Tibetan Buddhist A

THE MIRROR

Newspaper of the International Dzogchen Community January/February 1998 • Issue No. 43

The Retreat with Tsok Nyi Rinpoche at Merigar

by Sergio Quaranta

his year I came to the Christmas Tretreat at Merigar with the finn intention to follow the entire retreat. There was no precise reason for my decision, since I only knew Tsok Nyi Rinpoche from his photo on the brochure announcing the retreat. To meet him in person was a very Namgyalgar pleasant and precious surprise. From the very beginning, Rin­ poche directed his teaching to a very Under the Coral Tree concrete level describing how we, in general, continuously focus our attention externally, becoming Namgyalgar Retreat slaves to objects, distancing our­ selves more and more from our nat­ Christmas 1997 ural condition and ending up becoming strangers to ourselves. Losing contact with that which we by Tony Mugg really are is the source of sadness, anger and depression, in other he afternoon of New Year's India. Their work went well in the words, suffering. T Day was also a celebration of a milder conditions and Namgyal­ Why do we fall into this trap? beautiful retreat as participants gar looked safe and welcoming. The cause lies in perceiving vision relaxed in the shade of the Coral Rinpoche arrived from Sydney in the wrong way. We attribute con­ tree. The Coral tree is a lone and happily showing his tiger spirit; crete substance to that which has no ancient warrior adorned with robust, lively and very much at absolute existence; we strongly prayer flags that grows on the sad­ ease. He looked so well. His jour­ believe that objects are solid and Tsok Nyi Rinpoche asked us to tions or simply to communicate dle below Rinpoche's house at ney through Tibet and India and real and as a consequence we be simple people, even if we are their appreciation. Namgyalgar. A wind blew up and his time in Singapore obviously believe in the reality of our "I". complicated externally, in the sense More than once Tsok Nyi Rin­ tall clouds were building on them­ enlivened him. Here the Master explained that of doing everything which we have poche personally led the afternoon selves over the surrounding With hot weather forecast, the our mind, "the knower". has two to do in normal life, but capable of collective practice and on one occa­ mountains while retreatants Gakyil submitted the concerns we ways of working: one way is grasp­ maintaining a mind which is simple sion asked us to get up and walk enjoyed a wonderful feast, pre­ had about the safety of everyone ing, the other is being free from any and pure. The Master compared this around the Gonpa to experience and pared by Grit Fair, under the in the event of a fire and gave Rin­ action which can produce karma. simplicity to a wise old man who test our capacity to maintain our beloved tree. poche an outline of our precau­ Respectively, these ways are noth­ lives happily with the little that he presence and remain in the state of A Gakyil meeting prior to the tions. Rinpoche was not too wor­ ing other than the expression of the has, without complaining when it rigpa integrated w ith movement. retreat had finalized plans, but the ried, but said our preparations superficial aspect (which we could rains or when it is sunny, but enjoy­ Everything went very well. The discussion was dominated by our were important and it was neces­ call relative) of the mind, and the ing all types of conditions. Master. Lama Tashi and the transla- concern with bush fires. Some sary to consider everyone's safety. profound or essential aspect of the During the teachings Tsok Nyi continued on page 5 weeks of dry weather had made Rinpoche then observed that as so mind itself, which are not in opposi­ Rinpoche often stopped to ask us all everything brittle and the air was many people were camping at tion but naturally inseparable. questions to be sure that we had now heavy with volatile eucalyp­ Namgyalgar, rain would be incon­ Since we fall into this confu­ understood the crucial points. Dis­ tus oil from the trees of the forest. venient for them, so maybe it sion, is there a way to come out of satisfied with vague and philosophi­ SPECIAL NEW YEAR We had studied the history of fires would be better if the rain came at it? Of course there is. Rinpoche cal-type answers, he always showed PILGRIMAGE ISSUE in the district and considered how the end of the retreat. Through the explained the essential method of us how to precisely recognize any best to protect the lives of every­ Dzogchen of applying 'non-medi­ possible problem or obstacle and week of the retreat, the days were CONTENTS one at the retreat; how to evacuate warm and the air still. One day tation non-distraction'. This then punctually gave the solution, one hundred and seventy people apparent contradiction makes us the way to overcome it. The numer­ was even hot enough for Rin­ 2 IMPORTANCE OK THE DZOGCHEN and where. poche to swim in the ocean. understand how distraction itself ous examples the Master gave to COMMINITI Water storage, fire pumps and On New Year's Day the is the source of all our problems. illustrate various situations were Chögyal Namkhai Sorbii hoses, notices, warning sirens, On the other hand, maintaining very amusing, such as the story remains of lunch were being 2 1998 SCHEDILE OF presence during any type of about the young man who learns to fire buckets, the formation of fire packed away and the towering CHÖGYAL NAMKHAI N'ORBI fighting teams to stay on the land clouds continued to form. Light­ action, whether sitting for formal drive. At the beginning he is timid during a fire so that Rinpoche's practice or any type of activity in and insecure, with all his senses alen 3 ORIGIN OF TIBETAN LANGUAGE .AND ning and thunder surrounded us at CULTORE daily life, is the key which unlocks with the tension. But then he gradu­ house and the Gonpa could be a respectable distance; then rain. A talk by Chögyal Namkhai Norbii saved after a fire front passed Big, soft, warm drops of rain. We the door of liberation. Rinpoche ally starts to feel more secure and is 4 THE NATURE AND MEANING OF through, were subjects all thor­ all stood beneath the canopy of put into perspective the concept able to drive in the traffic even while S.ANTl MAHA SANGHA oughly covered. Throughout the we often have, and which is only a he is listening to music and hugging the Coral tree and watched as it Adriano Clemente day, the smell of dryness justified became steadier and heavier. concept, of seeing the 'practice' as the girl seated next to him. Telling 5 INTERVIEW WITH TSOK NYI RINPOCHE our fear and care. The thought of Two nights later, the air still something very elevated as these stories with his humorous and

opposed to mundane daily life effective gestures the Master indi­ - local rain showers before the moist with rain and as thunder 7 MASTER BIOGRAPH:": YESHEDO retreat was no comfort as a dry rolled over the hills, the Gakyil sat which is something to reject. In cated how we could deal with the Jim Yalby northwest wind can rise so quick­ Dzogchen it is not like that, on the practice and gradually gain confi­ on the verandah of Rinpoche and 7 BOOK REVIEWS ly and mockingly erase that gentle Rosa's house. In a relaxed and contrary we cannot really call our­ dence in it. gesture. jovial spirit Rinpoche talked selves 'dzogpachenpos' as long as The days started at nine in the 9 TASHI DELEC. Woody Papara::o As Christmas approached the about the development of Nam­ this separation exists. morning for many people who met weather moderated. It was still gyalgar and gave us guidelines for The Master spoke at length on in the Gonpa for an hour before the 10 A PILGRIMAGE TO THE MIDDLE LAND dry. but not so hot. Workers the progress that would take place the base, the path, the fruit and the teaching for a session of contempla­ Li: Gratiner arrived to help. Alan Gilbert with tion. After the afternoon teachings. over the next two years. Rinpoche way of seeing, meditation and 12 PILGRIMS IN TIBET the preparations. Brian Snowden was also explicit about the Gakyil behavior, as well as what is meant Rinpoche's assistant. Lama Tashi. Michael Kai: from Melbourne. Sean from New arranging a series of strong prac­ by awareness with and without led a collective practice with 13 COMMUNITY NEWS ITO PG 16) Zealand and from the USA, the tice retreats to be held at Nam­ effort. He then gave a complete moments of contemplation alternat­ Connecticut Cowboy. Jim Smith. gyalgar throughout this time. He explanation on the three ways to ed with the practice of Vajrasattva. 19 REFLECTIONS: HOW 1 MET THE Also our gekod Federica and looked forward with hope to the liberate that which arises and During these periods Rinpoche TEACHINGS

assistant gekod Bob returned from next teaching retreat at Namgyal­ which manifests as reflections received those who wished to see 20 PASS THE PARCEL their travels with Rinpoche in gar at the end of 1999. within our minds. him in private to ask personal ques­ John Shane Chögyal Namkhai Norbu

means that all Dzogchen practitioners are in the same boat and they should take care of the Dzogchen Community just like The Importance their own home. That is how our Dzogchen Community mem­ bers must be in our Dzogchen Community. Even so, why are some of my older students opening of the their own Dharma Centers? Nowadays in India, Nepal and many places of the Western world, many new Dharma cen­ ters or monasteries are manifesting suddenly and easily like Dzogchen mushrooms flourishing in the rainy days of summer. It seems like something wonderful for the diffusion of Dhar­ ma. It could be so relatively, but the real condition is very Community different from that. So, it is better we understand a little more clearly about the real condition. here are many newer and older students in the Dzogchen For example, when a Lama who is mainly interested in TCommunity who do not have a clear idea or understanding receiving money and power, etc., arrives in the Western world about what the Dzogchen Community is,and why it is so or in a Southeast Asian country, he can say he should create a important. Since I have created the Dzogchen Community, it Dharma Center for the diffusion of the Buddha's teaching. The is my duty to clarify why it is so important. Lama can say that he needs to build a Dharma Center or a On a variety of occasions, I have tried to explain how monastery for a group of monks to live in. Of course, for that important our Dzogchen Community is for Dzogchen practi­ purpose, he can get some generous donors, or can receive tioners. It seems many people don't care very much; they think directly sums of money. This all sounds very nice, doesn't it? that Namkhai Norbu is giving importance to the organization But in the real sense, most of these kinds of activities are just of the Dzogchen Community because it is his own Dharma worldly Dharma businesses. They have nothing to do with the Center. Some people say, "I like to come to follow your teach­ Buddha Dharma. ing and retreats, but I don't like the organization of the I am not saying that all Lamas traveling in the West and Dzogchen Community." Southeast Asian countries are doing this - we know very well G. DALLORTO With these kinds of misunderstandings, recently some there are many good and serious Lamas - but at the same Dzogchen Ati followers of my teaching - not only students time, there are also some Lamas who are mostly concerned who have been following my teachings occasionally, but sions of Dzogchen Ati Yoga, and takes them to the final goal of with.doing a kind of Dharma business. I am referring to those those who have been following all my teachings for many its realization sooner or later. That means that the Dzogchen kinds of Lamas. years such as Dzogchen Semde, Longde and Upadesha, as Community is a guarantee to all my students that they will get If we take as an example the kind of Lama who wants to be well as following my SMS Trainings - are in a lot of confusion to the final goal sooner or later with my transmissions of an important worldly Lama, the first thing that he does is use about the way they view the Dzogchen Community. They are Dzogchen Ati Yoga. some technique that encourages many people to pay respect to going more and more in opposition to the principle of the When we are in the same Big Boat of the Dzogchen Ati him. How does he do it? He tries to build a small monastery or Dzogchen Community and creating their own Dharma Cen­ Yoga Transmission, which is called the Dzogchen Communi­ a center under his own name and then he tries to get some ters to have personal positions. These people justify it saying ty, there does not exist very much of a need to open a personal donors for that project. Of course, he can't say that he is that they need more freedom for themselves from the organi­ Dharma Center or to abandon our Big Boat. Naturally, some­ preparing for his position or worldly power. What he needs to zation of the Dzogchen Community. times there can exist special cases or reasons why there needs say is that he is working for the benefit of the diffusion of the Dharma or for the service of a small community of monks or I understand very well what it means to have more freedom to be other forms of Dharma Centers affiliated with the nuns. Yes, of course, relatively there are always some benefits, for oneself. Some people don't feel free in themselves in the Dzogchen Community; like having small boats due to circum­ such as diffusing the teaching or having benefit for a small Dzogchen Community because they feel there is a strong stances or other boats cooperating and traveling together to the Sangha, etc. But its negative side for the life of real Dharma is bureaucratic or control system. If this is so, we should note that same goal. In developing these kinds of Dharma Centers, we incomparable. the Dzogchen Community is not functioning in the correct must understand that these centers must hot develop in opposi­ way, and remember well what the purpose is of having Gakyils tion to the Dzogchen Community while using both my teach­ When he succeeds to build his own seat, then he becomes in the Dzogchen Community. We should correct the errors of ing transmissions and the Dzogchen Community for their own a venerable Lama. He has more possibilities of developing the people who are taking on the responsibilities of the Gaky­ interests, like increasing personal position and power. still more of these kinds of activities for supporting his own ils. This is our responsibility. Of course, the people of the I can understand very well that someone can have problems position. This Lama's seat carries more and more of a Gaky il should do their best to organize the Dzogchen Commu­ with the organization of the Dzogchen Community, because wealthy position and he has more and more power over those nity, but it is not only the duty of the people of the Gakyils. It is we are living in time and circumstances. There can always be dependent people. Thus he becomes a more and more impor­ also your duty. Instead of criticizing the organization of the problems; we do not worry about having problems because tant Lama or a famous teacher and has the title of Rinpoche Dzogchen Community, you should also try to correct things having problems is the natural manifestation of our samsaric and so on. This is the real reason for creating so many monas­ when you feel there is something that really does not corre­ condition. The real problem is neither having nor not having teries or Dharma centers in one's own name. Of course, this spond to the principle of the Gakyil. problems, but having awareness while inside the problems. technique can be used not only by Tibetan Lamas, but also by When we have problems with the Dzogchen Community, Westerners as well. It is very possible that a person who has been following the those troubles are usually related with people who are taking You may ask: "Didn't you create your Dzogchen Commu­ teaching of Dzogchen for many years may be involved in vari­ responsibility as members of the Gakyil of the Dzogchen nity in that way?" When I was 3 years old, and then again at 5 ous kinds of activities. Through that principle, one could need Community. The fault is with the individuals in the Gakyil, not years old, I had already received recognition as a very impor­ such freedom and therefore develop their own Dharma center. of the Dzogchen Community. When you find these kind of tant high Lama or Teacher reincarnation, therefore I did not All this is very natural. I am not saying at all that people who faults, you also have a duty to correct them. This means that need to construct it. Even though I had been recognized as follow my teachings cannot open Dharma Centers. Of course, you are also being responsible for the Dzogchen Community; such, since the beginning I haven't had any desire to become a they can open new Dharma Centers and have their freedom. not only in a general way, but also for the Gakyil of the Buddhist teacher in general, or a Dzogchen Teacher in particu­ What I am saying is that they should not do it while falling into Dzogchen Community. It is not difficult to communicate to the lar. So how could I have the idea of preparing to become an the wrong or opposing direction. Gakyil; you can personally contact the people of the Gakyil important Lama or a famous teacher? What does it mean, the wrong or opposing direction? If directly or by mail. Today we have all kinds of possibilities of You may know this already, but after many years of living someone is following my teaching and transmission, they communication: letter, telephone, fax and E-mail. in the West, in Italy, many Italians asked me to teach the Dhar­ must recognize that the Dzogchen Community is the Main ma. The Gyalwa Karmapa particularly had asked me repeated­ Boat. Even if you are creating some of your own boats, you The Dzogchen Community is for all Dzogchen Ati practi­ ly to teach Dharma to Italian Dharma followers. But I had hesi­ must always be in the Main Boat. That means never falling tioners. It doesn't belong only to the people of the Gakyil. That tated for some years reflecting on it, into an opposing position to the because I knew that to give teaching Dzogchen Community and criticiz­ meant working with the transmis­ ing it, but feeling truly that the sion and since I was also still on the Dzogchen Community is your own N'AMKHAI NORBU RINPOCHE'S SCHEDULE 1998 path, I did not want to play with the boat and taking care of it in that very important transmissions I had way. One should not feel afraid to SINGAPORE POLAND MERIGAR, ITALY (continued) received from my teachers. create a Gakyil in your own center Feb. 27-1 Mar. Teaching in Singapore May 22-24 Polish Retreat August 14-24 Chögyal Finally, when I decided to pay because it would infringe on your TAIWAN 26-29 Visit Paldanling land Namkhai Norbu personal position and power. In this March 6-8 Teaching in Taiwan ** GERMANY General Retreat respect to the order of Gyalwa case, even if your Dharma Center is JAPAN (seeps 13) June 5-7 German Retreat * August 28-30 SMS III Level Exam Karmapa, and make those people not really the Dzogchen Communi­ March 14-15 ' Tokyo Teaching AUSTRIA September 314 SMS IV Level Training happy who were interested to ty, it should somehow relate to it, March 20-22 Island Retreat (Japan) June 10 Lucid Dream FRANCE receive Dharma teachings, I started just like other boats can -travel ITALY Conference* November 20-22 Paris Teaching* to teach principally the Dzogchen together cooperating with the Main April 9-14 Merigar Retreat June 12-14 Austrian Retreat Novmber 27-29 Karmaling Teaching Teachings, and at the same time I Boat. We can call it: A Dharma RUSSIA MERIGAR, ITALY PORTUGAL took a promise of 27 commitments Center Affiliated with the April 20-22 Santi MahaSangha June 25 His Holiness December 4-6 Portugal Retreat * for my teachings that they not Dzogchen Community. Base Level Exam, Sakya Trizin BRAZIL become something related to per­ Moscow Zhenpa Zhidral December 12 Public Talk, San Paolo sonal interests, etc. Since then I When you act as my student, as a Teachin April 23-27 SMS 1st Level training g December 18-20 SITIO Retreat* have always transmitted all my member of the Dzogchen Commu­ May 1-5 Moscow retreat June 26-28 His Holiness ARGENTINA Dharma teachings in general, and nity, and do Santi Maha Sangha May 8-10 SMS 1st Level Exam Sakya Trizin Dec. 28-4 Jan. 1999 Tashigar Retreat the Dzogchen Ati Teachings in par­ Trainings regularly, then you must May 11-15 SMS n Level Training Vajra Kilaya Teaching ticular, while maintaining these 27 understand that the Dzogchen Com­ July 24-28 Chögyal Namkhai Norbu commitments. munity is like being in a Big Boat General Retreat that carries all my students to whom I created the Dzogchen Com- Venues to be announced. Use International Contacts List for details (see The Mirror issue #42). I have transmitted all my transmis- continued on page 4 ** To be confirmed

