Recovering Lost Scriptures

      

                                              Introduction    

      In order to understand the nature of Bon[1] terma (hidden treasures) it is best to understand the nature of the texts that were hidden. These texts are considered to be supernatural and sacred in origin. They are considered to have been taught and transmitted by an earlier Buddha who founded the lineage, Tonpa Shenrab Miwoche, and propagated by the sages. Bon history can viewed in a manner that is similar to the great epics such as the Shah Namah, the Ramayana, and the Gesar Tales. These works are historical epics that take on mythic proportions. The sages of these histories were not mere mortals. These were great heroes of superhuman abilities. These were persona possessing magical skills and extremely long lives. The greatest of these was the teacher and founder Tonpa Shenrab Miwoche. He is said to have always been enlightened. Out of compassion He incarnated into the world system in order to liberate all sentient beings. The Bon histories state that He visited many peoples within the six realms of existence. On Earth he is said to have visited many countries. He conquered many demons throughout His ministry. The Bon view of these heroes is that of the shaman and the tantrika[2]. This is reflected in the scriptures of the Bonpo.

Reuben Rutledge may be reached at rutledreub@aol.com and welcomes feedback and conversation.

     According to the Bonpo, most of their sacred manuscripts were hidden during periods of persecution. They were later recovered, and became known as terma.

                             The History of the Transmissions

     According to biographies, Tonpa Shenrab out of compassion for all sentient beings promised to descend to Earth in order to guide them. Before His descent, He asked for the permission of the god of compassion Shenlha Odkar. Having received permission and the blessings Tonpa Shenrab incarnated on Earth in the land of Tazig (probably Iran). Thus the teachings originate ultimately from that which is primordial pure eternal sphere of Bon Space.

      Before His incarnation into the phenomenal universe Tonpa Shenrab, manifesting as Chimed Tsugphud[i], was dwelling in the pure land of Olmo Lundring.[ii] From there He transmitted the highest teachings of Bon: dzogchen and the tantras (forms of higher meditation) to the major sages of the time. The major tantras and the dzogchen teachings were transmitted to Sangwa ‘Dupa[iii], who is considered to be His disciple. Sangwa ‘Duspa is also considered to be an earlier manifestation of Shakyamuni Buddha. He is also one the Six Subduing Shen[3]  of the six lokas (Dulwa Shen, one of  the manifestations of Shenrab to the six lokas), and is assigned to the Earth in order to assist humans. The teachings of the Phurpa[iv] cycle were transmitted to his brother Tagla Mewar[v]. Tagla Mewar is also a fierce protector of the lineage. The Gekhod[vi] cycle was transmitted to Ati Muwer. The Magyu[vii] cycle has a different lineage. Sartrig Ersang in the form of Zangza Ringstan[viii] the divine Mother of ‘Chimed Tsukphud, transmitted the Magyud cycle to Milu Semlegs. This particular cycle is of importance in the development of the terma tradition. Thus the highest teachings are then transmitted from the Pure Land of ‘Olmo Lundring for the benefit of all sentient beings.

     The terrestrial propagation began with the incarnation of Tonpa Shenrab into the land of Tazig. The pure land of ‘Olmo Lungring is said to found within the land of Tazig. Being spiritual in nature, it is unseen by sentient beings.[4] It is from Olmo Lungring that these teachings originate. The original language of the teachings is known as the pure language of ‘the Gods of Mushen’ and the people of Gyalsa Photrang Lingpa ( who live in the eight palaces of Shenrab in the pure land of Olmo Lungring). It is from here that Shenrab incarnates as a prince of Tazig. During His incarnation Shenrab transmits the dharma of the Nine Ways to the people in their own language.[5]  Tashi Gyaltshan, in his book The Treasury of Good Sayings) states that at first the Bon of Cause (shamanic practices) was transmitted, followed by the Bon of Effect. This miracle occurred when He was at the age of twelve. The histories also record that Shenrab traveled to Tibet, were He transmitted the Bon of Cause. As the people of Tibet were not ready, He chose to withhold the teachings of the Bon of Effect. The biographies also speak of His travels to other parts of the world. His other great deeds include His marriage and bearing of children. Not only did He teach, but He also subdued various demons. An important incident was when the demon Dudphrug- Shorwa Kya Dun stole Shenrab’s horses. Shenrab pursued this demon into Tibet, and subdued him at Kongpo. Near the end of His ministry He renounced His throne, and becomes an ascetic. At the age of eighty He died, and ascended to Olmo Lundring.

     After Shenrab’s, the teachings were then brought to rest of Asia by the ‘Six Translators.. ’Three of them[6], Debon Gyimtsha, Lishu Tagring[ix], and Tang Musha, spread  the treasure. The texts were brought in containers lifted by vultures and cranes. The great translator Vairocana simultaneously brought the Nine ways to India. The Bon of Astrology and Medicine was carried to China, and from they’re into Tibet. Finally Lishu Tagring brought the Bon of Effect to Tibet during the reign of the second king of the Yarlung Dynasty.

