LA TRADITION BÖNPO

Rassemblement des représentants de toutes les écoles Bouddhistes en 2009 avec H.H.Dalaï-Lama, Karmapa, Sakya Trizin, Menri Trizin, Gaden Tripa...etc. Geshe Lhundup est au 2eme rang en haut à gauche.

Qu'est-ce que le Yungdrung Bön ?

Selon le récit traditionnel Bön de ses origines, plusieurs milliers d'années avant la naissance du Bouddha Shakyamuni, le Bouddha Tonpa Shenrab Miwoche est venu dans ce monde et a exposé ses enseignements au pays d'Olmo Lungring.

Ol symbolise la 'naissance', Mo signifie 'spontanée' qui ne s'éteint jamais, résonnant avec les paroles prophétiques de Tonpa Shenrab, et illustrant sa compassion éternelle. Certains chercheurs modernes ont identifié Olmo Lungring avec le Zhang Zhung, le pays du mont Kailash au Tibet occidental et le berceau de la civilisation tibétaine.

Découvrir le Zhang Zhung

Les adeptes du Bön reçoivent des enseignements oraux et des transmissions d'enseignants dans une lignée ininterrompue depuis les temps anciens jusqu'à nos jours. En outre, la plupart des textes anciens ont également été conservés.

Bien qu'une grande partie du Bön moderne ressemble au bouddhisme tibétain, le Bön conserve la richesse et la saveur de ses racines pré-bouddhistes " (cité de Tenzin Wangyal Rinpoché, atelier Internet; Tibetan Soundhealing 2010)

"Le Bön est la plus ancienne tradition spirituelle du Tibet, qui, en tant que source originelle de la culture tibétaine, a joué un rôle important dans le développement de l'identité unique du Tibet. En conséquence, j'ai souvent souligné l'importance de préserver cette tradition." (Sa Sainteté le XIV Dalaï Lama)

Il contient des enseignements applicables à tous les domaines de la vie, y compris notre relation avec les qualités élémentaires de la nature, notre comportement éthique et moral et le développement de l'amour, de la compassion, de la joie et de la sérénité. Les enseignements les plus élevés de Bon sont les "Enseignements de la Grande Perfection", également connus sous le nom d'Enseignements Dzogchen.

L'Histoire

Le Bön est la cinquième école spirituelle tibétaine; elle inclut le Bön ancien, le Yungdrung Bön et le nouveau Bön.

Extrait d'une conférence donnée par Yongdzin Rinpoche en 2006 à Shenten Dargye Ling :

" Au Tibet, la première culture était appelée Bön. Le Bön est la base véritable de la culture tibétaine; on en trouve trois catégories :

Porte du Temple de Triten Norbutse, Kathmandou

Le Bön primitif: Dod mai Bon est considéré comme faisant partie du chamanisme, que l'on peut voir encore pratiqué dans les Himalayas.

Le Yungdrung Bön: une fois que le Yungdrung Bön arriva au Tibet, il a été pratiqué jusqu'au 8è siècle, il était devenu une sorte de religion nationale. Cela ne s'est pas passé directement car les gens n'étaient pas forcés de s'y convertir. Le Yungdrung Bon a été enseigné par Buddha Tonpa Shenrab Miwoche. Le Yungdrung Bön possède la richesse de la tradition ainsi qu'une philosophie et des enseignements sophistiqués. Ces enseignements et pratiques aident à cultiver le cœur-esprit de compassion et de sagesse. Ils favorisent la guérison, le pardon, la clarté, la paix et, finalement, conduisent à l'illumination. Tonpa Shenrab Miwo, considéré comme le fondateur selon la tradition de Bön, est celui qui a introduit les enseignements de Yungdrung Bön il y a 18 000 ans dans ce qui est maintenant le Tibet occidental…

Le Nouveau Bön: au 8è siècle, le bouddhisme arriva au Tibet. Certains pratiquants ont essayé d'intégrer le bouddhisme au Bön comme c'était obligé en ces temps-là parce qu'il était nécessaire de préserver quelque chose. Alors, ils ont intégré et c'était appelé le nouveau Bön qui existe encore de nos jours au Tibet oriental."

Les enseignements du Yungdrung Bön sont présentés soit en 5 Branches ou en 9 Voies. Le canon bönpo comporte 178 volumes et les Commentaires 300 volumes.

