THE MIRROR The International Newspaper of the Dzog-chen Community Issue 18 IN THIS ISSUE New A.S.I.A. projects welcomed Integration in the state of

A.S.I.A., the Dzog-chen contemplation Community's non-governmental Chogyal organization (NGO), is well on its page 2 way towards getting the go-ahead for two important new welfare projects in eastern . International The first project is for the Dzog-chen Retreats construction of a school and a hospital in the village of Dzam-thog ;• page 4 in Cham do province. Dzam-thog is situated on the border between Tsegyelgar wins Cham do in the Autonomous Region of Tibet and Sichuan province. This building permits means that the new facilities should pageS become available to Tibetans living in nearby villages in both provinces. A contribution of a figure in the Report from order of a million dollars has been Buryatia officially requested from the Italian page 5 Ministry of Foreign Affairs. The project has already received the backing of the Ministry, the Community Italian NGO office of the Ministry and the Italian embassy in Beijing. membership This project has temporarily page 6 replaced earlier plans for building schools and hospitals in Galen-ting village in Sichuan province and at Beyond mere Khamdo gar in Chamdo Prefecture. Some of the Tibetan children in Dang-che learning... These plans had run aground over a series of bureaucratic difficulties. Dang-che. For the five hundred view of Tibetan children studying In their promptresponse, the local Gheshe Lobsang Gyaiso The new project again reflects children of school age in the area a all subjects in their own language. government sent the necessary pages 8 & 9 Namkhai Norbu 's concern Tibetan language school would Dang-che is also the birthplace authorizations, designs for the to help Tibetans in a concrete way in represent a major opportunity for of Cai Rang Tar (Jse Ring Thar), school, photographs of the children matters such as the provision of their education. At present, the only the Tibetan research scholar from (see above) and the village. Guess which world educational and health facilities. school in the area is a Han speaking the Chinese Centre forTibetological The total cost of the project is you're in! one, and few Tibetans actually speak The other project which A.S.I.A. Studies in Beijing, who in the last around 130,000 dollars, which will Elio Guarisco is currently engaged in preparing is Chinese. year has been studying and working have to be raised privately. The for a school in the area of Dang-che At the recent conference on the at the Shang Shung Institute at project will be presented as soon as page 10 in the part of Qinghai prov­ Tibetan language organized by the Merigar. Tse Ring Thar has written possible to the new 'running ince. Over six thousand Tibetans Shang Shung Institute, speakers to the Chinese local government, committee' of the Associazione A conversation with live mainly as farmers and nomadic from al 1 parts stressed the importance setting out the possibility of realizing Culturale Comunità Dzog-chen to shepherds in the villages around from a purely educational point of the project with the help of A.S.I.A. discuss fund finding strategies. Batodalay Dugarov page 11

MOVING ACROSS THE WORLD Bringing the

After the s uccessf ul condusionofthe Tibetan Lang uage Conference held practice into daily at the beginning of September at Merigar, Chogyal Namkhai Norbu set off hfe on the second leg of his international teaching tour around the globe. After giving teachings in Vancouver, Canada, Rinpoche's journey took him to Khamtrul Rinpochz retreat venues in Santa Fe, San Francisco and Hawaii in the United States. page 12 At all these places, in addition to the organization required to hold a large retreat there had been much caref u I activity beforehand to prepare Mándalas on which to practise the Dances that Rinpoche is teaching. In California, for Book releases example, Community people constructed a 25 foot portable Mandala from a plastic material which can be laid inside or outside for dancing. Many ••. J-. page 13 practitioners followed the steps of Chogyal Namkhai Norbu in this practise to integrate our three existences - the Dance of the Vajra. From North America, Rinpoche continued his journey towards the west "Linie Buddha", stopping to teach in Tokyo, Japan and Singapore. At the time of going to Bertolucci's inner press he is giving teachings in New South Wales, Australia. From Christmas on Rinpoche will be travelling and teaching through Argentina, Peru and quest Venezuela in South America returning to Tsegyelgar and New York for retreats early in the spring. From April 9-18, 1993, Merigar will be host to Paolo Brunatto a retreat given by Chogyal Namkhai Norbu, the first on his return to Italy. II page 1$

ISSUE 18 2 Integration in the state of contemplation

By Chögyal Namkhai Norbu

To observe our condition, we mustobserveit through our thoughts, In the first week of the Christmas 1992 otherwise wecannotreach the empty state. If we want to understand the retreat at Merigar, Namkhai Norbu capacity and nature of the mirror, Rinpoche gave the and commented on we have to stand in front of it and reflect ourselves in it. Reflections aDzog-chen Semde text (rdzogs chen sems indicate that the mirror has the capacity to reflect. Through the sde'i khrid y ig) by the Master Sogdogpa reflection we can understand the Lodro Gy alt zen (Sog bzlog pa bio gros capacity of the mirror. With our thoughts and movements we can rgyalmtshan ) ( 16th century ).Inthe original also understand that we have emptiness. So observe the thought, text, Sogdogpa explains suitable and when you observe it, what approaches to the practicefor practitioners happens? What you find is emptiness. Even if you observe it of different abilities. The following extract hundreds of times, you never find from Rinpoche's commentary begins at the anything but emptiness bee ause that is the conclusion at which you arrive. lower level amongst those of higher ability, This is the real uninterrupted condition that is called Dharmakay a. and goes on to deal with the intermediate This is not something you find levels of ability. outside. It is our own inner condition. Recognising this and being in this state means recognition of the ones attachment, it is not so sacred. It is the same with the function of And those who have more shine and lhagtong together. Dharmakaya. But if one is not distracted and has all the elements. For example if we emotions will have more clarity of And even though we are in this ones self-liberation, that is presence have contact with the element fire, wisdom. Generally in Tantrism it is Shine and lhagtong emptiness, thoughts always conti­ that receives the contact of the sense we will have the experience of heat said that whoever has more passion, Shine is the calm state and nue to arise. There is always objects, then that becomes part of If it is contact with water, humidity. has more wisdom. But this doesn't lhagtong means not only being in something moving. There is not clarity. Whatever contact we have, Each element has its characteristic. mean passion in a normal way. It the calm state but noticing the absolute emptiness with nothing. In it is self-liberated. In that case, it is When we have that contact we have means somebody who has the movement of thoughts, and this emptiness clarity is never said that everything is Kuntuzangpo the living experience of that capacity to be in a state of presence integrating with that movement. In lacking and the clarity that manifests (Kun-tu bzang-po). Everything is characteristic but usually we are or has the capacity for the Dzog-chen Semde we talk about is part of our qualification and is Saman tabhadra. distracted by all these experiences. transformation. In that case the the four contemplations, in that case called Sambhogakaya. The If instead of being distracted we are greater passion becomes the greater shine and lhagtong are separate and alternation of this emptiness and " Self-liberation present, with that presence, without wisdom. The more wood you have, they are gone into gradually. clarity is uninterrupted and in What does self-liberation mean changing or modifying anything, we the bigger the fire. But if you don't Whereas in this method it is different Tantrism is called : and how do we self-liberate our can have that self-liberation. have the capacity for transformation and shine and lhagtong go together. continuation without interruption. sense contact with objects? If we or the capacity to govern it with In the Gong Du, the original For example, that is why, in don't self-liberate these, then it Clarity presence, then the more passion you Dzog-chen text from which this is Tantrism, we do transformation. We means that it is just norm al Samsara, In the original Dzog-chen texts it have, the more you enter into taken, it says, "If you don't find know that the transformation starts and Dzog-chen is not working. says of this, that all of our sense - samsara. The more passion you yourself in the calm state of shine, from emptiness and that its When Dzog-chen is working it is contact with objects represents have, the more suffering you create. you cannot discover what lhagtong conclusion is emptiness. But there guided by presence and we are able clarity. If this clarity is not distracted means". That means if you don't is always a way and possibility of to integrate with circumstances as by our distracted mind, the clarity Nothing to renounce understand the emptiness of your working with clarity because it they are. This is exactly what the itself is a state of enlightenment So in the Dzog-chen Teaching, nature then you cannot discover the corresponds to our nature and its Teaching is talking about. The eyes In the Shijyed (Zhi-byed) text by how can one find oneself in the state nature of movement. uninterrupted continuity is called see form and the ears hear sound, Phatampa (Pha-dam-pa), the main of contemplation? Whatever Without discovering the tantra. the tongue feels taste and the body master of Macig Labdron, it says thoughts arise in the mind, whatever movement of thoughts, one can't Tantra is not the name of a book feels touch, the mind feels that if one understands the meaning experiences arise through contact of Find oneself in the calm state. or teaching or tradition. The real sensations. These are all the contacts one notices the defects of thought. It the senses with objects (because in Therefore shine and lhagtong are tantra is our own condition. If you . of our sense organs with objects and is not that thought is a defect; when life everything is experienced in not something that you can separa­ really understand what tantra is then we live with these living we "have a thought that can be a part reality), in the moment of the state te. In reality they are the same that is Nirmanakaya. Our existence, circumstances. Integration means of clarity. But when we don't of contemplation, it is not that one principle. So shine and lhagtong our condition, all of this is related to understanding that and governing it understand, we are immediately has to renounce or accept, but one must arise together. This is the iL So concretely we can understand with awareness and presence. If we distracted and enter into judgment finds oneself in self-liberation. And specific method of this Teaching. the three aspects in these three kay as can understand that, then we can inwhichcasewecreatelotsofkarma without changing anything, being And there is an example of this. or dimensions. But in reality they understand what is meant by self- and lots of problems. But if we in that state governs everything. In the same book it says, "How can are not three things: they are the liberation. If we don't understand understand that the defect is Therefore, in the principle of the there be a bird without an egg; and same as our condition. Being in this that, then we don't understand self- distraction, in that case there is Dzog-chenTeachingthere is nothing how can there be an egg without a condition means being in the state liberation. And if we don't nothing wrong if one has more to accept or renounce. There is no bird? And how canone decide which of instant presence without understand self-liberation, then we thoughts arising because then we that you create mentally of the two comes first ?" It is the distractioa ' don't understand Dzog-chen. have a greater state of nepa or with judgement because you self- same for shine and lhagtong. To In order to continue and integrate Dzog-chen is not a school or a emptiness. It almost seems like a liberate everything without changing discover our nature, neither nepa whatever thought arises, if we tradition. It is knowledge that is contradiction, but the truth is that it anything. That is the state of nor gyuwa Çgyu-ba) must be observe and are in the same presence connected with the condition of each is not, because if we understand the Dharmakaya, beyond the mind and lacking. as that thought, then that thought individual. Until we learn that, nature of thought, then the more reasoning. This is very important in Dzog- self-liberates. When it is self- nothing else we learn will have much thoughts arise the more you observe What we have been talking about chen. As I have said many times, in liberated, our consideration of the value. In front of our eyes there can them, the more you have thoughts is meant for people who have a Dzog-chen the recognition of our outer world or the objects of all the be a form that is pleasant or the more emptiness manifests. The superior capacity. Among the people nature is not only emptiness but also senses such as form or sound, or unpleasant, likewise with sound, more reflections manifest in the of superior capacity there is a movement anything we have contact with, are smell, taste, touch and in the mind - mirror, the more possibil ity y ou have superior, medium and inferior If you have the idea that our liberated. When we are distracted all these pleasant or unpleasant to understand the nature of the capacity, and one has to introduce condition of Dharmakaya is only we do not liberate them. sensations are connected with . mirror. But that does not mean that this to people and they have to emptiness, as if gyuwa, movement, Let's take the example of sound. attachment or anger. When there is' an ordinary person (will understand experiment and try according to their had no importance. This is an Someone may like music very much anger we reject Our concept of this). For them hav ing more thoughts capacities. understanding associated with the and even consider it sacred. It is friends or enemies is based on this doesn't mean more emptiness but Now, we consider how people of Sutra teaching. But you must not true, music can be very sacred, but too, and all of our limitations arise more confusion because they don't average capacity can,acquire understand this way in when one is conditioned by all of in this way. understand the defect of thought. knowledge with instructions on continued on page 3

