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pic. Buddha Tönpa Shenrab Miwoche, Founder of Yungdrung Bon

The Twelve Deeds of Tönpa Shenrab

1. The Deed of birth

The Buddha who revealed the way of the Yungdrung Bön, the Conqueror Shenrab Miwo, became the all-victorious one of reality itself by means of first generating the supreme mind of enlightenment. Between, he gathered the two accumulations for three countless eons. Finally, he actualized the state of a complete Buddha of the three bodies of enlightenment in the realm of Ogmin. From the five measures of seeing and the five measures of intention to display, he recognized the time to train all sentient beings. He took birth in Tagzig Olmolungring in the royal palace of Barpo Sogyed, as the son of his father Gyalpön Thödkar and mother Yochi Gyalzhadma on the first dawn of the fifteenth day of the first month of Fire Tiger of Spring in the Royal Wood Male Mouse year, under the Gyal star in the year 16,017 B.C. The soothsayer Brahmin Salkhyab Öden checked the signs and recognized him as the chief Buddha guide, the all victorious one of reality and named him Tönpa Shenrab Miwo.

After that, in the span of one human year he was a youth delighting in playfulness. Then he was cast and honored as the ruler of the entire world, established as the King of Murig Thrul, where he was enthroned as the ruler of the entire three realms.

2. The Deed of Propagating the Teaching

Then, between a period of twelve Shen years, 1200 human years, he taught his outer, inner, and secret retinues the nine stages of the vehicle of Bön; the four causal vehicles of Cha Shen, the Way of the Shen of Prediction which includes divination, astrology, various rituals, and medical diagnoses, Nang Shen, the Way of the Shen of the Phenomenal World, which includes rituals dealing with communication with external forces such as rituals of protection, invocation, ransom of the soul and life-force, and repelling harmful or negative energies, Thrul Shen, the Way of the Shen of Manifestation, which includes venerating a deity or master and then applying mantra or mudras in order to accomplish a goal such as requesting assistance from natural energies, and Sid Shen, the Way of the Shen of Existence, which is primarily focused upon rituals for the dead and methods to promote longevity for the living. The four resultant vehicles of Genyen, the Way of the Virtuous Lay Practitioner, which specifies the proper conduct of a lay person taking vows, Drangsong, the Way of the Fully Ordained, which specifies the proper conduct for those who are fully ordained practitioners, Akar, the Way of the White AH, which is primarily focused upon tantric practice using visualization, Yeshen, the Way of the Primordial Shen, which is primarily focused on higher tantric practice, and the vehicle of Yangste Lamed, The Unsurpassed Way, Dzogchen, which does not rely upon antidotes of any kind, ritual or practice with a meditational deity. It is concerned with the realization of the true nature of one’s mind.

At the Nine Stack Swastika Mountain he taught Malo, Yulo, along with the retinues of Yeshen, grammar and logic of Bön, and at the King’s palace of Wangden Sadag he taught the outer, inner, and secret Kalachakra Tantra, astrology, and astronomy. Furthermore, in the realms of the gods, nagas, and humans he taught the small kinds of scriptures of Bön.

3. The Deed of Taming Beings

The supreme Mind of the Tönpa endowed with the two purities, without moving from the expanse of the nature of reality, emanated the enlightened teachers like the Dulshen, pacifying the six realms, Yeshen, bodhisattvas, the Thirty-Three Yendul, the Four Shen of the elements, the Shen of the ten directions, and the 100 million supreme emanations to Dzamling by which 100 million were tamed.

4. The Deed of Leading Beings

The realm of the world is tormented by very severe negativity and emotional afflictions of sexual attachment and craving, so having mercy upon those with hatred and great sin, he led the queen Guling Mati who was full of desire, Thrishi WangGyal who was full of pride, Halaratsa who was full of envy, Guwer Ratsa who was full of delusion, and so forth, completely taming those in whom the five poisons were very strong, placing countless sentient beings who were the most difficult to tame at the level beyond samsara of perfect Buddhahood.