Les deux principaux monastères bönpos sont Menri (fondé en 1405) et Yungdrung Ling (fondé en 1834) ont été détruits au Tibet après 1959. Les réfugiés sont d'abord allés à Dolanji, en Inde puis aussi à Katmandou, au Népal à partir de 1986.

Le Yungdrung Bön peut être classé en trois ensembles principaux d'enseignements :

Ces trois ensembles sont connus sous le nom d'enseignements extérieurs, intérieurs et secrets (Sutra Sanskrit, Tantra et Dzogchen).

Chacun de ces ensembles d'enseignements est un système complet de développement spirituel qui peut conduire le pratiquant à atteindre l'éveil.

Les praticiens de Yungdrung Bön peuvent choisir de pratiquer un ou plusieurs de ces ensembles d'enseignements, en fonction de leur capacité de compréhension et de la pertinence de la pratique.

Sa Sainteté le Dalaï Lama a reconnu que le Bön est la religion indigène du Tibet et est l'une des cinq traditions spirituelles fondamentales du Tibet. Le Dalaï Lama a en outre déclaré que pour comprendre complètement la culture et l'histoire tibétaine, il fallait comprendre le Bön, et à la fois la soutenir et la préserver.

Cette reconnaissance confirme le rôle de la tradition Bönpo dans la vie religieuse et politique historique et actuelle des Tibétains.

HISTOIRE ET CULTURE DE TIBET ZHANG ZHUNG. SHENRAB MIVOCHE. BÖN.

Selon Chogyal Namkay Norbu Rinpoché, afin d'obtenir la photo d'ensemble de l'origine et de l'évolution du Tibet, il peut être divisé en trois périodes historiques :

Seul l'État de Zhang Zhung existait en premier lieu. Dans le deuxième Zhang Zhung existait avec le nouvel état du Tibet situé dans la vallée fertile de Yarlung. La troisième, à commencer par la capture de Zhang Zhung Tibet, se termine avec la chute de l'Empire tibétain au XVIe siècle.

Si nous voulons explorer l'origine et l'histoire de la civilisation du pays de neige, la condition préalable est aussi l'étude de la tradition religieuse du Bön, qui existait dans les siècles tibétains avant la propagation du bouddhisme !

BON AND THE WEST from Lightningwood on Vimeo.

Au départ, le mot ′′ Bön ′′ a marqué diverses traditions religieuses et magiques-rituelles actuelles qui reposaient probablement sur des éléments communs à tous les chamanismes panasiens.

Clairement, certaines variétés de Bon' s'appuient sur les principes et les pratiques du chamanisme, qui sont confirmées par de nombreux éléments encore conservés dans les rituels de Bon et dans les rituels d'origine Bonn adoptés par les bouddhistes.

Cependant, la relation entre Bon et le chamanisme nécessite toujours une recherche approfondie.

Etymologiquement, le mot ′′ bon ′′ vient du verbe ′′ bon pa ′′ - ′′ prononcer des formules magiques ′′ parce que ceux qui s'engagent dans cette pratique ont reçu le pouvoir de lire des mantras - syllabes ou sons qui peuvent affecter certains niveaux d'énergie. Grâce à la vibration des mantras, les anciens bons ont pu toucher et utiliser les énergies invisibles qui gèrent la vie.

À l'ère historique, qui est susceptible d'être datée vers le début du deuxième millénaire avant la nouvelle ère, parmi plusieurs traditions rituelles actuelles, qui, si possible, se subordonnait à elle-même et avalait toutes les autres.

La fondation de ce système, devenu l'′′ officiel ′′ de Bon, est crédité à l'enseignant Shenrab Mivoche, qui vivait à Shang Shung, dans la région située entre le mont Tisza (Kailasha) et le lac Mapam (Manosarovar), qui dans Tous les respects peuvent être honorés par le berceau de la culture tibétaine.

De temps en temps, les scientifiques occidentaux remettent en question le fait de l'identité historique de l'enseignant Shenrab Miwoche, bien que son nom soit présent dans le manuscrit de Dunhuang.

Le nom Shenrab Miwoche signifie ′′ Grand homme, le plus haut de ′′ Shen ". Shen est le nom du genre auquel il appartenait.

L ' innovation la plus significative dans son enseignement a été l'annulation de l'ancienne coutume des sacrifices cruels et l'introduction de figures d'argile ou de pétrole qui remplacent les gens ou les animaux, et cette tradition a encore survécu non seulement au Bön, mais dans toutes les autres écoles du Bouddhisme Tibétain...