ISSUE 18 3

Integration... then shine will arise naturally. If you don't have lhagtong, you In a meeting of The Mirror staff in the early days of the paper, Continuing in this way, gradual ly can't obtain realisation only with Namkhai Norbu Rinpoche said: continued from page 2 thoughts continue to diminish and shine. The purpose of shine is only This newspaper must not contain too many things that people Dzog-chen. Even if we the nature of this state of shine or to find a calm state of the mind. are not really interested in, just small problems or things concerning understand that our condition is meditation develops the state of When one practises something like small groups of people, things that are not of broad interest to Dharmakaya, there is no emptiness more; naturally emptiness shine and thinks that it is better not everyone. If we say "newspaper", it means that we are giving news: Dharmakaya that exists without the with presence, otherwiseone would to have so many thoughts, then one what is happening here and what we are going to do. ... If we qualities of Sambhogakaya and be like someone without any should observe that thought itself in communicate what we want to do ... the interests of Merigar and of that moment. As soon as you notice Nirmanakaya; so clarity and consciousness. Presence means that the Community and gakyils in other that a thought is arising, relax in that emptiness are not something to se­ in that state of emptiness, one sees countries, it becomes something that observation itself. Observing in that parate, they are simply two aspects and hears all the circumstances that functions. So I think it is very useful to inform way, the thought will disappear and of the same nature. That is why in are around one. All of the senses are people of anything of this kind." (See The the movement will dissolve in nepa. our condition we have emptiness functioning but one is not following Mirror, issue no. 5 - September 1990) and after this immediately there is or going after them; one always So you notice that movement and thought, then immediately after this remains in a calm state. Continuing the state of emptiness have the same thought there is emptiness, then in this way one can have the principle, that shine and lhagtong again thought, alternating. This experience of almost not feeling the have the same base. nature is called tantra and it is never presence of the body. This is a interrupted. This is our condition. characteristic experience of shine. Tongnyid zungdren In order to manifest this clarity When one is more accustomed to The tradition of the Drugpa we need secondary causes, the right shine, one can remain in this state Kagyud says that when you reach Message from the editors circumstances. If clarity doesn't for hours and hours, and finds this point, that is when you discover manifest, it does not mean it does pleasure in it. This is a characteristic that shine and lhagtong are the same of how shine develops. not exist; if you look in a crystal you principle. They call it interrupting So clearly The Mirror does not set out to imitate its namesake, the might not see a rainbow, but when Continuing in this, perhaps one or breaking down the frontier London daily of the same name. It is not designed to contain gossip there are the circumstances of the develops clairvoyance of all the between nepa and gyuwa. It is a columns or even 'page three' style ! Nor should it be seen as sun's rays, infinite light manifests. senses and certain types of clarity. characteristic of this practice that it a sort of a propaganda rag for some kind of 'interest group'. What it But it does not mean that it manifests This is a qualification of what is is still conditioned by our intention, does try to do - and maybe only in part succeeds in doing - is to let every day - it depends on the called samten, in samadhi. it is still not so natural because we people know the way in which the Community is developing in the circumstances. But in fact, samten and must always recall our attention in gars and around the world under Rinpoche's guidance. We feel that Likewise Dharmakaya has infi­ contemplation are not the same thing order to continue and maintain this. this is important and that, even if this general information does not nite wisdom, but it manifests because in order for it to be For that reason the characteristic of arrive right away - after all The Mirror is a 'periodical' - it is none the according to the circumstances. That contemplation, we have to integrate this state in the Kagyudpa tradition less valuable for that. We abo realize that articles regarding is why it is said that the Dharmakaya all these things in instant presence. is called tongnyid zungdren (stong- organization tend to make less compelling reading than do, say, is our condition, but it does not Only being in the calm state is not nyid bzung-'dren); tongnyid means teachings. But they are of importance. mean that it is only emptiness. This perfect contemplation but is a state sunyata, zungdren means to To take an example, judging from the mail we receive, there still point is very important. of samten that is very widespread. maintain it with remembrance. seems to be a considerable amount of confusion in some parts of the In this way you must understand From the point of view of Dzog- This is quoted here because they world about the membership card system. It has even been suggested that shine and lhagtong have to arise chen practice, samten is not are saying that this state is not yet that it is a sort of subterfuge for getting money out of people's together. As Gyalwa Yangonpa, a integrated at all. It is just simply spontaneous and natural because it pockets by means of 'teacher training'. This is not the idea at all! And famous Drugpa Kagyud master said having relaxed the mind, that is why is still minimally connected with if some readers are under this impression, then it may mean thatThe in one of his songs, "Through my it is said to be pointing inwards. But tension. Mirror is not doing its job well enough in informing, communicating. understanding of that famous pointing inwards does not mean that For it to become total What Rinpoche has actually said is tha the only wa nts people to teach Teaching called Dzog-chen, a non- you do not see with the eyes or hear contemplation there must be total what he has transmitted to them with his personal permission and gradual understanding arose in me." with the ears. relaxation. If one has a certain after proper training. Otherwise, anyone could go around, maybe This doesn't m ean that first there Certainly when you are in the experience of contemplation but using his name to give 'Dzog-chen teachings', but actually creating was emptiness and then there was state of shine and someone nearby always continues it with a certain confusion for others whilst at the same time damaging the clarity, but that our real you is playing the flute, you will amount of tension, that can become transmission. So one reason for the membership card system is to understanding arises instantly. hear it with your ears, but you will a kind of obstacle. If there is an allow him to know who is who and who is doing what Nothing very obstacle you cannot develop past it sinister! No blackmail, nothing. When one understands this Rinpoche frequently reminds us that he did not create the Dzog- "All of the thoughts that arise in the principle and continues in this state chen Community and its many related projects merely for the sake of shine and gradually, maintaining of a limited group of people: its aim is the transmission, practice and movement of the mind are the door to this zungdren with attention, there continuation of the teachings. And the teachings are for the benefit comes a presence of clarity with less of all sentient beings, not just a few. knowledge." Master Gotsangpa. tension One has to train in this So how can The Mirror be considered merely a waste of money if because one is not able to integrate one of its main tasks is to communicate these sorts of developments as soon as one has understood it to people who have received transmission from the Master, follow And how did Gyalwa Yangonpa try not to get worried by it. You intellectually. his teachings and, presumably, trust in his guidance? The important apply the practice? In his song he become more attentive to what you Our daily vision, which means thing is that the message gets through. And if The Mirror is not a says, "Since the nature from the are pointed at so as not to get our consideration of what concrete particularly professional-looking paper, is not always "written in ... very beginning is contemplation, d istracted by that sound. So it m eans things are, distracts us and er... beautiful, flowing English or whatever: well, please don't shoot there is nothing to contemplate on. you are not integrating because all everything we see and have contact the editors - they're doing their best. And we are also doing our best Continuing in this real presence the senses are pointed inwards. with, we believe in very strongly. to try gradually to improve the various sections, make it more varied without changing anything, don't But in the Dzog-chen practice, it Integration means we do not get and, hopefully, maybe even a touch more light-hearted too. (Wow!) consider the thoughts that arise in is the opposite. The senses are not distracted by things. We have heard that a variety of people have felt offended by the the mind as something mistaken or pointed inwards but out towards The great Drugpa Kagyud Master cruel fate of the material they sent in the past Maybe something got erroneo us, or something to renounce. objects and when the sense organs Gotsangpa said, "You must not think heavily changed, a mistake in the typesetting altered the layout of a Don't seek the state of mitogpa contact objects that means that all the vision that you see and all poem, or the article simply seemed to get lost and was never even without thoughts". integrating. the sense contacts that you have are acknowledged. And in fact working flat out in the very understaffed Shantideva in a teaching called emptiness. Nor must you think or Mirror office is not very conducive to keeping up proper Shine the "Bodhisattvacharyavatara" said, meditate that they are not empty. correspondence with our contributors, but this is something we Sometimes people who practice "Applying shine, lhagtong arises. Everything that arises and that you intend to rectify. shine try to find the state of emptiness And through lhagtong, one liberates have contact with, govern it in that On the other hand, as regards the editing down, or even non- w ithou t thoughts, and when thoughts oneself and overcomes all the effects moment with presence." publication, of some articles, this is normal practice in any paper and arise they are not happy. That means of the emotions." In conclusion, all that we have is unfortunately inevitable; the pa per is read not only by Community that they are seeking the state of This is a su tra method so it is said about shine and shine integrated members but also in libraries around the world (e.g. Lhasa, mitogpa and Yangonpa is saying slightly different. Understanding in with lhangtong, being in the state of Dharamsala etc.). While we certainty do not intentionally mix don't seek this. He says to leave the this way, first of all one must apply instant presence becomes metaphors or change meanings, we do have to try to ensure that mind and the thoughts as they are, as shine. From what Shantideva says contemplation This contemplation material which we received in foreign' English ends up at least they arise, like someone who is just we can understand that shine is not is the union of shine and lhagtong grammatically correct. But we feel these details are secondary to the observing what is happening. something specific to Dzog-chen or itself. If you discover and find main aims. And certainly, in the meantime, The Mirror has at least So we leave our m ind free without but is also found in yourself in this state, it is called always published a considerable number of Namkhai Norbu judging or blocking it or doing Hinduism and realisation through it , Dzogpa Chenpo, Rinpoche s own words, as well as teachings by other masters. So we anything, but always observing it. exists in both Buddhsim and Dzog-chen, the finality of all of feel it can't have got absolutely everything wrong! He says that if you do it this way Hinduism. these.

ISSUE IS 4 Land gift to California Community New retreat facilities in Wales

was so mild, 70° during the day, The U.K. Community has a retreat house! meals were taken outside, and a As a result of the hard work of John and Claire Sharkey, and thanks to a brilliant waxing and full moon kind landowner and everyone who contributed to the U.K. land fund, there made it enjoyable to camp and is now a small site in Cardigan in west Wales for personal retreats. take night-time walks. Consisting of two retreat rooms accessible through a central common The Community meeting and room for washing and cooking, the cabin can be used for dark retreats new Gakyil selection which was (following Rinpoche *s guidance) and for personal retreats in general. held in Berkeley after the retreat We hope to have a photograph for the next issue of The Mirror. included a videomadeby Tsultrim The U.K. Community is naturally delighted. (The Community's Annual Allione of the marvellous section General Meeting will be held at 2pm on Saturday January 16th at 2 Ulysses of New Mexico land (95 acres) Road, London NW6). near Santa Fe whichRichard Smith A booklet containing guidelines and details is being prepared by Claire is donating to the Community. Sharkey and Penny Summerfield. Everyone was extremely The cost wjll be a minimum of £6.00 a day payable in advance. enthusiastic about the looks of this As regards furnishings, Claire is still looking for two low beds, storage property, which is in the hills, has trunks or cupboards etc., as well as bedding, cooking equipment and abundant water, forest, meadows utensils, Thermos bottles and such like. and views, and borders on a There is also another new possibility for retreats in Wales. Judy Allan Group photo at Camp Cazadero national forest, which assures that writes: by Carol Fields and liberal servings of health foods, it will have unspoiled nature as a "In July a small group of us met on a South Pembrokeshire farm to do a When they arrived in San vitamins and sashimi. (Note: Fabio next-door neighbour. group (practice) retreat. The farm was a biodynam ic one, run by people who Francisco, Namkhai Norbu may soon decide to live on vitamin Seeing Rinpoche off to his next were originally connected with Rudolf Steiner and was not only a very Rinpoche and Fabio Andrico were pills alone) stop, Hawaii, we felt that the visit harmonious place; we were also supplied with superb meat and organic greeted by various members of the The retreat was held from and retreat had been perfect; that vegetables. We lived and practised in a converted barn, which was perfect Community who live in the greater November 5th - 9th at a lovely,, we were closer to one another than for our needs. Bay Area and travelled immediately spacious camp 2 1/2 hours north of ever as a Community and that now "For those who wish to practise there in the future, it is an ideal situation to Berkeley, where they stayed San Francisco in the coastal hills near "there are many things to do" - for a group of about ten people to do practice." before and after the retreat. For two the Russian River close to the town of such as continue the dance practice The farm has full cooking and washing facilities and a dining room that weeks before their arrival, members Cazadero. The camp had a very large regularly in Berkeley (the dance could serve a larger number of people. of the Community participated in green lawn, encircled by dormitory was intensely popular before and For information and bookings for the new retreat house, as well as for practices of the Dance of the Vajra, cabins, with a very large central hall during the retreat); bring our information on how to rent the farm in south Wales, contact Claire Sharkey frequently twice a day, both in and dining area, and various other weekly study group on Santi Mana at: Teg-y-pistyll, Glanrhyd, Cardigan, Dyfed, SA43 4AP, Wales (tel. 023- Berkeley and in Sonoma, led by separate lodgings, including a cabin Sanga; hold y antra yoga classes in 986 610). Prima Mai. The Community was for Rinpoche. Creekside trails and San Francisco; continue to try to She looks forward to hearing from people wishing to do either light or very fortunate to have the use of the fire roads led up the hill to the ridge sell our land; send the bulletin of dark retreats. Dharmadhatu shrine room in and a view of the coast and wooded our up-coming activities to the Berkeley, forholding dance practice, hills. We were grateful for the many new people (and old people) and it now appears that this room, spaciousness of the camp, since 170 now on the mailing list; and University of the Andes which is centrally located and close people attended the retreat, 140 of organize local practices in a wide to public transportation, will be them for the entire time. Rinpoche variety of locations in California. Professor Elias Capriles from the Menda Dzog-chen Community in available for on-going practice of taught Santi M aha , and gave We have specific persons Venezuela has begun teaching and researching in the newly inaugurated the dance. a number of empowerments. Quite a designated as liaisons in the Eastern Studies department at The University of the Andes in Mérida. The few students of Zen, therapists, northwest (Washington state), and The time before and after the new Chair of Eastern Studies is the first of its kind in Venezuela, and one of vipassana practitioners, and Los Angeles, and have many retreat was taken up with visits and the first in Latin America. Among the first courses: Lao Tzu and Chuang movement therapists attended the informal interactions as well as interviews, a Community ganapuja, Tzu, Buddhist Thought, Tibetan Culture, Comparative Philosophy and retreat Practice of the Vajra Dance designated liaison contacts with computer-shcppmgtofindRinpoche Hebraic Thought. the ideal portable computer, book- took place outside both afternoon and Tsegyelgar. buying for the Meri gar library, evening, and introductory explanation The future: WE ARE ALL correspondence, review and sessions for newcomers were LINKED ON COMPUTER AND duplication of texts, Community conducted by groups of older students CAN SEND MESSAGES BACK Namkhai Norbu Rinpoche meetings, a walk in the park at sunset. each afternoon. Because the weather AND FORTH! Teaching Schedule 1993

25 December 1992 Departure for Cordoba, Tashigar Santa Fe hosts Dzog-chen retreat 27 Dec.'92 - 5 Jan'93 Teaching Ricky Sued, Araujo 1271, Urea, Cordoba. Tel. 0054 51816222 Alejandro Chaoul, Paseo Colon, 1131 2*11, Bs As 1063. by Lidian Watson on the meaning of Dzog-chen as well Rinpoche gave many Tel. 0054 1 361 2746 Greetings to the worldwide Dzog- as to clarify prevalent misconceptions . transmissions, explaining to the chen community from New Mexico. about how to apply these teachings in new people the importance and 25 January . Departure tor Lima, Peru Our small but dedicated daily life. need for transmission, even though 29-31 January Teaching For the next two days, the more time limitations did not allow for Juan Bastamente, Calle E. Palacios 1125-C, Mlraflores, Lima 18. community of practitioners recently Tel: 14791274, 14455003 hosted a short retreat in Santa Fe led earnest students returned for detailed much explanation of the practices. by our Master, Namkhai Norbu teachings on Santi Maha Sangha. At the end of the twodays, a number 3 February Departure for Caracas, Venezuela Rinpoche. On October 28th, the day Norbu Rinpoche explained that many of new people expressed 6-13 February Teaching varieties of teachings are necessary enthusiasm for joining our Dr. Pablo Lau Rivera, PB. A Res. Pedernales, Ave. Paez, Morrtalban 11, following his arrival, a reception 1021 Caracas. Tel. 0058 210584 was held at the home of Cynthia to meet the different capacities of community. Jurs, where our members had an people. He explained the principles OnNorbu Rinpoche's final day 16 February Departure for Marida oppormruty to greetNorbu Rinpoche of sutra, tantra and Dzog-chen and in Santa Fe, November 4th, we 19-23 February Teaching and Fabio Andrico. We asked many said that we must know how to apply gathered in Cynthia Jur's barn Elias Capriles, Apartado Postal 483. Merida 5101 questions about Santi Maha Sangha the essence of the teaching. If we (where our mandala is currently 9 March Arrival in New York and about the direction of miss the principal point, which is housed) to do the Om A Hum Tsegyelgar, Mass., U.S.A. organizatyion our group should take, being in the impartialy reflecting, Dance at length with Rinpoche. A 16-21 March Teaching including the possibility of forming non-dual state of the mirror, then we festive pot luck dinner followed, P.O. Box 277, Conway, MA 01341, U.S.A. a gakyil. have completely missed Dzog-chen. and the evening came to a close as Tel 413 2568883. Fax 413 6651142 The retreat itself began on Friday Rinpoche used many analogies and we thanked Norbu Rinpoche for 2 April Conference in New York evening, October 30th, in a local lucid examples to stress his points. giving this retreat in New Mexico. 3 & 4 April Seminar in New York Catholic Seminary gymnasium, In addition to receiving these At the same time an auspicious Tsultrim Allione, 361 Od MUI Road, Valley Cottage, NY 10989 USA. which we suitably transformed into teachings, we were fortunate to have possibility of retreat land for the Tel. 914 268 3050 another room available where Dzog-chencommunity is currently an attractive space decorated with 6Apnl Return to Rome, Italy thankas, oriental rugs and complete Rinpoche taught us the Om A Hum being discussed. Later in the with a comfortable podium for Dance and the Dance of the Vajra. month, the Santa Fe community It is obvious this is a very strenuous itinerary so nothing should be Chod and xitro practices were done met, and is now in the process of programmedtot Rinpoche on the days when he is not teaching, because Rinpoche. Many gathered to hear he wiB need to rest on those days. the Master give general teachings in the evenings. forming a gakyil.

