The Nine Ways of Bon

The Nine Ways of Bon or, rather, the nine successive vehicles of Bon (bon theg-pa rim dgu) as
classified in the System of the Southern Treasures (lho gter lugs), is expounded in as many chapters in
the gZi-brjid, the most extensive hagiography of Tonpa Shenrab. Here the Nine Ways are listed as
follows:

1. The Way of the Practice of Prediction (phywa gshen theg-pa):

literally theg-pa means a vehicle or conveyance, rather than a road or a way. gShen, a word of
obscure origin and meaning, can here be translated as "practice" or "practitioner" according

to the Lopon. And the term phywa means prediction or prognostication. This way or vehicle is
principally concerned with divination (mo), astrological and geomantic calculations (rtsis), medical
diagnosis (dpyad), and the performing of healing rituals (gto).

2. The Way of the Practice of Visible Manifestations (snang gshen theg-pa): this way is principally
concerned with visible manifestations (snang-ba), perceived as positive manifestations of the
activities of the gods (lha) who come to the aid of humanity. Therefore, the emphasis is placed on
invoking the gods (lha gsol-ba) for their aid. This includes such classes of deities as the Thugs-dkar,
the sGra-bla, the Wer-ma, and so on.

3. The Way of the Practice of Magical Power ('phrul gshen theg-pa): this way is principally concerned
with magical rituals to ensure prosperity and control over the spirits evoked, especially the rites of
exorcism (sel-ba) to eliminate negative energy and the negative provocations of evil spirits (gdon)
who come to disturb human existence. The practitioner works with these energies in terms of
evocation, conjuration and application (bsnyen sgrub las gsum).

4. The Way of the Practice of Existence (srid gshen theg-pa): here the term "existence" or "becoming"
(srid-pa) properly refers to the processes of death and rebirth. This way is also known as 'Dur gshen,
the practice of ceremonies for exorcising (' dur) the spirits of the dead who are disturbing the living. It
is, therefore, principally concerned with the three hundred and sixty kinds of rites for accomplishing
this, as well as methods for ensuring the good fortune and long life of the living. These four represent
the Four Causal Ways of Bon (bon rgyu'i theg-pa bzhi). They are followed by the higher ways of a
more spiritual nature, whose goal is liberation and enlightenment, collectively known as the
Fruitional Ways ('bras-bu'i theg-pa).

5. The Way of the Virtuous Lay Practitioners (dge-bsnyen thegpa): this way is principally concerned
with morality and ethics, such as the ten virtuous deeds (dge-ba bcu), the Ten Perfections or
Paramitas, and so on, as well as pious activities such as erecting stupas, especially on the part of lay
practitioners (dge-bsnyen, Skt. upasika).

6. The Way of the Ascetic Sages (drang-srong theg-pa): the term drang-srong (Skt. rishi), meaning a
sage, has here the technical significance of a fully ordained monk who has taken the full complement
of vows, corresponding to the Buddhist bhikshu (dge-slong). The principal concern is with the vows of
the monk and the rules of monastic discipline ('dul-ba).
7. The Way of the White A (A-dkar theg-pa): this way is mainly concerned with the Tantric practice of
transformation by way of visualizing oneself as the meditation deity, and the practices associated
with the mandala. Here are included both the Lower Tantras and the Higher Tantras.

8. The Way of the Primordial Shen (ye gshen theg-pa): this way is concerned with certain secret
Tantric practices including the proper relationship with the Guru and with the Tantric consort, as well
as with the methodologies of the Generation Process (bskyed-rim) and the Perfection Process
(rdzogs-rim) and the conduct connected with them.

9. The Ultimate Way (bla-med theg-pa): this ultimate and unsurpassed (bla na med-pa) way is
comprised of the teachings and practices of Dzogchen, the Great Perfection, which describes the
process of enlightenment in terms of the Base, the Path and the Fruit, as well as the practice of
contemplation in terms of view, meditation and conduct.

Dzogchen Practices

Basically, in the Bonpo tradition of Tibet, we have two different approaches to the practice of
Dzogchen. In the first, we find for ourselves a suitable Lama who is a master of Dzogchen, and we
request teachings from him. Then, in a retreat, we carry out the preliminary practices according to his
instructions. These are known as the Ngondro (sngon-'gro) and consist of nine practices which are
done a hundred thousand times each. [3] Thus they are called the Bum-gu ('bum dgu) or nine Bum,
"Bum" meaning a hundred thousand. When these preliminaries are completed, we then return to our
Lama and request the Dzogchen teachings. Thereupon he gives us a direct introduction to Rigpa or
the Natural State (rig-pa ngo-sprod). There are many different ways of doing this. We then go into a
long retreat in some isolated place and practice, continuing in the Natural State as much as possible.
Since we have been introduced to it by the master, we now know what Rigpa is. But this knowledge is
not enough. We must practice remaining in that state.' We must develop our capacity to do so.
Otherwise, because of a lack of familiarity with it, we may begin to develop doubts. At this point, it is
only necessary to go occasionally to our Lama to have him check our understanding of the Natural
State. We continue in this way until we attain enlightenment.