(à suivre)

What is Yungdrung Bön ?

A Bönpo is a 'believer in Bön', and for him Bon signifies 'Truth', 'Reality' or the eternal, unchanging Doctrine in which Truth and Reality are expressed.

Thus, Bön has the same range of connotations for its adherents as the Tibetan word cho (chos, translating the Sanskrit 'term dharma) has for Buddhists.

The Bonpos also believe that in former times Bon was propagated in many parts of the world.

For this reason, it is called 'Eternal Bon', yungdrung bon (g.yung drung bon).

The importance of the term yungdrung, 'eternal, unchanging', which for Tibetan Buddhists, but not for Bonpos, translates the Sanskrit term svastika, explains the frequent appearance in Bonpo iconography of the swastika, which is its symbol.

The Bonpo swastika, however, turns to the left, i.e. counter-clockwise, while the Buddhist version turns to the right.

This is but one of innumerable examples of a characteristic difference between Bon and Buddhism; in Bon, the sacred movement is always counter-clockwise.

To the casual observer, Tibetans who follow the tradition of Bon and those who adhere to the Buddhist faith can hardly be distinguished.

They all share a common Tibetan heritage. In particular, there is little distinction with regard to popular religious practices.

Such practices include turning prayer wheels, hand-held or set in motion by the wind or a stream; circumambulating sacred places such as monasteries or holy mountains; hoisting prayer flags; and chanting sacred formulas or engraving them on stones or cliffs.

It is only when these practices are scrutinized more closely that differences appear.

The sacred mantra for Bon practitioners is not the Buddhist "Om Mani Padme Hum” but Om Matri Muye Sale Du”

Likewise, the cult of the innumerable deities of Tibetan religion, whether Buddhist or Bonpo, may at first appear to be indistinguishable; but again, the deities are, in fact, different with regard to their names, mythological origins, characteristic colours and objects held in their hands or adorning their bodies.

Tibet’s oldest spiritual tradition.

Yungdrung Bön has rich traditions and sophisticated philosophy and teachings. These teachings and practices help to cultivate the heart-mind of compassion and wisdom. They promote healing, forgiveness, clarity, peace, and ultimately lead to enlightenment.

The founder of Bön is Tonpa Shenrab Miwo, who, according to Bön tradition, first brought the Bön teachings to what is now Western Tibet 18,000 years ago.

Yungdrung Bön can be categorized into three main sets of teachings. These three sets are known as the Outer, Inner, and Secret teachings (Sanskrit Sutra, Tantra, and Dzogchen.) Each of these sets of teachings is a complete system of spiritual development that can lead the practitioner to attain enlightenment. Yungdrung Bön practitioners may choose to practice one, or more, of these sets of teachings, based on their capacity of understanding and the suitability of the practice.

His Holiness the Dalai Lama has acknowledged that Bön is the native religion of Tibet, and one of the five core spiritual traditions of Tibet.

The Dalai Lama has further said that to understand Tibetan culture and history completely, one must understand Bön, and both support and preserve it.

This acknowledgment confirms the role of Bön in the historical and current religious and political life of Tibetans.

Yangton Sherab Gyaltsen, a great practitioner whom compiled the essence of Dzogchen teaching and created the first written manuscript of the Dzogchen Experiential Transmission (Nyam-Gyud) teaching.

In 1107 AD, he became the single Transmission holder of Dzogchen teaching, and hence, the beginning of the Yangton lineage.

Yungdrung Bon has 18000 years history :

