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The Oral Transmission of Dzogchen Zhang Zhung is one of the three principal systems in the Yungdrung Bön Tradition for the transmission of Dzogchen or "great perfection" teachings.
In the palace of great bliss on the crown of my head,
Is my benevolent Root Guru to whom I pray;
Oh, Precious One who reveals (my own) nature of mind as Buddha,
Please grant me the blessing that I may recognize my own nature!
The Mind to Mind Transmission of the Zhang Zhung Nyengyu
How did the tradition and teachings of Bön and the lineage of Dzogpachenpo Zhang Zhung Nyen Gyü start?
As a teaching itself there is no beginning because there is no time. Now, the question arises who was the first person who discovered or composed this transmission and to whom did he communicate them?
Traditionally the Bönpo teachings come from the primordial master or primordial state who is the expression of the Dharmakaya or the dimension of Bon (Bonku), the reality body or the pure dimension of absolute truth, that is Kunzhi, the universal ground of Dzogchen.
The personification for this primordial state or nature of mind is called Kuntuzangpo in Tibetan and Samantabhadra in Sanskrit. Kuntuzangpo transmitted the whole teachings to the Sambhogakaya manifestation (Dzogku) Shenlha Ödkar, who in turn gave the complete transmission to the Nirmanakaya Buddha Shenrab Miwo (Tulku) the historical founder of the lineage of Zhang Zhung Nyen Gyü and also the first of the nine masters of the mind to mind transmission.
This transmission of mind takes place directly from mind to mind and the first discovery or recognition of this transmission takes place in the mind. It is not a person, but is the primordial state itself, the first master is the primordial state and his student is the movement of mind; the time when it was taught is the timeless space. That means that there is no time in that space and that there is not even the concept of a student taught by a master.
When we say student - now and today - we think of a student as a person, as a human being. But in this case it is not a student as a person or any concept. It is only the awareness taught by the primordial state beyond time.
The awareness is itself teaching the awareness to develop it. We can say the master is the primordial state and the student is self-knowing awareness.
This is the origin of the teaching, transmitted from mind to mind directly. In this dimension there was no word to explain it. In the great unconditioned realm beyond space, which is primordially pure, beyond samsara and nirvana and spontaneously perfected with all the potential qualities, where there is no cause, no external dimension or universe and no internal dimension of beings contained in this universe, no form, no color, lies the ‘paradise of space’, the citadel where the primordial master, self-arising-awareness, the Bönku Buddha Kuntuzangpo, gave the teachings to the Perfection Body Buddha Shenlha Ödkar by direct mind transmission, of mind, in mind, and none other than mind.
Buddha Shenlha Ödkar, in turn, transmitted the teachings to his ‘mind’ student the Manifestation Body Tönpa Shenrab Miwoche, who in turn transmitted the teachings in the world of Zhang Zhung by mind transmission without words. Thus, these teachings were gradually handed down in this way by the lineage of nine masters of the mind transmission of Zhang Zhung.
In the tradition of Zhang Zhung Nyen Gyü it describes how in the beginning the knowledge or wisdom is actually found in each and every individual. If there exists this knowledge in an individual, then there is also an understanding in them. Therefore the question is not only where does this understanding arise but when it does, and especially from the point of view of a Dzogpachenpo we say that if there is a recognition of Rigpa, the innate awareness, where does this awareness first arise from?
It arises spontaneously from Kuntuzangpo, in its pure dimension of the non-conceptual mind; and not only this understanding or innate awareness or Rigpa, but anything arises in Kuntuzangpo, from this non-conceptual pure dimension because in that space exists no concept at all.
While we only have one mind, it can be easier to understand by thinking of the mind as two. But this is merely an analogy. In this analogy the Natural State communicates with a similar kind of mind. Communication between them can only happen when you have a similar kind of mind; a mind that is open, spacious, clear, accepting with a vast view. Otherwise, if mind were different - like a different computer program - such as the mind of the intellect, it will not communicate; it is not compatible, so to say. The “small” mind that is narrowly focused on held beliefs systems, thought patterns, learned emotional patterns, and distorted perceptions can not connect with or recognize the alive, vibrant, radiant, spacious awareness of the Natural State.
