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The Practice of the Bonpo Deity Walchen Gekhod, also known as Zhang-Zhung Meri - The Texts for Zhang-zhung Meri
Article Index
The Practice of the Bonpo Deity Walchen Gekhod, also known as Zhang-Zhung Meri
Four Classes of Bönpo Tantras
Gekhöd and Meri
Iconography of Zhang-zhung Meri
Iconography of Zhang-zhung Meri 2
The Mantra Recitation for Meri
The Texts for Zhang-zhung Meri
Outline of the Sadhana Text
The Practice of Sadhana
All Pages

The Texts for Zhang-zhung Meri

The Gekhöd cycle of practice is based on five Tantras dealing with this deity. They are known as the bDud-‘dul ge-khod kyi rgyud lnga. [13]  It is said that these Tantras are among the eighty-six great Tantras and the three hundred minor Tantras brought from the nine-storeyed Swastika Mountain (g.yung-drung dgu brtsegs) in Tazig or Central Asia to Zhang-zhung. These Tantras are not at present available in the West and, in any event, according to Yongdzin Lopon Tenzin Namdak, those that are found in the Bönpo Canon recently published in China are not complete.  Neverthelss, from them the ritual text entitled  Ge-khod gsang-ba drag-chen was compiled in the 15th century by Je Rinpoche Sherab Gyaltsän (1356-1415), the founder of Trashi Menri monastery.  [14]

The three Tantras of Meri (me-ri rgyud gsum) are also included under the rubric of Gekhöd in this classification of the five gSas-mkhar, or divine citadels. According to Shardza Rinpoche’s Legs-bshad mdzod, the Me-ri rgyud gsum were transmitted from Tönpa Shenrab to his contemporary, Tride Chagkyi Jyaruchän (khri-lde lcags kyi bya-ru-can), who was the first monarch in the earlier dynasty of the kings of Zhang-zhung. [15]  Eventually from him this came down to Tsepung Dawa Gyaltsän in the 7th century, so that this  transmissioin lineage became the same as for the Zhang-zhung Nyän Gyud. These latter were included among the most important texts of the three hundred and sixty texts of Zhang-zhung Bön, which the Tibetan king Trisong Detsän promised not to suppress when he was subdued by Gyerpung Nangzher Lödpo. Thus, the transmission lineage for Meri Bön came down to Pön-gyal Tsänpo, whereafter it divided into the Upper Transmission and the Lower Transmission and then united once more in the 11th century through the efforts of Yangtön Sherab Gyaltsän and his master Orgom Kundrol.  [16]

In Tibet there exist two traditions of teaching relating to Gekhöd and Meri:

1. Kama (bka’-ma)—the continuous oral tradition (later written down) and descending into our own time in company with the Zhang-zhung Nyän-gyud; and

2. Terma (gter-ma)—the hidden treasure texts or Terma concealed at Paro (spa-gro) in Bhutan and rediscovered at by Khutsa Da-öd (khu-tsha zla-‘od, b. 1024) and by Pönse Khyung-göd-tsal (dpon-gsas khyung-rgod-rtsal, b. 1175).

Both of these traditions are found represented in the collections entitled the Me-ri sgrub skor and the Ge-khod sgrub skor, that is to say, in the sadhana cycles of Meri and Gekhöd respectively.  These two collections have been published in India byYongdzin Lopon Tenzin

Namdak for the Tibetan Bonpo Monastic Centre.  [17]