16017 BC Wood-Mouse Birth of Tönpa Shenrab Miwo in Tazig Ölmo Lung-ring.
16016 BC Wood-Ox Tönpa Shenrab renunces the throne of Ölmo Lung-ring and starts to reveal for the first time the teachings on arts and crafts (bzo rig).
14817 BC Water-Pig Tönpa Shenrab teaches The Treatise on the Wheel of Time (Dus ‘khor mdo rgyud) for the first time.
14816 BC Wood-Mouse Tönpa Shenrab reveals the Triple Proclamation (bsgrags pa gsum) of the Teachings given in extended form to the gods, in intermediate form to human beings, and in abridged form to the Nâgas. This Triple Proclamation concerns the teachings known as “Universal Heaps” (spyi spungs) which actually refer to Tantric teachings.
14716 BC Wood-Dragon Tönpa Shenrab produces infinite rays of light in order to convert sentient beings.
14516 BC Wood-Mouse Tönpa Shenrab marries his first wife.
14509 BC Iron-Sheep Birth of Tobu Bumsang, Tönpa Shenrab’s eldest son.
14496 BC Wood-Monkey Birth of Chebu Trishe, Tönpa Shenrab’s second son.
14416BC Wood-Dragon Tönpa Shenrab converts the king Gyelpo Po and has him strive for the benefit of beings.
14406 BC Wood-Tiger Birth of Lungdren Selwa, Tönpa Shenrab’s third son. He is often referred to as Lungdren in texts.
14393BC Fire-Hare Birth of Gyüdren Drönma, Tönpa Shenrab fourth’s on. He is often simply known as Gyüdren in texts.
13616 BC Wood-Mouse Birth of Kongtsa Yungdrung Wangden.
13516 BC Wood-Dragon Tönpa Shenrab leaves his testament of the teachings.
13496BC Wood-Mouse Tönpa Shenrab marries his Chinese spouse.
12916 BC Wood-Dragon Tönpa Shenrab abandons his home and becomes a renunciate.
12616 BC Wood-Dragon Tönpa Shenrab practices austerities and subjugates the demon Khyabpa Lakring.
8516 BC Wood-Mouse Tönpa Shenrab entrusts the teachings to his outer, inner and secret Entourages.
7817 BC Water-Hare Tönpa Shenrab reveals his entrance into parinirvana.
7816 BC Wood-Dragon Twelve disciples of Tönpa Shenrab organize the gradual compilation of his teachings.
6017 BC Water-Hare The period of the “Body Teachings” of Tönpa Shenrab comes to an end. By “Body Teachings” (sku bstan), one refers to the period in which Tönpa Shenrab had given teachings in person to people who witnessed this concretely. Once Tönpa Shenrab reached his paririnirvana, one has entered the period of his “Speech Teachings” (gsung bstan) corresponding to the period during which those who heard Tönpa Shenrab directly were still alive and able to transmit the teachings. After this comes the “Mind Teachings”(thugs bstan), a period of degenerescence where only the general meaning of the teaching has survived.
6016 BC Wood-Dragon Coming of Mucho Demdruk, with whom starts the period of the Speech Teachings of the Victorious One.
5717 BC Water-Hare Mucho Demdruk leaves this plane of existence and departs for the lands of the Demi-gods, in order to convert them to Bön.
2117 BC Water-Hare Tsangpa Tsukphü becomes the regent of Mucho Demdruk in the Temple of Karnak Trasel.
2089 BC Iron-Sheep The three Shens of Gods, Human and Nagas (respectively Yongsu Dakpa, Milü Samlek and Yeshe Nyingpo) reveal the teachings of the Secret Formulas (Tantras) in the country of Tazik.
1751 BC Earth-Bird Lishu Takring is miraculously born on the tip of a lotus stem.
1196 BC Wood-Mouse Khenchen Dzütrül Yeshe leaves the country of Tazik in order to teach Bön in Zhangzhung. 1136 BC Wood-Mouse Nyatri Tsenpo becomes the first king of Tibet.
1076 BC Wood-Mouse Maseng Jamyang (Mawai Senge) goes to Wutaishan in China, in order to reveal there the teachings of elemental astrology and divination.