When our innate awareness arises and connects with Kuntuzangpo, the Natural State, recognizing it is none other than the natural state itself, this recognition is the awakened state.
In the same manner Tönpa Shenrab Miwo communicated only to a person who had such an open, vast frame of mind and not to any intellectual person. He taught only to a student who has this non-conceptual base, who has the opportunity, or the ripeness in order to understand what he transmits. That kind of direct transmission or communication went through the first nine Dzogchen masters of Zhang Zhung Nyen Gyü and it is therefore called mind to mind transmission.
The Way of the Dzogchen Zhang Zhung Nyengyü Teaching Lineage
The Nine Buddhas of the Mind transmission.
This lineage began with Kuntu Zangpo and was transmitted from mind-to-mind, without recourse to words, down through nine successive generations to Sangwa Dupa.
The source of the lineage, Küntu Zangpo. This is the Bönku. He is naked and without ornamentation.
Shenlha Ökar, the pure, white light deity of compassion. This is the Dzok ku. His compassion is all-pervasive and he is the embodiment of exalted, positive qualities.
Gyalwa Shenrap, the divine being that descended to the human realm in order to guide sentient beings. This is the Tulku and he became known as the Lord Tönpa Shenrap Miwoché.
Tsemé Öden, the divine being that emanated into a god realm in order to guide bodhisattvas.
Trulshen Nangden, the divine being that emanated into a god realm from the mind of Küntu Zangpo.
Barnang Khujuk, the divine being that emanated into a god realm from the speech of Küntu Zangpo
Zangza Ringtsun, a divine emanation of the Great Mother Sherap Chamma and the divine mother of Chimé Tsukpü. Trulshen nangden descended upon her right shoulder in the form of a turquoise cuckoo and caused a subtle, internal heat. One year later, she gave birth to Chimé Tsukpü. Her body color is golden and she holds a golden vase in her right hand and a golden mala in her left hand.
Chimé Tsukpü, He is turquoise in color. Nine days after his birth, his mother Zangza Ringtsun found him suspended in space and radiating light. He taught both tantra and Dzogchen.
The beginning of the Aural Transmission Lineage:
Sangwa Düpa, He received the transmission through Rikpa and was the first to use speech as well as awareness to transmit the teachings. He was born a prince of Tazik and began the transmission among human beings. Because he was the first to use speech to transmit the teachings, he is also known as The Teacher of the Aural Transmission Lineage.
Twenty-Four Dzogchen masters who manifested the rainbow body.
10. Lhabön Yongsu Dakpa, He received the transmission from Sangwa Düpa and spread the teachings in the god realm.
"Mind is unborn. It is as boundless as the sky. Clouds and wind, light and darkness, these appear spontaneously in the sky but don't block space. So when you concentrate and remain in the Natural State, this Nature self-appears spontaneously. There is neither subject nor object. There is no need to practise meditation in a special way or focus on anything. This Nature is called Buddha Nature or Bon-Nature. There is no way to search for it or find it, no way to focus on it, so simply leave it as it is."
11. Lübön Banam, He received the transmission from Sangwa Düpa and spread the teachings in the lü (Sanskrit. naga) realm.
"Our own Natural State is the Nature of Bon. This Natural State is not separate from our own Nature of Mind. Once you realize this Nature it neither shifts nor changes, neither increases nor decreases. Once this is realized by itself, that is Great Dharmakaya. If you are not deluded but remain stable and free from disturbances, then that is excellent meditation."
12. Mibön Tridé Zambu, He received the transmission from Sangwa Düpa and spread the teachings in the human realm.
"The Natural State is the Nature of Bon. There is no special way to focus or meditate on it, neither is there any meditator nor anything special on which to meditate. There is nothing special which can be found, either as meditation or as meditator. Remain stable in the Natural State without any delusion. This is called 'No-Meditation' and 'Great Meditation'. There is neither object nor subject; leave it as it is. That is the Great Meditation of the Dzogchen View."
13. Banam Kyolpo
"The Natural State is the Nature of Bon and without focusing or meditating on anything particular you will achieve this state and find it out. If you don't focus or use your consciousness in any particular way, you will realize this Nature. The Nature knows neither ebb nor flow; it is always with you. If you believe this Nature is the Natural State, then there is no particular way to meditate. Just leave it as it is."
