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Foundation for the Preservation of Yungdrung Bön / གཡུང་དྲུང་བོན་ཉར་ཚགས་རིག་མཛོད།

Articles

This page is dedicated to articles, research and study materials covering a range of topics connected with the Bön religion and the culture of Zhang Zhung, Tibet, Central and Inner Asia.

БÖН: Древние духовные традиции Средней Азии и Тибета

Статья дает сжатую информацию о бöне — древних духовных традициях Средней и Внутренней Азии, и Тибета: доисторическом бöне и юнгдрунг бöне, а также более поздних типах бöна: новом бöне и смешанном бöне. Основное внимание в статье уделяется различным аспектам юнгдрунг бöна, доктрины Средне-азиатского Будды Тöнпа Шенраба Миво, таких как: краткая история, три пути и четыре категории текстов, космология, теория достоверного познания, четыре категории практикующих и дзогчен.   

Статья была изначально написана Дмитрием Ермаковым для Энциклопедии Буддизма, но прошла  редактуру и была сильно урезана. Вариант представленный здесь, включает статью в полном формате и с некоторыми дополнениями.

ЧИТАТЬ СТАТЬЮ

How the Teachings of Yungdrung Bön came to Tibet

An informal lecture by Yongdzin Lopön Tenzin Namdak Rinpoche at Shambahala Centre, Paris, 19 May, 1998

I would like to say a little about history, about where the Teachings come from. Now they come from Tibet, but their origin was Zhang Zhung. Zhang Zhung was a kingdom in early times and the Tibetan civilization comes from the Zhang Zhung civilization. Zhang Zhung was one of the biggest kingdoms in early times, until it was destroyed by the Tibetan king Trisong Deutsen in the seventh century. Since then it has been slowly invaded by Tibet and the Teachings emigrated from Zhang Zhung to Tibet. Zhang Zhung existed in what is now the West and North of Tibet, and Tibet itself was only the central part (i.e. Utsang).

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Swastika Symbology in Bө Murgel and Bön

The swastika has been used as a symbol of good luck, happiness and truth by very diverse cultures in many locations all over the globe since prehistory. Today it can still be seen throughout Asia as a symbol of general good luck. However, this ancient symbol has been much maligned.

This short article explains swastika symbology in four points:


– Swastika controversy

– Swastika as a solar symbol

– Swastika in the Prehistoric Bön of Eurasia and Bө Murgel

– Swastika in Yungdrung Bön

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Historical annals show Gna’-shul Palace and Khyung-lung Dngul-mkhar (Silver Palace of Garuda Valley) in Central Zhang-zhung to be one and the same


by Lama Tsultrim Phuntsok of Gurjam Monastery
Translated by Pöntsang Phuntsok Namgyal and Dmitry Ermakov
Edited, additional notes and Wylie transliteration by Dmitry Ermakov
English text edited by Carol Ermakova


Main topics to be discussed:
Zhang-zhung Khyung-lung Dngul-mkhar and ‘Om-po sgo-bzhi;
Ston-pa Gshen-rab;
erected castles;
Gna’-shul Palace;
stone statue of Dran-pa Nam-mkha’.

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Bönpo Dzogchen – Base, Path & Fruit

Excerpted from D. Ermakov, Bön, written for the Encyclopaedia of Buddhist Philosophy (2011).
Translated from Russian by C. Ermakova.

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Bön is a complex phenomenon which was once spread far beyond Tibet, but do its origins lie beyond the Tibetan Plateau? I shall examine this by looking at certain cultural phenomena.
   Firstly, I would argue there are four types of Bön: gdod ma’i bon, g.yung drung bon, bon gsar ma and what I have dubbed Mixed Bön, which comprises a conglomeration of the first three types along with various elements from other religions.
   Secondly, I take a closer look at the Deer Cult which was common throughout Eurasia from Palaeolithic times until today using archaeological evidence such as Deer Stones as well as myths and ritual costumes from France, the Caucuses, South Siberia, Mongolia, Amdo and West Tibet to demonstrate the importance of the Sky Deer. I then relate this to the Bon culture of Zhang Zhung, in particular to the smrang from a g.yang ‘gug ritual.
   Having established possible routes this cross-pollination of ideas and cultural mores may have taken to and from Tibet, I move onto the question of whether Bon mdo sngags gsems gsum may also have originated outside Tibet. In view of the lack of textual evidence, I base my argument on concrete archaeological finds, namely rock carvings of stupas/mchod rten found in Gilgit and Ladakh. I then compare these with the depictions of Bönpo mchod rten described in gZi brjid.
   In the light of the breadth and depth of the Bön tradition, a multi-disciplinarian approach is needed to better understand this multifaceted phenomenon and its multiple origins.

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