5. The Deed of Marriage

Then, the King of the Gods Indra and so forth all requested Tönpa Shenrab to marry. As there was gossip that he was of neutral gender and would not continue the family line, to show that he was the same as humans he was married to ten emanations of Dakinis, Hö wife , Po wife, Lha wife, Naga wife, Kong wife, Chinese wife, Cha wife, Sè wife, Brahmin wife, and so forth, bringing happiness in this way. Also, kings, Brahmins, and many castes offered their fifty daughters, some of whom worked for the Queen, the Lady Minister, doing ablution, and as female servants, as well as those of Shag descent, Hö descent, Po descent, Gya descent who did rites to avert misfortune and negativity. There were the daughters of Nyen who were mistresses, presidents, bodyguards, astrologers, and entertainers of guests. There were the 360 wonderful, virtuous manifestations of Yumchenmo who were simply adorned being stainless, without sexual attachment, for they appeared as the skillful means of cutting sexual attachment for the males and females of samsara.

6. The Deed of Emanating Offspring

Although the body of the Buddha does not need progeny, in order to assure that the royal lineage remained unbroken and to benefit sentient beings, by the display of skillful means and wisdom, the emanations of Tönpa Shenrab’s lineage of close sons were born. From the Hö Princess Gyalmed, the two sons Tobu Bumsang and Chedbu Thrishe, from the Po Princess Thangmo, the two sons Lungdren Salwa and Gyüd Dren Drönma, from The Sè Princess Ngang Ring the son Oltrug Thangpo, from the Cha Princess Gungdrug, the king of the clan lineage Mucho Demdrug, from the Kong Princess Thrijam, the holder of the royal Mu lineage King’s son Yungdrung Wangden, and from the Chinese Princess Thrulgyur, the king’s son Kongtsha Thrulbu was born.

At the time they were all born, the gods, nagas, and humans all performed song and dance and especially the god Brahma offered ablution. All of those sons from the Buddha Tönpa Shenrab himself first discussed and requested the teachings. Next, they were the custodians of the teachings. Finally, they compiled the teachings. By the compassion of his emanations, the teachings of Tönpa Shenrab will unceasingly benefit sentient beings. Furthermore, from the Hö Princess was born the daughter Shen Princess Neuchen and from the Po Princess was born the daughter Shen Princess Neuchung.

7. The Deed of Subduing Demons

The son of the Demon Gyalag Thodje, the Demon Khyabpa Lagring who resides in the direction of Tshangri in the region of Munpa Yungdrung Zerden, saw that his realm would be emptied by Tönpa Shenrab. So he displayed nine different magical feats to defeat Tönpa Shenrab. However, by skillful means, Tönpa Shenrab subdued them. The last, ninth miraculous manifestation waged war with hundreds of millions of fierce Demons who rained arrows and all varieties of weapons down upon Tönpa Shenrab. Nevertheless, Tönpa Shenrab transformed all the weapons into a shower of lotuses and then faith arose in the retinues of demons in Tönpa Shenrab and many became his students.

Then, the Demons displayed various magical displays to Tönpa Shenrab and his retinue; however, by the blessing of Tönpa, great harm did not occur, but by the power of previous karma, while collecting flowers in a garden, the daughter Shen Princess Neuchung joined and followed the Demons. Tobu Bumsang and the Po mother Thangmo summoned and requested Tönpa Shenrab to go to the place of the Demons and rescue Neuchung. She had two Demon children, Thrugtag Buthung and Zigbuthung and they were all rescued.

Then the seven sons of the Demon Thrug, Shorwa Gyadun, displayed a magical feat to get Shenrab’s wealth and stole Tönpa Shenrab’s seven horses and escaped to the region of Kongpo. Although Tönpa Shenrab was not attached to the horses, he saw this as a good sign for the Tibetan people to get teachings. He brought the Sinpo demons under his power and bound the haughty demons to sacred oath to protect the teachings. Then Tönpa Shenrab went after the horses. The gods and demons and so forth, and many sentient beings received him with prostrations and offerings. Also, at the place of Tsang there is a big wooded ravine where Tönpa placed cushions of lotus upon which he walked from Kongpo and defeated all the gathering of demons.

For the next generation of sentient beings benefit, in Kongpo, he manifested from his Mind Bön Mountain and taught all the Tibetan Bönpos who were still doing such things as animal sacrifices, how to make smoke offerings to the gods and banish demons. He taught the causal Bön, about how to grow good crops and made aspiration prayers that eventually all the Nine Ways of Bön would spread in Tibet.

