchen Lodro (mKhas grub rin chen blo gros). The latter and Namgyal Kara are not listed here. See Yongdzin Rinpoche Lopon Tendzin Namdak, The Succession of the Oral Tradition of the Lineage-Masters of the Oral Dzogchen Tradition from Zhangzhung. (rDzogs pa chen po zhang zhung snyan rgyud kyi sNyan rgyud bla ma?i brgyud rim, ff. 187-192) and Gerd Manusch, Complete Transmission of the Textual Traditions of the Dzogpachenpo Zhangzhung Nyengyu, Naldjor 2010.
5. Here again, Khyung po rang grol Bla ma rgyal mtshan seems to be the master of Nyamme Sherab Gyaltsen.
6. The Atri (A khrid) transmission here is through Dru Namgyal Kara (Bru rNam rgyal ka ra), Khedrup Rinchen Lodro (mKhas grub rin chen blo gros) to Nyame Sherab Gyaltsen (mNyam med shes rab rgyal mtshan), compare the Dzogchen Zhangzhung Nyengyu transmission and note 4 supra. All the Masters between Dru Gyalwa Yungdrung (Bru rGyal ba g.Yung drung) and Khedrup Rinchen Lodro (mKhas grub rin chen blo gros) received the Dzogchen Zhangzhung Nyengyu transmission directly from Dru Gyalwa. See Yongdzin Rinpoche Lopon Tendzin Namdak, The Succession of the Oral Tradition of the Lineage-Masters of the Oral Dzogchen Tradition from Zhangzhung. (rDzogs pa chen po zhang zhung snyan rgyud kyi sNyan rgyud bla ma'i brgyud rim, ff. 187-192) and Gerd Manusch, Complete Transmission of the Textual Traditions of the Dzogpa chenpo Zhangzhung Nyengyu, Naldjor 2010.
7. From here the numbering in the text of the 2005 edition, p. 8 is mistaken as it leaves out two masters 202. Shad pu ra khug, and 203. Zing pa mthu chen. Thus, with numbering 93 instead of 94 above we have a mistake of three.
8. The Chipung (spyi spungs) transmission here is through Dru Namgyal Kara (Bru rNam rgyal ka ra), Khedrup Rinchen Lodro (mKhas grub rin chen blo gros) to Nyame Sherab Gyaltsen (mNyam med shes rab rgyal mtshan), compare the Dzogchen Zhangzhung Nyengyu transmission and note 4 and 6 supra.
9. Here it says 'on the right background' or g.yas rgyab i.e. from the point of the Masters, etc. From number 238 onwards the numbering and order of the figures in the line drawing of the 2005 edition is mistaken, for the missing three numbers see note 7 supra. The five following enlightened Masters are numbered 235-239 instead of 238-242, The Seven Buddhas of the Past Age are 243-249 instead of 240-246, The Buddha of the Future is 250 instead of 247 and The 1002 Buddhas of the Glorious Age and The Buddhas of the Ten Directions are number 251 instead of 248 and 249.
10. Here it says 'at the background' or rgyab i.e. from the point of the Masters, etc. Here the number is 252 which corresponds to number 251 in the manuscript version and 250 in the text, p. 10 and line drawing of the 2005 edition which is mistaken. From now onwards two numbers are missing as the Buddhas of the Glorious Age and the Buddhas of the Ten Directions were counted seperately; see previous note for the numbering.
11. Here it says 'at the left background' or rgyab, which is without any numbering. However, the 2005 edition. p. 10 subsumes the next group under the headline of the scriptures, which is not correct
12. Here it says 'o the left side' or g.yon i.e. from the point of the Masters, etc. As the next section has the yidam on the right (g.yas) this should be a headline for this group. The number is 257, which corresponds in the manuscript 256 and in the 2005 edition 255 in both the text and the drawing.
13. Here it says 'o the right side' or g.yas i.e. from the point of the Masters, etc. The number is 282, which corresponds in the manuscript 281 and in the 2005 edition 280 in both the text and the drawing.
14. Although the 2005 edition has a big headline I deem it appropriate to compare the deities - lha dang yi dam ? similar like the various classes of khandroma before.
15. The 2005 edition has a big headline which is appropriate as the protectors both male and female are treated separately most of the time. The number is 325, which corresponds in the manuscript 324 and in the 2005 edition 323 in both the text and the drawing.
16. These four groups of auspicious objects and symbols are neither found in the manuscript nor in the 2005 edition but explained orally.
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