1074 BC Fire-Tiger Birth of the Tibetan King Mutri Tsenpo.
976 BC Wood-Dragon Birth of Zhangzhung Tongyung Thuchen, a great accomplished master who is the prototype of Padmasambhava.
967 BC Water-Ox Birth of the Tibetan King Dengtri Tsenpo.
960 BC Iron-Monkey Birth of Buddha Shakyamuni.
914 BC Fire-Horse Birth of Lachen Drenpa Namkha and his consort Öden Barma.
911 BC Eath-Bird Muzi Selzang, an important lineage holder of the Bön Vinayaenters cessation meditation (‘gog pa) because he did not find a suitable chalice for his transmission.
888 BC Water-Monkey Birth of Tsewang Rigdzin and of Yungdrung Thongdröl.
710 BC Iron-Horse Birth of the Tibetan King Drigum Tsenpo who started the first persecution of Bön.
683 BC Fire-Bird Drigum Tsenpo abolishes Bön in Central Tibet while
360 Profound Treasures (zab gter) are hidden as Termas by Bönpo practitioners.
680 or 677 BC Iron-Bird or Lo-ngam Tadzi kills Drigum Tsenpo and becomes king of Water Hare Tibet.
667 BC Water-Ox Pude Gunggyel is installed as the King of Tibet.
552 BC Earth-Monkey Nyachen Lishu Takring brings numerous Bön teachings from Ölmo Lung-ring to Tibet.
254 AD Wood-Mouse Birth of the Tibetan king Lha Thothori Nyentsen.
569 Earth-Ox Birth of the Tibetan king Songtsen Gampo.
718 Earth-Horse Birth of the Tibetan king Trisong Detsen.
738 Earth-Tiger Padmasambhava helps in the construction of Samyé, the first buddhist monastery in Tibet.
749 Eath-Ox The king Trisong Detsen launches the second persecution of Bön in Central Tibet and some Bön texts are hidden as Treasures or Termasin various places in Tibet.
804 Wood-Monkey Padmasambhava quits Tibet and leaves for the country of the Rakshasas in the South-western direction.
888 Earth-Monkey The immortal Sage Muzi Selzang (on whom see the entry under 911 BC) quits his nirodhaabsorption and takes part in the spread of the second diffusion (phyi dar) of the Bönpo Vinayateachings.
901 Iron-Bird Persecution of Buddhism by Langdarma, 39th the Tibetan king.
913 Water-Bird The three Acaryas start to rediscover the first Bönpo termasin Central Tibet.
952 Water-Mouse Birth of Lachen Muthur (Gongpa Rabsel).
956 Fire-Dragon Birth of Jetsün Trotsang Druklha (956-1077).
961 Iron-Bird The two Acaryas reveal Bön Treasures on the site of the Red Caiti in Samye.
994 Wood-Horse Birth of Druchen Namkha Yungdrung (994-1054).
996 Fire-Monkey Birth of Tertön Shenchen Luga (996-1035). 1002 Water-Tiger Birth of Zhuye Lekpo, Shenchen Luga’s main disciple.
1009 Earth-Bird Seven monks from Ü and Tsang receive the Vinayavows from Lachen Muthur in Eastern Tibet. This is the start of the second diffusion (phyi dar) of the Buddhist Vinayain Tibet. This is a very important point for Bönpos who claim that the Buddhist Vinayaof the second diffusion is based on the transmission given by a Bönpo master (Lhachen Muthur). At that time, two Chinese Ch’an monks from the region helped as the necessary assistants, while the role of the vajracharya was played by Lhalung Pelgyi Dorje, the murderer of king Langdarma.
1014 Wood-Tiger Birth of Patön Pelchok Zangpo.
1017 Fire-Snake Shenchen Luga reveals the Termashidden in Dritsam Thakar and thus initiates the actual second diffusion of Bönpo teachings (Sûtras, Tantras and Dzogchen).
1024 Wood-Mouse Birth of Tertön Khutsa Dawö and of Me’utön Lhari Nyengpo.
1027 Fire-Hare Date of the translation of the Buddhist Kalacakratantrain Tibet and beginning of the first sexagesimal cycle.
1036 Fire-Mouse Druchen Namkha Yungdrung writes his commentary on the Bönpo Abhidharma, which starts a tradition of intense exegetical compositions.