2 an intensive training in the study and practices The Origin of Tibetan Language of the Sakya tradition. Whilst still a child, he completed a seven- and Culture month retreat. Amongst his main A talk given at the Tibetan Institute of Pei forming Arts in Dharamsala teachers were: Jamyang Khyentse Chokyi Lodro, Ngawang Lodro by Namkhai'Norbu Rinpoche Shenpen Nyingpo. Chogye Trichen Rin­ all these aspects of the language. poche, and Khenpo For Tibetans this mainly refers to Appey Rinpoche. their use of Tibetan language, not In 1959, at the age only to Sanskrit grammar. For VIKRAMAS1LA FOUNDATION of fourteen, he left Tibet example, in our Tibetan language during the Chinese mili­ there are many words that have no tary takeover and went to India. He root in Sanskrit, so when we want to His Holiness then studied with H. E. Chogye identify this science of dra rigpa, Trichen Rinpoche, who instructed we have to say that it refers mainly Sakya Trizin him on the Rime collections, the to the language and letters of the 'Gyude Kundu' (Collection of written Tibetan language. The basis will give teachings on Tantras), and the 'Lamdre'. As well for the spoken Tibetan language is the Zhenpa Zhidral as holding the three main Sakya lin­ the letters. (Beyond the Four eages of Sakya, Tsar and Ngor. H. There is some misunderstanding Attachments) H. Sakya Trizin holds the complete about Tibetan language which I teachings of both the Iron Bridge found out about through my own and the Initiation of and Great Perfection lineages of experience. When I first went to Vajra Kilaya Nyingma, given by Drupchen Rin­ Italy on the invitation of Professor poche and Jamyang Khyentse Rin­ TuccL I worked with him for two June 25-28,1998 at poche respectively. He is also hold­ years. After this I went to teach on Merigar er of the Lamdre teachings, which my own at the University. While I cover the Hinayana. Mahay ana and . was teaching there, I noticed that H. H. Sakya Trizin was born in Mantrayana paths. He has founded the course of study for Tibetan lan­ Tsedong, Southern Tibet in 1945. numerous monasteries throughout guage was two years, while for the He is descended from the Khon roy­ India and East Asia, and estab­ other languages it was four years. al family, one of the most ancient lished his seat in exile at Rajpur. At the beginning I was new and Tibetan spiritual families, and is'the U. P. India, near to which he inexperienced, but later I ques­ forty-first in an unbroken lineage of founded Sakya College, the tioned why there were only two lamas that stretches back to 1073 school of higher philosophical November 1.1997 years for the study of Tibetan language required, when AD. He is the head of the Sakya tra­ studies where training is given in oday I am very happy to be here at the Tibetan Insti­ it was four for the study of other languages. The dition, and the title 'Sakya Trizin' logic, philosophy and psychology. Ttute of Performing Arts and wish to express my answer was not clear, so I made an investigation. At means 'Holder of the Throne of He is fluent in English, and since appreciation for the study and preservation of an impor­ first I thought it was because I myself didn't have any Sakya'. He became the head of the 1974 he has made several world tant and ancient aspect of Tibetan culture done here at kind of Western diploma, only an Indian one. Then I Sakya at the age of seven upon the tours teaching in Europe, the USA the Institute. I consider this work very important. discovered another reason. death of his father, and has received and Southeast Asia. As you know, the activity you do is related to our Generally Tibetan scholars teach that the Tibetan culture. In Tibet we have a different ways of classifying language originated at the time of Songtsen Gampo. fields of knowledge. For example, we speak about the around the 8th century. Prior to that no Tibetan language ten minor fields and the five principal fields of knowl­ existed. Scholars used to say that the Tibetan language RETREATS edge. Art falls into one of the five principal fields of was created by Thonmi Sambhota, the minister of the knowledge under the name of sowa rig pa, which means King who was sent to India in order to create a written vu /1 h arts or handicrafts. language for Tibet. Prior to that Tibet did not have any NAMKHAI NORBU RINPOCHE The work of art is related to our three existences of written language and was presented as "a land of igno­ At Merigar body, speech and mind and when we practice the Dhar- rance" or "a land of obscurity". In that country of dark­ ma, the foundation of the practice are the three doors of ness due to the kindness of the Dharma king of Tibet EASTER RETREAT AT MERIGAR, ITALY body, speech and mind. When we are complete in that, who was a manifestation of the Buddhas and Bod- April 9th- 14th, 1998 we are considered to be sentient beings. Therefore hisattvas, the sun and the moon finally shone over Tibet when we practice the teaching we have to rely on the and dispelled the darkness. Then the various fields of Rinpoche will give Dzogchen Teachings in distinct sessions for the three doors. They are called the three doors because knowledge appeared and developed at that time. new and older practitioners. The retreat begins at Thursday, April 9th 1998 at 5 pm. when we practice the Dharma we obtain liberation in Western scholars who were studying under the The costs are 250.000 lire (or 50.000 lire per day) with the usual relation to these three doors, so these are the doors that Tibetans were obviously exposed to that view and reductions for members. lead us to liberation. accepted it as being true; the language, the various dif­ In art, for example, we use our body to express vari­ ferent sciences such as astrology, medicine and so on FIRST SUMMER RETREAT AT MERIGAR, ITALY ous moods in a physical way. Even with regard to pro­ were thought to have been introduced exclusively from July 24th-28th, 1998 ducing works of art such as paintings or statues, this neighboring countries such as India and China. There­ work is done through the door of the body. fore when one holds such a view, naturally, Tibetan cul­ The retreat begins Friday July 24th, 1998 at 5 pm. The costs are 200.000 lire (or 50.000 lire per day) with the usual But that is not the only way of expressing art with ture and language become a branch of the other two the body. We can express ourselves when we are under major languages and do nof have an original status of reductions for members. the influence of strong emotions such as attachment or their own. And Tibet remained like a man without his hatred and so on. These emotions manifest in our body, own limbs. So at that time I understood that the two year SECOND SUMMER RETREAT AT MERIGAR, ITALY in the expression of our face, the movement of our course of study was due to this fact. August 14th-21st, 1998 The retreat begins Friday, August 14th, 1998 at 5 pm. hands, etc., and become the object of theatrical repre­ Then I thought that this cannot be the case, there The costs are 350.000 lire (or 50.000 lire per day) with the usual sentation. When you look at Indian dances, especially must be an origin for Tibetan language and culture in reductions for members. the ancient ones, you can see that they are very skillful the country itself and I started to inquire. Usually we in expressing different mental states by means of the haven't done this kind of inquiry in Tibet in the past. I movement of the hands, the eyes, and the body. There­ had many kinds of texts and scriptures at my disposi­ fore, this manifestation of expression through visible tion so I started to look at them to see if there was Shang Shung, we can basically say that the language of Shang Shung is a physical aspects is very important. some proof to say that Tibetan culture originated in Tibetan language. Then in art we use the door of speech when we are Tibet itself. So the written language of Shang Shung existed from the very beginning of the diffusion of the Bönpo teaching. The Bönpo say that the written lan­ chanting or singing. As for the way of using the door I looked at the Bonpo texts because they indicated guage of Shang Shung was created by Shenrab Miwoche. the founder of of the mind, that is the door that underlies those of that prior to Songtsen Gampo there was a language Bönpo. So at that time I really started to look into many scriptures of the speech and physical activity. These verbal and physi­ used and it was the language of Shang Shung which Bönpo. cal doors through which our inner states manifest are was used in Shang Shung. in Tibet. But that was a prob­ very important, especially in the first of the five sci­ lem because if the language prior to Songtsen Gampo After I read many Bönpo texts, the history of Shang Shung started to ences oTSOwa rigpa. was the language of Shang Shung. then it was not the unfold before me. Prior to the advent of the Tibetan kings and kingdom, In Tibet when we explain or teach about the five sci­ language of Tibet, but of a different race of people to there were many generations, at least 18. of the kings of Shang Shung. When ences, scholars usually say that they originated in India. Tibetans. If that was the case, the problem of the origin I made a rough calculation of the years covering the history of Shang Shung. For example, when you speak about dra rigpa, literally of Tibetan language and culture was still there. So I 1 found out that it started about 4000 years ago. When I made this calculation meaning "grammar", immediately you think about the started to study the history of the ancient kingdom of it became clear to me that the history of Shang Shung is almost as old as the Sanskrit grammar — the grammar of Kalapa. the Chan- Shang Shung. • history of China and India. Later, when we held meetings or conferences at the Uni\ ersity to discuss drapa grammar, the Panini grammar and SQ on. Scholars Now we must remember that there were six clans various aspects of Tibetan culture — since at that time 1 was teaching sub­ usually explain il in this way and it seems that besides which were antecedent to the formation of the king­ jects such as astrology, medicine, etc. — 1 would assert with a certain arro­ this Sanskrit grammar, there is no other science of gram­ doms of Shang Shung and Tibet. These six families are gance this view that Tibetan medicine, culture and other aspects ol the cul­ mar or language which is peculiar to Tibet. But this is usually known as the six original Tibetan clans. One of ture that went back much before Songtsen Gampo, and we can find the proof not the case. Mere, when we talk about dra rigpa in them was known as Dra or Khyung and it was from this of this in the Bönpo texts. At that time various aspects of the culture were • Tibetan, we are referring to the ability to use speech. clan that the Kingdom oí Shang Shung descended. transmitted with the use of the written language of Shang Shung. Dra rigpa refers to the science of using the language: Therefore because we speak of the original six clans of knowledge of the words, the grammar, the syntax and Tibet, from one of which came about the kingdom of continued on page 6

THE MIRROR J ANUARYI FEBRUARY 199 S 3 Dzogchen Community The Nature and continued from page 2 'hen we speak of ing has become very niunity for the purpose of the con­ I am not saying that the position WÍDzogchen , we can Meaning of popular and fashionable tinuation and maintenance of my of a Dzogchen Master is negative- understand its meaning among Buddhist stu­ Dzogchen Ati transmission. This but if there is some personal interest on two different levels. dents, with all the conse­ Community is only for those peo­ for being that way, then it could be The first refers to the Santi Maha Sangha quent positive and nega­ ple who are interested in my negative definitely. Therefore you state of every individual, tive aspects. In fact quite Dzogchen transmission and who can understand very well the real the nature of self-perfec­ a few spiritual associa­ are interested maintaining the purpose of the creation of the tion where nothing is by Adriano Clemente tions and teachers use Dzogchen transmission which I Dzogchen Community from the lacking (this is the literal the name 'Dzogchen' have sincerely and purely trans­ beginning. In short, the Dzogchen meaning of the word when they advertise their really convinced, follow its path by mitted to them. Community is: How we collaborate 'Dzogchen') which is introduced by workshops and retreats. relying only upon a qualified mas­ with each other and between all our the teacher to the student. Through In the middle of the eighties, I am not limiting other ter, without mixing the teaching Dzogchen practitioners; recognition of this state we can after ten years of spreading the Dzogchen teachers and their teach­ with other views. become familiar with it by using Dzogchen teachings and clarifying ings by not integrating them into the How each practitioner goes Mixing and integrating are two different methods and mainly by the three series of Semde, Longde Dzogchen Community. Of course, deeper or progresses in the real different things. We can integrate all keeping our presence and aware­ and Mennagde.the idea of the Santi if there are some serious Dzogchen knowledge of Dzogchen; knowledge into our state. If I meet a ness. Maha Sangha training started to teachers and teachings. I always How each practitioner integrates Hindu teacher who communicates develop in Rinpoche's mind. Espe­ integrate that into the Dzogchen the knowledge of Dzogchen in their The second meaning refers to the knowledge of non-duality I can cially after the pilgrimage to the Community and always will. You real condition; the Dzogchen teaching and also, in integrate that knowledge into my holy mountain Kailash in 1988, he can understand that by the paintings How all practitioners are travel­ this case, it indicates that the state as part of Dzogchen under­ understood the necessity of leaving of Dzogchen teachers that are paint­ ing together to the total realization; Dzogchen teaching represents the standing. But if that teacher intro­ the Dzogchen teaching in its purest ed in the Gonpa of Merigar. That is How we can maintain a real and essence of all different kinds of duces me to some deity or some and most complete form and at the how I work. pure transmission of Dzogchen paths and methods of spiritual prac­ power on which I must rely for any same time of having the guarantee Today the name "Dzogchen Teaching for the future generations; tice, including non-Buddhist tradi­ spiritual or material benefit, I am of a Dzogchen 'sangha' which Teaching" has become very mar­ How we can have a guarantee of tions. If we examine the huge mass 'mixing'my Dzogchen understand­ could grow spiritually and in har­ ketable. It is for that reason that Ì am the correct continuation of the of methods and explanations found ing with something which is con­ mony with the basic samayas. very, very doubtful to consider all Dzogchen Ati Teaching. in Dzogchen literature, we will be trary to the view, that is, the need to who carry the name of "Dzogchen So, the Dzogchen Community surprised to see how from the basic rely on something outside my natur­ What is the meaning of 'Santi Teaching" as something to be inte­ was established as the safeguard notion of "knowing one state, al state. Maha Sangha'? 'Santi Maha' grated into our Dzogchen Commu­ for the continuation of the everything self-liberates" it can means Dzogchen, and 'sangha' is The Dzogchen Community, as nity. For that reason it is very diffi­ Dzogchen Ati teaching and its expand into thousands of different the community. As we can see Rin­ far as I know, was the first spiritual cult to believe that these kind of transmissions-. How I started it is methods of practice and insights, poche did not, for example, use the community to have the name Dzogchen teachings are correct or the same way I take care of it con­ though never forgetting the center name 'Santi Maha Pudgala' 'Dzogchen'. When Chögyal are really the Dzogchen Knowledge tinuously. It doesn't depend on from which they all sprung. Cpudgala' is a Sanskrit word that Namkhai Norbu Rinpoche started Transmission. how long I live, but until the total means 'individual person'), but If we really understand the talking about Dzogchen in the mid­ realization of all who are interested 'sangha' and this is of the utmost I have tried to transmit the Dzogchen teaching, we will discov­ dle of the seventies there was virtu­ on this path and are seriously relat­ importance. Because the Sangha is essence of all three series of er that for our spiritual growth there ally no Western translation of ed with my transmission.. the real 'Body' of the Master, just as Dzogchen Ati, which are the very is no need to rely on other traditions Dzogchen texts, and Tibetan lamas the Dharma is his Voice and the essential knowledge of Dzogchen For that purpose, the Dzogchen and techniques such as Western considered that it should be kept Buddha is his Mind. It is wrong to Ati transmissions that I received Community has a characteristic psychology, shamanic trances and secret and not communicated open­ think of the Master as a kind of from my precious teachers such as way of being. Its structure is dif­ new age fantasies. In the natural ly to people interested in the teach­ deity to venerate and the spiritual Rigdzin Jangchub Dorje, Ayu ferent from all other kinds of condition there is no need to invoke ing. But as with many other pro­ brothers and sisters of the Sangha as Khandro Dorje Paldron, Togden Dharma Centers and that is called the power of a deity to descend and jects, Rinpoche had a clear vision of ordinary people to criticize, despise Ogyen Tendzin and so on, more the Gakyil. And that is why the bless our state. We are already the future and it is no surprise to and quarrel with. But it seems that than 15 Dzogchen Masters, to my Gakyil exists in the Dzogchen Samantabhadra- a state beyond the remember that when the Dzogchen sometimes we use Rinpoche's students who are seriously inter­ Community. If one has the real masculine and feminine aspects but Community was only an idea for authority, for example, by saying ested. Most of you know that I knowledge of Dzogchen Ati, then which at the same time is the source most of us, in the mid-seventies, it "Rinpoche said this or that" just in have transmitted mainly he or she must have the knowledge of both- this is what Dzogchen was already something living and order to defeat another person's Dzogchen Ati Teaching and its of the value of Dzogchen Ati communicates, and even if it is very growing for him. transmissions for some 15 years or transmission. Having this knowl­ difficult to realize it concretely in idea or point of view. If we only After Rinpoche had taught more, which means that for all this edge, then one can have total our existence, if we have met the wait for Rinpoche to tell us "do that Dzogchen around the world for a time I have been dedicated and understanding of the value of the Dzogchen teaching it means we and don't do that" we will never few years, other teachers started to worked seriously with the Dzogchen Community. Then it is have a very precise karmic connec­ grow enough to become a real spiri- teach Dzogchen. By now this teach­ Dzogchen Ati transmissions. not so difficult to understand the tion and should therefore, if we are continued on page 5 Of course, then you can under­ value of the Santi Maha Sangha stand that I also have a great respon­ Trainings and how they are related with Dzogchen Community. sibility for my Dzogchen Ati trans­ "SNANG BA YAB LA STONG either male or female, but an indi­ then we must notice that dealing missions. For that reason, I formed When we are starting different PA YUM, GNYIS MED A TI vidual has both aspects of male and with the concept of feminism is a the Dzogchen Community with all levels of Santi Maha Sangha RDZOGS PA CHE" which means female. For example, the two sides dangerous thing related to saving my students who are in this same examinations, we ask, "Are you a more or less: "The vision is yab and of a human body have solar and the pure Dzogchen Teaching. transmission boat. You can under­ Dzogchen Community member?" its emptiness is yum, the non dual lunar conditions. So there is no Therefore I don't want anybody stand why I created the Dzogchen Of course it doesn't mean, "Do state is the Ati Dzogchen". sense in accepting and rejecting or who is still keeping this kind of Community, and that the Dzogchen you have a Dzogchen Community I have always understood the not paying respect to each other. A feminist ideology in mind, and at Community does not exist for my Card, or did you pay some money concept of sex or the male and very simple example: when we are the same time is a Dzogchen Com­ personal interest or for creating an to have the Dzogchen Community female principle in just that way. walking we need both legs; we munity member, to come to me to important position of power for me. Membership Card?" If that was In the state of Dzogchen, of cannot negate one of them and if present the Santi Maha Sangha Everybody in the Dzogchen so, there would be no sense in course, we must be totally beyond we do, everyone could understand Level III examination. If someone Community remembers, they know having a Dzogchen Community the concept of sex. Then you can that there is not any sense in that. is coming in that way, I will ask very well, that I never made any Membership. have the idea, "Why then do all We are only pretending to be a them not to come to the Santi kind of missionary life. I worked in It means that one must under­ these Sambhogakaya forms like Dzogchen practitioner if we still Maha Sangha Level III Examina­ the University for nearly 30 years. stand how important the Dzogchen male or female exist?" hold on to these concepts. It tion. Everyone is free to come to It doesn't mean that I liked being a Community is and how one must The above statement of Guru means that we are being really me and follow my Dzogchen University professor all those be responsible for it. That is the real Padma Sambhava makes it clear. Of very, very far from a real under­ teachings and if they are coming years. What I learned in the sense of Dzogchen Community course, relatively, we have our dual- standing of Dzogchen Ati Knowl­ seriously, then I say they are Dzogchen teaching is that a practi­ Membership. If you are a istic vision, like subject and object, edge. And our practice is not always welcome. I don't care at all tioner of Dzogchen should accept Dzogchen Community member, male and female, samsara and nir­ Dzogchen, but is only progressing if I have many followers or not. how the circumstances of one's life then there is no reason to create vana and so on. Even if we have with samsaric concepts. That is not my principle. are manifesting. another Dharma Center in your these kinds of relative, dualistic We can understand what femi­ Of course, if there are many Of course, one can understand name; you already have the visions, and in the pure vision, the nism means in a political sense. I serious followers of the that if there is some terrible situa­ Dzogchen Community. You should visions are manifesting like the am not saying that people cannot Dzogchen teachings I am happy, tion, one can try to find what the take care of it in the way I have Sambhogakaya forms of divinities be involved in politics. Of course, because they' can have real cause is and try to modify this situa­ done until now and am continuing. and their nature is emptiness mani­ whoever has a political conviction knowledge of Dzogchen Ati and tion. That is also clearly explained You may know already I have festing its energy, then relatively and is mainly interested in doing they can contribute this precious by Buddha Shakyamuni in the had some problems of feminism in they are manifesting different political activities, they can do as knowledge to many sentient teaching of Sutra; that the way of the Dzogchen Community of Aus­ aspects. But in the real sense, they they like. But someone who is a beings. If there are crowds and overcoming the samsaric suffering tralia. I am not sure still if it has are beyond dualism since the begin­ follower of a teaching like great numbers of people that is is not struggling with it, but discov­ been overcome or not. Anyway, it is ning and their real condition is Dzogchen Ati, for those kinds of fine. But seriously interested peo­ ering what is the cause of suffering. a very heavy and dangerous con­ inseparable. people, the teaching has nothing to ple are rare, and in this case, I Of course, when one discovers the cept for me. In my teaching, origi­ Relatively, of course, we have do with political principles. The prefer to be alone and quiet. In cause, there is always the possibility nally taught by Garab Dorje, what our sex of male and female, but we teaching dealing with political short, if someone wants to deal of modifying. Otherwise one can we should learn is: know it is only in the relative activities is the most dangerous for with me or with my Dzogchen accept just how it is: I have that cir­ "RGYA CHAD PHYOGS sense. Even in the relative sense, I damaging the teaching and its teaching, then that person really cumstance and I accept it as it is. LHUNG BRAL BA" that means am not saying either male or transmission should be honest in the real sense For that reason I worked that way more or less: "Not falling into any female is more important and Since we have the responsibili­ of the Dzogchen Teaching. That instead of being in a position of a concept of limitations" and Guru another is less important. An indi­ ty of saving the pure Dzogchen is something that I really need. Dzogchen Master. Padma Sambhava said: vidual does not exist who is only Teaching and its transmission, ManyTashi Delegstoyouall. •

