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Chapter 08
Bon Po Religion
The System of the Southern Treasures (Iho gter lugs): These were the treasure texts rediscovered at Drigtsam Thakar ('brig-mtsham mtha' dkar) in Southern Tibet and at Paro (spa-gro) in Bhutan. Here the Nine Ways are first divided in to the Four Causal Ways, which contain many myths and magical shamanistic rituals, and which are principally concerned with working with energies for worldly benefits. Then there are the five higher spiritual ways known as the Fruitional Ways. Here the purpose is not gaining power or insuring health and prosperity in the present world, but realization of the ultimate spiritual goal of liberation from the suffering experienced in the cycles of rebirth within Samsara. The final and ultimate vehicle found here in this nine-fold classification is that of Dzogchen. [25] The System of the Central Treasures (dbus gter lugs): These treasure texts were rediscovered at various sites in Central Tibet, including the great Buddhist monastery of Samye. In general, this classification of the Bon Po teachings is rather similar to the system of the Nine Vehicles found in the traditions of the Nyingmapa school of Tibetan Buddhism. Some of these Bon Po texts are said to have been introduced from India into Tibet by the great native-born Tibetan translator Vairochana of Pagor, who translated works from both the Buddhist and the Bon Po traditions. [26] The System of the Northern Treasures (byang gter lugs): These treasure texts were rediscovered at various locations north of Central Tibet. However, according to Lopon
Tenzin Namdak, not much is currently known regarding this system. [27] The Four Portals of Bon and the Treasury which is the fifth (bon sgo bzhi mdzod Inga) represent another and probably independent system for the classification of the Bon Po teachings into four groups known as the Four Portals (sgo bzhi), together with an appendix known as the Treasury mdzod). These groups or classes of teachings are as follows:
The Bon of "The White Waters" containing the Fierce Mantras (chab dkar drag-po sngags kyi bon): This collection consists of esoteric Tantric practices focusing the recitation wrathful or fierce mantras (drag sngags) associated with various meditation deities. Within this class are included the Chyipung cycle or "General Collection" (spyi-spungs skor), that is to say, the practices associated with the Father Tantras (pha rgyud). [28] The Bon of "The Black Waters" for the continuity of existence (chab nag srid-pa rgyud kyi bon): This collection consists of various magical rituals, funeral rites, ransom rites, divination practices, and so on, necessary for the process of purifying and counteracting negative energies. This collection would seem to correspond, by and large, to the Four Causal Ways described above. Here the term "black" refers not to the practitioner's intention, but to the expelling of negativities, which are black in color symbolically. The Bon of the Extensive Prajnaparamita from the country of Phanyul ('phan-yul rgyas-pa 'bum gyi bon): This collection consists of the moral precepts, vows, rules, and ethical teachings for both monks and ordained lay people. In particular, the focus is on the philosophical and ethical system of the Prajnaparamita Sutras which are preserved in the Bon Po version in sixteen volumes known as the Khams-chen. This collection basically represents the Sutra system, whereas the Chab dkar represents the Tantra system. [29]
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The Bon Po Traditions of Dzogchen