14. Trisho Gyalwa, He was the son of Banam Kyolpo.
"The Natural State has nothing to do with action. The more you fabricate, act or use your consciousness, the more thoughts you develop. This Nature has no meditation, it is completely empty Nature. Trying to focus, visualize or think merely makes a mess and you depart from the Nature. This Nature is focus-less, it is always in Equanimity. This is the real essential view of Tathagata or Buddha."
The 6 Masters who show the 6 Meanings of Dzogchen:
15. Rasang Samdrup
"The Nature of Bodhichitta is Great Bliss. It cannot be visualized as everything is absolutely as it is. Simply keep in this state without delusion. This is called 'keeping on in the State without meditation.' This is the Great Meditation which is Great Perfection."
16. Darma Sherap
"When you have found the Nature of Mind, that is the root of the mind. When you have realized this Nature, maintain it without delusion. This is perfect Buddha-Mind or meditation, the Nature of Buddha. When you have found this state seek neither to alter nor monitor it; doing nothing to it, simply leave it as it is. This is Great Perfection. Since there is nothing which can be said to exist, there is no particular way to focus your mind or anything on which to meditate. Once you have realized this Nature, simply remain there."
17. Darma Bodé
Zhang Zhung Tripen asked his Master, "What is the meaning of the Nature of Mind?"
His Master replied:
"Look at a thought. There is neither colour, form nor anything material. It is like the sky. Yet this sky or space encompasses all that exists. This Nature cannot be fixed in words, neither can it be apprehended by consciousness; not even a Buddha can see it by means of consciousness. Without attempting to see through consciousness, the way to remain in the Nature is to simply leave it as it is without searching, finding or focusing on anything. Leave it as it is and that is excellent meditation. There is nothing to add; not even Buddha can change or add anything. Leave it as it is."
18. Zhang Zhung Tripén
"Your own Natural State is perfected and integrated within Dzogpa Chenpo - Great Perfection or Great Bodhichitta. This state which you have experienced is the great Dzogpa Chenpo; that is Dzogchen. No matter which name you give it - Great Perfection, Great Bodhichitta, or Buddha - everything is perfected in what you have experienced as the Natural State. No matter what you fabricate, no matter how much agitation or drowsiness arises, everything is within the Natural State.
The Natural State is called the Great Perfection of Bodhichitta. Without doing anything or searching for anything, simply leave this Bodhichitta or Great Perfection which you experience as it is. If you search or do something, you can't find anything. There is nothing special, nothing visible. This Nature has no root and there is nothing which can be found; it is very clear presence."
19. Muyé Lhagyung
"There are many words and many things to be said in the Teachings, but the essence is always the Nature. This Nature, called the Nature of Mind, neither grasps nor perceives anything. Seen from its perspective, the mind and consciousness are completely deluded. There is nothing particular to focus on within this Nature, nor is it possible to meditate upon it. If you focus on or think of it, you have lost your way, you are wrong. This Nature has neither subject nor object and is ever unborn. It is called Self-Born Wisdom. Your meditation should be this: remain in equipoise in this Nature. This is real Bonku, the real knowledge of the Buddhas."
20. Mashen Lézang
"This Nature you have experienced doesn't depend on anything anywhere. There is no grasping, no perceiving, no binding thoughts. This Natural State is just kept as it is. That is the real meaning. You need only try to keep this Nature stable."
The 9 Masters of Experience Within:
21. Gyershen Taklha
"It is important to release grasping and be introduced into the view of the Natural State. This view is free of the delusions of agitation, drowsiness and strengthlessness. This is pure meditation. Once you have realized this Nature, your actions must be pure, in other words, untainted by the Five Poisonous Consciousnesses. Whatever experiences you have while being in the Natural State, trust them.”
22. Rasang Bönpo Yungdrung Se
"It is important to release grasping and be introduced into the view of the Natural State. This view is free of the delusions of agitation, drowsiness and strengthlessness. This is pure meditation. Once you have realized this Nature, your actions must be pure, in other words, untainted by the Five Poisonous Consciousnesses. Whatever experiences you have while being in the Natural State, trust them.”