4 Not Too Tight and 'sok Nyi Rinpoche is the son of came about through whatever I want," afflictions. It's not like this. T Tulku Urgyen Rinpoche, the being with him. Not Not Too Loose but they, too, accept For example if a thief comes, in great Dzogchen and Mahamudra only through being parental direction order to integrate it means you need master who recently passed away. with him, but even and advice for a to liberate the thief. It's wrong if He is the third reincarnation of now I have some The Middle Path . longer period. So you join the thief thinking that you Drubwang Tsok Nyi, an outstand­ kind of joyful feel­ individual care are integrating with him because ing yogi and Drukpa Kargyu mas­ ing in my heart and An Interview with Tsok Nyi Rinpoche needs to be devel­ you are not going against him. In ter and is connected with both the that is only through oped more. this way you are not liberating the Drukpa Kargyu and Nyingma lin­ the kindness of Merigar January 1998 The Mirror: thief, you are just going together eages. He usually lives in Nepal Tulku Urgyen Rin­ You are part of a with him and doing what he wants where he is responsible for his poche. It's some­ by Andy Lukianowicz and Liz Granger, translation by Tony Duff young generation to do. That is not integration. monastery and a nunnery. He is thing I got from him. of lamas most of I see a lot of people like this all also the spiritual leader of Gechak When he was whom were bom the time. They have desire and they Gompa, a retreat center for one alive he was really outside Tibet in follow it, doing whatever desire thousand yoginis in eastern Tibet. like a bodhisattva. India. Many of you wants them to do considering that He recently gave several days of He never closed his door to have studied English and this is integration. That is not inte­ teaching at Merigar and kindly anyone. He gave teaching to are able to communicate gration. That is making desire consented to give this interview whoever came from any­ with Westerners. Do you stronger and joining with it. Inte­ for The Mirror. where the world. And I feel a greater facility in grating means that whatever of the The Mirror: Our first question think that that kind of bless­ teaching Westerners afflictions come, whether it is has two parts. Firstly you grew up ing stays with me. But I can­ through this being able to anger, passion, aggression, whatev­ with your father who was also one not do that — from time to communicate directly? er, you know and you are not car­ of your gurus and we would like to time I have to close my Tsok Nyi Rinpoche: ried away by it . You are also not ask you about this experience. And doors. But even when he You know I don't really fighting it. Somehow you see the then in regard to the West where was really sick and dying he think about it that way;. reality of the afflictions so they are there are lot of difficulties in rela­ still continued to see people. Dharma flourishing or not just released by themselves. If you tionships between children and The doctors tried to close flourishing doesn't really can do that then you are not afraid parents, do you have any advice for his doors, but he secretly depend on those type of of anything and you become like a parents and children about this continued to give teachings things. To know English hero. Because wherever you go relationship. and advice. and to know other peo­ appearance is there, so you are not Tsok Nyi Rinpoche: Firstly In my relationship with ple's cultures is not, I really rejecting appearance, you are until 1 was about thirteen I spent him I always consider him think, important. The dealing with it. So you can explain most of my time with Tulku Urgyen to be a great bodhisattva and most important thing is to it in that kind of way. Rinpoche in Nepal. After that I went Dzogchen practitioner. I have a good understand­ This is one of these two kinds of to India and I stayed with Khamtrul cannot do as he did, but in ing of Dharma and to prac­ Buddha wisdom because you know Rinpoche in Tashi Jong. And the my mind I think that his tice yourself. There are a the key point of the affliction so reason for that is that previously activities and way of life and somehow I think it is a problem lot of Masters who don't even if it comes it doesn't matter for both the first and the second Tsok were very helpful to me. Of course of freedom. At eighteen years of speak any English and they don't you because you know that the root Nyi Rinpoches had very close rela­ he was my father but I did not have age, young people are considered to know anything about Western cul­ of affliction has no real solid exis­ tionships with the Khamtrul Rin­ a real worldly relationship with be "free" so parents think that they ture, still they do very well in the tence. But at the same time you are poches — sometimes Khamtrul him. When I was young our rela­ don't have any more responsibility West. And if they don't want to do expert in how to deal with the cir­ Rinpoche was Tsok Nyi Rinpoche's tionship came through the teaching for them and their children think anything in the West, they are doing cumstances. very well in Tibet, India. Nepal etc. guru and sometimes Tsok Nyi Rin­ and I realized that he was not only they are fully authorized as So as I said before, to explain poche was Khamtrul Rinpoche's for me but for everyone. I didn't grownups. But most of them are not The main activity comes from this kind of thing we need to use the guru. They had a guru/disciple rela­ really mind — I didn't need him as grownup at that time; their minds the Dharma itself. Of course if they terminology of mind and mind's tionship that changed backwards a personal father. So when he have not grown and they still need know some English it's easier to essence and so forth, but in my tra­ and forwards. I went to India from passed away I had this kind of sad­ care and direction. This is a modem relate, but the main thing is under­ dition and my way of doing things the time that I was about thirteen ness, not as if my personal father kind of problem. standing the teaching itself. If they until someone has stayed with me and I stayed there basically for had passed away. So my advice is for parents to have a very good understanding of for say, 8 or 9 days in retreat and twelve years, but within that twelve I was with him at the time of his consider their children individually the teaching and maybe some good heard the whole explanation from years I frequently came back to death and I saw the process of his instead of following the system. realization, even if they don't know top to bottom, then it's not appropri­ Kathmandu and in the presence of passing away and after that I felt The culture has set up a system the culture of any other country or ate for them to hear about these my father, Tulku Urgyen Rinpoche that a great teacher had passed which has become solidified into any English still they will do very things at all. I requested further instructions and away, not my personal father. It's certain ages and so everybody is well and be able to help very much The Mirror: Rinpoche, this is received oral advice and soTorth. very funny. We have an equal going ahead according to the sys­ just like Khyentse Rinpoche or your first time in Merigar. How did So my first guru, when we con­ responsibility — I and all his stu­ tem instead of following their own Dudjom Rinpoche. I just know a lit­ you like it? Apart from the food. sider the Nyingma tradition and dents have a responsibility towards wisdom. What I'm suggesting is tle bit of English and Western cul­ Tsok Nyi Rinpoche: Actually the Dzogchen tradition in particu­ him as students. It's not as if I and that instead of people just following ture, but this does not mean that I I've been to Europe a few times lar, is Tulku Urgyen Rinpoche. my father were alone for all our the cultural system, the cultural can reach as many people or give as even though I've not come here After that I met with His Holiness lives. So when he passed away I felt norms that have come into being, many great blessings as Masters before. Coming here what I see, the previous Dilgo Khyentse Rin­ very sad, but in another manner that the parents on the one hand take such as them. having been to Europe and other poche and requested many oral because he was also my teacher. more of a part in giving advice and Of course the best thing is to be places, is that people are quite instructions and initiations, and Whatever teaching I got was mostly guiding their children, regardless of a very gTeat master with great real­ relaxed here, their minds are quite having received those he also from him, especially the meditation whether they are eighteen or twen­ ization as well as knowing about easy and because it's like that I became one of my root gurus. part of the teaching. ty-one, whatever the age might be. other cultures and languages. really like it here. If you don't Still as far as Tulku Urgyen Rin­ And to answer the second part of At the same time, the children be The Mirror: During the teach­ know well you think people don't poche is concerned, some sort of the question. The relationship trained somehow so that they don't ing you spoke about integrating and understand because Italian people special feeling, some kind of happi­ between parents and children is have such a strong idea of, "Oh, that you have to have something to don't show so much expression on ness and source of confidence, becoming more and more difficult now I've reached this age, I can do integrate in order to integrate it with their faces, at least in terms of everyday life. How can we be aware what we've seen, but when you when we are integrating, when we ask a question they understand have something to integrate and perfectly. So because of that I also Community, and especially those Santi Maha Sangha when we've lost it and are just lost learned about a different culture who follow this training should not Retreat with Tsok in everyday life? And could you and at the same time the openness forget what is its aim and purpose. continued from previous page Nyi Rinpoche give some advice on how to bring made me happy. The Dzogchen Community has continued from page I this kind of rigpa or awareness into Then when I heard about Norbu tual Sangha. been devised as a non-authoritarian everyday life and into our everyday Rinpoche's activities especially in So the aim of the Santi Maha gakyil-based structure, in which thinking process. Tibet, that made me very happy. Sangha training is to learn how to there is place for everybody to par­ tor, Tony Duff, expressed their grati­ Tsok Nyi Rinpoche: Actually I've heard a lot about Namkhai integrate the Dzogchen teaching in ticipate and contribute for the bene­ tude for the great hospitality and in to really discuss this properly we Norbu Rinpoche but here I came to our concrete existence according to fit of all beings. The 'gars' are the particular for the delicious food pre­ have to talk about mind and mind's his seat at Merigar and met the the methods of Semde. Longde and main places where the Dzogchen pared by Silvia and her helpers. essence which means that we have director of ASIA and heard how Mennagcle. And the capacity of teaching is going to be kept and Because of the atmosphere of merri­ to talk about rigpa and the liveli­ he's helping children in Tibet knowledge and integration must be preserved for the future, and the ment and collaboration, when the ness of rigpa. but these are not suit­ building hospitals and schools in reflected in the behavior of individ­ Santi Maha Sangha training takes Master said good-bye I was not the able things for discussing in a remote areas where they need it. uals in order to contribute to the place there and will continue to do only one to feel a bit moved, but the newspaper. Nevertheless, what it not just in the main town. It's not a spiritual growth of the Sangha. This so in the future. Qualified practi­ sadness was lightened by the aware­ comes down to is that what one political thing, it's just helping in means that this period in the life of tioners, therefore, should collabo­ ness that somewhere, sometime, in needs to be able to do is that within Tibet. When I heard about this 1 the Community is the most impor­ rate in the growth of the Communi­ the space without limits of the Dhar- the state of the view whatever was very happy. tant wc ever had. because it ty because collaboration is one of makaya, we will meet again. afflictions arise one needs to be depends entirely on us whether the the most important samayas we Once again thank you Tsok Nyi So the w hole thing has made me able to liberate them. Or putting it Dzogchen teaching Rinpoche is have. Otherwise we may have Rinpoche and many thanks to our relaxed — but not in a stupid way. backwards you need to be able to transmitting will be kept alive in its many 'Santi Maha Pudgala' teach­ Master who made all this possible So especially for people here, liberate whatever afflictions arise pure form or not. Now is the time ers and students, but without the through his work and his infinite take care very well — not too tight and you need to be able to stay in we should all join our strength and bodhicitta motivation of the Sang­ kindness. • and not too loose, middle path. the state of the view to do that. It's energy for the benefit of the Santi ha, will the teaching have any life The Mirror: Thank you very not that you're going together with Maha Sangha, that is the Dzogchen at all in the future? • much. Rinpoche.