1038 Earth-Tiger Birth of Gongdzö Ritröpa Kuma Chenpo
(1038-1096), the founder of the A khridtradition. That same year, Khutsa Dawö reveals Treasures in Paro in Bhutan.
1040 Iron-Dragon Birth of Drujé Yungdrung Lama.
1052 Water-Dragon Birth of Me’utön Khepa Pelchen.
1058 Earth-Dog Birth of Metön Sherab Özer.
1067 Fire-Sheep The tertönNyenthing Sherab Dorje reveals some Bönpo Treasures in Tsangtrang Numa.
1072 Water-Mouse Drujé Yungdrung Lama founds the hermitage of Dechen Ling in Yeru district of Tsang.
1088 Earth-Dragon Birth of Tulku Lungbön Lhanyen. 1075 Wood-Hare Birth of Zhangtön Tsültrim Loden (Barthangwa).
1092 Water-Monkey Birth of Matön Sidzin.
1123 Water-Hare Birth of Mengongwa (Martön Gyellek).
1103 Water-Sheep Birth of Bönzhik Khyung-nak.
1108 Earth-Mouse Gyermi Nyiwö and Matön Sidzin reveal Treasures in Dangra Khyungdzong.
1134 Wood-Tiger Birth of Yorpo Mepel who first codified the A khridteachings and gave them this nickname.
1135 Wood-Hare Birth of Sumtön Lhabum.
1136 Fire-Dragon Birth of tertönGuru Nöntse.
1144 Wood-Mouse Birth of Nyö Tsültrim Gyeltsen in Yarmo Thang.
1149 Earth-Snake Birth of Dampa Rangdröl.
1173 Water-Snake Shen Yeshe Lodrö founds the monastic establishment of Darding Sergo Tramo.
1175 Wood-Sheep Birth of Pönse Khyunggö Tsel.
1198 Earth-Horse Birth of Drogön Lodrö Gyeltsen (1198-1263).
1239 Earth-Pig Birth of Dru Dülwa Gyeltsen.
1242 Water-Tiger Birth of Drutön Gyelwa Yungdrung (1242-1290), the famed author of the Chaktri(Phyag khrid) manual for the practice of the Zhangzhung Nyengyü.
1250 Iron-Dog Bönzhik Yungdrung Lingpa open the Treasure cache in Paro Taktsang in Bhutan.
1268 Earth-Dragon Birth of Drutön Thadrel Sögyel.
1277 Fire-Ox Birth of Dru Tsungme Sönam Lodrö.
1290 Iron-Tiger Birth of Tokden Ripa Druksé.
1301 Iron-Ox Khöpo Lodrö Thokme discovers Treasures in Bazhab Drak.
1328 Earth-Dragon Birth of Rangdröl Lama Gyeltsen of Khyungpo.
1330 Iron-Horse Tokden Ripa Druksé open the pilgrimage place of Bönri.
1345 Wood-Bird Birth of Rongtön Sheja Künrig.
1356 Fire-Monkey Birth of Nyamme Sherab Gyeltsen (1356-1415).
1357 Fire-Bird Birth of Tsongkhapa Lobsang Drakpa.
1360 Iron-Mouse Birth of Tulku Loden Nyingpo (1360-1406); birth of Shen Nyima Gyeltsen and of Gyeltsab Rinchen Gyeltsen (the successor to Nyamme Sherab Gyeltsen).
1390 Iron-Horse Birth of Langzhig Gyelwa Lodrö.
1405 Wood-Bird Foundation of Tashi Menri Monastery by Nyamme Sherab Gyeltsen in Tsang.
1406 Fire-Mouse Death of Tulku Loden Nyingpo.
1415 Wood-Sheep Death of Nyamme Sherab Gyeltsen. Gyeltseb Rinchen Gyeltsen is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery.
1441 Iron-Bird Foundation of the Kalek Monastery in Yangra, by Yagnyawa Sönam Gyeltsen.
1446 Fire-Tiger Khenchen Namkha Yeshe is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery.
1464 Wood-Monkey Khenchen Künzang GYeltsen is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery. 1465 Wood-Bird Zhutsün Yungdrung Triwö founds the Monastery of Sada Böngön in Gyeshö.
1485 Wood-Snake Khenchen Rinchen Gyeltsen is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery.
1500 Fire-Monkey Birth of Kundün Mönlam Tashi (1500-1590).
1511 Fire-Sheep Khenchen Tsültrim Gyeltsen is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery.
1527 Fire-Pig Birth of Lopön Tenpa Özer.
1532 Water-Dragon Khenchen Sönam Yeshe is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery.
1563 Water-Pig Birth of Jadur Nyima Özer (1563-1637).