     Over the next few centuries Bon blended in with the people of Tibet, and also become the religion the royal court. Then due to three causes Bon went into decline; degeneration due to time, the rise of negative karma, and most importantly by persecution.  This last cause began with the reign of King Trigum Tsenpo. Due to his own vanity and ambition, Trigum Tsenpo found Bon threatening to his power. Because of this perceived threat, he sought to abolish the texts and the priesthood. In response to this threat, the priesthood then collected all the scriptures of Shenrab. With the collecting of divine texts, the priesthood fled to Zhang-Zhung. There they divided the scriptures into three groups and began hiding them. Khyeu Dranpa and Khodnan Yophya concealed a third of the texts in the Yarlung Sogkha. The ‘Four Scholars’ concealed another third of the scriptures in the region of Domgro Nagpo. The remaining texts were taken by Mutsha Gyermed and Bloh Rasags Khodram to Nam and were hidden. After the battle in which Trigum’s mu cord (this was a cord that linked the early kings of Tibet to the gods) was cut causing his death, the priests returned to Tibet and recovered the scriptures. The period of the first concealment appears to be brief, and the priests probably only needed their memory to unearth the texts. Under the guidance of Tongyung Thuchen, the Bon religion was restored.  There was a brief period of calm that allowed Bon to be restored, but then an omen appeared.

      A  ‘stupa carrier’ arrived to the capital from India with a message that there is a new religion coming: Buddhism.[7] This was a period when Tibet had entered into creating a vast empire. Under King Sonam Gompo, the empire expanded further into China and India. It is also under Sonam Gompo that Buddhism had formally entered Tibet. During this period both religions co-existed. Tashi Gyaltshan describes how karmic traces remaining from Trigum’s folly began to arise. It was under King Trisrong Debstan that the effect of these seeds would occur. Due to time and karma, the eternal teachings of Shenrab were being corrupted. Still there were two factors that would lead to persecution. First is that the power base of Bon was not Tibet, but the neighboring kingdom of Zhang-Zhung. Since it was a period of expansion of the Tibetan empire, King Trisrong Debtsan (of Tibet) needed a centralized power base. Secondly the king brought into Tibet an Indian pandit named Shantarakshita. According Tashi Gyaltshan, it was Shantarakshita’s advice that encouraged Trisrong Debtsan to persecute Bon. Thus in the Bon histories Trisong Debtsan used Buddhism as a means to destroy Bon, and expands his empire. As part of the expansion, Trisong needed the lands to the West , which were the origin of Bon. Since his army was smaller than the army of neighboring land of Zhang-Zhung, he used treachery as a tool of conquest. His troops hid and ambushed King Ligmincha of the neighboring kingdom of Zhang-Zhung. Ligmincha was slain. With Ligmincha eliminated, he then proceeds to annex Zhang-Zhung. Namkhai Norbu disagrees with the official version of this event. He finds that the Tun Huan texts seem to indicate that the annexation of Zhang-Zhung may have actually occurred during the reign of Sonam Gompo (an earlier king of Tibet).[8] It is also possible that Ligmincha was not an independent monarch but a vassal ruler who may have sought to break away from the Yarlung Empire. The threat to the empire may have been the cause of his murder. This also meant that Trisong Debtsan needed to weaken the influence of the Zhang-Zhung influenced Bon presence.  In order to strengthen Buddhism in Tibet the monarch invites the tantric master Padmesambhava to teach. A ‘debate’ (this was actually a display of magic, not an exchange of logic) was set up between the Bonpos (led by Dranpa Namkha’[x]) and the Buddhists (led by Padmesambhava) that ended in a draw.   Trisong Debstan did not accept the outcome, and threatened to persecute Bon unless the great sage Dranpa Namkha’ converts. Dranpa does convert, allowing the Bonpos to get a temporary reprieve. The Bonpo priests and sages then collected the scripture, made copies, and hid the originals. These copies were then presented to the monarch as ‘originals.’ That night the great protector Sripa Gyalmo[xi] appears to Trisong in a dream warning him of the consequences if he should destroy Her dharma. Trisrong Debtsan then agrees to allow the texts to be concealed. The priesthood is forced to leave in exile. Buddhism becomes the new religion of Tibet. The daughter of Ligmincha (who is also a queen of Tibet due to a political alliance) requests justice to be done concerning the death of her father, and asks Nangzher Lodpo’s assistance.[9] Out of vengeance and to protect the dharma of Bon, Nangzher Lodpo uses three magical bombs that nearly kill the monarch.  Trisrong repents and allows various texts to continue as an oral transmission and the Bonpo to return home. The remainder of the texts  remained concealed. In the latter days of his life, Trisong allows the priesthood to return. The Bonpos were given another reprieve.   

      Snellgrove has raised  a question as to whether there was an actual persecution.[10] Trisrong Debtsan definitely promoted Buddhism, but this may have been to seal diplomatic ties with the princes of India and the Emperor of China. The King of Tibet appears to have been open to all forms of spirituality. What may have been viewed, as persecutions by later Tibetans were probably attempts by the dynasty to maintain a control over a vast empire. The execution of Ligmincha certainly appears to be an example of this. Zhang-Zhung seems to have attempted self-sovereignty. Trisrong replied to this with the murder of Ligmincha. Contemporary Bon by viewing everything from a religious aspect could have interpreted this as a persecution.

     Centuries after the death of Trisong the unhidden Dharma of both the Buddhists and the Bonpo,, Shenchen Luga was one of the first of the new sages to discover various important scriptures.  The hidden terma was slowly recovered from their hiding places. This was often done with the help of an emanation of Dranpa Nagpa. Some of them were even found inside many of the older Buddhist monasteries. Eventually all was recovered from their hiding places.

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