23. Séchen Yungdrung Pén
"Don't look towards the past thought; whatever happens, just let it be. Don't grasp at the next thought. Cut off consciousness and thinking. All you need to do is remain like the sky."
24. Gébar Döndrup
"Keep in the equipoise of the Natural State without doubts. Keep in it without being deluded. Don't change anything either internally or externally. Don't concentrate on exhaling or inhaling. Don't use your consciousness and don't focus on anything. This is the method for practising. "
25. Gyerpung Gépén
"Keep the Bodhichitta of the Natural State naturally, loosely and comfortably. Don't keep any perceptions or grasp anything, leave everything open as it is. The illustration for this important Teaching is that it is like a man who has finished hard work."
26. Dése Gégyal
"Don't try to focus on any object with any part of your consciousness. Whenever spontaneous appearances arise within your consciousness, leave them freely and then your condition will be like the sun shining in the sky. Don't do anything. This Nature is clear, salwa, and aware by itself."
27. Zhang Zhung Namgyal
"How does one remain in the Natural State? Just leave it directly as it is. Don't remove any visions. If you leave whatever arises spontaneously just as it is, then it will become Great Wisdom. This teaching is a very important key for releasing all visions and matter and liberating them into the Nature."
28. Muyé Lhagyung Karpo
"Once you have realized the Natural State, remain stable. As for all visions and movements of consciousness which appear spontaneously, just leave them alone while you yourself try to remain as stable as possible and become familiar with this Nature."
29. Shen Horti Chenpo
Horti Chenpo was a very important Master in those days because he held all the lineages of the Nine Ways and was very learned in all of them. At first when his Master Mugyung Karpo began teaching him all the Nine Ways of Sutra, Tantra and Dzogchen, Horti Chenpo only wanted to learn Dzogchen, so he asked his Master for these Teachings alone. But his Master replied, "If you hold the Dzogchen lineage alone, what will you do if your pupils need another Teaching? You have to help all beings according to their capacity, so then what will you do? It may be enough for you personally to practise only Dzogchen but you must study and practise all these Ways because we never know what will be useful for other beings in the future."
Horti Chenpo' s teaching:
"The view is impartial. The meditation is not focused yet clear. The activities are fully integrated with the Nature, they flow non-stop and unchecked. You don't need to expect the result, it will be received spontaneously. The view and result will appear spontaneously from the Nature. This is called the Activities of Dharmakaya."
The 4 Ürgyen Masters:
30. Donkun Drubpa
"Leave all the actions of consciousness and all that consciousness receives and perceives just as is. Then, spontaneously, mental consciousness will be gradually released into Nature and this non-material Nature will become ever more blissful, Empty Nature. I think this is the view of the Buddha."
31. Rasang Phangyal
"Look into your consciousness. When you look towards the thought or consciousness, there is nothing special to see and you even lose the one who is looking and where he looks. This is the Great Nature. Everything liberates and disappears. There is nothing to do, nothing to change. Don't try to perceive anything. Leave everything as it is. Don't doubt, just keep on. This is the essential Teaching which is like Garuda flying in the sky.”
32. Gurib Sega
"All the thigles appear and everything is uncovered and clear. Nature has power and Wisdom emerges fully from the net of thoughts. Awareness comes into the State and this is the Nature of Mind."
Tsepung Dawa Gyaltsen taught Tapihritsa:
"Everything is vision so no matter what condition they find themselves in, the external universe and the beings within it are all integrated with the Natural State. That Natural State is called Basic Buddha. When visions appear they are without substance. They appear as Self-Awareness and without changing or being made, whatever appears simply abides in the Nature. This Self-Awareness cannot be separated from Empty Nature. There is nothing you can explain when you look back towards the Nature. This Nature is called the Spontaneously Abiding View of Buddha.
Whatever name you give things - ' sky' , 'earth', 'rocks' , 'pillars' , 'father' , 'mother' , 'wars ' , 'vessels' - everything comes from this Nature. Whatever you call them, all phenomena are always equally integrated with the Natural State. If you check carefully you will discover everything which exists liberates by itself into the Nature and nothing whatsoever exists inherently.