THE MIRROR JANUAR Y/FEBRUARY 1998 5 killed their King, the last king of already fields of knowledge such as These texts find their origin in the Origin of Tibetan Language Shang Shung, Ligmigya). Songtsen language and so on. Shang Shung script in the Shang continued from page 3 Gampo invited a Bönpo master And when Songtsen Gampo sent Shung region. Moreover, inscrip­ called Nangsher Lhodpo from Thonmi Sambhota 10 India, if he tions on metals were found in Shang Shung to take away the came from a land of ignorance with­ Northern India and many scholars Nowadays in Tibet we use two to His Holiness the Dalai Lama curse and when it was taken away, out any culture, unable to under­ tried to find out which language different forms of the written lan­ first, although I was still a little as a reward Songtsen Gampo gave stand the language, he would have they were in thinking that it was a guage. We can say that the form afraid because in some way it could them a document giving some land needed a long time to learn Sanskrit language in existence in Northern with the big letters was created by be interpreted as a criticism toward to the Bönpo to continue to pre­ and study the language in order to India. When the inscriptions were Thonmi Sambhota. Prior to the the Buddhist teaching. serve their culture. That document be able to communicate and eventu­ studied in the West, scholars deter­ King Songtsen Gampo since it After I sent him the book I got an is still preserved today in Dolanji in ally bring back a new script. If you mined that this language was the seems that there was no language answer immediately from him. In India. It is written in the ancient look at history you will know that he language of Shang Shung. Now it is specific to Tjbet, we must have been his letter he told me, "You are language of Shang Shung. And so didn't stay that long in India. So for possible to reconstruct the language using the language of Shang Shung. Tibetan and this view about Tibetan the Bon culture continued and these, and many other reasons, we of Shang Shung to see how it was Of the two forms that were used in shaped. Shang Shung, maryig was the writ­ Last year when I ten language of Shang Shung used was in China, I had in Tibet prior to Songtsen Gampo. / had many kinds of texts and scriptures at my disposition, the opportunity to Now in Tibetan language we speak with some have two written forms, lichen, Chinese scholars with the big letters and umed so I started to look at them to see if there was some proof who went into the which is a form of cursive writing Southern region of to write quickly. Cursive writing Tibet. They found definitely had its origin in the to say that Tibetan culture originated in Tibet itself inscriptions there maryig script of Shang Shung. that they determined Generally I have a great consid­ to be in the language eration for the books of Gedun culture comes from a Tibetan. We among the sacred objects there was will find that this story saying that of Shang Shung and while I was in Choepel. but concerning the lan­ need this type of view in modem a seal by this King in the Shang Thonmi Sambhota came from a China I saw a book describing their guage I am in disagreement with times and I appreciate it very much. Shung maryig script which today is land without language and so on is research and findings. They were him. He says that the umed, the If you wish. I will have this book in Dolanji. not credible. very happy because they had final­ small letter script, came about as a published." Then I was quite happy If we look at the history of Tibet, People say that it was possible ly found evidence to confirm the result of writing the big letters because if the Dalai Lama himself there are many texts that state that because Songtsen Gampo and assertion of the existence of the quickly. I cannot agree with this. was in favor of the publication of the prior to Songtsen Gampo Tibetans Thonmi Sambhota were manifesta­ land of Shang Shung. For example, the Bhutanese use a book other people would not have were using the language of Shang tions of bodhisattvas and they don't Because of all these recent find­ quick form of the big letters, but much chance to criticize me. So it Shung. If you look at the work writ­ need such a long time as us to learn ings showing the existence of the even though it is a quick form, they was decided that the Library of ten by Pawo Tsuglag Trengwa things; they just learn immediately. land of Shang Shung, there are not always remain big letters. However Tibetan Works and Archives would called The Feast of the Sages, you I'm not saying that they were not many professors who criticize me. quickly we write the uchen (big let­ publish it. can clearly see that Songtsen Gam­ bodhisattvas. Who can say? It is On the contrary, they are all doing ters), they will never become umed For some reason the book was po sent Thonmi Sambhota to India said that Songtsen Gampo was an study and research on the language (small letters) of the other script not read by many people, I think because Tibet needed its own lan­ emanation of the bodhisattva Aval- and culture of Shang Shung. Many that we use in Tibetan. With the because I wrote it in scholastic lan­ guage and writing. It means that if okiteshvara. We can believe that. scholars and Tibetans requested me uchen, we usually start from the guage, the language of the college he sent Thonmi Sambhota to create But if he was really an emanation to write a book on the history of right and go to the left but with the where they study dialectics and a language that is specific to Tibet, of the bodhisattva and had the abil­ Tibet and the source of our culture umed we mainly write the letters debating in Tibet. I did that because it indirectly proves that Tibetans ity to know everything, there was that would serve the purposes of from left to right. So it is a kind of a I thought it would appeal more to were using another language which no need to send Thonmi Sambhota future generations of young contradiction to say that if you Tibetan scholars, but this did not was not their own. The language to India. Thinking this way is Tibetans. I've written this book in write the big letters quickly they favor the common people so I that Tibet was using prior to Songt­ called reasoning. Tibetan, The Light of Kailash, on can transform into small letters. At decided to write a shorter form of it sen Gampo was the language of Therefore it is clear that in Tibet Shang Shung and Tibet, which I that time I asserted at my confer­ so I wrote The Necklace of Zi. Shang Shung. prior to Songtsen Gampo we had a have now given to the Amne ences that the small letter came From that point on I enlarged my Even in the biography of Vairo- culture and a language. I think it is Machen Institute to print. from the maryig, the letters of the analysis of Tibetan history. Gradual­ cana it is clearly mentioned that very important for us Tibetans to When I was younger I had many mar script of the Bönpo, even if I ly I came to find many reasons and Thonmi Sambhota modified the assert this. Therefore I say that our ideas to do this and that for Tibetan didn't have all the proof. much proof for my assertion. Nowa­ Tibetan script. Modifying the script Tibetan culture has its own origins culture and I've done what I can. There were many other profes­ days to find reason for the assertion means that there was a script to be in the kingdom of Shang Shung. Now. I've become old and I'm still sors and I was junior to them and is quite important. I found a source modified, because you cannot There are many aspects of doing whatever is in my possibility they started to say, "Oh, he's a junior for the proof of the existence of the modify something that does not Tibetan culture which have been to help the preservation of Tibetan professor, he's also young and he's Shang Shung language. exist. In the history books Songtsen imported from countries surround­ culture. And if this is helpful to you speaking with such an insistence At a certain point Songtsen Gampo himself was called "one ing Tibet, but the basic source of our I am very glad. and arrogance of his view that does Gampo had an illness related to the who is learned in the five sciences" culture comes from Shang Shung. That is all I have to say today. not agree with the view of many nerves of the legs. His Bönpo priest but if Tibet, prior to Songtsen Gam­ We have many documents of Tun great Tibetan scholars. All the great told him that this was not an illness po, was really a land of darkness, Huang, which are very ancient, and Translation by Elio Guarisco Tibetan scholars of the past said that that could be cured with medicine how could there be someone prior to the introduction of Bud­ Transcription by Liz Granger at the time of Songtsen Gampo, but was a curse of the Bönpo priests learned in the five sciences? It dhism, that speak of medical thera­ Thonmi Sambhota went to India and of Shang Shung (because he had means that at that time there were pies such as moxabustion and so on. brought back the script that became the Tibetan script " Many people started to dislike me but since I am a Tibetan and I had in mind to pre­ TIBETAN BUDDHIST serve my own culture, I asserted my Issue 8 includes: view with that aim. ARTS In any case because.I had that 'The Path is in mind. I definitely made up my •Over 500 hand-painted thangkas in stock under your Feet mind to pursue my investigation David Schneider, •Hundreds of statues until the end. Directo! of Shambhalo •Dharma ritual items including: I continued to pursue my stud­ Europe incense, malas, and mandala sets ies and the very first outcome of my research was the book I wrote bells, dorjes, and covers Emotional Intelligence . called. The Necklace of Jewels. In damarus and chöd drums with cases this book I quoted many sources Daniel Goleman and much more... from the Bönpo texts on the origin of Tibetan culture and language. Tea-time reflections After I had written the book I Dzongsar Khyentse WboLesaLe ano Retail was reluctant to send it to a publish­ Rinpoche er because I heard some criticism Continuing the tradition of quality items at low prices from some of the people who had Special Feature on (Business and inventory formerly Charles O'Hara of read the book: the monasteries and the 'Death, Dying Susquehanna, PA) so on who were accusing me of and Living' making propaganda for the Bönpos. Conference Although I had written it. I withheld Visit our Showroom Gallery by appointment! Subscription for 4 issues its publication thinking that it UK £12, Conveniently located close to 1-95, 1-81, 1-70, would be the source of a great deal Europe £16, 1-270, andMD-15 of criticism for me. World Wide £18. Then I thought that actually that Dharmakosha is not the way to do it because if I 31/39 Redchurch Street, K-F London E2 7DJ, UK. don't put forward my view on the P.O. Box 1971 Tel: +44 171 739 8533 origin of Tibetan culture nobody Fax: +44 171 739 8695 Frederick, MD will, and we Tibetans will be dam­ 21702 aged by this. I thought that maybe it (301) 631-5663 would be better to present this book

6 lapis lazuli stones. Naked and fero­ cious, she held a skull filled with Lives of the Great Masters sow's beer in her right hand and the Book Reviews symbols of realization in her left. Her eyes were squinting, her face scarred, and she was surrounded by THE MIRROR: a group of 1000 Dakinis. Advice on the Presence In the West, naked Barma Chen- of Awareness mo, with her hair tucked-up, held a Vajra in her right hand and a long Namkhai Norbu leash in her left. She rode an animal Translated from Tibetan into Italian and edited by Adriano Clemente. and was attended by 1000 Dakinis Translated into English by Andrew of a powerful type. Lukianowicz. In the North, green naked Kuntu 1996, Station Hill Openings Zangmo with freely-flowing hair Barrytown, N.Y. 99 pp. held an owl in her right hand and a falcon in her left. She was riding on a wolf and was accompanied by The Only Real Alternative complete. There is a "felt sense", 1000 Karma Dakinis. but also an explicit knowledge of THE MIRROR: Advice on the Pres­ In the Northeast was Meker our nature. Awareness, as described ence of Awareness by Namkhai Loggi Trengwa Zinpa. He was in these pages, is not only "experi­ Norbu. This book should be read by naked, green, and had his hair ential" (as in current American anyone interested in making the tucked up. He held a string of usage) but equally implies cogni­ present life worth living and prepar­ swords in his right hand, pointed a tion. Since the purpose of aware­ ing for its inevitable end. It teaches finger of his left hand, was riding a ness is to live what we are, feeling us how to get out of the cage we buffalo, and was surrounded by 7 and sensation are not enough; con­ have built, and inside which we murderous Mamo spirits. ceptual understanding (for exam­ insist on existing—how to become, In the Southeast, naked, pale- ple, that we exist as body, energy in an ultimate way, a free, blue Shabari, with freely-flowing and nìind, and all this means) plays autonomous person. In a few pages, hair, held a large rotting corpse in a comparably important role. Expe­ this extraordinary Dzogchen text his hands, rode a hungry elephant, rience, even of our state, takes us shows how to regain that freedom and was attended by 7 servants who nowhere without understanding, of being which is potentially avail­ did the organ plucking. while words and ideas without sen­ able to us all. "Freedom" in this In the Southwest, Trag Ching- sory and perceptual experience do case means a state in which one is mo, pale-blue, with her knotty hair not constitute "direct transmission" no longer conditioned by dualism, tied in the back, carried the lion and real knowledge. by the passions, and by one's men­ standard in her hands, screamed tal habits and beliefs. Instead, one In psychological terms, natural "HUM", rode a corpse in the moon­ proceeds from pure presence, mind possesses, in seamless unity, light, and was attended by 7 flesh- uncontaminated clarity, in knowl­ both conceptual and organismic, eating female spirits. Yeshedo or Jnanasutra edge of one's own state. Chögyal bodily awareness. Modem, neurot­ In the Northwest, dark brown Namkhai Norbu wrote this book to ic man splits them, in anxious reac­ Chagmedma with a single strand of explain the principle of such aware­ tion to the chronic emergency, inner by Jim Valby hair twisted right to left, one eye ness and the practice of continuous and outer, in which he lives. To which saw 3000 worlds simultane­ presence, the only alternative to the cope with an overwhelming situa­ This hagiography of Jnanasutra that was surrounded by many ously, one tooth which chopped off rules, models and limitations of the tion he tries at least to "feel" what is adapted from Longchenpds female lay devotees who held fans. the root of life for vow-breakers, various religious attempts to gain he does not understand, or to intel­ account in his "rdzogs chen snying Above that there were many fami­ retained all vicious diseases at once transcendence. lectually master what he is unable thig gi lo rgyus chen mo rin po lies of magical birds. in her single hand. Her one breast to grasp by feeling. Chögyal che". The story of Jnanasutra's A shrine gate with crystal simultaneously nourished all The knowledge Dzogchen trans­ Namkhai Norbu, and the masters of •birth, education, and meeting with images of worldly divinities was beings, while her one leg encom­ mits is not merely intellectual, nor the Dzogchen teachings who came his Master Shrisingha was present­ situated within hearing distance passed both samsara and nirvana. confined by the principles of a reli­ before him, find underlying unity ed in Mirror issue #42. directly south of the Stupa. Within She was attended by 7 female death gious or philosophic position. It self-evident and offer many meth­ Jnanasutra wept bitterly saying the gate was Yama of the Bardo spirits who desired flesh and blood. concerns the reality of our experi­ ods Cor the profound relaxation "Oh, oh, alas! If the teacher — the who was black with tangled hair, As well, there were innumerable ence in its immediacy. Thoughts and which makes it possible. passions, for example, are not to be flame of the lamp — goes out, who fangs, and a perpendicular eye on kinds of quadrupeds and än untold With the same boundless sim­ rejected or transformed but simply will remove the darkness of the his large belly. He was surrounded number of magic female spirits pre­ plicity, presence is understood and recognized as the energy of our pri­ world?" Shrisingha himself passed by a thousand wicked worldly sent in the cemetery. explained not only in terms of "here mordial state. However, this way of down his last testament entitled Mamo spirits. South of these, in the jeweled and now," as in current fashion, but "self-liberation", as the author "Seven Nails" into the palm of Above Yama was situated the center, Jnanasutra sat in lotus posi­ with openness to all three times. For makes clear, is not mere distraction Jnanasutra's hand saying Divine Lord Tsundhari who shakes tion upon tiered steps of a jumping example, spontaneity must not pre­ or indiscriminate surrender to "The books on the Innermost the world. He rode naked on a red tigress. He was offering the sublime clude thinking, prior to action, of impulse. There may be no mies, but Essentials are in a pillar in Tashitri- ass with his bloody hair dragging on mudra under an unfolded parasol of probable consequences. In the nat­ there is self-discipline—the most go's Samle Shrine. Go live in the the ground. Smoke issued from his peacocks amidst various ensigns ural serenity which Chögyal radical kind, based not on control Bhasing Cemetery." eyes, fire flamed from his mouth, and fans. He was teaching the very Namkhai Norbu teaches us to culti­ but self-observation, not on imposi­ The cemetery was quite a dis­ and a trident in his right hand explicit Secret Innermost Essentials vate, there is harmony between tion but on responsibility. Presence tance east of Budhgaya. From the impaled human corpses. He held a to the Dakinis. past, present and future. By failing is the opposite of distraction, and North, a river flowed down from a flask in his left hand and was sur­ At that time Vimalamitra him­ to give adequate weight to each without distraction we recognize black mountain which looked like a rounded by 800 groups of demons self was riding a blue ox in the dimension, our contemporary cul­ what is, and act from that aware­ sleeping black elephant. From the whose duty it was to suck blood Thachung Cemetery, holding a ture risks destroying the continuity ness, without making judgments or South, the scent of sandalwood from the living. As well there were parasol of fans in his hands with his of life. However splendid the mar­ having to block our own actions. trees arose from a mountain which some tormented spirits who had outer robe hanging over his right ble, a bridge must connect both looked like a standing yellow tiger. broken their commitments. shoulder. Once when he was really When we live the teachings in banks of the river. In the West there were Garuda nests our activity, they affect us deeply, There were some incredibly into his practice, the Dakini Palgi Analogously, awareness on a mountain which looked like a provoke reawakening, and promote greedy corpses on top of a huge Lodro exhorted him from the sky: embraces the spiritual and the mate­ lion leaping through the air. In the our evolution. And this without the pile of new and old corpses. But "Oh you lucky one! If you desire rial, and meditation itself, in East there were herbs on a mountain creation of a further cage, for exam­ some beings who lived in the the profound Innermost Essential Dzogchen. accepts and integrates which looked like Brahma's face. ple a monastic or otherwise reli­ cemetery enjoyed the various fruits Instructions more than you did the external world. There is not gious structure to contain and guide The Sonam Dzogpa Stupa was of the trees and did not desire flesh before, go to the forest of the great only sitting, but also action. Practic­ us. Compassion, for instance, in situated in the central area which and blood. Bhasing Cemetery." ing without distraction, the space of this view develops out of aware­ possessed whatever was necessary In the East, amidst homes of With great effort. Vimala joyful­ meditation expands until there is no ness, out of clarity, rather than and desirable. It was constructed moist human heads everywhere, the ly journeyed to the Bhasing Ceme­ distinction between meditation and being instilled by precept and con­ with copper, iron, and jeweled accomplished Palgi Lodro was tery and developed an extraordinary daily life. The master warns, in structed with effort. If we know our materials. Its main axis contained a totally naked and rode a Garuda intensified reverence for Jnanasutra these pages, against the fantasy and own feelings and condition, we will serpent-like sandalwood tree whose traveling throughout the 3 realms. who was sitting as described above. confusion which sometimes understand others. Similarly, prac­ highest point Conned a canopy with She had 5 dark red faces and a gar­ Despite their previous equality and embroil practitioners. We can say ticing awareness, we recognize the plentiful lotus leaves. The middle land of skulls around her twisted the fact that Vimala had once been that everything is illusion, like a circumstances and situations of our section described a circle with over­ plait of hair. Her 5 right hands held a the Guru's teacher, Vimala did not dream. But even a dream is real, relative condition as they arise. laid rings of sky-blue jewels. The wheel, a lotus, a spear, a baby judge who was more important, but while we sleep. "As long as we Thus we take positive action, also bottom section was sided with tiers corpse, and an arrow. Her 5 left prostrated before, and circumambu­ have a body, we must respect all of toward ourselves, not because of which resembled a closed lotus. hands held a monk, a lion, a wolf, a lated Jnanasutra. Offering gifts its limits and its needs." mies and punishments, not out of The lowest tier was completely dagger, and a bow, She was adorned Vimala said: guilt or the fear of error, but because In his transcribed oral commen­ sided with the King Sengha tree. All with various cemetery parapherna­ "Indeed you aie a real person! we see and respect limits, opportu­ tary, published here with the origi­ the branches of the tree were inter­ lia and attended by a 1000 Dakinis Since you certainly embody teach­ nities and needs. Dharma is the nal written text. Chögyal Namkhai twined, just like a woven net of of peaceful demeanor who lived ings which are unlike any previous understanding of how things are. of Norbu explains why it is difficult to turquoise stones which formed an there. ones. 1 wish to follow in your foot­ what is the case, and not. as the find material about the vitally intricate lattice-work. On the lower In the South, yellow Semma. the steps." nineteenth century translators important principle of awareness: tiers were many animals which queen of the Dakinis, rode on Nodding his head. Jnanasutra would have it. "the Law." "...in all the Buddhist teachings, lived in the cemetery surrounded by Tsogdag. She had one head, 2 from the sutras to the tan tras, the Here, awareness is healthily many goddesses. The area above hands, and wings of turquoise and continued on page 8 continual on page S

