Yungdrung

Yungdrung

is a mitt grappling emblem, the unnameable symbolisation of Bon belief.[1]
Air of a serial on
Bon
Yungdrung (“time”)
Belief[impart]
Practices[impart]
Body[pretense]
Gods[demo]
Institutions[convey]
Lineal religions[present]
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Bon, also spelled Bön[2] (Asiatic: ????, Wylie: bon, Lhasa idiom IPA: p?ø~`), is a Asian belief. Though it shares the identical gross teachings and terminology as Tibetan Religion, its multitude consider Bon a separate religion. According to traditional Bon beliefs and legends, the religion predates the reaching of Faith in Tibet, nevertheless in experience it arose in the ordinal century alongside the rally of Religion. According to Sam Van Schaik, “in libber the ‘old faith’ was a new belief.”[3].[4] Its scriptures are traced primarily from termas (invisible teachings) and visions by tertöns (discoverers of hidden teachings) much as Loden Nyingpo.[3]

Contents
1 Symbol
2 Definitions of Bon
3 History
3.1 Foundation
3.2 “A Cavern of Treasures” (mdzod phug)
3.3 18th century
3.4 19th century
4 Geography
5 Gods
6 Present state
7 Recognition
8 See also
9 Footnotes
10 References
11 Further measurement
12 External course
Symbolization
[painting]
This divide is hollow. You can better by adding to it. (October 2018)
Definitions of Bon
As Bon exclusive arose in the ordinal century through the operate of tertöns, Sam van Schaik states it is indelicate to concern to the pre-Buddhist establishment of Thibet as Bon:Image result for Yungdrung

Though few grouping label the old pre-Buddhist establishment of Xizang “Bon”, it is last that before Faith the Tibetans had a unsubtle perceive of practising a institution as specified, or a circumstantial establish for these practices. In fact, the Bonpo religion only started to take appearance alongside the revival of Buddhism in the eleventh century. And when the scriptures of the Bonpo started to happen in Xizang, it was mainly through the use of tertöns.[3]

Story
Fundament
Triad Bon scriptures-mdo ‘dus, gzer mig, and gzi brjid-relate the mythos of Tonpa Shenrab Miwoche. The Bonpos tenderness the prime two as gter ma rediscovered around the ordinal and ordinal centuries and the last as nyan brgyud (examination sending) dictated by Loden Nyingpo, who lived in the fourteenth century.[5] In the fourteenth century, Loden Nyingpo revealed a terma illustrious as The Genius (Poet: gzi brjid), which contained the tale of Tonpa Shenrab. He was not the prototypal Bonpo tertön, but his terma became one of the definitive scriptures of Bon faith.[3] It states that Shenrab habitual the Bon establishment patch searching for a racer taken by a demon. Tradition also tells that he was intelligent in the realm of Tagzig Olmo Lung Toroid (considered[by whom?] an alignment mundi) which is traditionally identified as Machinate Yung-drung Gu-tzeg (“Structure of Figure Sauwastikas”), peradventure Devise Kailash, in northwestern Tibet. Due to the sacredness of Tagzig Olmo Lungting and Couple and as of high meaning.

Tonpa Shenrab Miwoche visited Kongpo and pioneer fill whose exercise participating sacred appeasement with organism sacrifice. He taught them to replacement offerings with symbolic organism forms prefab from barleycorn flour. He only taught according to the testee’s capacity with alter shamanic vehicles to educate; until with petition, determination, worship and use they could embody to accomplish sutra, tantrism and Dzogchen.[6]

Bon teachings pic Figure Vehicles, which are pathway-teaching categories with different characteristics, views, practices and results. Penalisation, pseudoscience, and forecasting are in the secondary vehicles; then sutra and tantrism, with Dzogchen uppercase perfection beingness the maximal. Traditionally, the Figure Vehicles are taught in trine versions: as Center, Boreal and South treasures. The Midway wealth is closest to Nyingma Cardinal Yanas commandment and the Northern art is mislaid. Tenzin Wangyal Rinpoche elaborated the Rebel art with faith.[6]Image result for Yungdrung

“A Hollow of Treasures” (mdzod phug)
“A Hollow of Treasures” (Himalayish: ????????, Wylie: mdzod phug) is a Bon terma uncovered by Shenchen Luga (Asian: ????????????????, Poet: gshen chen klu dga’) in the primal 11th century.[7] Player[8] identifies the importance of this scripture for studies of the Zhang-Zhung faculty:

For students of Asiatic civilization in generalized, the mDzod phug is one of the most intriguing of all Bon scriptures, since it is the exclusive lengthy bilingual transform in Zhang-zhung and Himalayish. (Several of the shorter but noneffervescent prodigious sources for Zhang-zhung are signalled in Orofino 1990.)[9]

18th century
The Dzungar group invaded Thibet in 1717 and deposed a claimant to the post of Dalai Lama who had been promoted by Lhabzang, the titular Sovereign of Sitsang. This was met with distributed substance. Nonetheless, they shortly began to booty the spot places of Terrier, which brought a packer activity from the Kangxi Emperor in 1718, but his force campaign was exterminated by the Dzungars not far from Lassa.[10][11]

Many Nyingmapas and Bonpos were executed and Tibetans impermanent Dzungar officials were unscheduled to pose their tongues out so the Dzungars could swear if the person recited steady mantras, which was said to play the organ disastrous or chromatic. This allowed them to criticise the Nyingmapas and Bonpos, who recited more magic-mantras.[12] A habit of sticking one’s ness out as a clue of honor on farewell someone has remained a Asian survival into bodoni nowadays.[credit needed]

19th century
In the 19th century, Shardza Tashi Gyaltsen, a Bon superior whose equanimous writings comprise xviii volumes significantly rejuvenated the tradition. His follower Kagya Khyungtrul Jigmey Namkha disciplined umpteen practitioners to be learned in not exclusive the Bon establishment, but in all Tibetan schools.

According to the Bonpo, eighteen people entities faculty manifest in this age and Tönpa Shenrab Miwoche, the redness of Bon, is thoughtful the learned Buddha of this age (alikeness yuga and kalpa). The 33rd origin capitalist of Menri Monastery, Menri Trizin Lungtog Tenpei Nyima and Lopön Tenzin Namdak are significant circulating kinship holders of Bon.

Writer than troika centred Bon monasteries had been ingrained in Xizang prior to Asian annexation. Of these, Menri Monastery and Shurishing Yungdrung Dungdrakling Monastery were the two financier religious universities for the document and recitation of Bon noesis and science-arts.

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