I am looking for a translation in english (or french) of the following book in Chinese Mandarin: 大圆满前行法海 It is a book in the Bön tradition about Dzogchen.

There is a Bön text I found out about recently that I’ve spent a lot of time looking for but haven’t been able to find anywhere as an English translation. The text is: Ma Gyud / Ma Gyudr / Ma Rgyud (Mother Tantra). I think the full translation of the name of the book is: Mother Tantra: The Tantric Cycle of the Sun of Compassion (Ma rgyud thugs rje nyi ma'i rgyud skor). Or it might also be: Secret Mother Tantra Cycle (Ma rgyud gsang skor), which was first promulgated among humanity by the Royal Shen Milu Samleg / Samlek [Mi lus bsams legs] I found references to the Mother Tantra in Tenzin Wangyal Rinpoche’s book “The Tibetan Yogas of Dream and Sleep”. I’ve also come across some more info about it and its structure here: http://www.surajamrita.com/bon/MotherTantra.html There might also be some other names for it here: http://drenpa-namkha.org/wp-content/uploads/2021/05/A-Title-of-mother-tantra.pdf I’d really love to read and practice from the source material. I suspect, however, that there may not be an English translation of it available, as I haven’t found any traces of it online. Would anyone be able to point me to a page or pdf online of this original text where it’s been translated, or send me a copy if you have one? Or alternatively, know of an English translation I could buy as a kindle or physical book? Thanks in advance for any help!

What is the relationship between Bon and Tibetan Buddhism? My understanding is that Bon is a religion that pre-dates Tibetan Buddhism but is it still an active influence within Tibetan Buddhism? Is still a religion in its own right or is it always found in connection with Buddhism? If it does still influence Tibetan Buddhism how does that influence manifest itself?

Why is Tibetan Buddhism the fastest way to enlightenment? What is the difference of Kashmir Shaivism and Nyingma School? Why is Tibetan Buddhism faster and the only way? Tibetan Buddhism developed from traditional Bön and Together with Kashmir Shaivism, and traditional Buddhism was imposed to the Bön tradition. Why was Buddhism better than Bön Religion? Why did Buddhism adopted the lucid dreaming of Bön Religion if it was better? Am I missing something?

Are there any vampires in any living or dead (hah!) buddhist tradition? I read that there were kinda vampires in Tibetan Bon? Not sure why I'm asking, probably spiritual ressentiment :) Peace...

Some time ago, I found a mala in a shop that I was quite drawn to for reasons I cannot explain. At the time I thought it was wood but as the stain wore off I saw it was bone. This lead me to do some research into Bone Malas and I learned about tantric buddhism and wrathful meditation. This in turn lead me to a mantra I started repeating with the mala 108 times every day. Everything I read said I needed a master or guru to help initiate or guide me. So my question is how dangerous is this? Do I need a guru, and how on earth does one get initiated into a a type of buddhism?

A while back I was at a workshop by a Yungdrung Bön abbot who taught Guru Yoga using a visualization of the Master with a crystalline body where you visualize being purified first by fire, then wind, then water followed by beams of light radiating from the Master's brow-to-your-brow, throat-to-your-throat, and heart-to-your-heart. When this happens and at several other points there are specific prayers and syllables that are prescribed. I found a similar version in _Healing With Form, Energy, and Light_ by Tenzin Wangyal Rinpoche which gives the ritual there, but without the strictly Tibetan elements. It clearly has the same bones (which is not surprising), but it doesn't contain the prayers or syllables. My question is: Does someone know the full version with the syllables and words intact (in any version, recognizing that there may be several variations) and/or a lead on where I might find it?

In several places–for example, in texts around the [Nine Purification Breaths](https://buddhism.stackexchange.com/questions/1582/nine-purification-breaths-and-channels-in-genderqueer-and-intersex-individuals)–I 've seen references to either masculine or feminine "obstacles linked with potencies" that are described as being "masculine" or "feminine." What are the obscurations and "obstacles linked with potencies" that are "masculine" or "feminine" and what are their characteristics?

When performing the Nine Purification Breaths (I have it from a separate source, but it is close to the one described by Tenzin Wangyal Rinpoche in *Healing with Form, Energy, and Light*) the position of the energy channels depends on whether the individual is male or female. It is described as: > In women the right channel is red and the left is white. In men the right channel is white and the left is red. The central channel is blue in both men and women. The process first removes obstacles linked with male potencies and then obstacles linked with female potencies, breathing in through the red channel first and out through the white, then in through the white and out through the red. Several people I know identify as agendered, genderfluid, or bigendered or otherwise genderqueer. I also know several people who are various forms of intersex. For these individuals, is there a good way to adapt the practice (along with similar practices)? Alternatively are there adaptations for other practices that might be applicable (such as alternations made for *ubhatovyanjañakas* and *paṇḍakas*) or good rules of thumb for approaching these issues?