{"id":1385,"date":"2022-05-02T10:20:55","date_gmt":"2022-05-02T08:20:55","guid":{"rendered":"http:\/\/cf\/?page_id=1385"},"modified":"2022-06-17T15:19:58","modified_gmt":"2022-06-17T13:19:58","slug":"klasyfikacja-nauk-bon","status":"publish","type":"page","link":"https:\/\/www.chaphurfoundation.com\/en\/klasyfikacja-nauk-bon\/","title":{"rendered":"About Bon"},"content":{"rendered":"
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Bon spread throughout the universe due to the natural energy of compassion,\u00a0 which was initiated by the words of the great teacher Tonpa Shenrab. His\u00a0 intention was that the teachings and the emanations of the Buddhas acting\u00a0 through them should appear wherever sentient beings exist, supporting them\u00a0 in their practice. Thus according to canon, Tonpa Shenrab became the\u00a0 founder of the Bon tradition.<\/p>\n

The great teacher was born in Olmo Lung Ring about 18,000 years ago, and\u00a0 the teachings he gave are called “Yungdrung Bon” or “Eternal\u00a0 Bon”. The term Yungdrung describes that which is eternal and has\u00a0 always existed.<\/p>\n

Tonpa Shenrab dedicated his entire life to the welfare of all sentient\u00a0 beings. He had eight sons and two daughters who became the most important\u00a0 heirs and lineage holders of the Bon teachings. At a later period Tonpa\u00a0 Shenrab decided to become a monk. He offered his princely possessions to\u00a0 the Enlightened Ones of the Ten Directions to benefit all sentient beings,\u00a0 while he bestowed his wealth on people in need. As a blessing, he received\u00a0 six sacred robes and five monastic objects from the Enlightened Ones, which\u00a0 gave rise to the monastic tradition of Bon.<\/p>\n

Bon teachings moved from the “inner gate” of the Shang Shung\u00a0 kingdom – the Olmo Lung Ring (this is not a place that actually exists,\u00a0 rather it symbolizes the necessity of practice to purify negativity and\u00a0 achieve enlightenment, “Ol” symbolizes the unborn,\u00a0 “mo”- the indefinable, “lung” – refers to the prophetic\u00a0 words of Tonpa Shenrab, and “ring” symbolising eternal\u00a0 compassion), to Tazig in the area of the “middle gate” of Shang\u00a0 Shung and further towards the outer gate carrying to the Precious Snow\u00a0 Mountain known as Mount Kaila\u015b.<\/p>\n

This mountain once belonged to the Shang Shung kingdom. Before his\u00a0 departure Tonpa Shenrab prayed that the Bon teachings would become\u00a0 available in 37 places in Tibet. This wish was fulfilled after his death.\u00a0 The great Shenrab departed for nirvana at the age of 82 years. This age is\u00a0 given in Olmo Lung Ring time.\u00a0 In human terms he was 8200 years old.<\/p>\n

The bon teachings are divided according to the teaching cycles given by the\u00a0 Great Shenrab. First the teacher gave explanations about the nine bon\u00a0 paths, then he taught about the Four Bon Doors and the Fifth Gate called\u00a0 the Bon Treasury.<\/p>\n[\/vc_column][vc_column fade_animation_offset=”45px” width=”1\/2″]

An important part of bon practices are rituals such as:
\n\u2022 rituals to heal,
\n\u2022\u00a0 long life rituals,
\n\u2022\u00a0 rituals for bringing about good fortune and harmonising the environment
\n\u2022\u00a0 post-mortem rituals to relieve the deceased from suffering,
\n\u2022\u00a0 consecrations and transfers of power.<\/p>\n

Moreover, among these are two higher levels of teachings, Tantra (Sang Ngag) and Great Perfection (Dzogchen).<\/p>\n

Tantra practice include the visualisation (generation) stages; the gathering (building) stage and the fulfillment (perfection) stage, Additionally, tantra contains practices like trulkhor that\u00a0 deal with\u00a0 the channels (tsa), prana (lung), and the enlightened mind (tigle).<\/p>\n

Dzogchen is considered the highest and most secret class of teachings within the bon tradition.\u00a0 It contains teachings on the nature of mind – the boundless fullness that can only be known through direct experience. The essence of Dzogchen practice is the non-conceptual and authentic insight of open awareness.<\/p>\n

One thousand eight hundred years after the paranirvana of Tonpa Shenrab, Mucho Demdung – widely regarded as an emanation of Tonpa Shenrab’s enlightened speech –\u00a0 classified the Bon teachings into four categories:<\/p>\n

The first category are the Sutra teachings. These include prayers, mantras, teachings, indications of monastic discipline, and Tonpa Shenrab’s biography (MDO). The second category: the Prajnaparamita or ‘Bum’ includes detailed representations of the perfection of primordial wisdom. The third category includes the practices of Tantra previously enumerated in tgushave been classified. The fourth category are the teachings of Dzogchen.<\/p>\n

Mucho Demdung had many disciples. Of these, the most famous are the six scholars who translated Bon’s teachings into their own languages and spread them in their own countries such as Tagzik, India, China, and Trom.<\/p>\n

In the tenth century, many of the Bon teachings were translated from Shang Shung into Tibetan by a fourth great scholar. This translation spread throughout Tibet where it is still continues to be practiced to this\u00a0 day.<\/p>\n[\/vc_column][\/vc_row]\n<\/div>","protected":false},"excerpt":{"rendered":"

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