8. The Deed of Leaving and Establishing the Teaching

The Shak lineage king invited Tönpa Shenrab in order to benefit his people, and the Tönpa built God shrine houses and Dronma Gu, nine buildings, at which he taught the Nine Ways of Bön to students of Khate Muya and then told them to keep and spread the teachings. At another lineage king’s realm, Tönpa Shenrab gave a Body Representation statue and teachings and thereafter the teaching continued. The Chinese king Kongtse Thrul invited Tönpa Shenrab and built the God shrine house, the Illuminated Karnag Trasal, on an island in the sea after clearing all obstacles and empowered and consecrated it.

Then together with Sidpa Sangpo Bumthri, the enlightened one of skillful means and wisdom, he taught the Nine Ways of Bön and the five of the Four Gates and the Treasury. He explained all the outer, inner, and secret scriptures and wrote volumes of scriptures in the five kinds of precious things. All of these scriptures were put in Karnag Trasal.

9.The Deed of Renunciation and Becoming a Monk

When Tönpa Shenrab was thirty-one Shen years old, 3,100 human years, by the great compassion of skillful means, in the four directions of the God Shrine Palace Thrimon Gyalzhed, he saw the four rivers of suffering of birth, aging, sickness, and death and by these conditions aroused the determination to be free of cyclic existence. He went in front of the stupa Namdag Karpo and cut his hair, renouncing the worldly life and became a monk. Then he took off his royal clothes and took all the things of a monk like the petal of lotus, the six monk’s clothes, five things that monks have and so forth. After, he went to the pure land of Ogmin and in front of the Sage Legden Gyalwa completely received all the Drangsong full monk precepts and was named Dezhin Shegpa Drajompa Yangdagpar Dzogpai Sangye Tönpa Thritsug Gyalwa.

Then, at the God realm of the Thirty-Three Heaven, land of the Four Great Kings, and at Metokling, at the border of Oling, he performed the three ascetic practices of human, monkey, and bird. He turned the wheel of Bön for the king of the Demons Khyabpa and all of his countless retinues. To Yidkyi Khyeuchung and all the assembly of cloud-like retinues, he taught them the “Bön Khor Tshig Zhi”, Four Words of the Wheel of Bön, and all developed faith and promised to become monks. All the students were divided into four groups and eight individuals. Tönpa Thritsug Gyalwa was the Master and Yungdrung Tsugshen Gyalwe the preceptor, and A Zha lineage Sangwa Dodud was the witness, and all the students received monastic vows. Furthermore, he extensively taught the root and branch rules of the one day vows, layperson vows, novice monk, and full monk and all of the retinues conduct was appropriately disciplined according to the teachings of Bön.

10. The Deed of Abandoning Samsara in Solitude

Tönpa Shenrab went alone to a solitary place in a forest at the Nine Stack Swastika Mountain, abandoning the masses of distractions, remaining in retreat without contact with any others. To the Demon Khyabpa, who had become a monk, and Tobu Bumsang and so forth, to those with superior capacity, he taught the way of becoming Buddha in a single lifetime, the ultimate method of accomplishment of the single sphere, Dzogchen. To Shenza, his daughters, and so forth, to all those of lower capacity, he taught them the gradual path of spiritual practice, the conduct of lowest to the highest and the view of highest to lowest, what to adopt and abandon, and rebirth. Then, he taught the twelve sections of tantras of Dzogchen and so on.

In the remote forest he built a hermitage. He practiced on islands, burial grounds, valleys, caves, alone like an injured animal. Solitary and undistracted, he obtained and demonstrated the ultimate meaning. Moreover, in a single lifetime through the unsurpassable accomplishment, he united the ultimate meaning of the view, meditation, and action and finally through interdependence he turned the wheel of Bön for the outer, inner, and secret retinues.