ISSUE 18 5 Land Court upholds Tsegyelgar Meditation centre planned by Woody Paparazzo (This is a very simplified version of the Zoning Board to reinstate the Here at Tsegyalgar we have just the several positions which we building permits. Going even received the long-awaited decision argued.) beyond any argument which we had of the Land Court and the news is The court upheld our position on raised, the court surmised that the good! The decision was extremely every single issue which we raised. Town's extreme position and favourable and exceeded even our That is, it declared that we are exempt "strained reasoning" gave rise to an most optimistic conjectures. For from the frontage requirement But inference that it was motivated by those who are not familiar with the even if a reviewing court did not religious discrimination. case, I will briefly summarise. agree with that issue of law, the Assuming that further appeals are A nearby neighbour to not brought, this our land objected to decision should allow building permits we had us to obtain approval received for the Guardian for the remaining cabin and other structures cabinswhichNamkhai and appealed to the Norbu Rinpoche has Buckland Zoning Board. requested. In fact, it The Zoning Board would appear that this decided we did not qualify decision allows us to for building permits make full use of our because our land did not land (with the implicit have frontage on a proper limitation that the use road. We then appealed must be reasonable in the Zoning Board's view of the decision to the Land Court circumstances). Of by A. Viaznikovtsev based upon several theories of law: court found that sufficient evidence course, we are still considerably During the July retreat in Buryatia with Namkhai Norbu Rinpoche, a 1) as a religious organization we was presented to establish the fact limited by the physical aspects of second Dzog-chen Community and gakyil were formed in Buryatia. The should be exempt from the Zoning that the road was public in nature the landmaking anything but limited first group is centred at Rangdrol Gar, about 200 km from Ulan-Ude while requirement of frontage; and therefore we met the frontage development im practical at this time. the new group is based in the city itself. 2) the roadway on which our requirement anyway. As a We all have the sense that many During the time spent in Buryatia, Namkhai Norbu Rinpoche expressed property is located is a public way procedural matter, the court held unseen forces were at work on our his view about the new Communities, giving great importance to developing by virtue of its public use for over that the neighbour who originally behalf and several very fortunate a correct attitude especially in the initial organization of the Community in twenty years; brought the complaint was so circumstances arose which new places. He said it was essential to keep present the true intention for 3) and even if the foregoing unaffected by our activities that she contributed immeasurably to our following the teaching and particularly the motivation for collaboration theories were not valid, the had no sufficient legal interest to success. Thanks for the prayer, Since the summer retreat a small group of people meet regularly in Ulan- construction of these minor have brought the complaint and the support, and "good vibes." Ude to practise and do Yantra Yoga. structures should be allowed as a Zoning Board was therefore without STOP PRESS - The town of There are already many people in Buryatia who are sincerely interested reasonable use of the land given the jurisdiction to have heard the matter Buckland has decided.to appeal the in the Dzog-chen teachings and a group has been formed to organize Dzog- totality of circumstances involved. in the first place. The court ordered decision so the battle isn't over yet. chen practitioners. One of the aims of the group is to get a plot of land from the government where a meditation centre can be built. This could be a base for a future gar. The new Gakyil is composed of the following people: Dancer's diary Blue Yellow Red A. Viaznikovtsev Dugarma Kimova Olga Pokatskaya undersoles. Batodalay Dugarov Dorjo Dashitserenov Vladimir Dukhovnikov We started with a short Tun and Bair Ochirov Erdeni Dambayev Zorik Dugarov learned the first steps of the Vajra The Dzog-chen Community in Ulan-Ude can be contacted through: Dance. We met together for eight Alexander Viaznikovtsev, Karl Marx Boulevard 9 - 26, Ulan-Ude, days with teachings in the afternoon Buryatia, Russia. Tel. (30-112) 3-09-02. and evening. In between we found ourselves sitting in one of the many Chinese restaurants in the area, eating won ton soup and sharing the Gakyil elected at Rangdrol Gar news from our fortune cookies. In addition to the Vajra Dance The Community of Rangdrol Gar in Buryatia have elected a Gakyil after Course, we had a weekend course of the Lake Kotokel retreat in Buryatia last July: the Om A Hum Dance for people Blue Seraphim Sidorov, Director who couldn't come to the course Red Vladimir Bardakov, Vice-Director during the week. In all we were 10 - Yellow Nickolai Dudka. 13 practitioners. Since last summer, Fari da Malikova, Rangdrol Gar's secretary, has been This course was held in the busy working on translations of practice books into Russian. These include By Prima Mai Margaret Bradford and Bodhi Community house of Sonoma, a "Collective Practices for Special Days" and "Green Tara". She has also During recent months, PrimaMai Krause picked me up at the airport. small town which is about two hours revised and corrected the Russian translationof " Ritual Practices". has been travelling to various Dzog- We went to Anastasia McGhee's from SanFrancisco. Wewere invited At the moment, the Rangdrol Gar Community is working on creating a chen Communities around the world house in Berkeley and confirmed to stay overnight at Lynn and Jon foundation for their group and their plans include purchasing land for to teachtheVajra Dance. The Dance the final organisation of the course. Weinberger's house and because it building a Gar. is principally a means to harmonize The next afternoon we started the was new moon, we did a ganapuja the energy of the individual and Vajra Dance Course in the Gonpa of together. integrate our three existences of the Dharmadatu in Berkeley, a Next morning, Lynn showed us a body, voice and mind into the state Buddhist centre founded by Chogyal little retreat house they had built on Community in St. Petersburg of contemplation. This particular Trungpa Rinpoche. The Gonpa was their land. It was made out of Dance is a gonter received through just big enough for the small man­ haybales and covered with cement From a not very sunny St. Petersburg in Russia, here is a little news about the dreams of Namkhai Norbu dala which is 25 feet (7.6 m) in It is very economical and takes a the activities of the new Community that formed there after the visit of Rinpoche diameter. very short time to built. Namkhai Norbu Rinpoche last summer. The California Community has After this weekend we continued Director of the Gakyil, Anna Rudneva, tells us that the group of about 30 When I left Germany in October, made' their mandala from a plastic the Vajra Dance Course at B erkeley. practitioners there come from many different backgrounds and did not know the sky was already grey and the material which is usually used for As in Greece and Tsegyelgar, each other until coming together for the teaching retreat. During a period first autumn wind carried the promi­ covering trucks. It is painted with an Massachusetts, practising the Vajra of getting to know each other, the group is learning how to live with a new se of the coming winter. acrilic water-based paint. My Dance released us from many of our knowledge and apply it; transcribing tapes of the teachings given by With a six hour time difference experience is that for dancing on a tensions and made us feel closer and Rinpoche during the retreat there, learning practices and distributing books, that left me in a dreamy unreal state variety of different materials, the more open to each other. Everyone tapes and transcriptions. for a few days, I arrived in San best type of footwear is thick socks also experienced the individual The Buddhist House has given the group two rooms, free of charge, to use Francisco in the afternoon where or shoes with leather or synthetic benefits of this practice. for collective practices.

ISSUE 18 6 A room in the Biohouse? THE FUTURE GAKYIL AT MERIGAR "In order to avoid people unsuited to their tasks entering What is bioarchitecture ®? In people, not just to a few particularly Community members. This should the Gakyil, and so as to allow sufficient time for applicants produce some full-time and part- brief, bioarchitecture can be said to wealthy ones. to be accurately assessed, it seems to me that it is be a way of designing living spaces As regards numbers, if we assu­ time job possibilities at Merigar for that takes into account factors such me that there will perhaps be room anyone with the skills required. necessary to request (by way of the "Bollettino", "The as: the influences of the electro- for around thirty residents at any Astotheprices.thoseput forward Mirror" etc.) that those who intend to take part in the new magnetism and ionisation of the one time, and that each part-owner may seem to some people to' be Gakyil make themselves available at least five months ground; the best possible orientation, will wish to have the use of a double rather expensive. However, bio- before its formation. the selection and employment architecture does involve Although the roles within the Gakyil are assumed on a of natural, non-toxic building higher design and building materials which do not genera­ costs with respect to the more voluntary basis, they comport precise responsibilities te electromagnetic fields; the usual methods. It also has to without conferring any powerorspecial prestige. Rather, possibilities for optimising the £coABn3 be remembered that the house they are an essential service, without which the Dzog- usage of solar energy; the use will be built on community S.C.R.L. chen Community could not function. So it is important of recycling systems that avoid land, with a contract drawn up for everyone to become aware of this, making themselves pollution, and so on. room for let's say for three fortnights with the Community itself: this available to offer, in a responsible way, a little of their As to the Biohouse project, we at a year, that would mean a total of represents a way for Merigar to put the Coabit cooperative felt a roughly 240 part-owners. This is its land to good economic use, and it time and work". means that the participants in the residence in harmony with the five just an approximation, as individual (From the motion presented by Namkhai Norbu Rinpoche at Merigar, scheme will actually be contributing elements at Merigar could be of participants in the scheme are free 26th September 1992) value for avoiding all the usual to choose different time-share to the financial well-being of the Gar. Finally, if a participant opts to pollution for a week or two every formulas. The choice will be made The election of the upcoming Gakyil and new Gekos will year, so as to leave the person in on a 'first come, first served' basis. rent his period, this should result in be made during the Easter'93 Merigar retreat. Applications better condition for the more When all the time-share, part- a partial recovery of the original important work of 'inner ownership spaces have been taken, investment. should be addressed to the Merigar Gakyil. development'. there will still be some openings for Some applications for places in Although there are people in the other people to use the biohouse. the biohouse have already come in Community who work on Firstly, a part-owner who does not There are also places available in Library books wanted bioarchitecture, the field of study is wish to use his time-share period the running group which will be too vast to be covered by a single personally may either allow responsible for everything from person and has become the province somebody of his choice to use it, or booking and maintenance to catering The library of the Shang-Shung Institute for Tibetan Studies is looking for of Universities, research else entrust those responsible for and cleaning etc.. the following books on Tibet and Tibetan culture. If readers are able to departments, etc. This is why an the running of the house to rent his Anyone interested in donate any of the following titles, please send them to Shang-Shung international competition has been room out for him to anyone inter­ participating in the scheme, or in Institute Library, Via Olmi 1, 58031 Arcidosso GR, Italy. announced for the design of the ested. Also, as and when biohouses working in the running group should house with a cash prize for the are built in other Gars, it should contact-COABIT, cloMerigar.P.O. Goldstein Melvyn - Essentials of Modem Literary Tibetan winning specialist. become possible for part-owners to Box47,58031Arcidosso(GR),ltaty. Goldstein Melvyn - Tibetan-English Dictionary of Modern Tibetan Once built, the biohouse will be swap their time-share periods with Tel 5641966837, fax 564 966608. Thondup Rinpoche - Hidden Teachings of Tibet available for use by its various time- someone from another Gar. Dudjom Rinpoche - The School of (This article is based on information Lancaster L. and Lai W. - Early Cha'an in China and Tibet share owners. We have chosen the As regards the responsibility for provided by Leopoldo Sentinelli of Bhattacarya D. C. - Studies in Buddhist Iconography multi-ownership/time-share scheme running the house, so as to have Coabit for the Merigar Bollettino. A Aris Michael - so as to make the initiative good all round relationships, we feel previous article containing proposed economically accessible to more that this would best be taken on by time-share options and prices etc. Snellgrove D. and Skorupski T. - The Cultural Heritage of (2 vol.) appeared in issue 16 of The Mirror.) Snellgrove D. - Himalayan Pilgrimage Snellgrove D. - The Four of Dolpo Cataloguing the library

The Library of the Shang-Shung looking for funds to carry this who will start the work of COURSES ON Institute has begun the initial work important project ahead. cataloguing the two editions of the of an inventory of its texts inTibetan, The Shang-Shung Institute is in Bonpo belonging to the TIBETAN MEDICINE Chinese and western languages. In touch with several prominent library which will be transcribed on order to go ahead with a complete libraries of oriental texts so that the computer. The Shang-Shung Institute is organising courses on Tibetan cataloguing, a Committee has been Institute's library service can be In the near future, the library of Medicine to be held by qualified Tibetan physicians. set up, coordinated by Mauro made readily available to the Institute hopes to make an An introductory course will probably begin early in 1993 Nascari. international scholars. inventory of texts on Tibet or in followed by a four year course starting in 1994. On The cataloguing will be based on Shortly, the Institute looks Tibetan that are available in the conclusion of the four year course, a certificate of the Dewey classification system forward to welcom ing the assistance libraries ofTuscany.aprojeet which attendance will be issued. which is used by libraries around of Sham pur Rinpoche, a Bonpo will, at a later date, be extended to Anyone interested in participating should contact the the world. Currently the Institute is scholar from Amdo, eastern Tibet all the libraries in Italy. Institute (tel. Italy (0)564-966940 or fax 564-966846). ADVERTISE IN THE MIRROR THE MIRROR The Mirror is read by Dzog-chen Community members, and in Buddhist centres and libraries worldwide. So placing an advertisement in The Mirrormeans that you will be letting an extensive international readership know about y our product. You will also have the benefit of helping support the main news organ of the Dzog-chen Community. Since the price of a subscription does not entirely cover the high costs of printing and mailing, funds to defray expenses must be found 1 BOX 9 cm x 5 cm through other means. Advertising is one of these. 2 BOX 9 cm x 10.3 cm 3 BOX 9 cm x 15.7 cm CARD 5 cm x 5 cm 1 BOX 3 TIMES 2 BOX 3 TIMES 3 BOX 3 TIMES . CARD x 3