Whatever we make - happiness, sadness, miseries - is created by consciousness and thought. Everything is created by thought and integrated with karmic cause. If you look at an object, you have it merely as a vision as there is nothing inherent which can be found on the object' s side. That is called Empty Nature. If you examine the object, nothing can be found and what remains is the Nature. If you remain continuously in this Nature without changing anything, that is called the best meditation.
When you are stable in the Natural State, integrate all your everyday activities of body, speech and mind with this and they become Actions of Dharmakaya. The whole of existence is integrated and unified with the Natural State. Sometimes it is called Wisdom Clarity, sometimes it is called thought, but both are equally integrated with Self-Awareness. Whether you create something through thought or whether you release everything into the Nature, everything is equally integrated with the Natural State. If on the other hand you follow thought or are just stuck in an indescribable sort of unconsciousness, Zhine, without abiding in clarity then that is called the Mistake of Shamatha. Even if you try to stop thoughts arising you cannot because the 'stopper' itself is also a thought. Thoughts arise incessantly and one thought cannot be stopped by another; it is better to leave them in Great Empty Nature. If you let thoughts rest in this Nature, then all consciousnesses and phenomena which exist will equally come to rest within it. Once you have experienced this Clear Nature there is no need to doubt it or try to grasp anything; it is better to simply leave it as it is and try to become familiar with it without fabricating anything. If you try to develop something using thoughts, if you wish to improve something or hasten your progress in meditation, then in fact although you expect and hope to find something, that is delusion. You cannot see the Nature with consciousness as whatever you do is an effort and thus disturbs this Nature. In fact, it cannot be disturbed by anything, but the practitioner is disturbed by these activities. Think carefully about what I have said and check it against your own experience.
There are four stages of development for those who practise Shamatha and each stage seems to be something similar to the Natural State, but in fact each one apprehends an object:
The first stage of Shamatha is only concerned with infinite Space. It focuses on that side alone.
The second stage of Shamatha is not to grasp or focus on the object itself but to look back to consciousness. Consciousness is unlimited so the focus becomes this unlimited consciousness.
The third stage of Shamatha is to examine both the object and the source of the consciousness which apprehends the object. You can't find anything on either side. There is nothing to find and nothing exists there. So the third stage is to focus on nothingness
As for the fourth stage, iChas already been established that nothing can be found, neither object nor subject, yet something indescribable exists, so this fourth stage is to focus on unspeakable nature.
This is normal Shamatha and in each stage something is always grasped as a point to focus on, therefore this cannot be compared with the Natural State.
As for the real Natural State, there is no focusing. There is neither object nor subject; just leave it as it is. That is the great Wisdom of the Unchangeable Swastika. There is no dichotomy of object/subject, no focusing; the state is simply left as it is. It is called the View Without Teacher.
While you are abiding in the Natural State there is nothing which you can see as ‘clarity’ or ‘empty nature.’ Don’t focus or see or check or know anything, simply continue in contemplation. Without blocking anything, leave everything as it is in this State. It is called Self-Aware Wisdom. Don't follow the monkey playing; don't grasp or follow illusions like children playing in the sand.
This is the advice on how to maintain and practise the Natural State."
34. Tapihritsa
He was born into a nomadic family in the country of Zhang Zhung. He practiced at a place near Mt. Tise known as Sengé Tap. He practiced for nine years without interrupting it with ordinary, human speech. He achieved the rainbow body of light. After this, Tapihritsa manifested as a young boy and began working as a shepherd for a wealthy man in the area where Nangzher Lopo was practicing. Upon meeting, Nangzher Lopo asked the boy a series of questions and became annoyed at his answers. Challenging him to debate in front of the Zhang Zhung king, the boy laughed and began speaking about the true nature of mind. Realizing that this was an emanation and not an ordinary boy, Nangzher Lopo fainted. Regaining consciousness, he saw that the boy had transformed and was showing a clear and luminous body surrounded by a rainbow and suspended in space.