11. The Deed of Bringing the Virtuous to Completion

Then, to all the immeasurable retinues of Tönpa Shenrab, he taught that all the individuals and retinue, the self and other, do not truly exist, to penetrate the view from high to low, and to practice the conduct climbing from the bottom to the top. He taught that their basis should be great compassion and to practice the methods of the Ten Paramitas and to engage in the stages of the vehicles. Furthermore, he taught the way the eon arose and was created, the teaching of Bön in the future, the way the 32 major and 80 minor marks and positive qualities arise, and all the attainments of the training of Bön to the divisions of the one hundred million outer retinue, the two million intermediate retinue, the 1,600 inner retinue, and the 3,500 of the secret retinue, the 5,500 personal attendant Yundrung Sempas, the 360 Yeshens, the eight emanated spiritual sons, and the gathering of the worldly beings. In order to accomplish the benefit of beings of the future, he expounded and passed all the teachings of Bön to them.

12. The Deed of Passing to Nirvana

Although the supreme Teacher Tönpa Shenrab is without birth or death, to teach as an example to sentient beings who grasp at impermanence as permanent, he exhibited the way of passing beyond sorrow. First, he showed the way of his body becoming sick and then all of his retinue was afraid. Tobu Bumsang did a ritual of longevity for him, Chebu and so forth performed medical treatments. In order to show the validity of conventional truth and trust in it, he became free from sickness. Then, his sickness became more severe and Yidkyi Khyeuchung, Malo, Yulo and so forth requested him not to pass to Nirvana. Tönpa Shenrab was in a state of joy at death, and said “I am not passing to Nirvana. Although phenomena disappear they are unchanging. In order to remove grasping at permanence, to show this I will pass to Nirvana one time.” In the eighty-second Shen year, 8,200 human years, on the thirtieth day in the first winter month of the Water Rabbit year, at the peak of the Nine Stack Swastika Mountain, his impermanent body passed beyond sorrow with innumerable great virtuous miraculous signs. All the retinues gathered and the monk Khyabpa set forth to invite the heart son A Zha Sangwa and vast offerings were made to the remains of the teacher. Then the four groups of retinues and eight individuals put the relics into a golden casket. The body was burnt and a ritual ceremony was conducted and vast offerings were made according to the text of the Eighteen Chapters. The relics multiplied and were divided respectively among the gods, humans, and nagas as their object of veneration and refuge.

Here in this world in the age of the five degenerations, for the benefit of sentient beings, Tönpa Shenrab was born as a human, the eighth perfect Buddha savior. Thus ends this brief account of the deeds of the Buddha Tönpa Shenrab Miwo.

Menri Yongdzin Rinpoche

The Menri Lopon Yongdzin Tendzin Namdak Rinpoche was born in 1926 with wonderful signs in the kingdom of Mije, in the village of Khamnyin in the Khyunkar region of Kham. His father was Drewo Pagsam and his mother was Dongza Gachung. At the age of eight, he learned to read and write from his uncle who was an umdze. At the age of eleven, from his uncle Tshering Yangpel and grandfather Lhazo U, he learned thangka painting.

Then, the great master Zödpa Gyaltsen Rinpoche felt that in the future, Tendzin Namdak would be a master of the teachings of Yungdrung Bön, so everyday he gave ablutions of purification and he taught him the biographies of past Dzogchen masters.

Then, at the age of fifteen, Tendzin Namdak felt renunciation for his village, friends, possessions, and so forth, wanting to follow the lives of the past Dzogchen masters, living as they did. At the same time, the Yundrung Ling construction of one-hundred pillars needed painters of deities, so he went to the monastery and worked on the project with artists until the work was finished. At that time, from the former head teacher Tsharong and Sherab Gyaltsen, he received many empowerments, oral transmissions, and instructions. Especially from the Abbot Zangyal, he studied logic and so forth.

At the age of seventeen, he went to Menri monastery and from the representative of the Abbot, Tshagpe Gelong and Sönam Rinchen and so forth he received novice monk vows. Then, he, Gyegè Sherab Sengè, and Sherab Tshultrim went on pilgrimage to Mt. Kailash in Nepal. Upon return, he went to Yungdrung Ling where he learned dudra and astrology from the new head teacher.

From the age of nineteen, he stayed with Yongdzin Tshultrim Gyaltsen for five years. He studied astrology, grammar, poetry, melodies, orthography, making mandalas, and the singing of different rituals. He also received instruction on the commentaries of the Treasury, the stages and paths, and so forth. Furthermore, he trained in the accumulation of the ngöndro, the direct introduction to the natural state, and stayed in the forty-nine day dark meditation.