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ISSUE 18 7 Community membership at Merigar Teachings Retreat

As we have been reporting in The current membership necessary to send a photocopy of on the Foundation of "Mana Santi Sangha" recent issues, Namkhai Norbu procedures for Merigar are as the permanent banker's order of Rinpoche is currently guiding us all follows: payment. in the task of reorganizing the - Membership will be confirmed Merigar Community in such a way as to lay - When requesting membership, by the end of February each year a solid foundation for its future it is essential to send the completed (the exact procedure has yet to be from 27-12-1992 to 5-1-1993 survival. application form, three passport size decided upon). Rinpoche often underlines - Residents in Italy can During the retreat, the Tibetan Kunzang Dorje will that money is a relative apply for membership hold a daily programme of teachings indicated by Namkhai consideration, but that sound directly through Merigar, or financing is an aspect of the the Azamgar or Brescia Norbu Rinpoche on the Foundation ('Basis') of Santi Maha Community's life which gakyils. Sangha. As it is a single, self-contained cycle of teachings, certainly cannot be ignored. -Those living outside Italy it is a good idea to follow the whole retreat. The Community's expansion should apply for membership There will also be sessions of Yantra Yoga, Vajra Dance, has been fast through their local gakyil. Kumar Kumari Yoga for children aged 5 to 13, and other Up to now, things have gone The various gakyils should practices. ahead pretty much on a day to request the number of day basis, thanks to the good membership cards they will of many members. require from Merigar, collect However, try ing to continue in the membership fees directly, Lama Kunsang Dorje a haphazard way would run us and send at least 50% of the into a lot of risks, especially amount to Merigar. They are Lama Kunsang Dorje was bom 1935 in the Nagchu area of northern now that everything is also responsible for annual Tibet. His father was a -lama of the Nyingma tradition and he was inevitably becoming so much membership renewal, and for the first teacher of his son. Lama Kunsang Dorje continues the Ngagpa- bigger. verifying in all cases the lineage of his ancestors - the knowledge and lineage passes from father conditions for 'full In order to be self-sufficient, to son In addition he studied and practised the Doctrine of the Early membership '. (As in many countries the Community needs to be able to photographs, and a receipt showing Translations under the guidance of various Lamas, particularly membership payments are only now count on the regular - rather than that the membership fee has been concentrating on the doctrines of Longchen Rabjampa and JigmeLingpa. sporadic - support of its members. paid. being introduced, many people will Due to the occupation of Tibet, at the age of 25 he fled with his wife, For a non-profit-making association - On the basis of Article 7 of the not satisfy the third condition of full his small daughter and son to . He lived there for about twenty years, such as ours, the one regular source statute : i) all those who have taken membership: at their discretion, the in Ori ssa, V aranas i and finally in Dharamsala. After six years of study at of income is its membership part in the life of the Community for local gakyils can propose to Merigar the Tibetan Department of the Sanskrit University of Varanasi he received payments. And it is only thanks to at least three years, have attended those cases where convalidation a degree corresponding to 'Doctor of Philosophy'. these that essential activities can be three retreats and have paid their seems most opportune.) In 1980, at the suggestion of H.H. the he moved with his realistically planned. Rinpoche membership fees for the period can - Membership fees may vary from family to Switzerland and has lived in Bern since 1984. Here he supports certainly did not propose the become 'fullmembers'; ii)allthose year to year. the Tibetan community in maintaining and continuing their spiritual membership card system for who do not satisfy the above - There is a 30% discount in tradition. Lama Kunsang Dorje speaks no western language and due to financial reasons alone, but it does conditions, on payment of the same membership fees for. i) students and this he has been teaching westerners up to now only on very rare occasions provide a means for arranging fee can become 'preliminary retired people over 60; ii) persons (public teachings in Munich and Austria). In the east he has initiated a regular contributions. members'. who belong to a member's imme­ project of reprinting rare Tibetan texts for providing the monasteries and Below are listed the procedures - Both preliminary and full diate family. practitioners of his native area with these precious books. drawn up by the Merigar gakyil membership can be of two types: - Ordinary members (whether regarding membership applications, 'ordinary' or 'sustaining*. preliminary or full) can: i) have 30% and various discounts etc. available - For 1993, the fee for ordinary discount on retreat payments; ii) for those who wish totak e advantage membership is at least 360,000 have 20% discount on courses MERIGAR CALENDAR of them. Italian lira, while those wanting to organized by the Dzog-chen WINTER 1992 - 93 (2119) This can be used by the other be sustaining members should pay Community; iii) either request the main gars as a general model. at least 600,000 lira. (Special Bollettino gratis or have 20% Sunday 27 December 1992 Teachings retreat begins Bearing in mind that at present conditions are in the course of being discount on The Mirror. Sunday 5 January 1993 Teachings retreat ends the only way of formally belonging drawn up for developing countries - Sustaining members (whether Wednesday 6 January 18.00 Long life practice U.P.E. to the International Dzog-chen and those of the ex 'eastern block'.) preliminary or full) can: i) participate Thursday 7 January 18.00 Long life practice UJ\E. Community is by adhering to one of - Payment can be made either by gratis in retreats; ii) have 30% Friday 8 January Full moon the three main gars (Merigar, means of abanker's draft or a money discount on courses organized by 18.00 Long life practice UP.E. Tashigar, Tsegyalgar), anyone who order (specifying the motive) , in the Dzog-chen Community; iii) Saturday 16 January 10.00 Purification with Sang feels part of the Dzog-chen one of the following ways: a) in a request the Bollettino and The Sunday 17 January day Community and wishes to belong to single payment by the end of Mirror gratis. 16.00 Ganapuja Merigar should officialize their January; in two instalments (January - Any other benefits will be Wednesday 20 January 18-21.00 Naggon membershipposition within January and September); in monthly communicated once they have been Thursday 21 January 18-21.00 Naggon 1993. instalments, in which case it is defined. Friday 22 January New moon 18.00 Purification of the Six Lokas Saturday 30 January 10.00 Practice of Tara 18.00 Practice of Tara Paul Leake Sunday 31 January 10.00 Practice of Tara Louise Landes-Levi 18.00 Practice of Tara Steve Taylor Tuesday 2 February Guru day FOR SALE 18.00 Long life practice U.W.U. with ganapuja ivouldliki to thanks Wednesday 3 February 18.00 Practice of Ekajati Thursday 4 February 18.00 Long life practice UP£. A farm with allthose people Friday 5 February 18.00 Long life practice U.P.E. who so kindly Sought the cassetteSaturday 6 February Full moon 35 hectares of land 10.00 Long life practice UP.E. 15.00 Karma yoga bordering Merigar Sunday -7 February 10.00 Medium tun Kyerang - Dawn 15.00 Karma yoga House in need of Music for Meditation Tuesday 9 February Anniversary of 18.00 Guruyoga with white A restructuring Tuesday 16 February 18.00 Dakini day. Ganapuja as part of their efforts to support Friday 19 February 18.00 Naggon intensive for 24 hr For further information call The International Year of Tibet Saturday 20 February 18.00 End of naggon practice Sunday 21 February Last day of the Tibetan year and (Italy) 564 966940 10.00 Purification of the Six Lotas weekdays 9.30 * 13.00 the A.S.I.A. Project Monday 22 February Tibetan New Year 2120

ISSUE 18 8 Qualities required of teacher and student acco

Gheshe Lobsang Gyatso is the master as outlined in an important only looks for the positive qualities Principal at the Institute of Buddhist text on 'The Guru in fifty verses' that are essential but also examines Dialectics at Theckchen Choeling (Bla ma Inga bcu pa), associated in any negative qualities to be found. in Dharamsala, India. the Tibetan tradition with the name Investigating the negative qualities of Asvaghosa are: is as crucial as looking at a teacher ' s Until comparatively recently 1. well-disciplined body, speech moral virtues and intellectual Buddhism was a way of life rather and mind; knowledge. And the implication is than a mere discipline to be studied 2'. discerning wisdom; that mere learning and intellectual in schools and monastic colleges. 3. patience and fortitude towards qualifications do not make someone The Om mani padme hum obstacles and hardship; a good teacher. If a scholar has a cam e as easily as the words 'mother' 4. an honest and open mind; serious negative quality like hatred or 'father' to the lips of small 5. freedom from all forms of or is deceitful, etc, that person is children, even though the Mani deceptions; rejected from consideration as a mantra contained the essence of 6. special power aided by tannic qualified or good teacher. It seems Buddhism itself and was recited by rituals; that in the absence of any written the most learned. Buddhistteachings 7. compassion for all sentient manuals for training teachers, the were practised by elderly beings; Tibetans still followed a very housewives as sincerely as by highly 8. expertise in the 'three baskets' pragmatic and realistic approach. In honoured. , and a ( Sia.Tripitaka ) of teaching; their quest for good teachers during shepherd 'sdevotion was no less than 9. knowledge of mandala drawing the last several centuries they that o f the abbot of a great m onastery. and painting; weeded out intuitively those whose So the Tibetans did not develop 10. skill in teaching tannic and shortcomings did not qualify them teacher training as a separate disci­ theory and practice. for the job. pline. Nevertheless, there are A teacher with the above A very interesting aspect of the scriptures that describe the attributes is a truly worthy master normative teacher-student qualifications of spiritual teachers and should be honoured and relationship, which may be exclusive and their students. respected. A student who seeks and to Buddhist literature is that it is a Buddhism is complex in the sense finds such a teacher is bound to two-way street. It is not only the that its philosophy and religious benefit immensely, and can be student who puts the teacher under practice are intertwined. enriched both intellectually and investigation but the teacher, too, Traditionally Buddhism is divided spiritually. On the other hand, takes a long hard look at the aspiring into surra and tantra or, alternatively, according to the same text, a person student. A student's general Beyond m< into Mahay ana and Hinayana. There with the following negative qualities behaviour, physical and mental well- are different norms for spiritual cannot be accepted as a worthy being and his or her intellectual teachers set out in each. For example, tantric teacher, and before disposition are all examined before a tannic teacher should be qualified committing himself a student should any agreement is entered into. Often to explain esoteric practices which a use his discerning intellect in order they might spend sometime together and intellectua spiritual teacher of sutra need know to detect such faults. in a sort of 'negotiation' process during a trial period. This period nothing about. Nevertheless, there The negative qualities are: by Gheshe I are also shared norms. All describe 1. lack of compassion; also serves as a trust building a teacher as possessing sound moral 2. possession of anger and hatted; exercise. The positive qualities pre­ character, patience and loving 3. lack of proper regard for other requisite in a student are a desire to and means of helping them to 7. possession of the great insight kindness on top ofhis or her expertise people; be virtuous, an interest in learning, develop interest in the world of into the true nature of phenomena in an actual subject matter. So in this 4. arrogance and a haughty and also a respect for the teacher learning and education. Such a 8. skill in the art of imparting article I propose to briefly consider disapproving attitude; and, given the Buddhist context, for person should pay extra attention to instruction in accordance with the the implications for teacher training 5. attachment to material the Buddha. Those students who the control of negative impulses like attainments and needs of the contained in someTibetan Buddhist possessions; lack mese attributes and are really anger, hatred, jealousy, etc, and students; vicious, arrogant and merciless literature, touching briefly on tannic 6. disregard ofhis own vows and maintain a compassionate attitude 9. compassion for all beings; would have little chance of being literature and discussing in particular precepts; to all beings. The teacher should 10. special concern for the accepted as somebody's student. the qualifications of a Mahayana 7. deceitful attitude; realise that thoughts and actions have students and tireless activity in the teacher and student. 8. lack of desire to improve his In the Buddhist world, the law of direct and indirect influences on interest of other sentient beings. Through this article I intend to own knowledge;; cause and effect is considered the students. The teacher who possesses the convey OK message thatnon-Tibetan 9. coarse behaviour in body and major point of reference in every day So within Tibetan Buddhism, above attributes will make a fine speaking people can learn a great speech. life, not just in the philosophical teacher training was understood as a teacher. deal from normative descriptions of continuous process rather than a As for the student, he or she Tibetan Buddhist teacher-student trade learned and then mechanically should be open-minded and not relations which emphasize character applied. Since the qualifications of opinionated. The student should building based upon analytical The entire process of acquiring knowledge the students are properly scrutinised, have an adventurous and discerning wisdom. is geared toward the pacification of their viability is not chiefly intellect, or the very exercise of study The fostering of courage, honesty, determined by their ability or will be in vain. The students should kindness and a belief in universal negativities and generating enlightened and willingness to pay a certain amount demonstrate an interest in and progress and the individual capacity positive thoughts and actions. in fees. In the end, the learning aptitude for study in general, and for to make a difference is of paramount process depends on the compatibility study of Mahayana-type teaching in importance in the Buddhist system. of the two partners in virtue, and is particular. Another important Even the everyday communication not simply one more social exercise. criterion in the normative definition of a teacher is seen within the The Mahayana tradition realm. It governs the teacher-student The Mtái&yana-sutralamkara of the good student is that the student integrated - holistic if you will - relationship. In order to attain the outlines the ten essential attributes pay due respect to the teacher and approach to learning which The relationship between a required results, both teacher and of a Mahayana teacher as follows: his teaching. The idea is that a feeling characterizes Tibetan Buddhism. It teacher and a student is a life-long student must make sure that the 1. behaviour controlled by trai­ of gratitude towards those who is not something separate from the commitment and not a temporary necessary causes are fulfilled. By ning in moral ethics; contribute towards one's education 'teaching of Buddhism' but is a professional exchange. It is certainly implication, those who are unable 2. peaceful composure and ability should arise as a product of crucial form of training students to not defined as a business transaction to strike up a viable and beneficial to suppress delusions by training in understanding the value of what is become better human beings, this where the education product is relationship must have been lacking meditative stabilisation; taught. always being the implicit and purchased at an agreed price by the in, or have mismanaged the process 3. possession of a state of great sometimes explicit goal of student Therefore both sides are of assembling the right causes and peace and control of delusions by The Vinaya educational endeavour. In theory at advised to look for the right conditions. Tibetan Buddhism puts training in higher wisdom; least, teachers should be perfect counterpart. great emphasis on cultivating 4. more knowledge than the The qualifications of the teacher models for their students, and this There are many scriptural qualities necessary to be a good students in both scriptural teachings according to the Lesser Vehicle are implies that they live their lives in references to the effect that they teacher. A learned scholar who and experiential insights; summed up under four general accordance with what they preach. each must thoroughly examine the intends to assume the role of a 5. the ability to put concerted headings. The teacher should have A teacher and his or her philosophy other's suitability. Therefore, a teacher must put special effort into effort into the quest for the final goal the attributes of being: oflifeshouldrevealabasicharmorry. student must search for a qualified learning how to behave with the 6. wealth of knowledge of the 1. a devout practitioner; The qualifications of a tannic teacher. In the process, a student not students, and into learning the ways 'three baskets' of teaching; 2. stable in spiritual practice;