THE MIRROR JANUARY/FERRUARY 199 8 Book Re\ UCW'S continuedontìnued from from page page 7 7 - principle in general is that there are the world. He has. as usual, given us In the Third Turning, Buddha nature is affirmed as existing. Emptiness Great Masters rules to be observed. The Dzogchen an accurate, intelligible rendering. alone does not describe our state. Enlightenment consists of manifesting our masters in Tibet, who taught people In addition, he has written an intro­ qualities, seen now as wisdoms. Let's imagine the dog practitioner had an , continued from page 7 who had practiced sutra or tantra duction (from which this review experience of emptiness but was still subtlety clinging to that, preferring it to teachings, always limited them­ shamelessly borrows) which is at his emotional reactions, and regarding this experience as true and fixating on discharged 995 unified light rays selves to advising them simply to once scholarly and helpful. Andrew it. To fully unveil the wisdoms and qualities of his nature he must embrace from the opening between his eye­ have awareness. Since they were Lukianowicz, in this new English all manifestations as free in their nature. His passion for cars, his wrathful brows. Vimalamitra was very sur­ addressing disciples who would version, conveys the purity, clarity reaction to disturbances, his ignorant confusions all can be recognized as prised by this, but the Holy Man have been familiar with this princi­ and bright surface of The Mirror. inseparable from his own original nature, and so in this way can manifest as said "There is no reason to be sur­ ple, in their writings they never Like Andy's other work, the present discriminating awareness wisdom, mirror-like wisdom and wisdom of all prised". When Jnanasutra turned his gave explanations of what aware­ volume is modestly free of a pletho­ encompassing space. The two methods used in the Vajrayana tradition based eyes toward the sky, Samb­ ness is and how to apply it." How ra of translator's prefaces and fore­ on the understanding of the Third Turning are Creation Stage practices and hogakaya manifestations magically grateful we can be, then, for his words. The Tibetan-language text, Completion Stage practices. A wisdom being in canine form might manifest appeared everywhere. kind decision to provide this pre­ in the author's hand, is included. through a practice suitable for this car chaser: perhaps it isn't terribly disre­ An innumerable variety of tech­ cious "advice." The book is physically handsome, spectful to suggest a luminous blue collie with one paw subduing a small red niques were at the disposal of this Adriano Clemente, Chögyal the print is clear, the text is Cadillac, while holding a leather steering wheel and large silver keys. This Holy Embodied Buddha, and he had Namkhai Norbu's dedicated trans­ unmarred by typographical errors. symbolism of body, speech and mind might function for him. By engaging completely passed beyond suffering lator from the Tibetan, has once Station Hill, George and Susan his energies, formerly regarded as poisons, so he can totally enter this sym­ where the emotionally-tainted more the great merit of making the Quasha, deserve our thanks. bolic vision, a dog at this level may reverse his karmic vision. aggregates can never arise. He said: wish-fulfilling jewel accessible to Barrie Simmons To become an old dog is not just to have a few new tricks such as letting "There are remarkable instruc­ cars, or thoughts, go by without chasing them. Any effort, or centralization tions which you did not receive into a self as a meditator or realizor blocks the spontaneous experience of the before. Because you are really CREATION AND COMPLETION: natural state. In the completion stage neither the calm state, nor the experi­ eager and a person of noble lin­ ESSENTIAL POINTS OF TANTRIC ence of emptiness as a subtle concept or fixation, nor the simple absence of eage, I will completely bestow the MEDITATION thoughts, is the effortless state of the old dog. For an old dog, cars are just the 4 initiations." Jomgon Kongtrul happenings of the road; they approach and disappear leaving no trace. For When Jnanasutra had complete­ Translated by Sarah Harding, him there is nothing to do. ly bestowed the elaborate empow­ 1996. Wisdom Publications, Boston, MA. 129 pp. erment, the opening between WHY CREATION STAGE? Vimalamitra's eyebrows shone bril­ omgon Kongtrul Lodro Thaye expressed in But why is Creation Stage necessary? For all but the most gifted practi­ liantly as a sign of realization. Jhis life and work the fullness of the Rime, tioners, the experience of emptiness or shunyata comes and goes. When the After Jnanasutra had transmitted or non-sectarian approach. In her introduction experience is prolonged, it is a fabrication, in other words, a way of the self the non-elaborate empowerment for to Creation and Completion: Essential Points preferring one experience to another i.e. dualism, ignorance. The way of the one year in a God's shrine, smoke of Tantric Meditation, Sarah Harding Second Turning uses this memory of emptiness as an antidote to anger and similarly issued from the opening describes the petty political intrigues other disturbing emotions. But how do we arrive at the effortless state? In the between Vimalamitra's brows as a Kongtrul experienced as a young man. He was bom the son of a Bonpo Dzogchen teachings, it is said that when a student recognizes his own nature sign of realization. Then for 6 lama, Sonant Pel, and trained thoroughly as a Bonpo priest. When Sonam he clarifies his doubts and gets used to that state. So why bother with visual­ months on the peak of Srodjed Pel was thrown into prison as a result of some local feud, Kongtrul fol­ ization of Herukas or Dakinis? Again, we are habituated to a false view of Mountain, Vimalamitra practiced lowed him to Derge. The Nyingma lamas in Derge were impressed with his reality and are so attached to images and concepts of our identity, that we the rushen of samsara and nirvana. knowledge of Bon and invited him to study at Sechen Monastery. He don't recognize them as thoughts. Furthermore, we tend to be blown away by accepted, and three years later in 1832, took full monastic vows. But when our strong emotions. Visualization is a skillful means of using the imaginary After Jnanasutra had completely his reputation spread he was requisitioned as a secretary to a high lama at nature to arrive at the real. Entering another vision of reality, being involved bestowed the very non-elaborate the Kagyu monastery of Palpung. The Kagyu lamas advised him to retake by our senses of vision, hearing, feeling and even tasting is the means. But to empowerment, Vimalamitra devel­ his vows under Situ Rinpoche. Apparently his Nyingma vows were not be effective the vision must arise out of wisdom ( emptiness) and be seen as a oped an extraordinary experience regarded as sufficient by the Kagyu lamas in charge of such things. Then to manifestation of the Gum's mind, one's own true state. The realization is and a drop inscribed with the red guarantee that he would not be requisitioned away by the government, they union: unifying the two aspects of our mind, clarity and emptiness, form and letter "A" appeared on the tip of his arranged to have him recognized as a reincarnation of a servant of the previ­ emptiness. Kongtrul emphasizes that this state of union can only be said to nose as a sign of realization. ous Situ. In this less than inspiring fashion, he was recognized as exist when thoughts arise as meditation. In developing our clarity, we are After Jnanasutra had transmitted "Kongtrul". Throughout his life he was devoted to Situ Rinpoche, but in his developing the form kayas which will allow us to benefit others. In the Cre­ the super non-elaborate empower­ late thirties when he experienced an illness he attributed it to not fulfilling ation practices emptiness is unified with form, in order to cut through the ment for 6 months, Vimalamitra his Nyingma samayas. His vast writings show an immense appreciation for clinging to emptiness, and to cut the attachment to form that inevitably arises mystically experienced the very all 8 lineages of the day, including Choed and Kalachakra. He produced when it is not seen as emptiness. In this way we purify our karmic vision and highest state of the Nature of the enormous volumes of practices and commentaries on the entire cannon of in the union we can simply continue regardless of what arises. Mind. At that time, these two very both the Nyingma and Kagyu Lineages. His own termas fill ten volumes, accomplished persons were 103 Jomgon Kongtrul's text, with Sarah Harding's extensive notes and con­ and he compiled a work containing the great works of all 8 lineages. His years old. cise introduction make a complete teaching text on the path of creation and monumental work. The Treasury of Knowledge traces the development of During the first empowerment, completion. The large wood block prints of the Tibetan text are included, knowledge in the Indo-Tibetan sphere from the beginning of the universe, Jnanasutra taught from the books of and the whole reminds me that Sarah Harding is the generous source of the including science and philosophy and practices of all Tibetan traditions. the first three cycles. During the Tibetan Language Course and served for some years as a teacher at Naropa. Throughout his career he fostered a sense of appreciation and respect for second empowerment he taught Here is a sample of Kongtrul's verse in Sarah Harding's clear translation: each method with an emphasis on personal progress on the path rather than from the unsurpassable books. Dur­ the purity of a single approach. His run-ins with the practitioners at Palpung How to practice Dzogchen : ing the third he taught the accompa­ led him to stress the importance of skepticism about one's own level. In the path of Great Perfection nying oral instructions. During the Knowing how easy it is to fall into self - deception, he offers many ways to you look inwardly right at the one who perceives whatever fourth he completely taught the var­ discover which error one is presently cultivating. thoughts arise,and you encounter the essence of reality. ious condensed essences of the Deluded appearance and thoughts disappear in their own ground Innermost Essential Instructions. Central to this text is a method of dealing with disturbing emotions by without your paying attention to them.(p.50) During a period of 14 years, Vimala integrating the Three Turnings in one sitting. First, using mindfulness to rec­ When to do visualization practices: eliminated all doubts. ognize the emotion, we establish an attitude of rejection or renunciation. When your mental powers are weak and maintaining (the state) Second, we take in the pain of that emotion so that all others may be free of At the time when 994 years had without focusing on something is difficult, it. In the third stage, to reach that state where thoughts of desire may arise as elapsed since the Buddha's Parinir- practice developing mindfulness in creation stage and other wisdom, you transform into the Heruka. And finally you "look directly at vana, Jnanasutra taught the method techniques that are in keeping with your condition. your own mind as the inseparability of the deity, the Gum and the emotion." of completely passing beyond mis­ All practice is working with paradoxes; Kongtrul's irony is sharp. ery where defilement cannot arise. WHAT ARE THE THREE TURNINGS? The clear form of the deity is the luminous appearance of your He filled the sky with light, trans­ An analogy sometimes used to describe Dzogchen is an old dog flopped own mind, and the unclear dissatisfying experience is also your forming his aggregates. down alongside the road. No matter who passes by, the dog watches but mind. Vimalamitra fainted and fell remains limp as if to say: "so what." Usually when we start on the path, our So, also, mind is the one who desires clarity and tries again down. Regaining consciousness relationship to our thoughts resembles a dog who chases every car that goes and mind is the wisdom deity and guru. and looking up in the sky, he saw by. The dog may be running in hot pursuit or through his annoyance at Everything is mind's appearance, and yet mind itself is the Gum sitting in a circle of blaz­ being disturbed, may angrily chase the car out of his territory, or just uncontrived. ing energy. The entire radiant sky mechanically follow his pack instinct. No matter, at this point, renunciation Summing up the two stages: was filled with parasols of divine is essential. If the dog, or the meditator, does not stop chasing, no training In general, creation stage is contrivance, substance, victorious standards, can occur. This corresponds to the First Turning of the Wheel of the Dhar­ but the path of contrivance leads to the authentic natural state. ensigns, and so on. He saw that the ma by the Buddha. We calm the mind by training in the Four Thoughts such With the conviction of emptiness...resting in that state is the entire earth was filled with various as impermanence and the futility of worldly activities which lessen our fas­ completion stage itself. gods and men. In great distress he cination with thoughts of hope and fear. The dog, by understanding that To reach the effortless natural state beyond mind-made meditation: wept saying: chasing after cars is ultimately unsatisfying, has reached the level of not Simply place the mind on the bare apprehension of the nature of harming himself or others. "Oh, oh, alas! If the teacher — reality. the flame of the lamp — goes out, But a being with qualities to become a seeing-eye dog can proceed This is not a thought-object of the rational mind because the who will remove the darkness of the beyond this level. She begins with discipline, commitment, and loving kind­ absolute is beyond intellect and without reference point. world?" ness then progresses by learning skillful actions and gaining understanding If the intimate connection between thought and object is not Jnanasutra extended his right for the sake of benefiting the person who she knows lacks the ability to see severed, although you call it "uncontrived", it cannot reverse arm up to his elbow and placed a as she can. This training corresponds to the Second Turning or Mahayana. delusion. basket generously studded with five The experience of emptiness or shunyata is introduced in the Rinzai Zen tra­ Severing the inner percei ver and the external object different jewels into Vimala's right dition with the question: "Does a dog have Buddha Nature?" This question may be called self-arising self-liberating, but it is still duality. hand. With this, the authentic state leads to a searching for, piercing through, seeing farther quality of mind When there is no antidote it is self-arising self-liberating. was transmitted from one vessel to beyond concepts, after all possible answers are exhausted. This non-concep­ Whether you are subduing the urge to chase thoughts, transforming your another vessel with neither over­ tual state is the fruition of the Second Turning. In Tibet, reasoning and logic passion in creation stage practices, or continuing in the state of the old dog, flow nor shortage, and Vimalamitra of the Madyamika (Middle Way) was used to bring students to the realiza­ allowing thoughts to liberate as they arise, here are some pithy instructions unerringly realized the state. He left tion that no concepts are definitive: at best they are provisional or relatively straightforwardly laid out. true. Things as they are empty of all possible concepts. Neither you nor the the cemetery to ripen what was not Alexis Meniti dog can be said to exist or not exist. yet mature. •