In 1948, he went to Menri Monastery and joined the dialectic school. From Horlob Sangye Tenzdin, he learned collected topics, reasoning, and cognition and knowledge, valid cognition, prajnaparamita, commentaries on the stages of the vehicles, middle way, cosmology, monastic discipline, Mother Tantra and so forth, cycles of Mantra, the oral and experiential transmissions of Zhang Zhung Nyengyud, and the vital points and so forth of the Dzogchen traditions, reaching the point of certainty.

In 1952, at the age of twenty-seven, Yongdzin Rinpoche and Yonten Lhundrub both earned the degree of Geshe after examination of debating in the middle of a vast assembly of many high level, learned teachers. Then he was enthroned as the Menri Ponlob, the principal teacher at Menri. From Nyima Wangyal he received Drangsong full monk vows. Furthermore, from the former Kharnè Gyaltshab Yungdrung Gyaltsen, Tenpa Lotrö, Nyima Wangyal, Mushen Dzamling Rinpoche and so forth, he received all of the empowerments of the outer, inner, and secret Bön without exception, becoming a master of the teachings of the three secrets. Then, for many years, he taught Sutra, Tantra, and Dzogchen as well as the sciences, turning the wheel of Bön, spreading the teaching of Tönpa Shenrab in all directions, releasing the mindstreams of thousands of students.

In the wood sheep year, his student Sherab Lotrö was enthroned as the abbot and the next year, Tshulthrim Wangden was enthroned as the head teacher. The following year, 1959, at the time of the Tibetan revolution, under difficult and dangerous conditions, he concealed the priceless stupa of Nyamed Sherab Gyaltsen, relics, and the precious Bön Sutra, Tantra, and Dzogchen scriptures and took them to India.

In 1959, he went to England for three years where he taught Tibetan history and learned English. In 1964, he came back to India and went to Mustang where he borrowed many Bön texts and had them published, sending them to the libraries of many countries of the east and west. In 1967, he purchased land in the northern India state of Himachal in Dolanji, forming a new settlement to bring together all the Bön people.

In 1969, Yongdzin Rinpoche was given principal responsibility as the Yungdrung Ling Abbot by Sherab Tenpai Gyaltsen. Yongdzin Rinpoche and Sangye Tenzin and so forth all discussed how to select the 33rd Menri Trizin. Then, Yongdzin Rinpoche and the 33rd Menri Trizin built Palshenten Menri Ling, re-establishing and preserving the activities of the Bön teachings in exile.

Yongdzin Rinpoche taught theory and practice to the community of the monastery daily. In 1978, plans were settled and he along with Menri Trizin established a new Yungdrung Bön Dialectic School. Then for a decade he taught the students Sutra, Tantra, Dzogchen, and the sciences at the monastery, firmly establishing these subjects.

In 1984, to many lamas, tulkus, scholars, and all of the Bön Dialectic students, Yongdzin Rinpoche gave the outer, inner, and secret initiation of the yidam and empowerment, oral transmission, and instructions of the tantras of Yungdrung Bön to many thousands of fortunate students.

In 1986, the first group of six students passed the highest examinations and earned the degree of Geshe of Palshenten Menri Ling and henceforth until now, hundreds have earned the degree of Geshe.

In 1987, for the teachings to remain in the future and so forth, he looked to build a monastery in Nepal near the Phagpa Zhingkün stupa. He started to build the new monastery and with the help of the gods and protectors and favorable conditions, the outside, inside, and all of the statues were completely finished swiftly. From the especially sublime significance of this dependent arising, accordingly, the monastery was named after the place of Tönpa Shenrab, Triten Norbutse.

In 1992, the Yangal lineage Geshe Trinlè Nyima was enthroned as the new preceptor at Menri and also in that year Yongdzin Rinpoche bought two volumes of the Yungdrung Bön canon and brought them to India and Nepal, and for the first time the Bön canon was in both places.

In 1994, at Triten Norbutse he conducted consecration rituals for the monastery, temples, and shrines and at that time the 33rd Trizin was invited and the outer, inner, and secret mandala of the yidam was opened and the consecration was done. At that monastery, a new practice center of the Atri, Dzogchen, and Zhang Zhung Nyengyud and new dialectic school teaching Gabgugor, the treasury, cosmology, grounds and paths, and the sciences was established.