ISSUE 18 9 rding to traditional Tibetan Buddhist education

the Buddhism that is taught out of a to the extent that the subject matter completing his courses a student in sense of gratitude, both the Vinaya taught in it relates to the needs and any of the three monastic colleges and Mahayana say clearly that capacities of the students. Such a could apply to graduate. If everything that a teacher says should curriculum should be geared to successful, a degree was awarded not be followed blindly. It is even inculcating virtuous dharma. This after which he would get the name said that a student may protest means that the teaching techniques 'virtuous fellow' (dge bshes). directly to the teacher if the teacher should be geared toward creating Although smaller in all ways, the persists in asking the student to wholesome behaviour of body, colleges and their traditional engage in a non-dharmic activity or speech and mind. To bring this curricula have been restarted in the endeavor. If that protest does not about the teaching material should refugee camps of south India. stop the problem the student is be oriented in such a way that it As pointed out earlier, also in advised to use the influence of a becomes a powerful weapon to these monastic colleges the teacher- person nearer to the teacher to get destroy afflictions (tiesa ) such as student relationship was not based his or her concerns across. hatred, craving-desire and jealousy, on a theory of material-considération Perhaps Sa skya Pandita had this etc. Through such an education but on a striving after virtue. It was sort of difficulty in mind when he process the student will come to the virtuous ideal that guided wrote in his S dorn gsum rab dbye: attain which is the final goal students as they gravitated towards A monk who doe s not keep ordination,o f freedom from duhkha and its their future teachers. Interestingly a who is not altruistic cause. enough, some of the teachers and a tantric practitioner who has Perhaps the traditional Tibetan supported their students in terms of not received tantric empowerment: patterns of education most similar their material needs. these are the ones who steal the to the modem post-industrial model This often happened since many Buddha's doctrine. was that found in the large monastic of the students came from afar or A student must remember to be colleges in and around Lha sa. Since from poor families and did not have real isticin his orher attitude towards this is the case, it may be appropriate the means to support themselves a teacher and not expect enlightened to briefly mention the education while they studied. Such students spotless perfection Like owls that system in the best known of them, would have a main teacher who do not see things in broad daylight, the so-called ' three seatsof learning' practically took the place of a parent, present-day vessels are not {Gdan sa gsum ): Dga' ldan, Se ra looking after their physical well- capable of that which is free from all and 'Bras phung. In these seats of being and material needs. The con­ faults and possesses all good learning, a sense of rational verse might be true in the case of îre learning qualities and, though such perfect understanding of Buddhist siuderts from rich families.Teachers beings are no doubt there, we are philosophy was strongly promoted. would be greatly respected by the usually blind to them. A great deal of emphasis was laid on parents of such students and would It hardly needs restating that acquiring knowledge of dharma by receive sumptuous material traditional Tibetan education has way of a gradual process (thos bsam offerings from them. il qualifications been greatly influenced by Buddhist sgomn ) in which study played a As they progressed up the philosophy, and that we find in it an major role. An exciting and traditional education ladder, the strenuous dialectical system was obsang Gyatso emphasis on techniques for student encountered a number of removing deluded thoughts and used as the main technique of teachers. Students developed a ultimately gaining liberation. The learning philosophy. The students profound sense of respect and a 3. academically sound; teacher should be extremely careful entire process of acquiring were greatly encouraged to analyse feeling of affection for their teachers 4. deeply motivated to benefit to avoid even the semblance of knowledge is geared toward the and scrutinise the finer points of while at the same time the teachers students. hyprocrisy. This can only be pacification of negativities and Buddhist philosophical views came to be held very much in a sort Although strictly speaking this guaranteed when the teacher's generating enlightened and positive through debate and discussion. In of awe, a combination of fear and literature is relevant only in a conduct is beyond reproach. thoughts and actions. And a noble these monastic colleges, four Indian respect. This feeling functioned as monastic setting, nevertheless Furthermore, it says that the teacher aim this is indeed. sastras, the Abhisamayalamkara, a positive force in a student's amongst the many qualities should not confuse personal interest An interesting sta tem ent that can Madhyamakavatara, Pramana- education and general sound mentioned as being necessary in a with the long term interest of the morality. perfect abbot or teacher, two m ay be students, in the sense that when the The tradition of respecting of particular relevance. student understandably wishes to teachers is as old as Buddhism itself. The first is that the Vinaya texts study with somebody else or in a The great Arya-sura puts it lucidly speak of a teacher being skillful in different institution a teacher should in the Jataka-mala: the process of educating students be free from jealousy or competitive Take a much lower seat (than the (the context is counselling people motives. teacher), who have taken vows who are having As for the qualifications of the And generate a glorious sense of difficulties with strict monastic di­ student suggested in Vinaya, the discipline. scipline). When a student is initially following passage is perhaps Show through the eyes that joy shines not making good progress and might relevant: in the heart, be inclined either to drop out or at One in possession of the dharma has And learn the lessons as if lasting least sink into a sort of depression reverence for the Guru, has perfect nectar. then the teacher must show great morality, consistently perseveres at Bow down with complete respect skill. At one and the same time, it meditation and prayer, isdisciplined Attending to the lessons with a clear should be explained that some in the pursuit of religious practice, and stainless mind. leeway in keeping strict adherence puts up with monastic rules and is Like a patient listening to à doctor to the letter of the rule is possible devoted to keeping ordination. A final comment based on insofar as the basic spirit of the rule In general, in Buddhist education Lobsang Gyatso (right) with Rakra Tethong Rinpoche at the Vasubandhu's Vyakhya-yukti is is not transgressed, and insofar as the spirit of investigation is well Tibetan Language Conference in September well-known in traditional éducation: the teacher's explanation is respected. The following verse, Those who teach the meaning of understood to have been given in attributed to the Buddha himself is be interpreted as setting out the four varttika, Abhidharmakosa and a sutra the context of long term academic well-known: major characteristics of an study of the Vinaya texts, along Should follow these fh* principal interest or gain. Again the emphasis, Bhiksus! Scholars should not accept enlightening education system is to with their numerous sub- techniques. as usual in Buddhism, is on altruism, my words be found in the Ratna-gotra- commentaries formed the basis of First introduce the subject maner of in the sense that the teacher should Merely out ofrtspectfor me, vibhaga-mahayanottara-tantra- the academic curriculum. Equal the text. have the welfare of the student But only after a thorough sastra : importance, however, was placed Followed by a brief presentation of foremost in his or her mind. The examination of them That which is purposeful and related on character building, spiritual its theme. teacher should be broad mind ed Like gold ofitr it is burnt, cut and to dharma. experience and academic learning. Then a detailed explanatiem shotdd enough in particular situations to rubbed. That which helps to get rid of the Tibetans can be justly proud of the be followed sacrifice time and energy in activities There are occasions when a delusions of the three realms. remarkable scholar-saints produced By an explanation of rite relévame* which, although personally student must politely but firmly That which expounds theadwintages in these seats of learning. Their top and correlations. unrewarding, nevertheless avoid a teacher's non-dharmic of liberation. adepts (sgrub thob ) underwent a A thorough analytical debate is contribute overall to reaching the counsel. Within the context of the Thus are the words of the great sag*. rigorous training sometimes lasting equally essentia! goal. It is stressed, however, that the student respecting the teacher and A curriculum will serve a purpose thirty to forty years. After ctmtinmed om page 15

ISSUE IS 10 Guess which world you're in!

by Elio Guarisco

In 19871 went to meet the aging appearing as Vairocana, the in France. It was on enjoyment dimension of the last of his visits to Europe. When enlightenment, undifferentiated I liad just got up to leave the room from all the buddhas of the ten and go his secretary called me back directions. Vairocana has a special hastily. "I'd like you to come to place in the universe probably India this autumn. We'll meet up at because he symbolizes the purity of Bodh Gaya to translate a book." Infinite world form - the form that makes up all the True to his style, Rinpoche told me systems, the ultimate universe. Infinite world systems are nothing more - he did not say what to be found in each pore of book it was or how long it would sphere of emptiness, Vairocana's body. And within each take. I accepted out of respect for his and the Dzog-chen atom of each of these world systems noble intentions, and to repay my lie other infinite world systems and debt of gratitude. "non-cosmology" of forms of Vairocana, while each form From then on, I entered a never- pure awareness. Elio of Vairocana in turn contains infini­ ending Odyssey in the world of Guarisco and others te buddha fields and buddhas. Tibetan translations. It should have Vairocana includes all the universe been a book translation like any were asked by the late and the universe is encompassed by other, but instead it turned into the Kalu Rinpoche to Vairocana. Every being that attains unfolding of my life. enlightenment is the embodiment of The book that, along with others, translate "Un iv er sal such a display of universes and he I was encharged to translate is called Knowledge" by the encompasses them all. Sheja Kunkhyab, an encyclopaedic 19th century Rimé Considerationof the infinite buddhas work on the Buddhist teaching and of the ten directions would give an its history. The author is Jamgon master, Kontrul Lodro unimaginable and unfathomable Lodro Taye, an eclectic Tibetan Taye. picture of the cosmos where each master from the last century. Both detail includes the universal and the master and disciple of Jamyang universal is included in every detail Khyentze Wangpo, Kontrul is (i.e., everything is included and considered one of the promoters of includes everything). the Rimé (ris-med) ecumenical "Endurance" (Saha), which is the movement amongst the various 'Dus ' khor gyi nyi zia skar gsum gyi rgyu lam name of our world system (though traditions of Tibetan Buddhism. Represents the path of the sun, moon and stars according to there are infinite other ones similar It was years before I overcame to ours) is just an infinitesimal part the scepticism I had about both the of all this display, the thirteenth of a author and the work. Time has shown act as a bridge between mind and and the vows of the . the adventitious stains that cloud it. series of multi-tiered world systems, me the various connections between matten moving through space they Through the mutual dependence of But for this nature to be revealed in an ocean of infinite world systems, the chapters and topics of the book, collide, and it is from their friction these factors, myriads of worlds two factors have to be intertwined: all resting in the palm of a Vairocana. bringing out the exceptional and pressure that the primordial appear in empty space. These the compassion of enlightened ones knowledge of its author. I now water element is born. The water constitute the field of play, the that take form as the manifest In Dzog-chen consider this work as the best element contains the potential of amphitheatre for the miraculous dimension of awakening found synthesis of the many aspects of other elements which, through their powers of enlightened beings, the throughout the ten directions, and The Dzog-chen system is less Buddhist doctrine in existence in development, give birth to our ground where bodhisattvas exercise practice of the spiritual path on the preoccupied with the arrangement Tibetan literature. Uni verse withMount Meru, the Axis their skillful means to help others part of the beings. of the universe, and focusses instead Mundi, at the centre, and with the overcome confusion on its nature. In this system, the continents surrounding it. There is an infinite number of Myriad of realms Sambhogakaya Universe is the movement or world systems and their arrangement According to the Kalachakra excitement of the total and pure sta­ is beyond the reach of rational The firstpart, which willprobably Tantra, the energies interact with Among the three dimensions of te of awareness that "strays away thought They are of all shapes and be translated under the title of "A particles which escaped the awakening (ka-ya), the enjoyment from itself'. destruction of another Universe. sizes, and rest on lotuses and jewels Myriad of Realms in the Buddha's dimension (samhhogakaya) has a However, the expression These particles constitute the primal or simply on the Buddhas' radiance. Palm" presents different special place in the Universal Way. "awareness straying away from substance, what could be considered They are scattered in the ten cosmographies and genèses of the It represents at the same time the itself is merely a figure of speech, as galactic seeds that, coalescing directions, and yet millions of world beings that inhabit the Universe. richness and fullness of being, the because awareness never actually together, become the planets, stars systems penetrate each other, each These cosmographies are in clear spiritual path it embodies, and the strays. But the deception of cyclic and so forth. one containing billions of universes, contrast to our way of thinking of final result of that path. The existence begins when the billions of which are contained in a the Universe and its origin which, However, this does not represent Universal Way is dominated by the manifestations unfold from the single atom of each world. according to our psychological the creation of the Universe, but resolve to awaken oneself for the ground of being and are not tendency, may be either eternal ist or rather an example of a creation These innumerable realms sake of all living beings. Therefore, recognized as the ground of being nihilistic. For the etemalists, the within a cyclical process whereby mariifest within the "ultimate realm" the welfare of others takes itself or as the play of the total and Universe was created by a God or world systems are continually being of emptiness: they exist and are precedence over the other relative pure state of awareness. First the by an impersonal principle. For the bom and dying, in a sphere in which destroyed within it. So, in reality, aspects of the training, such as ethics. ground of being manifests as lights nihilists, the Universe was born space has no boundaries and time no the realms have never existed, they This is why when buddhas are and because of lack of awareness, spontaneously and without precise beginning. have never been lived in and never depicted in their enjoyment the lights are taken to be concrete cause, through the force of an die. dimension of awakening, rather than objects, and thus appearances anonymous destiny, and beyond that The universal way What actually propels beings into being dressed as monks they appear themselves become a deception these realms is their unawareness of there is nothing. As against this, as princes and princesses, adorned When the seal that metaphorically their nature - emptiness - a nature there is the radical, non-theistic Beings' actions are not the only with jewels and fine domes. And it keeps the total and pure awareness they share evenly with the world approach of Buddhism, in which the cause of the Universe, and there is is this form of the buddhas that has in the original ground of being is into which they are bom, the Universe is born out of the not only one world system. In fact, an important place in the Universe. open (i.e., the creativity of awareness buddhas and with everything that evolutionary actions of beings. The according to the Universal Way This form or dimension is associated moves) the whole universe, which exists. In fact, the empty nature of phrase "evolutionary actions"refers (Mahayana ), an infinite number of with the pure land called is just a manifestation of one's each being is the Buddha-nature or to the cumulative potential that world systems come into being as a "Unsurpassed" (Akanistha). awareness, comes into being in eight the potential for awakening from remains in every individual at the result of the relationships between Whenever a being attains ways. These eight ways contain all the sleep of ignorance. The basis of end of a physical or mental action. enlightened ones and other beings. enlightenment, an "Unsurpassed the realms that represent cyclic life beings'beginningless confusion is The cumulative potential of beings' This interconnection involves the realm" manifests with a palace, and liberation from it As the title of also the basis of awakening from actions hold energies which compassion of the enlightened ones, adorned with every marvellous one of the principal of Dzog- confusion: i.e. one's buddha-nature contribute to the creationofthe world the dispositions and destinies of ornament one can possibly imagine. chen says, the total and pure state of has to to be unearthed from within where the beings live. The energies sentient beings, the laws of nature That being is the lord of this 'realm ', continued on page IS