8 t was the Hindu holi­ T""\ _^ I _ prise after a week of rice In the Presence of the Master I day of Diwali — the Tashi L/G1G2 md vegetables!) We festival of lights, and the O shared photographs of car taking us along the A brief account of Chögyal Namkhai Norbu s our home, the Commu­ serpentine roadway by Woody Paparazzo nity "schoolhouse" and recent travels in Himachal Pradesh and the retreat in Delhi from Mandi to Tso the environs of Conway. Pema was suitably dec­ Through an interpreter, orated; a garland of marigolds was draped we expressed what was quite unnecessary to by Liz Granger around the windshield and small bouquets say: how happy we were to meet at last. Over the years, we had received In this special place, Chögyal many letters from Tsultrim, but the lan­ Namkhai Norbu spent many days guage barrier presented limitations on and part of this time in the compa­ our correspondence. His letters, often ny of several of his students who written by others, were brief but always had followed him there. He and his reiterated how he prayed every day for wife Rosa were hosted in an apart­ our happiness and "success at every ment at the invitation of the Nying­ step". Even though we asked to know ma monastery and were frequent something of his personal history, he guests of Lama Wangdor at the never revealed much about himself. Lat­ nearby Drugpa Kagyu monastery. er, from Lama Wangdor, we learned that He was a familiar figure in the he had lived as an ordinary layman, and streets of the tiny village and walk­ late in his life, after his family obliga­ ing around the lake. tions had been met, he dedicated himself Rinpoche's students were for­ to meditation. Eventually, we came to tunate to accompany him on various accept that, for Tsultrim, the details of his occasions, assisting him to hang "story" were of no importance. The essen­ fter giving teachings in Kathmandu at strings of five-colored prayer flags around the were affixed wherever they could be. The tial knot of our relationship was a simple one: the beginning of September, Chögyal lake and sometimes walking with him around A flowers, together with the statue of Shiva, tri­ he accepted our help with deep gratitude, and Namkhai Norbu spent several weeks visiting the lake. On two occasions we all had dinner dent and incense holder on the dashboard in return, he did his best to send good influ­ various pilgrimage sites in India sacred to together in one of the few restaurants with transformed the car into a kind of rolling tem­ ences our way through prayer and sincere Buddha Sakyamuni. space enough for us all to sit: once on the ple. After so many planes, rickshaws, and wishes for our well-being. During the month of October, he passed occasion of Rosa's birthday. trains, in our long trip halfway around the From the perspective of our modem West- many days at Tso Pema ("Lotus Lake" in One day we accompanied Rinpoche on world, it was a fitting vehicle in which to em culture, one might think this relationship a Tibetan or Rewalsar) in Himachal Pradesh, a his visit to the sacred caves above the lake as arrive at our destination — the Zigar bit superficial. Eventually, I came to under­ pilgrimage place sacred to Padmasambhava. guests of Lama Wangdor and had lunch there Monastery. stand that, in truth, the bond between us was Located an hour's bus ride away from the with them on the roof of the small temple. We pulled into the sandy courtyard at the deep and extraordinary. From opposite poles main town of Mandi which marks the place After lunch Rinpoche himself guided us monastery late in the afternoon, and soon sev­ — culturally and geographically — we were where the Kangra and Kullu Valleys meet, the around the rocky terrain and showed us the eral young monks began to appear as we bound by the common thread of our aspira­ small lake is set like a jewel amongst the different caves as well as the footprint and unloaded baggage from the car. I glanced up tions and our respect for one another. foothills of the mountains. The area consists shoulder print of Gum Rinpoche. We just to catch a glimpse of Tsultrim whom I imme­ of a tiny village and market and three Tibetan managed to squeeze into the Guru Rinpoche In the days that followed, we took all our diately recognized from the photos he had monasteries, as well as a large Sikh temple, all cave where we sat and kneeled around Rin­ meals together with Tsultrim. Generally, we sent over the years of our correspondence. set around the shores of-the lake and is popu­ poche gazing at the great golden statue as we didn't bother trying to converse through the lated by local Hindus, Tibetan monks and sang the Song of the Vajra. During the walk Some eight or nine years ago, Lama awkwardness of an interpreter. We were con­ nuns and a continuous flow of pilgrims. A in great good humor he paused and pointed to Wangdor Rinpoche came for the first time to tent to simply be together. Our time at Zigar well-paved path encircles the lake where some marks on a rock and said that when Conway, Massachusetts to give Dzogchen Monastery was filled with many wonderful from sunrise to late evening pilgrims can be Padmasambhava went down to the lake to teachings. Later he asked people to help sup­ experiences including one night of unbound­ seen passing, fingering their malas or spin­ drink, in order to get up to his cave more easi­ port his work by sponsoring one of the ed exuberance as we joined in with the young ning their shining prayer wheels. On one side ly he manifested as Dorje Drollo riding a monks, nuns or yogis in his small community monks — led by 14 year-old Palga Tulku — of the lake is a wide paved area where people tiger. The marks were the claw marks of his at Tso Pema. My wife Barbara and I offered to and shot off innumerable rockets, firecrack­ can make food offerings to the numerous and tiger on its landing. do so and thus began our long-distance ers, sparklers, pinwheels, etc., etc., in a rol­ enormous fish who, unafraid, wide-mouthed friendship with Zigar Tsultrim — a yogi liv­ licking celebration of the festival of lights. Our last stop there was the Gonpa where and almost flinging themselves out of the lake ing then in one of the holy caves of Pad­ At the end of our brief stay, we celebrated the monks and nuns did a Choed practice in their eagerness, jostle each other for the masambhava near the monastery. Tsultrim with a special meal of momo's which the and a Ganapuja. After this most of us started offerings thrown to them by pilgrims. Often was no longer young when we first contacted monks prepared for us. Tsultrim offered us the long walk back to the village just before tribes of small brown monkeys crouch wide- him, and now his short bristling hair was gifts and glowed with joy in presenting them it got dark. eyed at the same spot for a forgotten biscuit or entirely white. to us. It was very sad to leave. The unspoken From Tso Pema, Rinpoche, accompanied even dare to snatch one from a pilgrim's hand My heart fluttered as I hurried to greet understanding was that Tsultrim will likely be by Rosa, Fabio Andrico and Catherine Braud, while an occasional cow wanders by to him. When our foreheads touched, it was as if gone before we can make a return trip. But. traveled by car to McLeod Ganj, just a few receive her offering, too. a current of electricity flowed between us. this meeting brought us all such joy. We'll hours drive from Tso Pema where they We were shown into the monastery — up always cherish the memory. Scrambling and panting up a long steep remained for several days. Perched above the the steep back stairs that turned back on them­ (Postscript: There are still many monks series of stone steps about an hour's walk town of Dharamsala and situated at almost selves several times and were a little tricky at Zigar monastery and meditators in the from the lake, one arrives high above the vil­ 2000 meters above sea level on the first slopes due to the Indian peculiarity of mixing steps holy caves who need sponsors. In particular, lage on grassy peaks almost hidden by the of the Western Himalayan range, amongst of different heights. Through colorful banners an 18-year old monk from Bhutan named passing clouds where sheep and goats wander towering pines and icy streams, this small ex- which served as a door, we entered the large Rinzin has asked us to help him find a spon­ with their tinkling bells and hawks swoop colonial cantonment is home to His Holiness room on the upper floor of the monastery that sor. If anyone is interested, we would be hap­ down into the valley below in search of prey. the Dalai Lama and the Tibetan government served as a gathering place for the monks. We py to help make the connection. Send a mes­ This lofty and sacred place is where Pad­ in exile, as well as the Library of Tibetan were received by Wangdor Rinpoche, and sage to The Mirror or write us at masambhava meditated with Mandarava, and Works and Archives, several monasteries enjoyed a simple meal with tea. (Toasted woodyp@javanet. com.) pilgrims visit their sacred caves where a tow­ among which Namgyal monastery and the cheese sandwiches were a delight and a sur- ering gilded statue of the great Master can be Buddhist School of Dialectics. It is also home seen. The cave adjoining his has a smaller to hundreds of Tibetans, both those bom in statue of Mandarava and at different places on India and those newly arrived, a kind of 'little the rocky slopes one can see the signs his Tibet' where one hears Tibetan music being day he spoke to a hall full of monks at the Kir- days of teaching. Lama Doboom Tulku, the footprint and shoulder print left on the rocks. played, standard restaurant fare is momo and ti Jegpa Dratsan and in the evening visited the Director of Tibet House, was there to wel­ Not far from these two caves is another which thugpa (Tibetan soup) and the smell of Tibetan Children's Village where he was their come Rinpoche and introduce him before the is reached down a narrow flight of stone steps incense is carried on the chill mountain air- dinner guest. The third day he gave a talk at first session of teaching. and where Guru Rinpoche also spent time The day after his arrival Rinpoche had a the Amne Machen Institute on "The Status of The retreat was organized so that the meditating. Today one can see a clay statue of private audience with His Holiness the Dalai Women in Tibetan Society". morning sessions consisted of an hour and a the Master there as well as his eight manifes­ Lama. Another day the rest of us, along with Throughout his stay in McLeod Ganj it half of teaching, a coffee break and then tations. Many yogis and yoginis live and prac­ several hundred other people and after a long was a familiar and joyful sight, especially for another hour of teaching. Those people who tice up in the numerous caves here and the queue to leave our passport details with the many of his students who had not been with wished to do Yantra Yoga could attend area is cared for and maintained by the Drug- security, were finally admitted into the him for some time, to see the Master passing Fabio's morning class held before the teach­ pa Kagyu monastery at the lakeside presided grounds of His Holiness' residence where, through the streets there dressed in a bright ing or Laura's afternoon session, held before over by Lama Wangdor. one at a time in single file, we were able to orange track suit and a big brown Tibetan hat, the afternoon practice sessions which were greet and shake hands with the small stooped his long hair held back in a pony tail. led by Rinpoche. According to historical sources, during smiling figure and receive a red protection A couple of days before the Delhi retreat Rinpoche began the first morning ses­ Guru Rinpoche's travels in Zahor (as this area cord from one of the attendant monks. A of November 7th-9th. which was organized sion by talking about the fortunate circum­ was previously known), he gave teachings to powerful blessing in such a brief moment. by Tibet House, the Cultural Center of H. H. stances of having the retreat in India, and the King's daughter, Princess Mandarava. the Dalai Lama. Rinpoche left for the capital. went on to say how Sutra, Tantra and People started to gossip about them and when During the days that followed Namkhai The retreat was held a few kilometers outside Dzogchen are related to different levels of it was reported to the King, became enraged Norbu Rinpoche gave several talks in Tibetan the city under canvas in the pleasant green the teaching. He talked about the Path of and imprisoned his daughter in a pit of thorns at different venues in McLeod Ganj. This was gardens of the Jamia Hamdard University. Self-Liberation and the importance of expe­ (a cave shrine in the town of Mandi that is still organized by Tashi Tsering of the Library of Many people attending the retreat took rooms riences of sensation, clarity and emptiness. worshipped today by local Hindus) and con­ Tibetan Works and Archives. The first day he on the university campus while others trav­ During the afternoon practice session he demned Guru Rinpoche to be burned alive. save a morning conference at the TIPA eled across Delhi by car and taxi to attend. explained the essential practice of Guruyo- But the Master transformed the pyre into a (Tibetan Institute of Perfonning Arts) and lat­ Many of Rinpoche's Italian students arrived ga with Green Tara and gave the lung after lake at the center of which he appeared on a er in the day a talk on "The Role of language, the morning itself of the retreat and others had which we did the practice together. lotus. The King named him Padmasambhava culture and religion in a nation's survival" at followed the Master from Tso Pema. Dharam­ ('Bom from a Lotus'). the Amne Machen Institute. The following Before the morning session of the second sala and even Kathmandu to attend his three day, Rinpoche freed a few white pigeons from

continued on page IS

THE MIRROR JANUAR Y/FEBRUARY 1998 9 border checks and finally to our awaiting bus, dha's cremation stupa before the sun sets and a bumpy Indian affair, with tiny high-backed the park closes. It is an enormous simple chairs which are less accommodating to our mound of ancient red bricks covered in grass A Pilgrimage to well-built Western frames. Border regulations and set in a well-cared for park with trees and do not permit our Kathmandu bus to cross the bushes all around. We pass round and round border so, as we have already organized in the sacred place as the hot sun sinks and sing the Middle Land An account of the Kathmandu, we take an Indian bus from this the Song of the Vajra together. It is a moment point. A moment of panic when we cannot of peace and calm after a long hot day. find the young Tibetan traveling with us, Traveling conditions, the heat and dust, recent pilgrimage with Namkhai Norbu Rinpoche to some baksheesh to the local authorities and bumpy roads, the old bus, unaccustomed food the heavy Mafia type who seems to be in and hygienic conditions are already testing charge of the area and off we go, rumbling even the most patient among us. Although the the four main sites of Buddhist devotion in India along the dusty road to Kushinigar, the next hardships and discomforts we are starting to stop on our pilgrimage. face are relatively insignificant in comparison We are not yet home free when the Indian to those that confronted the early pilgrims, by Liz Granger customs stop us a few kilometers from the nevertheless they seem to be a catalyst in bringing out our Ananda, there are four places the sight of dle Land, where we plan to meet the Master in annoyance, attachment which will arouse strong emotion in those Bodhgaya in three days time. We are going to and intolerance. While with faith. Which four places? "Here the stop in Lumbini, the scene of the Buddha's some pilgrims remain Tathagata was bom" — this is the first. "Here birth, on our first day, cross into India on the serene even under the the Tathagata attained Enlightenment" — this second and continue on to Kushinigar, the stressful conditions we is the second. "Here the Tathagata set in place of His Parinirvana. The third day will be are undergoing, others motion the Wheel of the Dhamma" — this is a long haul to arrive in Bodhgaya, the place are angry or worried the third. "Here the Tathagata attained final where the Buddha attained enlightenment. about the situation, Nirvana without remainder" — this is the Silently in twos and threes, on foot and by wishing only to relieve fourth. And the monk, the nun, the layman or cycle rickshaw, we unite, take our places in their discomfort with the lay woman who has faith should visit the bus and pull out of Kathmandu on our pil­ little consideration for these places. And anyone who dies while grimage adventure at 5am precisely. others. Sometimes we making a pilgrimage to these shrines with a The bus is fast and takes us quickly cannot even agree on devoted heart will, at the breaking up of the through the green Nepali hillside scenes such a simple matter as body at death, be reborn in heaven." where we try to catch a glimpse of the snowy when and where we should make a stop for Digita Nikaya Himalayan peaks through the morning mon­ soon clouds. Then we gradually wind down going to the toilet! The situation itself is a The 'Middle Land' or central Ganges Val­ towards our destination through the gTeenness great teaching, for ley was the area in which Buddha Sakyamuni towards the hot dusty plain of rice paddies while we observe oth­ passed his life, meditating in the forests and and palms . By lunch rime we have arrived in ers, we observe our­ teaching in the towns and is home to the four the isolated spot near the village of Lumbini selves more clearly. main sites of Buddhist pilgrimage. The cli­ where Prince Siddhartha was bom. The tem­ The Middle Land itself mate is dry and hot, the environment harsh, perature is high, our faces damp and clothes has a powerful energy and early pilgrims passing from place to clinging to our bodies with sweat. and the places sacred to place traveled the long dusty roads facing Here in the large open space of the park the Buddha even more physical hardships and the dangers of politi­ surrounded by swaying white bulrushes so and this fact seems cal strife and local bandits. However, since Maha Maya delivered the Buddha as she held to add to the intensity it is the sacred home of Buddhism, through­ on to the branch of a 'sal' tree. At the center of of the whole situation. out the centuries the Middle Land has the park is an ancient tree decked with prayer In this sense the pil­ inspired Buddhists to face numerous and flags which towers over and shades the brick grimage is, indeed, a great difficulties to visit the places linked to tank where, according to legend, Maha Maya learning process for the history of the Buddha. bathed after giving birth. Dotted here and Top: Riitpoche & Lama Wangdor at Guru Rinpochc Cave, Tso Penìa B DALLORPthosO e who undertake it. Pilgrims of past centuries crossed fearful there in the grass are the remains of stupas and Bottom: Rinpoche hanging prayer flags around Lotus Lake L.ANTONELLI deserts and high mountains. Those traveling temples not much higher than the grass itself. The third morning by sea risked storms and pirates. Of the many The principal and most ancient monument we leave quite early who set out, some never returned or even here is the pillar erected by the Emperor border for a final check. An unshaved Otello for our third port of call and the last on this arrived at their destination. But those who Ashoka in 249 BC which proclaims in Pali B, weary from a Sonauli night, has the air of a three day bus ride — Bodhgaya where the successfully returned home, even after years that Sakyamuni was bom in this place. The hippie drug smuggler and the brown uni­ Buddha attained enlightenment. The drive of travel, had a stronger faith and were small building nearby is home to a badly dam­ formed officers pounce on his bag to search... takes more than 14 hours, the day hot, the changed by their experience since such a aged stone slab showing Maha Maya holding and find his vajra and bell and other yogi road dusty and bumpy. If the first day of the quest called for qualities of faith, patience the sal branch during her delivery. The whole paraphernalia. trip we had been cheerful and chatty with the and perseverance. area visually seeming to gently vibrate in the Our bus bumps us through scenes of a rur­ excitement of the trip, the second a little Although today it is much easier to go on still hot afternoon sun breathes an air of tran­ al India little changed over the centuries — tired, long-suffering, sometimes irritable, the quil silence punctuated from time to time only pilgrimage to the Middle Land than in times roaming gray buffalo, groups of half-naked third day we pass in silence, each involved in by the shrill chatter of birds in the ancient tree. past, the obstacles, dangers and discomforts brown children, endless green rice paddies, his/her own thoughts. of travel are still there in modem form — nat­ We clamber down from the bus in the mud huts and the present day trucks roaring Early in the day just outside the busy town ural extremes of climate still make the going intense heat and, in small groups, search for and belching along the road. We arrive in of Gorakpur, the transmission of the bus falls hard, the robbers of yore have become today's a little shade where we can eat our lunch. Kushinigar in the late afternoon. onto the road with an ominous clunk. We local tradesmen, the threat of wild animals After we have each explored the few simple This is the fourth place of the four men­ climb down from the bus expecting a long has become that of malaria, intestinal amoe­ sights of veneration, we gather together tioned by Lord Buddha himself, the place of wait to repair it and find our driver-mechanic bae, etc.. Modem means of travel have made under the shade of the great tree which has his passing away or Parinirvana. The Nirvana skillfully fitting bolts and nuts into place as if few inroads and moving from one holy place overlooked this sacred pond for more than a Temple there, built by the government of he did the same repair job practically every to another usually involves many hours of millennia and we do a short tun. As we sing India in 1956, houses a six meter long reclin­ day (which he probably did). (Note: It seems bouncing up and down in ancient buses over the Song of the Vajra, even the noisy birds ing stone statue of the Buddha, about 1500 that long distance drivers in India are practi­ pot-holed roads while the temperature blazes. chattering in the leafy green above our heads years old. The Buddha lies on his right side cally all mechanics since you find them in The scene — simple thatched mud huts, fall silent. It is a magic and moving moment with his right hand under his head and his left the most unlikely places carrying out all patchworked green rice paddies, sleek shiny that we share in this first place of pilgrimage hand on his thigh. The body of the statue is types of repairs on their vehicles.) In about gray buffaloes meandering along the road, in the Middle Land. draped in yellow silk and only the golden half an hour we are moving again, on the hard brown feet slapping hot dust, bright In the late afternoon we climb aboard our head and feet can be seen. long trip to Bodhgaya. shades of saris and turbans, the birdlike chat­ bus and head off for Sonauli, the Nepali town We hear that the temple closes at 6 pm so Our driver takes a long short cut deviating ter of flocks of village children, so many on the border with India about an hour's dri­ after finding accommodation, we all immedi­ from the main road and stops for us to have a scenes of daily life bring the modem pilgrim ve. Just as pilgrims of the past faced the dan­ ately go to the Nirvana Temple where we cir­ quick lunch in a tiny village whose men folk into a timeless zone where it seems that little gers and difficulties of travel in their time, we cumambulate the statue, sit quietly among gather round the benches where we sit, has changed in the daily lives of the people certainly have our share on arrival in this the orange robed monks who are there and devouring us with their curiosity as we clum­ here since the time of Lord Buddha. The quiet dusty border town, contending with the dan­ gaze on the stone forms that fills the temple. sily try to eat dhal and rice with our fingers and powerful tranquillity that can be experi­ gers of modem day robbers (called hotel There is an atmosphere of tranquillity, of (there are no spoons). How childlike our eat­ enced in these power places is contrasted by keepers), epidemics (of fleas in our beds) and power, of lingering sadness for the passing of ing must seem to them! the whining beggars who line the temple serious health risks from the local cuisine. Lord Buddha. His last words give a simple The long day trip ends in the late evening entrances and the insistent local businessmen We all meet at 7.30 the next morning, yet most profound teaching, "I say to you — when we pull into Bodhgaya and part compa­ plying their wares to pilgrims. It is not a trip weary and battle-scarred from our first night all conditioned things are subject to decay; ny to find resting places for the night. for the faint-hearted, but those who travel of pilgrimage in this uncomfortable and strive on with diligence." The small town of Bodhgaya is situated on these dusty paths carry the experience in their unhygienic place. It would take more than a Dighe Nikaya the banks of the Niranjan river and it was here hearts long after. single night for us soft Westerners to integrate in 528 BCE, after six years of practicing aus­ Our modem day pilgrimage begins just with the local conditions. A young Indian monk tells us that there are terities, that Prince Siddhartha became the before 5am, on a dark Kathmandu street in The road spanning the border between three aspects to the reclining Buddha statue. Fully Enlightened One. The sacred place late'September where an old white bus lies Nepal and India is more than a 500 meter When it is seen from a place in front of the around which all devotional activities revolve waiting to ferry its 24 passengers to the site of stretch between the two border posts so we face of the statue, it appears to be smiling; is the great Mahabodhi Temple, a large rec­ the Buddha's birth in Lumbini in Nepal, close hire a string of cycle rickshaws to make things from the middle of the body, thinking; from tangular building with tall inward sloping to the border with India. All of us would-be easier and wind our way along the crowded the feet, in Parinirvana. walls leading up to a spire. Inside is a shrine pilgrims have attended Chögyal Namkhai thoroughfare, the rickshaws piled high with The hour is late and we leave the Nirvana on which a large gold Buddha statue rests on Norbu's recent three days of teaching in Kath­ bags, among cows, wandering sadhus, bicy­ Temple to walk swiftly along the road for a the very place where the Buddha attained mandu, and are off on pilgrimage to the Mid­ cles and smoke-belching trucks, through the couple of kilometers in order to visit the Bud­ enlightenment. At the back of the Temple is