1575 Wood-Pig Khenchen Sönam Yundrung is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery.
1587 Fire-Pig Birth of Bentsha Gyelwa Özer. 1600 Iron-Mouse Birth of Geshe Yungdrung Yeshe (in this case “Geshe” refers to the region where he was born, in Easternmost Tibet, not to a religious title).
1602 Water-Tiger Birth of Tretön Phüntsok Drakpa.
1610 Iron-Mouse Khenchen Shetsu Drungmu is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery.
1647 Fire-Pig Khenchen Sherab Özer is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery.
1658 Earth-Dog Birth of Geshe Yungdrung Tendzin.
1662 Water-Tiger Khenchen Chala Yungdrung Gyeltsen is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery.
1665 Wood-Snake Birth of Tokden Namkha Lhündrup.
1667 Fire-Sheep Birth of Khedrup Yungdrung Tsültrim.
1677 Fire-Snake Khenchen Sherab Lodrö is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery.
1686 Fire-Tiger Khenchen Satrig Khikhar is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery.
1691 Iron-Sheep Birth of Kamzhig Nyima Lhündrup.
1697 Fire-Ox Khenchen Tsukphü Özer is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery.
1700 Iron-Dragon Birth of Khewang Kündröl Drakpa.
1703 Water-Sheep Birth of Tokden Lhündrup Wangden.
1705 Wood-Bird Birth of Tertön Sangye Lingpa, Jangchub Dorje Tsel (1700-1735).
1706 Fire-Dog Khenchen Yungdrung Tsültrim is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery.
1715 Wood-Sheep Horla Mutri founds the Monastery of Lungzang Rigön.
1722 Water-Tiger Khenchen Rinchen Özer is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery.
1735 Wood-Hare Khenchen Rinchen Lhündrup is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery.
1748 Earth-Dragon Lhündrup Wangden founds the monastery of Sogde Norbu Ling.
1757 Fire-Ox Birth of Shen Mingyur Tsukphü Wanggyel.
1760 Iron-Dragon Khenchen Sherab Tendzin is installed on the throne of Nyamme Sherab Gyeltsen in Menri Monastery.
1770 Iron-Tiger Birth of Changtrül Namkha Gyeltsen.
1776 Fire-Monkey Khenchen Sherab Wangyel Rinpoche is installed on the Menri Throne of Nyamme Sherab Gyeltsen.
1783 Water-Hare Birth of Tsültrim Gyeltsen, an important erudite from the Shen Clan. For this reason, he is often known as Shenkhe (gShen mkhas) Tsültrim Gyeltsen.
1784 Wood-Dragon Birth of Khenchen Sönam Lodrö (1784-1835), an important Abbot of Menri.
1789 Earth-Bird Khenchen Yungdrung Wanggyel is installed on the Menri Throne of Nyamme Sherab Gyeltsen.
1796 Fire-Dragon Birth of the famed Nangtön Dawa Gyeltsen (1796-1862).
1801 Iron-Bird Birth of Drubwang Tendzin Rinchen.
1805 Wood-Ox Khenchen Phüntsok Namgyel is installed on the Menri Throne of Nyamme Sherab Gyeltsen.
1808 Earth-Dragon Khyung-nak Gyelwa Tendzin founds the monastery of Yulung Gönpa.
1810 Iron-Horse Khenchen Sönam Lodrö (1784-1835) is installed on the Menri Throne of Nyamme Sherab Gyeltsen.
1813 Water-Bird Birth of Khenchen Nyima Tendzin. He was one of the most influential master of his time and wrote a catalogue of the Bönpo Kanjur. In this catalogue, he clarified what should be included in the Kanjur. For instance, after having done a retreat on the Dzogchen Serzhün(The Refined Gold of the Great Perfection), he decided that it was authentic and should be included in the Kanjur. The question of the authenticity of this cycle rose because of the presence of Padmasambhava as the codificator of the cycle he received from Shenlha Ökar.
1814 Wood-Mouse Birth of Zhu Gyeltsen Nyima and of Latri Gyelwa Yungdrung.
1816 Fire-Mouse Birth of Metön Nyima Gyeltsen.
1820 Iron-Dragon Birth of Mishik Yungdrung Jungné.