35. Nangzher Lodpo
He extensively practiced the cycles of Zhang Zhung Meri and Gekho. In doing so, he acquired great magical power. He was the priest for the Zhang Zhung king and was well-known throughout the kingdom. Because of his devotion, he met and received teachings from Tapihritsa 3 times. He lived for 573 years.
When the great Gyerpung Nangzher Lӧdpo was staying at Deer Faced Rock Monastery west of Drajé, the Emanation Body Lord Tapihritsa came there to subdue his arrogant pride, showing the natural state of Rigpa, loosening the chains that bound him, by which he was cast on the plain of equality, leaving Rigpa in its natural place. Regarding this, the text teaches the way of the single decisive instructions of Rigpa.
Then after about five years, the great Gyerpung was living in solitude at the hermitage at the lake island. At midday on the fifteenth day of the first summer month, while Gyerpung was meditating, he saw the Emanation Body Lord Tapihritsa in front of him in the sky. Tapihritsa’s pure Body was immaculate like the color of crystal. His self-arisen pure Body was unadorned, remaining naked, without the covering of obscurations.
Gyerpung generated faith and longing, doing circumambulations and prostrations to him.
Tapihritsa said, “Fortunate lineage son, you have the karmic propensity of the training of previous lifetimes. I will teach you the true meaning. Focus your senses and listen to me. In order to guide future fortunate generations on the unmistaken path, I will tell you the three words of my profound heart advice.” Thus, this was the time of the instructions of the way of seeing the Rigpa nakedly.
The consummation of the Eighty-Four Thousand teachings of Bӧn, the quintessence of Bӧn Dzogpa Chenpo. The secret instructions of the Nine Buddha Mind Transmissions. The Oral Transmission of the Twenty- Four Dzogchen Masters. The text teaches that these instructions are the ultimate point of all the teachings.
If the Lama who teaches does not know what are called the Six Essential Points of the Enlightened Mind, then it is like showing things to a blind person. If without these instructions, then although teaching many
Dzogchen Tantras and oral transmissions, it is like the body without the heart or the sense faculty without the eyes. Even if the Eighty-Four Thousand teachings of Bӧn are explained, it will only be the expression of the provisional meaning. Without these instructions, whatever you get will not be the real essence. This teaches that you will not reach the profound meaning from other teachings.
Fortunate lineage son, It is for this reason that these instructions are called..., The Mirror in which the Universal Base is identified, The lamp that brings forth the secret concealed primordial wisdom. The secret instruction that strips Rigpa naked. The instructions that decisively settle delusion, through the teaching of the six types of lamps of the six essential points certainty is established.
The tradition then continued on for six generations to Ponchen Tsenpo at which time the lineage split into a Transmission of Precepts (bka’ rgyud) and an Experiential Transmission (nyams rgyud):
36. Gyalzik Sechung, He first received these teachings when he was 72 years old. He lived for 317 years and attained the rainbow body of light.
37. Mu Shen Tsogé, At the age of 3, Nangzher Lopo identified him as a qualified student and he received the teachings at the age of 19. He lived for 173 years and attained the rainbow body of light.
38. Mu Gyershen Tsotang, He lived for 113 years and attained the rainbow body of light.
39. Mu Shotram Chenpo, He lived for 117 years and attained the rainbow body.
40. Mu Gyalwa Lodro, He was attendant to Mu Shotram Chenpo for nine years before he received teachings. He lived for 270 years and attained the rainbow body of light.
41. Pongyal Tsenpo, also known as Ponchen Tsenpo, He purified all the defilements of his physical body and therefore it was not necessary for him to eat food for nourishment. He lived for 1,600 years and his body showed no signs of aging. He then transformed himself into a turquoise cuckoo and flew off towards the southwest in order to subdue demons.
Ponchen Tsenpo passed on these 2 different transmissions on to two different students who in turn formed 2 different lineages. In this way for 6 generations the 2 transmission lineages of Precepts and Experience were propagated independently.
Here, the lineage splits into Upper & Lower systems of transmission according to the geographical location in which it was transmitted.
The Upper System of Transmission:
42. Gugé Loden, He received the teachings from Pöngyal Tsenpo in an area near Mount Tisé. As a youth, he worked as a goatherd and had often dreamt of a blue cuckoo speaking to him. One day, he watched as a cuckoo descended from the sky near him. Going closer, instead of a bird, he found a yogi in a blue robe. This was Pöngyal Tsenpo.
