Bon Sect

The Bön teachings were by now well established in Zhang-Zhung. Zhang-Zhung was an independent state with its own language, literature, and culture. It was divided into three sections referred to as the “Three Doors”: inner (phugpa), outer(gopa), and middle (barpa). The inner door is Olmo Lung Ring, the middle door is Tazik, and the outer door is Zhang Zhung itself.

The Bon doctrine is taught by Tonpa Shenrab and recorded in three accounts was spread by his disciples to adjacent countries such as Zhang-Zhung, India, Kashmir, China, and finally reached Tibet. Its transmission was secured by siddhas and scholars who translated texts from the language of Zhang-Zhung into Tibetan. The works contained in the Bonpo canon as we know it today are written in Tibetan, but a number of them, especially the older ones, retain the titles and at times whole passages in the language of Zhang-Zhung, therefore the teachings flourished throughout the ancient empire of Zhang –Zhung and it gradually brought to Central Tibet sometime before 600 A.D, since then it was also prospered in Tibetan area until the emergence of Buddhism. Due in part to the nature of the narrative being slowly reshaped by the influence of Buddhism appearing in Tibet in the 7th century, and the Bön religion itself has actually gone through three distinct phases: Animistic Bön, Yungdrung or Eternal Bön, and New Bön. Many native Bon elements are obvious within Tibetan Buddhist rituals, and the New Bon of these day reflects Buddhist influence undoubtedly, though there remain many distinctions within these two religions, but both share a common and ultimate commitment to the enlightenment of all sentient beings. Integral to the religious practice of Bön is a heightened sense of esthetics. Whether it be through the arts, philosophy, theology, mudras, mantras, ritual, dance or astrology, examining, perceiving and experiencing our intrinsic relationship to nature, and to the natural mind is an ever- evolving outspread of revelation and practice whose transforming mere existence into an experience of living with universal wisdom and compassion for all.

In the eighth century, the assassination of the Emperor Ligmincha by the 38th Tibetan king Trisong Detsen ended Zhang Zhung’s independence. Thereafter, Zhang Zhung’s land and culture were assimilated into Tibet, and eventually disappeared. However, many Zhang Zhung words from ancient Bön texts still exist in the modern languages of Kinnaur, Lahul, Spiti, Ladakh, Zanskar, and some Himalayan regions of Nepal.”

Currently the practitioners of New Bon still honor the abbot of Menri monastery as the leader of their tradition,

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