ISSUE 18 11 Pictures from Buryatia - a conversation with Batodalay

Fabio Andrteo: Could you in­ and they became lamas themselves. a tendency not to harm things, not to hour and direction in which they sticks in the four cardinal directions troduce yourself briefly. At first there were no official go to extremities, they feel compas­ should carry the deceased person having special signs on them. Batodalay Dugarov: I was born tantric or philosophical schools and sionate towards people and they from his temporary shelter. According to the mándalas they put in 1946 and grew up in a village. My only rituals prevailed in the local don't have exaggerated qualities of When the prayers have been read five tsa-tsa's of clay with special grandparents were common Buddhist tradition. When lamas hatred or greed. These qualities are then all the objects still belonging to signs on them. Then they walk shepherds and my parents were came from Tibet and Mongolia they evidence of their Buddhist style of the deceased person, his mala and around the grave three times farmers. gave tantric transmissions and life. his clothes, are brought and the lama clockwise and then very qu ickly they I grew up in a religious family philosophical teaching officially. Up calls the soul of the deceased person return home. which preserved the Gelugpa to the late 19th century ritualistic Fabio: What kind of rituals are and explains the im permanency of tradition and even though religion power prevailed in the local Buddhist performed in Buryatia when life on earth to him. Fabio: Are there special days for wasstülprohibited, my grandmother doing ceremonies in the period after had an altar at home. When I was Fabio: On which day after death the death ? five I already knew the prayers to does this happen? Batodalay: During the 49 days the 21 Taras and to White Tara by Batodalay: The second or third after the death, a light should bum heart. I studied at the Soviet school day after the death. The lama tells all day and night and if relatives and passed all stages common for the deceased that after visiting his know some prayers they perform Soviet children from the "Pioneers" relatives he should now go to ahigher them or invite special lamas to do to the "Young Communist League" sphere such as the paradise of so. Chad may be read on the day of as well as a period of military service. Buddha Amitaba. After finishing the funeral and for three evenings I was fond of drawing from my this ceremony Monlam is read. Then after. early childhood and after 1971 I the objects which belonged to the When the 49 days are over the began drawing religious subjects. I deceased person are shared among last ritual takes place. Chad and took part in constructing Ivolga the relatives. various surras may be read and then Datsan (monastery) and painted the The coffin is brought out of its monlam. Everyone wishes the dragons and the ornaments in the temporary shelter, opened and the deceased to acquire a good main temple. I became very family say their last goodbyes to the and if the deceased has ordered some interested in painting thankas and deceased. The eldest of the relatives ceremonies or thankas during these asked the permission and advice of takes a Buddhist surra, perhaps the 49 days his wishes should be carried the old lamas who still lived in the "Diamond Sutra" or the sutra of the out. Many people consult an monastery. They revealed some of "Golden Radiance" or the astrological lama or clairvoyant the secrets of traditional Buddhist Prajnaparamita and the wife or the about the new incarnation. He may painting tome and gradually I began eldest daughter of the deceased advise the family to do a particular painting thankas. brings some milk food. Close rimai and ifhe believes the person to Since 1978 painting has become relatives hold the various objects have taken a bad incarnation then my full-time activity and I have and food and they circle the coffin new rituals will be performed. received many unofficial orders three times. It's believed that this from the Abbots of Ivolga Datsan gives them wealth as the deceased Fabio: I've heard that sometimes even though religious painting was will not take these things with him. they do a kind of jyinseg (fire ritual). prohibited. Almost forty of my According to astrological Batodalay: Yes. Sometimes works are now in different Datsans calculations only a person born in a sesame seeds are made into a figure and there are many of my thankas During the July '92 retreat at Lake Kotokel in Buryatia, particular year such as that of the of a scorpion and burnt on the fire. throughout Buryatia in private Tiger or the Monkey should touch In some regions there is a special homes. Batodalay Dugarov, a well-known thanka painter, the corpse. If none of the relatives kind of fire puja made when talked to Fabio Andrico and Namkhai Norbu Rinpoche was bom m that year, a person having particular problems arise. 'Fabio: How has Tibetan culture about his life and Buryatian customs this year of birth will be invited to The jyinseg ritual is made influenced Buryatia? touch the deceased with the book of together with the choga ritual the Batodalay: The influence of tradition, but since that time special someone dies? sutra. Then the coffin is closed. first three evenings after death to Tibetan culture in Buryatia came philosophical departments have Batodalay: In about through the Buddhist been organised in various monaster­ those regions tradition. Although it is officially ies. At the end of the 19th century where people have corisideredthattheRussian Emperor schools of tan tra began to develop adopted gave permission for the Buddhist and after the beginning of the 1930's Buddhism, the first religion to spread in Buryatia and its the teaching and the various schools thing to be done is 250th anniversary was celebrated flourished in Buryatia. Even after to light a lamp on last year, in reality the Buddhist the October Revolution, after the the altar. After religion came to Buryatia a hundred time when Buddhism began to be quickly con­ years before that. persecuted, various kinds of schools structing a light After the arrival of Buddhism the came here in order to develop. But shelter outside, lifestyle of the Buryatian people afterthe beginning of the repression, they place the deceased person there They set off for the cemetery in a help clean the obstacles of the dead began to change. Until that time Communism managed to annihilate with an image of the Medicine direction and at a time which the person by burning his impure there had been constant rivalry and everything. Buddha hanging above his head. lama has advised according to consciousness. military conflicts among the A lama makes some astrological astrological indications. Even if the Buryatian tribes and a traditional Fabio: Is the influence of Tibetan divination based on the date of the cemetery is not in that direction the Namkhai Norbu Rinpoche: folkloristic religion similar to culture mainly or only related to person's birth and the time of his i lama insists they have to go several How are small children buried? shamanism existed. Shamans did religion or is there an influence on death. After consulting his metres in that direction and then Batodalay: Now they bury them help people but they didn't have a the common life of the people? astrological calendar, he tells the turn. When leaving home and in the same way as adults, but in past general influence and couldn'tmake Batodalay: If you compare relatives what the last experiences burying the coffin a conch shell is times there was a ritual called the people more peaceful or friendly to eastern Bury ats who have preserved and wishes of the deceased were. blown. "lost rimai". The child was wrapped each other. But with the spread of the Buddhist faith and western These are very powerful. The lama Near the grave they make a special • in some cloth or put in a little coffin , Buryats who never adopted can say whether the death was pre­ hole and puta vessel cxmraining five and his father would put it on a began developing among the people. Buddhism, you will see the mature or not He tells the relatives kinds of grains and five kinds of wagon, or a sledge in winter. He That meant compassion not only for difference. In the western part of what prayers to make and which precious stones and before putting would go to the forest and make his humans but for all sentient beings. Buryatia they were forced to become thanka will help the person to have the coffin into the grave they draw a horse gallop and the movement of And so peoplebecamemore friendly Christians but in their heart they a good rebirth. swastika there. Where the coffin is the sledge or wagon as the horse was and peace came to the land. have remained Shamans. If you He may indicate what particular buried they m ake a Utile hill of earth galloping would fling the little coffin Tibetan and Mongolian lamas compare these two branches of the object or animal the deceased was and stick special flags there with or bundle from the sledge. The father began to come to Buryatia and they Buryatian people you can clearly attached to in his life and advise the on them in the direction of would not notice it and wouldn't became the abbots of the monasteries see the influence of Buddhist and in relatives tomak e an image of it from the head and legs of the corpse. One know where he had lost the corpse and taught dharma to the local particular Tibetan culture in bread and paint it in particular of them has a design of a and of his child. Then he would make a people. Later Buryiats went to Tibet Buryatia. It concerns moral colours so that it can be placed in the mantras and others have only circle and tum home. That was the and Mongolia to study dharma there behaviour. TheeasternBuryatshave coffin. Then he suggests the day, mantras on them. They put four old custom of burying children

ISSUE 18 12 I will cover three main topics. Last September KhamtrulRmpoche talks about fus connection with Namkhai Ñprbu First, we must establish the view of gave a talk to the Dzog-chen Dzog-chen. But knowing the view changing. This is what is called the Rinpoche and Chang Chub Dor je and being able to practise meditation Community in New York view of Dzog-chen Namkhai Norbu Rinpoche was is not enough: we need to be able to An example of this is that just as recognised as Adzom Drugpa "cross the pass", that is to bring our gold is the most valued thing in the Rinpoche by Gyatwa . practice into daily life. Then, thirdly, world, likewise the nature of our ÁdzomDrugr^ established á large to measure our practice through our Bringing the practice m inds is equally precious. We could Gonpa at Tromkha. His son, dreams. We can see the effect of . say that the primordial nature is like Gyaltsen Gyujinel^je, sùïyed practice from our dreams. So the the gold that has been there right there in retreat for several months three points to be covered are first, into daily life from the beginning. If gold falls to with Rjnpoche's family, and it establishing the view, second, the ground or in dirty water, it can was then that Namkhai Norbu crossing the pass, and third, seeing By Khamtrul Rinpoche become dark, obscured. If we have , Rinpoche firstreceive d teachings results in dreams. a piece of blackened gold and we from Gyaltsen Gyurme Dorje. So, Usually we talk about meditating show it to someone they will say it is as well as being the Tulku of on something such as a deity, not gold*. In the same way our nature Adzom Drugpa, Namkhai Norbu compassion, etc., but from the Dzog- has become obscured so we don't Rinpoche also received extensive chen view this is not what we mean see our own pure nature. If we have teachings from his son, Gyurme by meditation. From the Dzog-chen a blackened piece of gold, we can dorje-heisaveryraportantLama. view.whenwetalkaboutmeditation see that it is black, but this is only the My own connection with we mean maintaining the natural surface. Likewise our minds have Adzom Drugpa goes back to my flow of our basic nature, the been obscured by emotions, but this previous incarnation called continuity of our ground state, our is only temporary, it is not our own Gyurme Trinley Namgyel. in basic essence. This is Dzog-chen. true nature. which I was one ofhis foremost So in order to be able to maintain the In the same way our true nature disciples. So my previous flow of our natural state we must has been clouded by the tiesas, the incarnation was a disciple of know what this primordial state is. obscurations which are hiding the Namkhai Norbu Rinpoche's The basic ground nature is gold-like nature of our being. Thus former incarnation When Iwas25 described in the well-known prayer through meeting a qualified teacher or 26, . I. received many of Rigdzin which is who is able to point this out, our empowerments and teachings from known as "The Aspiration of the tiesas will clear and we will see the Gyurme Dorje - especially Dzog- Ground, Path and Fruition". I will true nature of our mind, like the gold chen teachings. In particular, I use this prayer as a basis to describe emerging from under the blackened received the seven treasures of the primordial state. surface. Longchenpa and the Nyihgthig The primordial state has not been This is the first point, to establish Yabshe. So Gyurme Dorje was improved by Buddhas and the Dzog-chen view. We say that one of my principle Dzog-chen Bodhisattvas or damaged by the our Buddha nature has been masters. There has been a strong minds of ordinary sentient beings. temporarily obscured by the tiesas, connnection between Namkhai Even in the mind stream of tiny Khamtrul Rinpoche is the fourth incarnation in a Nyingmaand a s they are removed the Buddha Norbu Rinpociie and me for several insects this Buddha nature exists as lineage from in eastern Tibet. He was made co-abbotnatur ofe which has always been there lifetimes, and particularly during a potentiality, a seed, an essence Gaje Kamtu Min Dol Jang Choi monastery at the age of eight,will b e revealed. This Buddha natu­ the last two. that has always been there and which having been recognised as the reincarnation ofDorjeNamgyere has always been there, it is a ImetNamkhaiNorbuRmpoche in New York this summer for the is free from all elaborations. This is Khamtrul Rinpoche. He fled Tibet ini960 and went to India,matte r of uncovering it the primordial natural state which, If we think that just hearing this first time since leaving Tibet and where he has held several important posts in the Central from the beginning, has had no ne­ or reading about it will enlighten us, coming to India. Previously, we gative qualities or defects and has Tibetan Administration in Dharamsala. this is a grave mistake. It is not liad only corresponded by mail. So had all the qualities of enlightened H H. the Da lai Lama refers people to him who wish to study andenoug h to have an intellectual I was very happy to meet him in beings. practise Nyingma teachings, but he also imparts teachingsawarenes s of this. We must, through person.TheFourteenthDalai Lama isthemainuheageholderofrertpn This primordial natural state is from other lineages. He is very much aware that he is "theou onlyr practice , learn to be in that natural free from the four extremes (of state. Just remaining in our DorjeTsegyal, a disciple and heart living person outside Tibet who holds direct and unbroken existing, not-existing, neither primordial nature will gradually son of Chang Chub Dorje. There existing nor not-existing, and ofboth empowerments, transmissions and teachings of the greatdiminis Fifthh the power of the tiesas, are several volumes of Dorje existing and not-existing). Freedom Dalai Lamas complete works of 32 volumes", which heth ehas obscurations . Tsegyal's collected works. When from these four extremes is the very been urged to pass on for their continuity. People have developed in a Dorje Tsegyal was about to die, he nature of the primordial state. material way through western announced that the holder of his Even enlightened beings such as science. Particularly in New York, teachings would be His Holiness. the Buddhas have never been able to Where is the music coming from? Is from all defects and also has all the people are very busy and feel that When, around 1974 or 1975, a perceive the essence of mind as an it from the left hand or the right perfected qualities of enlightenment, they are not able to do this. But if discipleof both Chang ChubDorje object So we cannot say that the hand, or the instrument, or the whole the basic original state. you are not doing this then you are and Dorje Tsegyal, called Derge nature of our mind is something that combination? So for ordinary beings we say not entering into the state of Dzog- Jangya Rinpoche, came to India exists as an object. It is not It has been said by the great master that their nature has been obscured chen If ycuthinkyou can'tdoDzog- bringing with him all tlie collected something which can be seen or Nagarjuna that all phenomena are and dualistic thinking has arisen. chen practice, remember that in writings of these two masters, I tasted or touched. Nor does it exist interdependent.' "We have The primordial mind has been Dzog-chen, meditation is not on a requested and received many in the past, present or future. interdependent connections and all clouded like a mirror that has been deity or on the channels and prana empowerments and transmissions. The Buddhas of the three times phenomena are dependent on these clouded and we have fallen into where you need a quiet environm ent Last year, Dorje Tsegyal's son, will never be able to perceive it as an connections. Nothing exists in ignorance. Our original nature is (to practise). Dzog-chen can be Oset Dorje, came to Dharamsala, object Yet we cannot say that it isolation. obscured and we cannot see it. Based practised in the busiest place in the and I received all the teachings and does not exist since we experience Generally, in the lower vehicles, on this ignorance we fall into world. We can still observe the na­ initiations of Dorje Tsegyal from happiness and sadness. The mind is there is the idea that everything exists attachment to what we like and ture of mind while walking, talking him. I then went into retreat to the basis of experience through in this interdependent stream. From aversion for what we dislike and all and eating. We can always return to practise Dorje Tsegyal's divinity samsara and nirvana. So we cannot the Dzog-chen view this is accepted of our experiences arise from that the primordial state without needing yoga (Ihd-fgrub ) ofPema Gy alpo, say the mind exists or does not exist and there is also a primordial ground ignorance. Even though all sentient any particular environment So we the Lotus King. During the retreat and yet these two statements are not which is the matrix for all which beings have fallen into ignorance, shouldn't think we can't practice I had many signs of the practice. in opposition to each other. arises. If we look at the nature of this the Buddha nature is still the mind Dzog-chen because we live in a big Unlike Namkhai Norbu We cannot say that the mind does ground it is completely natural and stream of all beings. city. When we are watching the na­ Rinpoche, I was not one of the not exist and does not 'not exist'. unfabricated. This goes beyond the So when all beings have gone ture of mind it is as if the primordial principle students of Chang Chub The mind is not something we can statement and dependent arising in through their path and approach mind is the sky and the tiesas are Dorje, although I did study with define in words-it is beyond existing the lower vehicles. enlightenment, the qualities of like the'clouds. If we don't engage them. Chang Chub Dprje's and not existing. If we look at the nature of our attachment, aversion and ignorance in the tiesas they will gradually daughter. Ahtse Lhamo, reached Take, for example, a musician minds we can see that there is this begin to fall away and the qualities dissolve back into the primordial the rainbow body, as did Trayang playing a musical instrument. If it is nature in all beings. We can call it of Buddha nature begin to come state like clouds dissolving into the Rinpoche's daughter, another of pleasant to hear, what is the basis of the mind of Kuntuzangpo, forth naturally since they are sky. Or like the waves of the ocean his disciples. I believe that anybody this? In order to have the sound we , the Buddha nature, underlying all the time. Our Buddha arising, thoughts will naturally dis­ who really applies the teachings of have the bow, the wood, the strings, or the rigpa yeshes, the wisdom of nature is always present. When we solve back into the ocean if we don't jDzogrchenv even myself; the pegs, the leather, the right hand, non-dual awareness. We can give it are ignorant it is there, and when we engage in disturbing emotions. example, can attain the rainbow left hand, the musician, the sound. many names but in any case it is free are enlightened it is still there, never continued on page 15 body.