43. Pureng Kunga, He practiced in the area of Mount Tisé. By following his lama’s guidance on Dzogchen, he attained realization in one month.
44. Naljor Sechok, He had the power to prolong his life span and displayed many miracles.
45. Kyungji Mutur, He was a wandering yogi without any particular place of practice.
46. Dewa Ringmo
47. Tokmé Zhikpo, He lived most of his life in a cave. He gave the full transmission to Yangtön Sherap Gyaltsen. This same lama also received the full transmission of the Lower system of transmission. In this way, he reunited the two transmissions.
The Lower System of Transmission:
48. Lhundrup Mutur
49. Shengyal Lhatse, He lived for 113 years.
50. Lhagom Karpo, He lived for 97 years.
51. Ngodrup Gyaltsen, He was the son of Lhagom Karpo. He asked his father for teachings but his father refused and told him that he had performed a divination that indicated that his son was not a good candidate. Ngodrup then abandoned his wife and child and went to study with a Buddhist. Soon after this, his father reconsidered his decision and agreed to teach him. He lived for 73 years.
52. Orgom Kündul, Few Bönpo followers sought teachings from him but many Buddhist practitioners sought him out. He lived for 80 years.
The Upper and Lower Systems of Transmission reunite in the person of Yangtön Sherap Gyaltsen
53. Yangtön Sherap Gyaltsen, He was born into the prestigious Yangtön lineage of Dolpo, Nepal. He lived and taught during the 11th century. He received the full transmissions of both the Upper and the Lower Systems of Transmission and therefore united the transmissions. Out of compassion, he wrote down some of the teachings as well as commentaries. According to prophecy, his life span was to be 75 years but due to writing down the secret teachings, he died at the age of 63.
Here, the lineage splits again into the Southern and the Northern Lineage.
The Southern Lineage of Transmission
The 5 Masters of the Mantra and the Mind: These 5 masters held the transmission of both the precepts as well as the practice of the yidam and protector: Zhang Zhung Meri
54. Dampa Bumjé, He spread the Bön teachings in the areas of Dolpo, Mustang and Western Tibet. His father was Yangtön Sherap Gyaltsen. After his death, Dampa received teachings from his mother. Because of his extraordinary meditative experiences, he added his own teachings to those of his father in the Experiential Transmission.
55. Lu Drakpa Tashi Gyaltsen, He was also a son to Yangtön Sherap Gyaltsen. Unlike his brother, he was a wandering yogi. He lived for 85 years.
56. Tokden Wonpo Yeshe Gyaltsen, His mother was Yangtön Sherap Gyaltsen’s daughter. His father was a bandit and he joined him in his exploits. One day, he father was killed during a fight and he was badly wounded. Once he recovered, he began to seek revenge. After some time had passed, he became tired with fighting and went to his uncle, Dampa Bumjé, to learn to read so that he could read the scriptures. However, his progress was slow and he went to his other uncle, Lu Drakpa, and asked for teachings that didn’t require the ability to read. Having received the teachings of the Zhang Zhung Nyen Gyü, he practiced and attained realization.
57. Yangtön Gyaltsen Rinchen, From the age of 8 until 21, he practiced tantra. At the age of 21, he received the Dzogchen teachings. He founded the monastery of Samling in Dolpo, Nepal.
58. Chikchö Depa Sherap, He is also known as Tokden Depa Sherap. He practiced in the area of Mount Tisé among other places.
This united lineage continued down for 14 generations to Dru chen Gyalwa Yungdrung (1242-1290), also known simply as Dru Gyalwa. He composed a practice manual (phyag khrid) at the Yeru Wensakha monastery.
59. Druchen Gyalwa Yungdrung, 1242-1290. He was one of 4 brothers and received monk’s vows from his older brother. He was once the abbot of Yeru Wensaka Monastery which was founded by his family. He organized the practices of the Zhang Zhung Nyen Gyü into a widely used practice manual commonly known as the Chak Tri. He wrote many prayers, ritual guides and commentaries. Fearing that the Oral Transmission of Zhang Zhung might be lost, Yangton Sherab Gyaltsen committed the transmission to the written word.