10 the Bodhi Tree, or 'ficus religious', planted in before starting the slow descent towards the as it was unsuitable for one who had remained in meditation marked by an the 19th century to take the place of its prede­ parked buses. renounced the world, and making his way to a inscription in English. Close by a group of cessors which had died or been destroyed. At By this time every step of the downward tree where he wished to meditate, he met a school children sit cross-legged in the shade the foot of the Tree is in front of their teacher the "Diamond reciting their lessons in Throne", a stone slab chorus under his gaze. which may have once Heis so patient, so caring and impartial, that a sense of calm soon hasFollowin g Rin­ marked the place poche's example we where the Buddha sat pass reverently around until he reached its effect even on those poor people who previously had been franticallythe tree a few times enlightenment. Set in then taking our places a well-cared for gar­ on the grass we remain den of trees, perfumed whining and scrambling over each other, afraid of receiving nothing..."in silen t meditation for flowers and bushes some time. The air is which is dotted with hot and still. Even the numerous votive stu­ hordes of beggars and pas and statues, there are inner and outer path­ path is flanked by a beggar with uplifted street merchants that ways of polished marble circling the Temple. palm. Rinpoche and many others buy plastic have followed us here At any moment while the precincts are open bags of change (paisa — a rip-off since the fall silent. The voices (4am - 9pm), one enters the flow of the faith­ change usually only amounts to a fraction of of the children at the ful turning around the Temple, amidst the the asking price). The money merchants have school chant over and delightful perfume of a hundred different followed us even to this lonely spot! Slowly, a over their English les­ incenses, and the murmur of a thousand dif­ step at a time, Rinpoche starts his descent son 'ABCDEFG' and ferent prayers. Hidden between the stupas, the down the track, placing a coin in each out­ then a few lines of the monks do their prostrations, groups of pil­ stretched palm. When he sees a mother and sixties hit, "We shall grims gather under the Tree for their prayers, child he gives two coins, one for each of them. overcome". devotees from all of India, Vietnam, Japan, He is so patient, so caring and impartial, that a After these Thailand, Malaysia, Sri Lanka, Tibetan and sense of calm soon has its effect even on those moments of quietness many Western countries circle round with poor people who previously had been franti­ we follow the Master bare feet to pay their respects and give cally whining and scrambling over each other, behind the Hindu tem­ homage to this most sacred place. At night, afraid of receiving nothing, jealous that their ple where we see a stat­ the Temple and garden are resplendent with neighbors might receive more. This line of ue of the emaciated thousands of offering candles. human misery runs from tiny children, moth­ Buddha with an The day after our arrival is a Dark Moon ers, those distorted and paralyzed by disease, inscription in Tibetan day and we meet together to do a Ganapuja at the sick, the old and even one frail skeleton of nearby. Then we start the Bhutanese monastery where many of the humanity who lay dying on the ground at the to gradually retrace our group are staying .Later in the evening as we bottom of the path. Many of us are affected steps, pausing from eat at the little Fujia Tibetan restaurant near beyond words by the scene and even more so time to time. by the loving impartiality of the Master who the Temple, we see Rinpoche and his wife The day was warm in his simple gestures has given us such a pro­ Rosa stroll past. They have just arrived from when we started our found teaching! Varanasi. We are happy to be able to spend the trip at 6.30 but as it pro­ next few days with Rinpoche visiting the holy In the grassy field below, we follow Rin­ gresses it gets hotter places around Bodhgaya. poche over to a modem school building and hotter. Throughout The following day we plan a short trip to where he sits in the shade of a tree while we the trip we are sur­ visit Pragbodhi ('Prior to Enlightenment') or and the troupe of beggars gather around. He rounded by the by now Dongeswar where, according to tradition, the tells us that the school has been built on the familiar hordes of chil­ Buddha spent considerable time meditating in most famous and most important of the eight dren and people beg­ a cave before his enlightenment. The cave, funeral grounds in IndiafSitavarna (Tib. Sil ging. The ragged little known as the "Mahakala cave", (probably ba'i thsel) translated as "shady grove"), a site Top: Sarnath, Dhamekh Stupa children in particular, with dull eyes and because in this cave Mahakala appeared to the which had been visited by all the Mahasid- Botrom: Nalanda Main Temple L.GRANGER Mahasiddha Savaripa, one of the first tannic dhas of the past, a place where they stayed reaching palms chant Buddhist masters), is situated on the side of a and practiced. Although the building of the their own little plea mountain about 5 km from Bodhgaya and school had been an act of charity, he said, in man cutting 'kusha' grass and asked him for a which sounds like, "Oh samsara, oh sam­ there is a small Tibetan temple there. ignorance it had been built on this holy and bunch to make a meditation seat. Then he sara". Yesterday Rinpoche had given away so Early next morning new arrivals from the powerful place. remained under the tree in meditation until his much money that today he says he will give English Community join us and we all set off We have all brought some food and Paolo awakening. This is the area we tread today. nothing and he passes over the responsibility for Pragbodhi in two small buses following S suggests to Rinpoche that we have a picnic. Leaving the hotel we form a long proces­ of alms-giving to his "administrator". Otello Rinpoche and his group in their taxi. Taking Rinpoche asks. "Where do you want to have sion behind Rinpoche and stroll through the B. At one point during the walk when a couple the road which leaves Bodhgaya across the the picnic? In the cemetery? The best place to noisy bazaar and then along the new Bod­ of fellows came out of the temple with an river, we turn off onto a bumpy dusty track do it is in the cemetery. In ancient times all the hgaya bridge that spans the Niranjan river, "official" book, asking for a donation Rin­ which winds through villages of simple mud Mahasiddhas went to the cemetery for their wide and shallow even in the rainy season. poche quite wrathfully tells them. "Can't you huts scattered among the trees. This area is picnics." (In fact we can often see people wading see I'm an important person! You don't ask an important person for things because you part of the state of Bihar, one of the poorest Paolo replies, "Here there's only one waist-high through the river rather than mak­ won't get anything from' him. You must ask areas in India, and as we pass, the local chil­ Mahasiddha". ing a long detour to thè bridge.) Lord Bud­ his administrator!" dren start to run alongside the bus with their "How do you know how many Mahasid­ dha bathed frequently in this river, it is said, hands outstretched asking for money and sim­ dhas there are here? Among even these (indi­ during his stay in the area. According to For me, a first time visitor to this country ply having some fun trying to keep up with us. cating the beggars), how do you know? One ancient commentaries, the river derives its and this place, I find today's scene, as yester­ Finally we arrive at a grassy open space may seem to be stupid and be something more name from "pleasant" and "blue" "water" day's, typical of India — one visits a very below the monastery where the buses park elevated. One who seems to be intelligent although the description is not so apt today beautiful and sacred power spot and finds it and we follow Rinpoche slowly up the steep may be the most stupid person of all. as it more resembles the color of a cappucci­ set in an area of great poverty and misery, like track towards the little Tibetan monastery. Anyway, it's not very suitable to have the no and is used by the locals for their daily the Ionises we see along the roadside rising up By this time, the rough upward path is lined picnic here. You have a bite, and ten person hygienic needs. from the muddy pools. Among the beggars with ragged beggars, many of them chil­ eat mentally along with you. What do you Close by the river we stop at our first place are those who are genuinely old. destitute, dren, who have run behind our buses. In do? It would be very difficult to swallow the of pilgrimage. There is an enormous tree here weak, and handicapped but it seems that relationship to them we must appear to be food. In this case I prefer to sit quietly. So with a wall around it which is packed with many of them have simply decided to make plump and well-fed, infinitely rich with maybe it's better to go to a place near the riv­ earth where Rinpoche sits. (In India all these begging their way of life perhaps because it's costly clothes and shoes, cameras and bags. er for the picnic". holy trees have a similar structure around an easy way to make money. Rinpoche com­ They repeat their desperate plaint, over and Our drivers take us to an old Hindu tem­ them which is also a comfortable spot to sit.) ments that there are many ways of living in over, for alms, their hard brown hands out­ ple on the bank of the broad mud-colored Close by is a modem painted plaster stame of poverty with dignity. stretched. The sun is high, air hot and we river opposite the town of Gaya. We spread the standing Buddha receiving kusha grass We return to the starting point of our walk pause from time to time as a group clustered out our things in the shade and eat and enjoy from a kneeling peasant. and in small groups under the midday sun we around the Master in whatever thin shade each others'company. Later we investigate After a brief pause we continue our walk leave for Bodhgaya. Laura E. makes the we find in that stark place. the little temple complex then stroll along single-file along a little dirt track through a return trip by cycle rickshaw taking with her We arrive at a shady terrace in front of the the hot sandy river bank with Rinpoche, rest small village and then across rice paddies the tiny feverish baby she has noticed slung monastery where we are served hot tea and in the shade of the new bridge a few under a burning sun until we reach a large on the hip of the baby's young sister, the sister biscuits by the monks. Rinpoche climbs the moments and then return to our buses and Hindu temple where, according to tradition, (dizzy and frightened from her first ride in a last steps to the cave and enters. When he back to Bodhgaya. Sujata offered the milk and rice to Lord Bud­ moving vehicle) and the children's aunt to a comes out we take turns to visit it as it is small The following day we meet Rinpoche in dha. Again there are modem statues depicting charity clinic in town where she expects the and very hot inside. There are two statues front of his hotel to visit together a series of the scene and Rinpoche poses there for our baby to be treated. within, a large figure, the Buddha, emaciated sacred places close by the town. Here a histor­ photographs. On the third day of sacred excursions with from austerities in meditation posture and a ical note may be helpful. Crossing a little muddy creek shoes in Rinpoche in this area we plan to visit the similar smaller statue. A room next door con­ According to the ancient scriptures, the hand we eventually arrive in a simple archaeological site of Nalanda and then the tains large gilded statues of the Buddha and Buddha realized after six years of practicng unmarked wood where there is an enclosure Vulture's Peak. The plan is for the group to some of the Arhats while the small Gonpa is extreme austerities, that this was not the path with different buildings including a Hindu travel to Nalanda by bus early in the morning guarded by a huge dark blue six-armed to Enlightenment. One day, just before he temple. At one side of the place are two large and then to meet up with Rinpoche after lunch Mahakala statue flanked by a white Mahakala entered town to get some food, Sujata, the frees one of which has a cement platform to visit the Vulture's Peak together. and what may be a statue of Brahmin daughter of a village chieftain passed by and large enough for several people to walk Nalanda, of which today only the ruins Mahakala. After visiting the caves and offered him a golden bowl of rice. After his round at the same time. At its base is a simple remain, became a great center of learning for Gonpa, we return to the courtyard and rest meal he threw the golden bowl into the river slab of a cement seat where the Buddha continued on page IS

THE MIRROR JANUARY/FEBRUARY 1998 II PILGRIMS IN Tibet The Nuns' Story A Summer Journey with Namkhai Norbu Rinpoche A True Tibetan Tale by Michael Katz by Martha Heinen

We arrived in Lhasa nce upon a time there were two young at dusk. It felt utterly for­ Onuns from a Nyingma monastery in eign. 1 had only the Amdo, Tibet, who went on a pilgrimage with clothes on my back, and the final goal of visiting the city of Lhasa, the we were already feeling most sacred city of Tibet. After a long journey the altitude. My wife from the Northeast to Central Tibet, they Merrill began to cry finally reached Lhasa. Upon their early morn­ from the tensions and ing arrival, they went to the famous Jokhang remoteness. Perhaps Temple to do a circumambulation. Happily One evening in August, Rosa, Phuntsog paradoxically, despite they started to do a kor wa around the and I went to visit the family and were very some altitude sickness, I Jokhang, which means walking around a moved when we later heard the whole story of was feeling increasingly sacred place saying mantras and prayers. the nuns and their little boy who still has no exhilarated. We had While doing this kor wa in the early name. These young women are very brave, made it to Tibet — cradle autumn morning, they found a little baby in since they try their best to be good mothers for of the Dharma. My the street wrapped only ih a sheepskin. They this little being and have sacrificed so much to clothes were missing, picked him up and at first didn't know what to care for him until he is a little older and possi­ but what better place to do. They waited many hours, hoping the par­ bly can be sent to school. practice non attachment. ents would come to claim him, but no one The nuns didn't ask us for help, but it was We settled in at our arrived. Finally, they understood that some­ so apparent that they need it. The child sleeps T Tpon hearing of Rinpoche's intention to Hotel—The Banak Shol. The Tibetans who one must have been in great poverty to leave in a bed made of paper boxes, and he is still KJ visit Tibet this past summer, I was hop­ run it are very friendly, and we began to feel the child for someone else to take care of. wrapped in the fur he was found in. The nuns ing that it might be possible to join him, so more comfortable. One of them assisted me So they took the little three month old themselves are very modest. my wife Merril and I agreed we would try to in calling Puntsok's home. baby boy. They rented a very modest and If there is anyone who would like to be a meet Rinpoche in Lhasa. Initially Rin­ Although we were told that Phuntsog had cheap room in a house in the outskirts of sponsor or partial sponsor for this unusual poche's plan called for him to be in Lhasa been out of town, she apparently would be Lhasa. First they searched for people to take family, or give a donation to help them, please around the last week of August. arriving later that evening. When we reached care of the child. It wasn't so easy. Days, contact: Over the next few months the dates of Puntsok directly the next day we discovered weeks and months passed and meanwhile the Martha Heinen Rinpoche's published itinerary varied wild­ that their party, including Rinpoche and Rosa, little boy became very attached to his new Stephan blattman str.25 ly. As best we could we tracked Rinpoche's had arrived late the previous night. They had mothers and the young nuns developed a deep 78120 Furtwagen, Germany progress as he toured in Asia. There were been traveling for days across the length of love for him and, in the end, were unable to or many obstacles. It became clear that we Tibet by jeep. give him up. They also were not able to return The Mirror would need to make our plans and hope for Arriving at Phuntsog's family compound to their monastery two nuns with a child!? PO Box 277 the best. we found Rinpoche playing bachen, the So, now they live in Lhasa in one small Conway, MA01341 USA I left New York in late July, en route Tibetan tile game. He let out the traditional room, without a stove, no bathroom, no Tel: 413 3694208 first to teach dream work and Yantra Yoga cry of greeting and surprise, "Wei". In a kitchen, and surely no income, but with only a Fax:413 3694165 in Hawaii. At that time Rinpoche was manner of speaking, the turtles had found little help from some very poor and friendly Email: [email protected] somewhere in Tibet traveling overland, the life preserver. neighbors and Phuntsog, Rinpoche's niece. and completely out of touch with the West­ For the next week we toured central Tibet ern world. It seemed dubious that he would and Lhasa visiting with Rinpoche in the stick to an itinerary. evenings as he rested from his trip. Lhasa You've heard the metaphor about the itself is currently booming as is all of China. precious human life: Finding the precious human body is about as likely as if someone Ralung, an important beyond the far shore, having already driven were to throw a life preserver, when simul­ Drukpa Kargyu 3 to 4 hours. taneously the only turtle swimming in a vast monastery, is located Once there we feasted on traditional ocean happened to come up and put its head off the road to Shi- Tibetan foods including momos and dried through it. There are many vagaries of travel gatse. To get there yak prepared by Puntsok's mother. These in this area of the world and we had many from Lhasa one must dishes were very tasty. However, we were loose ends. These would include making cross two major moun­ uncharacteristically throwing caution to the travel arrangements from Nepal , and ulti­ tain passes and drive wind by eating as freely as we did over this mately dealing with the Chinese and the past a sacred lake. Rin­ period. Later I would pay and require med­ constantly shifting political landscape. The poche has a strong ication to cleanse from both gardia and likelihood that we would rendezvous with connection with this amoebae travel mates. As we picnicked, a Rinpoche in Lhasa seemed increasingly monastery which crowd of Tibetans gathered and stared at the remote. To complicate matters, we had no extends across several unusual crew, which included a Tibetan idea how we would contact Rinpoche lifetimes. Rinpoche is Lama as well as the four Westerners. This assuming we happened to make it to Lhasa recognized by the was only one of the many occasions during simultaneously. monks who reside which we were the object of intense scrutiny I remember hearing stories of Communi­ there as one of the by the Tibetans who no doubt found us as ty members who had wandered for days principal Tulkus of this alien and exotic as we found them. searching for Rinpoche in foreign countries. tradition. Back in the cars we continued onward, With this in mind I shared both my fears Our entourage of this time past a glacier and eventually about missing him as well as my rather tenu­ two jeeps departed through the second pass delineated by the ous plan with Melinda, a member of the Lhasa quite early for a omnipresent prayer flags. At the peak of this Hawaiian Sangha. Someone had suggested I journey which lasted pass renowned as near the point where go to a particular hotel in the Tibetan quarter most of the day and Tibetan resistance to the English turn - of -t where some Westerners hang out. Once there carried us through he - century invasion, led by general I could inquire after Phuntsog, a member of However it has sadly lost much of its Tibetan spectacular scenery. For se.veral hours we Younghusband was broken, a squall of snow Rinpoche's family, who presumably would flavor. Currently Chinese far outnumber traveled steadily upwards, finally reaching and hail erupted. This was interpreted by know where he was. At least Melinda was Tibetans here. Although some of the monas­ the first of the two passes. We were eager to able to shorten the odds by giving me continued on page IN teries in Lhasa proper now seem to be muse­ stop the jeep and take photos of the breath­ Phuntsog's address and phone number. um like shells, there is also plenty in Lhasa taking panorama en route. However Despite the common misadventures of and central Tibet which will inspire the pil­ Catharine, a French sangha member who had making plans in Nepal, we were able to grim. We made particularly memorable trips journeyed this way previously, restrained us. make travel arrangements from Kathmandu to the retreat caves of Drak Yerpa where Once over the top we understood why. The Santi Maha Sangha to Lhasa. After much insecurity and frantic Guru Rinpoche, Vimalamitra and many oth­ famous and holy turquoise lake appeared phone calls, as well as a countrywide strike er Mahasiddhas lived and practiced. Signs of suddenly presenting an extraordinary photo BOOKS FOR SALE called "band", we finally received our tick­ their accomplishments including miraculous opportunity. SHANG SIIUNG EDITIONS OFTSEOYALOAR ets by courier the day we needed to fly. termas, footprints embedded in stone, and Excepting Rinpoche, who was concerned There are 12 copies left of Relieved and excited we boarded China miraculous manifestations of devotion about altitude sickness, we all piled out of the older editions of each of these hooks: Southwest Air. The flight was spectacular. abound. There are currently more than 100 the cars. The Tibetans offered scarves and The Himalayas poke through the clouds in PRECIOUS VASE $15.00 monks and nuns here. Many other extraordi­ prayers to the wind while the Westerners WISH FULFILLING VASE $15.00 ghostly majestic form, and the mountains nary pilgrimage places are also within a days posed. I was also feeling quite strange from 333 QUESTIONS $3.00 and valleys of Southern Tibet are entrancing. drive of Lhasa. the altitude. After a few more minutes we CONTACT After the short flight we debarked at the We had also made plans to take an pushed onward. Shortly we passed the infa­ SHANG SHUNG EDITIONS main airport situated in the Kyichu River extended pilgrimage to Samye, but short­ mous hydroelectric plant which the Chinese PO Box 277 Valley, still several hours from Lhasa. All ened it to a day when we heard that Rin­ have built on the shore of this otherwise pris­ CONWAY, MA 0134J USA my luggage was missing. poche would be visiting Ralung monastery. tine lake. We stopped for lunch at a rest stop