1828 Earth-Mouse Birth of Yongdzin Namdak Özer.
1832 Water-Dragon Birth of Welbar Taklachen (Ratön Tenzin Wangyel).
1833 Water-Snake Birth of Tertön Dechen Lingpa (one of the two root-masters of Shardza Rinpoche).
1834 Wood-Horse Nangtön Dawa Gyeltsen founds the monastery of Yungdrung Ling in Central Tibet. That same year, Shelzhik Kelzang Drakpa founds the monastery of Shardröl Dechen Menling in Eastern Tibet.
1836 Fire-Monkey Khenchen Nyima Tendzin is installed on the Menri Throne of Nyamme Sherab Gyeltsen.
1837 Fire-Bird Lhala Tenpa Phüntsok founds the monastery of Luphug Yungdrung Dechen Ling in Eastern Tibet.
1838 Earth-Mouse Birth of Drogön Sherab Yungdrung, a future Abbot of Menri Monastery and the author of fascinating works on Bön practice and philosophy. 1841 Iron-Ox Birth of Khenpo Kelzang Nyima.
1842 Water-Tiger Birth of Drubwang Mönlam Gyeltsen, one of the most important New Bön figure of the 19th century.
1844 Wood-Dragon Metön Nyima Gyeltsen founds the monastery of Dragmar Ridü Thongdröl in Eastern Tibet.
1847 Fire-Sheep Patön Namzang founds the monastery of Pagön Yungdrung Rabling.
1853 Water-Ox Births of Nyima Drakpa and of Gyelwa Tsültrim.
1854 Wood-Tiger Birth of Patön Nyima Bumsel.
1856 Fire-Dragon Birth of Khenchen Phüntsok Wanggyel.
1859 Earth-Sheep Latri Gyelwa Yungdrung founds the monastery of Samten Mindröl Ling. Birth of Shardza Tashi Gyeltsen (1859-1934).
1861 Iron-Bird Birth of Tsamchen Yungdrung Yeshe.
1863 Water-Pig Tsewang Tengyel founds the monastery of Khyungpo Tengchen Yungdrung Tengye Ling. Birth of Luphuk Tenpa Gyeltsen.
1864 Wood-Mouse Akyi Sönam Yungdrung found the monastery of Phurgön Yungdrung Öling. Births of Nyagter Sang-ngak Lingpa and of Urla Gyelwa Tsültrim.
1866 Fire-Tiger Birth of Neljor Zöpa Gyeltsen.
1868 Earth-Dragon Birth of Khandro Dechen Wangmo.
1873 Water-Bird Drogön Sherab Yungdrung founds the monastery of Kharna Samten Ling in Central Tibet.
1876 Fire-Mouse Birth of Khenchen Phüntsok Lodrö, future Menri Abbot. Gogyel Sönam Yungdrung and Kamla Yidzhin found the monastery of Dzamar Shari Gön.
1877 Fire-Ox Birth of Kamzhik Nyima Gyeltsen.
1879 Earth-Hare Birth of Khedrup Lungtok Gyamtso.
1882 Water-Horse Birth of Khenpo Sherab Loden.
1883 Water-Sheep Birth of Nangsel Namkha Gyeltsen.
1892 Water-Dragon Birth of Patön Khedrup Yungdrung Drugdrak.
1893 Water-Snake Births of Khedrup Tsültrim Gyeltsen and of Gashel Trichen Yungdrung Gyeltsen. Nangzhik Gyelwa Tendzin founds the hermitage of Namtso Sangwa Yutse Ritrö.
1894 Wood-Horse Birth of Nyamme Tsültrim Wangdrak.
1896 Fire-Monkey Birth of Nangzhik Namkha Lodrö.
1897 Fire-Bird Births of Khyungtrül Jigme Namkhai Dorje and of Khenchen Tenpa Lodrö.
1898 Earth-Dog Birth of Drugom Tsültrim Gyeltsen.
1901 Iron-Ox Births of Hūṃ chen Drodül Lingpa and Shentrül Thukje Nyima.
1904 Wood-Dragon Birth of Shen Dzamling Wangdü.
1908 Earth-Monkey Birth of Ragshi Tokden Drimé Yungdrung (1908-2002).
1910 Iron-Dog Births of Khenchen Nyima Wangyel and of Möngyel Namkha Drakpa. 1912 Water-Mouse Births of Khenpo Tenpai Gyeltsen and of Menlob Sangye Tenzin.
1914 Wood-Tiger Birth of Naljor Tsöndrü Gyeltsen.
1915 Wood-Hare Birth of Shardzai Gyeltsab Lodrö Gyamtso.
1916 Fire-Dragon Yungdrung Tsültrim founds Chagön Yungdrung Deling.
1926 Fire-Tiger Birth of Lopön Tenzin Namdak Rinpoche.
1929 Earth-Snake Birth of Khenchen Lungtok Tenpai Nyima. 1935 Wood-Pig Birth of Khenchen Sherab Lodrö.
1936 Fire-Mouse Jigme Namkhai Dorje founds Khyunglung monastery.
1956 Fire-Monkey Birth of Shensé Norbu Wangyel.