60. Ripa Sherap Lodro, He was from Dolpo and traveled a great deal throughout Tibet.
61. Yeshé Rinchen
62. Rangdrol Lama Gyaltsen, He frequently debated Buddhist monks including Je Tsongkhapa.
63. A Tok Sherap Gyaltsen, He was the personal attendant to Dru Gyalwa Yungdrung. He showed many signs of realization and lived for 120 years.
64. Kartsa Sonam Lodro
The Transmissions for both the Southern and the Northern Lineages reunite in the person of Patön Tengyal Zangpo:
65. Patön Tengyal Zangpo, He showed many signs of realization and is said to have circumambulated Mount Tisé in the form of a vulture.
66. Tokden Shepal
67. Namkha Özer
68. Yungdrung Yeshé
69. Rinchen Lodro
70. Nyamme Sherap Gyaltsen, 1356-1415 He founded Tashi Menri Monastery in Tibet. The propagation of this unified Oral Transmission of Zhang Zhung continued at Yeru Wensakha monastery for another hundred years to Rinchen Lodro during whose time the monastery was destroyed by a flood in 1386. A student at Yeru Wensakha, Nyam Me Sherab Gyaltsen, later built a new monastery named Tashi Menri. The abbots of Tashi Menri then propagated this tradition for 33 generations over a period of 700 years.
71. Rinchen Gyaltsen
72. Namkha Yeshé
73. Kunzang Gyaltsen
74. Tsultrim Gyaltsen
75. Sonam Yeshé
76. Sonam Yungdrung
77. Shetsu Drungmu
78. Sherap Özer
79. Yungdrung Gyaltsen
80. Sherap Lodro
81. Sherap Özer
82. Tsukpü Özer
83. Yungdrung Tsultrim
84. Rinchen Özer
85. Rinchen Lhundrup
86. Sherap Tenzin
87. Sherap Wangyal
88. Yungdrung Wangyal
89. Püntsok Namgyal
90. Sherap Gonggyal
91. Nyima Tenzin
92. Choklé Namgyal
93. Sherap Yungdrung
94. Sanggye Tenzin
95. Tenzin Tsultrim
96. Gyalwa Lodro
97. Tenpa Lodro
98. Nyima Wanggyal
99. Sherap Lodro
100. Sangye Tenzin Lopon Tenzin Namdak
101. Lungtok Tenpé Nyima, the 33rd holder of the golden throne of Menri Monastery. One of the principal Lopon of Menri, Sangye Tenzin (1929-2017), then passed these teachings to Lopon Tenzin Namdak Rinpoche.
102. Lopon Tenzin Namdak Rinpoche (b. 1926).
103. Geshe Lungtok Tenzin Gelek (b. 1970).
Geshe Lungtok Tenzin Gelek has spent most of his life at Menri Monastery, since 7 years of age, learning the Bon tradition. HH 33rd Menri Trizin Lungtok Tenpai Nyima Rinpoche taught Geshe la how to chant according to the Menri tradition. Geshe la was appointed to the high position of Chant Master or Tsok Chen Um Zed, to lead all the Menri monks proper tone and pronunciation. He held the position for 3 years. HH 33rd Menri Trizin Rinpoche also taught him Cham – the secret dance, and held the position of Dance Master for 6 years. HE Yongdzin Lopon Tenzin Namdak Rinpoche taught Geshe la the Bon Scriptures of Sutra, Tantra and Dzogchen. Geshe la would memorize all root text of these scriptures. He also learned poetry, astrology, astronomy, Tibetan medicine, and methods for constructing mandalas and stupas. Geshe la taught Bon Mool Shastra (Bon root texts of Zhang-zhung) to students at Central University of Tibetan Studies, Varanasi, India for 14 years.
Protectors of the Zhang Zhung Nyen Gyü
All pure virtue done through the three doors of body, speech and mind,
I dedicate to the welfare of sentient beings throughout the three realms of desire, form and formlessness.
After having purified all the karmic obscurations of the three times,
May we swiftly achieve complete Buddha-hood of the three bodies.
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