ISSUE 18 BOOK RELEASES

THE NYINGMA which he has chosen for this book, caused her to abandon her home with the affection he feels for his and to dedicate herself to the SCHOOL OF TIBETAN memories. teachings. After a three-year retreat BUDDHISM The author dedicates the book to at Tungkar Ritrod (Dung dkar ri the children of Tibet, "with the hope khrod), she remained at Adzam Gar (A 'dzam sgar), the residence of the by Dudjom Rinpoche, Jigdrel that they never forget their origins". At the end of a brief and touching master, until his decease in 1934. Yeshe Dorje preface, Heinrich Harrer writes: She then moved to a retreat place "Whatever fate decides for not far from her son's family, in Translated by Dr Gyurme Dorje and Tibetans, their snow-covered whose house she spent the last y ears Dr Matthew Kapstein mountains, the throne of their gods, of her life. Wisdom Publications will stand unchanged. Unchanged Her works, unfortunately incom­ 1600 pages, 110 in full colour also are the flights of wild geese and plete, have been collected and edited black-necked cranes in the coki, by her grandson, Namkhai Norbu moonlit nights over Lhasa. Their Rinpoche. This anthology, in wingbeat make a sound like Lha manuscript form, bears the title, THE MAGIC LIFE OF LOST LHASA gye lo: the gods shall prevail! "The Precious Necklace: a MILA REPA "Memories make me happy, for collection of writings by the aged Heinrich Harrer's Tibet only nice things stay clean therefore yogini Kun Bzang Chos Dbyings Tibet's Great the work on this book has given me Mtsho" ("A phyi mal 'byor ma kun Text and photographs by Heinrich great pleasure. I do hope that the bzang chos dbyings mtsho'i gsung Eva Van Dam Harr er Tibetans and their friends will also phyogs btus rin chen do, shal"). Sham bala H N Abrams, Inc., Hood River, find pleasure and happiness in these e.d. Oregon pages". It could easily have fallen into pages 228 Giovanni Area caricature, parody or cheap thrills. 200 black and white illustrations But surprisingly what is probably the first-ever graphic biography in Here we have a wonderful book, Tibet-related literature does none of impressive for its valuable this. On the down side, there are one documentary character, leading the or two awkward junctions, where reader to a world that seems to have you tum back to make sure you The late Dudjom Rinpoche, who furtively sneaked through a crack in haven't missed a page. And there is was the supreme head of the the wall of time. Marpa,portrayed asan 11thcentury Nyingma tradition, famous terton Many of the people represented male chauvinist bully-boy, comple­ (discoverer of termas), and a great in the pictures were not even aware te with crew cut and steroid master of Dzog-chen, died in 1983. of what a camera was; they look on physique. But the rest of the book His monumental work on the at a strange man handling a strange reveals meticulous research, so Nyingma school of Tibetan metallic box. The result is that their perhaps he really was like that and Buddhism constitutes the most com­ vivid glances almost jump off the the manifestations of his Buddha plete and exhaustive reference work page. nature did not seem incongruous to of its type in the West. It includes More than just a book of the Tibetans of his time. the lives of the Dzog-chen lineage photographs, Lost Lhasa is a holders up to Longchen Rabj am, the On the up side, Eva Van Dam's charming story, depicting all the THREE SONGS artistic vision is beyond reproach. unbroken distant lineages of major aspects of the life in and Mahayoga, Anuyoga and Atiyoga for Disciples of Changchub She must rate among the most around Lhasa, just before the accomplished illustrators of our up to the present day, the lives of the enchantment was to be broken. A BRIEF BIOGRAPHY Dorje major tertons, and much else besides time. Her drawings blaze with The pictures follow the narration OF ADZAM DRUGPA dramatic effect, evoke atmosphere, has recently been published by and attract like windows opening Namkhai Norbu Rinpoche Wisdom Publications in two catch fine nuances of mood and out onto the great city of Lhasa. Lhundrub Tso beautiful cloth-bound volumes. movement and she has obviously The book is never boring, nor Translation from Tibetan to Italian studied her Tibetan characters in e.d. redundant: it is a carefully selected Italian translation from Tibetan and and notes by Adriano Clemente. fine detail. constellation of themes, made by an notes by Adriano Clemente. Translation into English by Barrie To the uninitiated it would stand STOP PRESS old gentleman, who treasures Tibet English translation by Nancy Simmons. in its own right as a cracking good in his heart, without any rhetoric. Simmons. Shang Shung Editions, 1992, Italy. yam, full of magic, mystery, high We are delighted to hear thai During his many years in Tibet, Shang Shung Editions, 1992, Italy. drama, death and destruction - that the new reincarnation of immediately prior to the 50's, The three songs translated in this rounded off with glorious H.H. Dudjom Rinpoche has Heinrich Harrer had the unique This brief biography of Adz am collection were written by Master fulfillment. If you came to this book been found in Kathmandu. opportunity of taking a couple of Drugpa Drondul Pawo Dorje (A Namkhai Norbu Rinpoche during knowing nothing about M ilare pa, thousand pictures, two hundred of 'dzam 'brag pa 'Grò 'dui dpa' bo the spring of 1988, on the occasion you would leave it loving the guy. rdo rje) (1842-1934), a renowned of a visit to Khamdo Gar ( Which suggests it probably has sales Dzog-chen master from eastern rdo sgar) in eastern Tibet, once the appeal outside Dharma circles. Eva Tibet belonging to the residence of Rigzin Changchub Van Dam knows her Tibetan WHERE TO ORDER "non-sectarian" (ris med) lineage - Dorje (Byangchub rdo rje) Buddhism very well, too. Meditating initiated by such teachers as Jamyang (1826-1961), his principal teacher Mila could have been a bit phoney, Khyentse Wangpo (Jam dbyangs of Dzog-chen (rDzogs chen). so there I was poised for the New Many readers of The Mirror have written and asked where they mkhyen brtse'i dbang po) The day of his departure, Norbu Age kitsch, but amazingly can get copies of Namkhai Norbu Rinpoche's recently published (1820-1892) and Kongtrul Lodro Rinpoche was asked by several old" everything the book has to say about books that were reviewed in the last issue (no.17). Thaye (Kong sprul bio gros mtha' disciples of Changchub Dorje for Tibetan rang 100 per cent yas)(l 813-1899) - is, perhaps, the advice about practice, and he then down the line authentic. Truly some THE SONG OF THE VAJRA only one extant, or at least his sole offered these three spontaneous achievement Which all goestoshow is published by the Dzogchen Community of America at Tsegyelgar, life history found until now. It was songs, which contain the essence of that it is possible to produce P.O. Box 277, Conway, MASS 01341, U.S.A. Tel. 0413 2568883. Fax written in verse in the form of an Dzog-chen. entertaining Dharma books. Those 0413 6651142. invocation by his disciple Lhundrub e.d. of us who thought it would never Tso (Lhungrabmtsho) (1864-1945), happen chortled when Keith THE 21 SEMZIN OF DZOG-CHEN UPADESA paternal grandmother of Master Dowman's "Divine Madman" (also is published by Rinchen Edition (PTE) Ltd., 15 Phillips Street, #09-00, Namkhai Norbu Rinpoche. "A Brief Biography" and "Three illustrated by Eva Van Dam) was Songs"are available from Shang Singapore 0104. Lhundrub Tso, disciple also of published. ""takesitafew Shung Edizioni, Merigar 58031 the yogini Achi Ugdron (A phyi 'ug steps further. My vote is on Drukpa Arcidosso GR, Italy. AND THE PRACTICE OF NATURAL LIGHT sgron) (1759-1887), met Adzam Kunley as the next suitable case for Cost per book is $10 US is published by Snow Lion Publications, P.O. Box 6483, Ithica, NY Drugpa when she was twenty-five graphic treatment including postage and packing. 14851, U.S.A. Tel. 800 950 0313. Fax 607 273 8508. years old, after an emergency which Mary Fumigan

ISSUE 18 14 Reflections Reflections Refactions

French weekend International practice New arrivals Appeal •

"When in Rome, do as Romans Austria Dear Friends in the Dharma, do". So, having been sent from A new Anna 'Elisabeth Lhadon Bristol to Geneva to work for a few began in the new land of Russia months, I tried to get into the swing 'Bom to Gabriele and Oßver Lekfi when, on January 9th, 1992, the of things. One of the things that I on Tuesday, May 19th Institute of Buddhism was launched managed to do was to meet up with in Moscow at the Old Ceremonial people of the community in and USA Hall of Moscow State University. around Geneva to do practice and Olympia Valentina Dhevi Preparations to inaugurate the other things together. One of the 'Bom to Miranda and John Shannon Institute were initiated by scientists, activities was the practice weekend m Monday, June 29th artists, religious people and the organized by the French Gakyil, general public. This period which took place in the last week of coincided with the dramatic

The Institute of Buddhism Mokhovaya Street 8 103009 Moscow, Russia tel. (095) 245-22-89 fax (095) 248-02-64