In 1996, the Jeru lineage Geshe Tenpa Yungdrung was enthroned as the preceptor at Triten Norbutse. At that monastery in 1998, the great accomplishment of the sacred medicine of called Odzer Khyilwa was performed over the course of fifteen days by the assembly of monks. After that, Yongdzin Rinpoche gave the initiation of Zhitro Peaceful and Wrathful deities and the initiation of the Odzer Khyilwa medical text. Then in that year, along with the Bön Research Center of Japan, “The Mandalas of Yungdrung Bön” and “Bön Stupa” was published. The outer, inner and secret Yidams were painted and the Tengyur Chenmo was catalogued.

In 2001, the head teacher Tenpa Yungdrung was enthroned as the abbot of Triten Norbutse. Also, six students passed the highest examinations and received the degree of Geshe. Then until this day, hundreds of students have earned the degrees of Geshe and Shen Yogi.

In 2002, Geshe Tshulthrim Tendzin was enthroned as the abbot of the meditation school of Triten Norbutse.

In 2004, Geshe Tshangpa Tenzin was enthroned as the chief teacher of Triten Norbutse.

In 2005, Triten Norbutse celebrated the eightieth birthday of Yongdzin Rinpoche. Also that year, Shenten Dargyeling was established in France where each year there is a summer retreat, and in the winter and spring, instructions, transmissions, and empowerments for many eastern and western people.

In 2012, Triten Norbutse celebrated its twenty-fifth year anniversary. Also, the second Odzer Khyilwa sacred medicine accomplishment was performed. Yongdzin Rinpoche bestowed the Zhitro and Three Medicines initiation.

In 2014, on the occasion of the celebration of his ninetieth birthday, to the many gathered at Triten Norbutse, for three days Yongdzin Rinpoche bestowed the four empowerments of the Kunbum Goched.

In 2016, for Yongdzin Rinpoche who has from the time of childhood until the present, been a holder, protector, and propagator of the Bön teachings, especially as the precious teacher, who raised the Bön religion up when it was collapsing, connecting it when it was split, Bön people from all over the world offered an extensive longevity ceremony at the three monasteries and Triten Norbutse. At that time, Yongdzin Rinpoche bestowed the initiation of the Longevity Practice of Dranpa and the transmission and teaching of the Praise of the Mantra of the Loving Mother.

In 2015, at the time the 33rd Menri Trizin’s health was declining, Yongdzin held healing ceremonies and stability of life prayers, giving guidance on healing medicines and ritual offerings.

In 2017, at the time of the 33rd Menri Trizin’s mind dissolved into the nature of reality, under the guidance and instruction of Yongzdin Rinpoche, the Rainbow Tent Transference was performed, aspiration prayers were made, the memorial service for the deceased and funeral pyre ceremony were conducted, and the process of the day of handling the remains was completed.

Furthermore, many Bön scriptures were translated into other languages and in this way the teachings of Bön spread to many countries. For nearly seven decades, Yongdzin Rinpoche has initiated activities for the benefit of the teachings and beings of the present and future, granting teachings to countless students. Until the present, he has elucidated the meaning and written more than twenty volumes of books in detail on the Bön teachings of Sutra, Tantra, and Dzogchen, the history of the royal lineage, and the explanation of the arts and so forth. His books that explain the meaning of the precious teachings have been published in English and other languages.

Rinpoche is not occupied with power and fame, rather than sitting like a king he would rather be surrounded by books. He lives humbly, content with few desires like the Dzogchen masters of the past, remaining free and unwavering. Although he is in his nineties, without concern for hardship, without rest, each day he elucidates the teachings for monks and lay people, practicing, learning, and meditating. Without distraction and hindrances, he pursues the path of scriptural reasoning, reading the texts and arranging notes on the essential points of the scriptures and so forth, working like a physician for the sole benefit of the teachings and beings.

Geshe Lungtok Tenzin Gelek

Geshe Lungtok Tenzin Gelek practices and teaches Bon Religious Tradition. Geshe la 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.

Geshe Lungtok Tenzin Gelek is dedicated to teaching and supporting the scriptures to all who are interested.