ISSUE 18 15 Beyond mere learning relationship, it was seen as a two- the Universal Way or Mahayana ), International Dzog-chen Contacts way process where both parties were where the universe is the manifestion continued from page 9 atliberty. Optimally, students would of the buddhas, a pure vision that does not need to be transcended, but This fivefold technique for have intelligence and an interest in ARGENTINA GREECE SLOVENIA instead needs to be recognized in its exegesis of the sacred word has learning. Their respect for the Comunidad Dzog-chen Evangelopulos Liakos Cbangchub Santi M aha empty nature. And last but not least, governed at least part of the long teacher and the teaching would arise Pasco Colon 1131 2°11 10 Polytchmou Street Sangha there is the "non-cosmology" of the course of traditional education spontaneously as a variable of their 1063 Buenos Aires 10433 Athens PO Box 19 Dzog-chen system, where the followed in the monastic colleges learning. Within this system both Tel 1 7821722 Tel 1 8971752 SL-62250 Poetovio universe is simply the play of one's Fax 1 3612746 Pax 62 29874 because the basic texts and the teacher and student were to make individual awareness. HOLLAND systematic commentaries(yig cha ) a conscious and concerted effort to see that the necessary causes and These views give a wider Dzog-chen Communi ta Stichting Dzog-chen SOUTH AFRICA were closely modelled on the c/o Hugo Aníbal Palacio Johannes Verhulstraat 44" Darryl Van Blcrk conditions were met to bring about perspective to our relation with Abhisamayalamkara, itself akarika- Espagna 883, 1071 NE Amsterdam 11 Upper Rose St. the accepted purpose of the ourselves and the world in which we style text adhering to Vasubandhu 's 7000 Tandü Tel 20 6718647 Newlands, 7700 education system, that of producing live. They push the mind beyond its pattern of exegesis. Given that no Capetown limits into an immense space of small number of competent religious a virtuous and well-educated person. Tashigar ITALY scholars have been turned out from Underlying the entire process was interrelations where fixed concepts do Ricardo Sued Merigar: SPAIN the monastic colleges it may be the idea of karma, namely, "how and certainties vanish. Araujo 1271, Urea Comunità Dzog-chen Estabanel Curro worthwhile to consider the relevance you sow thus shall you reap". 5000 Cordoba Arcidosso, 58031 GR Ronda General Mitre that this fivefold technique could Tel 51 816222 Tel 564 966837; 162-7E1A Fax 564 966608 08006 B arcelona have for a modern curriculum Bringing the practice Guess which world AUSTRALIA Tel 3 4173590 structure. continued from page 12 Patricia Chandler Azamgar The student would first be continued from page 10 Gradually our klesas will 471 Canning St. Adriano Grimaldi SWITZERLAND introduced to the aims and purposes awareness is The Majestic naturally become less powerful. N. Carlton, VIC. 3054 V.le Indipendenza 8 Aline Winterberg of the course (or of a text or topic, Creativity of the Universe (Kun- Thus if our Dzog-chen practice is Tel 3 3880380 14053 Canelli (AT) Schwarzcnburgstr. 6 depending on the specific context): byed-rgyal-po ). working we will see that. For Tel 141 831370 3007 Bern this would serve to generate interest Implicit in the presentation of example if we have been someone Dzog-chen Community Tel 31 460651 c/o Hamish Gregor JAPAN in the subject as well as to give the this system is the fact that if the who got easily upset or angry we will notice that gradually our angry 6 Grant St. Tetsu Nagasawa TAIWAN R.O.C. students a sense of direction. The ground of being (gzhi) is Woodford, NSW 2778 7-17-14, Higashioizumi Mr. CH. Yen nature w ill become weaker and other teacher would present a summary primordially pure, one is not subject Tel 47 586257 Nerima Tokyo 4th Floor N° 333 of the course material and provide to any limitation and one is actually qualities like compassion, love, Tel 33 9248965 Lung Kiang Road the students with its guiding already enlightened from the renunciation and devotion will AUSTRIA Taipei principles to provide an overview beginning. One is already complete become stronger. Dzog-chen Gemeins. LATVIA of the course. Then in a third stage, in whatever knowledge or quality a Here we come to the second point: Postfach 60 Istomin S. Mayevich USA the teacher would move on to buddha possesses, just as everything crossing over the pass through our 8200 Gleisdorf Str. Plata 26, Room 31 Tsegyalgar provide a detailed explanation of is already complete in the state of daily actions. Some people think Tel 31 125431 Riga 226016 Latvia Dzog-chen Community the course material. Most of the pure and total awareness. Freedom that in Dzog-chen there are no good PO Box 277 BUR Y AHA LITHUANIA Conway, Mass. 01341 actual education time is included in and deception are simply the play of or bad actions, no suffering and no RangdrolGar Dorjeling Tel 413 6259820 happiness. People fall into this this stagen, where students would the excitement of awareness (rig c/o Parida Malikova 2001 P.O. 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Box 1373 Santa Fe, N.M. 87505 have recognized the need for student way one does not make anything gauge this from our dreams.We Pilegard Alle 5 Kathmandu Tel 505 9823846; participation, a fifth and final stage concrete. When such understanding should not be having impure 2770 Rastrup Tel 01 413948 Fax 505 9868046 in which there is discussion and comes, the movements of thought/ phenomena appearing in our dreams, 032 521840; debate. When students are familiar awareness cease without applying or be caught by our dreams. We will Fax 31 878609 NEW ZEALAND Tsultrim Allions with the subject matter they should artificial meditation techniques to realize that we are dreaming. Our Rosemary Friend 361 Old Mill Rd. FINLAND 32 Lcckhampton Court Valley Cottage, be encouraged to find out about the transform or stop them. At that dreams in general tend to proliferate Kaisa Liisa Puonti Dune din NY 10989 more subtle and difficult aspects by moment realization is attained and but if our practice is good we will Visantiel9 S. Island Tel 914 2683050 all the wisdom and qualities of a tend to have less dreams. If our way of analysis and investigation. 05400 Jokela Fax 914 268 4280 buddha become totally manifest. Mahayana Buddhism has always dreams are going well we will dream Tel 014 81828 Mario Franchini been fairly open to enquiry and The perspective of the Dzog-chen of Buddha fields and see lights and 8/148 Howe St. Susan Indien examination, as a result of which system on cyclic life is the key to rays in our dreams. FRANCE Freemans Bay, Auckland 129 Kaelepulu Drive debating became an accepted understanding its path and fruit. It is To help with that practice, it is Isabelle Bienfait Tel 09 765774 Kailua, Hawaii 96734 method to penetrate intricate a perspective which seems to be important to recognize the illusory 9 Rue Emile Zola Tel 0808 2613469 Perpignan 66000 NORWAY Fax 5244342 philosophical views. In the monastic disjointed from the traditional nature of all phenomena during the Tel 68 355419 Gordon Cranmcr colleges referred to abovemuchtime presentation of the two truths and day. When we sleep it is important 4157 Utstein Kloster VENEZUELA was spent debating. Questions not tofal l into too heavy a sleep, not causality found in all different Dzog-chen Association Tel 4 514705 Pablo Lau Rivera arising in the debate would be aspects of Buddhism, and it leaves to have too much to eat or too many Dekikha, Bel Avenir Pb. A. Res. Pedernales referred back to senior students and the mind astonished. It simply states blankets on us. Before we go to 56770 Plouray RUSSIA Av. Paez Monialban II teachers. that everything remains primordially sleep we can pray to any teacher that Tel 97 348113; Wadimir Maikov 1021 Caracas To sum up, Tibetan traditional pure, and that when this truth is we feel a strong connection with or Tel 68 341024 Sovietskaya 14-7 education gained its inspiration from recognized within one's natural any deity that we are connected to. Zheleznodorzhny Dzog-chen Community Mahayana philosophy and provided awareness, one becomes enlightened This will help with the practice of GERMANY Moscow region Apartado Postal 483 Sonya Burgmeicr 095 5527052; 095 Metida 5101 it with its guiding principles or within one's nature - which is the dream. Vorderer Lech 27 2039196 norms. These boiled down to two actually already enlightened. 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If London SW 1H ONW 585 North Bridge Road Jovanovic Zelila constant effort to stop negativities where the world amounts to an im­ our practice is really going in this Tel 71 7992233 apt. 15-04 Blanco Court Zelerò Venae 1 71 7991321 Singapore 0718 Beograd like hatred, jealousy and malicious pure vision created by the actions of direction, it will manifest in our 2982711 ; Fax 2934472 Tel 011 687123 scheming. The teaching profession beings, and whieh has to be dreams. was not a trade learned and then transcended if one is to gain (Translation from the Tibetan by mechanically applied to earn a liberation Then there isaeosmology " DavidChristansen, transcription by "Contacts" is a list of people who can be contacted in order to have information living. As for the teacher-student of infinite buddha-fiekts, (linked to Tsultrim Allione) on the activities of the Dzog-chen Community in their particular country.

ISSUE 18 16 "Little Buddha" PRACTICES FOR SPECIALDAYS Tibetan date: Western date: 11th Month, 8th day Friday 1st January 1993 This is a particular day for the practice of Ekajati so try to do a long or Bernardo Bertolucci 's inner quest medium Tun with intensive practice of the mantra of Ekajati.

So 'Little Buddha ' is a film which Tibetan date: Western date: is set both in the present - in the 11th Month, 10th day Sunday 3rd January 1993 form of Buddhism today as practised This is a special day of Guru Padmasambhava. If you have the time and by the Lamas - and in the past - the possibility it is good to do a Ganapuja collectively with your Vajra brothers story of the historical Buddha. It is and sisters, otherwise you can do the Long-life practice of Union of also a gripping story that ideally Promordial Essences "U.P.E. bridges East and West. FULL MOON Bertolucci seems to be fascinated Tibetan date: Western date: by the central idea of Buddhism, 11th Month, 15th day Friday 8th January 1993 that work on oneself to discover This is an important day to do the Long-life practice of Amitayus, U.P.E. who we really are is the key to realization One day, during the takes Tibetan date: Western date: of 'Little Buddha', Bernardo 11th Month, 25th day Sunday 17th January 1993 remarked to me, "the making of this This is a day of the Dakinis in general, soif you have the opportunity perform film corresponds for meto an inner a collective Ganapuja, with the transformation of the Dakini Simhamukha, quest". and recite her heart mantra as many times as possibile. Otherwise you can do a medium Tun either collectively or personally. For Bertolucci and his troupe, the period of preparation of over a Bertolucci and Chögyal Namkhai Norbu at Gadeling NEW MOON year prior to shooting meant coming Tibetan date: Western date: By Paolo Brunatto about the film itself. into contact with the international 11th Month, 30th day . Friday 22nd January 1993 Whilepassing over the Himalayas At first, Bertolucci had wanted to Buddhist community, and meeting This is a special day for purification practices so try to do Purification of the on board a flight from Kathmandu give a cinematographic account of masters, Lamas, Yogis, hermits, Six Lokas. to Paro in Bhutan to reach Bernardo the life of the Buddha. But then he monks, hermits, disciples and Tibetan date: - Western date: Bertolucci who is shooting his latest decided that it would be better to scholars of Buddhism (from the West as well). And visiting temples, 12th Month, 10th day Tuesday 2nd February 1993 film, 'Little Buddha', I think back broaden the subject matter so as to This day js the anniversary of Guru Padmasambhava's coronation as over the first meetings the great take in the question of monasteries and hermitages in Prince of Orgyen at the invitation of King Idraholi. We can perform a Italian film director had with as a whole, the continuity of the Nepal, Bhutan and India, spending ganapuja collectively or do the Long - life practice, U.W.U. either collectively Namkhai Norbu Rinpoche and H.H. Buddhist message, and the essential time with Buddhists in the States or personally, according to circumstances. the Dalai Lama in 1991 before meaning of the Buddha's teachings, and Europe, and venturing into the beginning to write the script for the according to which any human being Himalayas in a search for sacred Tibetan date: Western date film. A conversation between the is capable of discovering and spots. During the film, he was 12th Month, 11th day Wed. 3rd February 1993 Dalai Lama and Bertolucci comes reawakening the true nature of his assisted by Dzongsar Khyentse Today it is good to do a medium or long Tun with intensive practice of the to mind. It was the first day of or her mind. Rinpoche, from whom he received mantra of Ekajati. August The film tells of a Lama - Lama teachings on the and on the true nature of the mind. FULL MOON "Your Holiness, I intend to make Norbu is the name of the main Tibetan date: Western date: a film on Buddha, but I'm not a character in 'Little Buddha' - who Shooting began in Bhutan and 12th Month, 15th day Saturday 6th February 1993 believer in Buddhism", said sets out from his monastery in Nepal at the end of September '92 It is in general a day for honouring the Lord Buddha, and in particular an Bertolucci. Bhutan iñ search forayoungTulku, and will terminate on December ideal day for the long - life practice of Guru Amitayus, U.P.E. "That is not the most important the reincarnation of his former 20th. Then work will start up again point", His Holiness replied. "What master. It has been revealed in one in Seattle in America, and will con­ Tibetan date: Western date: counts is the motivation, a of his disciple's dreams that the tinue throughout January '93. 12th Month, 18th day Tuesday 9th February 1993 This day is the anniversary of the great Dzog-chen master Longchen compassionate attitude." Tulku has been bom in the United Among those collaborating on Rabjam Longchenpa (1386-1363). On this very important day try to do the I'm travelling to Bhutan together States. He successsfully finds the the film, there are Europeans, Guruyoga "A Kar Lama'i Naljor" Guruyoga with the White A. with Fulvio Rossi, the producer, and reincarnation, an eight-year-old Tibetans, Americans, Chinese, a film crew to realise a documentary American boy, and Lama Norbu Nepalese and Indians. The main Tibetan date: Western date: about the making of the film in takes him back to Bhutan But during actors are Ymng Ruo Cheng in the 12th Month, 25th day Tuesday 16th February 1993 general. the long journey with stops in the role of Lama Norbu, and Keanu This is a Dakini day, so try to perform a Ganapuja with the transformation I will recount the experiences we U.S.A. and Nepal, the Bhutanese Reeve as the Buddha. But many of of the Dakini Simhamuka together with your Vajra brothers and sisters. had on the 'Little Buddha' set in Lama tells the young boy, who the actors are not professionals, and Otherwise you can do a medium or short Tun in the usual way. greater detail in a future article for knows nothing of Buddhism, the amongst them there are many The Mirror. Right now, having just life of Buddha Shakyamuni, which Tibetan Lamas and monks. NEW MOON appears in the film as a series of Tibetan date: Western date: got back from Bhutan, I will simply Little Buddha will be released at 12th Month, 30th day Sunday 21 st February 1993 make a few off the cuff remarks flashbacks. the end of 1993. This is a good day to do Purification of the Six Lokas.

A message to Namkhai Norbu Rinpoche from the Private Secretary to H.H. the Dalai Lama

12th October 1992 THE MIRROR To Tuifai 9{amkhai 9{prbu tRpipoche whoseTh e International Newspaper of the Dzog-chen judgement is without equal in its discretion: Community founded by Namkhai Norbu Rinpoche

Joliowing your hard workman the difficultPublishe d by the Associazione Culturale Comunità Dzog-chen. tasf^of organizing the Stoma Seminar onTh thee Mirror, Merigar, 58031 Arcidosso GR, Italy. Tibetan Language, the conférence participantsTel. an d fax 0564-966608 . have now returned. Thanks **> your sfofiful Direttore responsabile: Raimondo Bultrini organisation, Tibetan scholars firm inside and Editorial advisors: Arma Eid, Giovanni Arca outside Tibet have had a good opportunityEditoria to l desk: Liz Granger, Robin Cooke meet and to dekberatt on the main topic, Assistancethe : Nina Robinson, Cristiana De Falco, Albert Benson Tibetan language, about which they haveLayout done: Shang-Shun g Edizioni thärfuartfeCtbest.'Suauseoftfusitwentvery Printer: Tipografia 2A, Arcidosso weíí. JÍJí. the (DalaiLamáis very happy about Issue 18, December 1992 this, and has asked me to thankjtjou. © 1992 Ass. Cult. Comunità Dzog-chen. Registrato presso il Tribunale di Grosseto al n 5/1990 del 26 Aprile Tenzin Chonyi 1990

ISSUE 18