12 INTERNATIONAL COMMUNITY NEWS

SHANG SHUNG INSTITUTE MERIGAR Dugu Chögyal Rinpoche Finishes Painting Course of Astrology • A Course on ast July, Dugu Chögyal-Rinpoche and his assistant finished painting of the Elements Tibetan L the last panel in the Temple of the Great Liberation at Merigar dedi­ cated to the lineage of the Dzogchen Primordial Masters. He thus ful­ held by Doctor Tintinen Phuntsog at the Shang Shung Institute, Merigar Medicine filled the commitment he took five years ago to Chögyal Namkhai Norbu JANUARY 17TH 1998 (EVKNING LECTURE), and the Dzogchen Community which was carried out during his three visits to Merigar. FEB. 21 -22 (Cost: 100.000 lire. Please register before Feb. 10th) At the invitation of Namkhai Norbu Rinpoche, Doctor Thubten His work is the final MARCH 21-22 (Cost: 100.000 lire. Please register before March 10th). Phuntsog will spend three months and most precious - in Italy as a guest of the Shang part in the work of The courses will cover the following themes: Shung Institute and the Dzogchen the decoration of the 1 ) The origins of the 'byung mi and skarrti systems of astrology Community to teach Tibetan medi­ Gonpa which was 2) The four elements cine. Doctor Thubten Phuntsog, planned by Chögyal 3) Positive and negative influences of the four elements on the basic bom in Eastern Tibet, is presently Namkhai Norbu constituents of the human body professor at the Department of down to the finest 4) Relationship between the nature of the four elements and the cosmos Tibetan Studies of the Central Uni­ details. 5) The influence of the four elements and the positions of the planets. versity of Peking where he teaches 6) Methods of astrological calculations according to the mother-son and friend- Tibetan medicine, astrology and enemy relationships of the elements astronomy and other disciplines 7) Lo, sPar pa and sMe ba. methods of calculating the Tibetan calendar related to Tibetan culture. He is the 8) Methods for determining the unique nature of the elements in three aspects: author of numerous books and pub­ inner, outer and other. lications. Individual charts and consultations on request. , The course of medicine, orga­ DZOGCHEN COMMUNITY OF ITALY nized by the Shang Shung Institute, FOR INFORMATION AND BOOKING CONTACT THE SECRETARY OF THE will last three years and covers the 1998 MERIGAR PROGRAM SHANG SHUNG INSTITUTE, TEL: ++39 564 966941 OR fundamentals of Tibetan medicine E-MAIL 100043,[email protected] on the basis of the Four Tantras, JANUARY 23-26: RETREAT ON THE SEMZIN dealing particularly with physiolo­ Each session will start with the preliminary practices of the Base Level of the Santi Maha gy, the nature of diseases and how Sangha. The retreat starts on January 23rd at 4pm and is free. to prevent and treat them according to Tibetan medical science. The FEBRUARY 6-8: RETREAT OF THE COMPLETE DANCE OF THE VAJRA course is open to anyone wishing to This year there are many Vajra Dance practice retreats scheduled at Merigar. The retreats TASHIGAR: deepen the knowledge of oneself to are free but an offering should be given to cover the organisational costs. Since places on Ricardo Sued - e-mail: understand how to keep and the Mandala are limited it is necessary to reserve a place beforehand. rsued@ onenet.com.ar improve one's health and to know FEBRUARY 14-15: YANTRA YOGA COURSE Marcelo T. Dealvear 386. the relationship between inner and for those who have followed at least one beginners' course Cordoba 5000, Argentina Information Update on outer energies. The Shang-Shung Held by Laura Evangelisti NAMGYALGAR: Santi Maha Sangha Institute will provide a certificate The course will start on February 14th at 10 am and will finish on Sunday afternoon. The Angie Gilbert - e-mail: of attendance. cost is Lit. 80.000 with 30% discount for members. It is necessary to book in advance and [email protected] Dates. The first year course will pay LÌL30.000 deposit. If there is not a minimum of 12 participants: the course will be ccording to Chogyal POBox 14, Central Tilba, take place from Monday February cancelled. Namkhai Norbu's latest clar­ NSW 2546, Australia 2nd to Saturday February 7th, 1998 A FEBRUARY 20-26: PRACTICE RETREAT OF PURIFICATION OF THE SIX LOKAS RUSSIA: ifications, to take the 1st Level (first week) and from Monday Feb­ The retreat will start on February 20th at 9 am with four sessions a day. The retreat is free. Exam it is necessary to have com­ Grisha Mokhin - e-mail: ruary 9th to Saturday February 14th pleted all the practices required [email protected] (second week). For anyone who FEBRUARY 27: LOSAR for that Level, including the prac­ NIR Radio, Kazakova St 16, cannot stay two weeks, the second 7 am Amitayus Long Life practice tices of gradual and non gradual 103064 Moscow, Russia week course will be repeated from 12 am Ganapuja Adriano Clemente has suggest­ Sutra systems, external and inter­ Monday March 2nd to Saturday MARCH 13-15: PRACTICE RETREAT OF THE COMPLETE DANCE OF THE VAJRA ed that all the SMS trainings given nal Tantras, and the main contem­ March 7th 1998. The course will be MARCH 29: PRACTICE RETREAT OF THE DANCE OF THE THREE VAJRAS plation practices from Sodogpa's by Chogyal Namkhai Norbu at the simultaneously translated into Eng­ APRIL 24-26: PRACTICE RETREAT OF THE COMPLETE DANCE OF THE VAJRA text on Semde. various Gars be transcribed and lish and Italian. MAY 1-3: PRACTICE RETREAT OF THE COMPLETE DANCE OF THE VAJRA published for the practitioners who MAY 15-17: INTENSIVE PRACTICE RETREAT ON THE FOUR IMMEASURABLE^ The possible postponement of Place: The course will be held at are following the Santi Maha The retreat will start on Friday May 15th at 9 am and will consist of four sessions a day. the completion of some practices Merigar, Arcidosso, Italy. until the 3rd Level Exam regards Sangha. Those who would like to The retreat is free but an offering should be given. transcribe a training course in Discounts at hotels. ONLY the specific practices of the MAY 24: PRACTICE RETREAT OF THE DANCE OF THE THREE VAJRAS which they have participated Meals: lunch at Merigar for Lit. Base Level. Consequently the JUNE 5-7: PRACTICE RETREAT OF THE COMPLETE DANCE OF THE VAJRA should get in touch with the people practitioners who want to take the 10,000. JULY 5TH: PRACTICE RETREAT OF THE DANCE OF THE THREE VAJRAS on the contact list. 1st Level Exam in Russia next Registration: Fees: Lit. 1,200,000 JULY 15-21: TRAINING COURSE FOR TEACHERS OF THE FIRST LEVEL OF May have to have completed at SANTI MAHA SANGHA for the two weeks. Registrations VAJRA DANCE least all the practices required IN MERIGAR before January 10th 1998, together Held by Prima Mai and Adriana Dal Borgo specifically for the 1st Level. 3RD LEVEL EXAMINATION with a down payment of Lit. The courses will start on Monday September 7th at 10 am. To do the 1st Level Tantric August 28th-30th 300.000 to be paid either by postal The cost is Lit. 420.000 without discounts. To register for the course participants should practices it is useful to listen to order, specifying for Tibetan med­ be up to date with their membership fees and send a written application letter to the secre­ TRAINING OF THE 4TH LEVEL Rinpoche's instructions given at ical course, sent to Istituto Shang tary of Merigar before June 15th. Candidates will be notified. August 31 st - September 4th. 1998 Tashigar in January 1997 during Shung, Loc. Podere Nuovissimo, The costs are 200.000 lire without AUGUST 2 - 9 the training. discounts. 58031 Arcidosso (GR), Italy, or by TRAINING COURSE FOR YANTRA YOGA TEACHERS For an up to date list of the bank transfer, specifying that it is Held by Fabio Andrico and Laura Evangelisti Base Level practices, the new TRAININGS OF LEVELS 1,2 OR 3 for the course of Tibetan medicine. The course starts at 4 pm on August 2nd. The cost is LiL 420.000 without discounts. booklet of Tantric practices for the Please note the following: Account: c/c n. 5764.48 Monte dei To register for the course participants should be up to date with their membership fees and 1st Level, the above mentioned In the gar where a fourth level Paschi di Siena, Agenzia di Arci- send a written application letter to the secretary of Merigar before June 30th. Candidates Tashigar audio tape and other training takes place. Rinpoche will dosso, Italy, in the name of Istituto will be'notified. information on the Santi Maha no longer give courses of the prece­ Shang-Shung. The remaining sum AUGUST 7 -13 Sangha please contact the follow­ dent levels. Practitioners who are can be paid at the beginning of the COURSES OF DANCE WITH THE SONG OF THE VAJRA - 1ST PART interested in courses of the first ing people: course. Held by Prima Mai three levels, need to navel them­ ISTITUTO SHANG SHUNG, c/o The course will start on August 7th at 10 am. selves to another gar. For instance, MERIGAR: Podere Nuovissimo, 58031 The cost is Lit. 280.000 with 309r discount for member. It is necessary io book before Igor Legati - e-mail: the Base and First Level exams and June 30th and pay a deposit of Lit. 50.000. Arcidosso (GR), Italy. [email protected] the related training of the First and SEPTEMBER 7-13: COURSES OF DANCE WITH THE SONG OF THE VAJRA - 2ND PART c/o Merigar. Arcidosso, Second Level will take place in Tel: 0564966941 . Russia. April 1998, and in Tashigar Held by Adriana Dal Borgo 58031 GR Italy fax: 0564966846 in February 1999. Furthermore, the The course will start on September 7th at 10 am. TSEGYALGAR: exams of the Base. First and Sec­ E-mail 100043.1433@ The cost is Lit. 280.000 with Wc discount for member. It is necessary to book before. Jim Valby - e-mail: ond Level and the related courses COMPUSERVE.COM July 30th and pay a deposit of Lit. 50.000. [email protected] of the First. Second and Third Lev­ Office hours: Monday-Tuesday- PO Box 277. Conway, M A 01341. SEPTEMBER 20: PRACTICE RETREAT OF THE DANCE OF THE THREE VAJRAS els will lake place at Tsegyalgar in Wednesday 10:00-1:00 and 3:00- USA the summer of 1999. • 6:00.

THE MIRROR J A N U A R Y / F E B R I A R Y 1 9 9 S 13 The Future of Namgyalgar NEW NAMGYALGAR NEW FRENCH GAKYIL GAKYIL Blue: Laurent Poureau, Blue: Angie Gilbert: Sapphran Weiss t Christmas time in 1997 at Namgyalgar, we were to practice and question. No new projects were to go Yellow: Claude Casablanca (President) once again blessed with the presence of our gra­ ahead at this time, therefore the only developments,at (treasurer), Anna de Luca A Lynne Geary: cious Master, Chögyal Namkhai Norbu. The message of Namgyalgar were the Development Application, which Red: Laurent Maurice (Vice- President) his Teachings was clear after the earlier problems in necessarily needed to keep moving, and preparations (director) Joanne Tyshing 1997, as he spoke about the meaning of Transmission, for the summer retreat. Red: Alan Gilbert Jocelyne Carasso foundation practices such as Semdzin and Rushan and The summer retreat is now over. We have elected a (secretary) Bob de Grandi Gum Dragpur practice. new Gekod and a new Gakyil for this year, with some Marcel Veldhoven New seat for the French old members staying on and some new people coming Since the retreat many people have said that the Yellow: Pamela Oldmeadow Community Dzogchen Association: energy at Namgyalgar feels very good and that a collab­ onto the Gakyil. Tony Laurent has spoken to Rinpoche Le Paon-de-Jour (Treasurer) orative spirit is more evident. Earlier in the year in May, about the progress of the Development Application and La Française Tony Mugg it had been necessary for Rinpoche to tell us that Nam­ it is to keep moving ahead slowly. The focus for the next 37600 Betz-le-Chateau JennyO'Donnell (Pub­ gyalgar couldn't proceed as a Gar at the time. Our lack two years at Namgyalgar is practice. Rinpoche advised e-mail: DzogchenFr@ lic Officer) of collaboration was the main factor. Seriously this the Gakyil that it is not so important to invite teachers Secretary: Vicki Forscutt compuserve.com meant we were not upholding our Samaya, nor being here during this time, but to practice and to organize Gekos: Federica Mastropaolo tel. : 33-2-47923097 responsible for the Teachings..It became very important practice retreats. Rinpoche has offered to come back for each of us to honestly examine ourselves and our here at the end of 1999 for a retreat. intentions and think about the meaning of our Transmis­ We did not ask Rinpoche if we were a Gar again, nor AUSTRIAN GAKYIL sion. It is still very important. Before he left after May, did he say, "Now you are a Gar". I think we will know Rinpoche advised us to focus on our practice. During when we are a Gar again, because if we have good Yellow Wolfgang Horn A the rest of the year we held several practice retreats at intention and are trying to practice and collaborate Red Oliver Leick Namgyalgar including one on the Six Paramitas and a together in the right way, the Gar will happen. Blue Irmgard Pemwieser' DREAM Four Immeasurables retreat.'In my experience these Angie Gilbert Isabella Emst: Secretary and liason retreats were a time of people sincerely coming together President for the Austrian Buddhist BOOK Society. - NEW DUTCH GAKYIL PLEASE SEND IN YOUR DREAMS OF Blue: CarlaAndringa CHÖGYAL NAMKHAI NORBU Three Auspicious Events Scheltemaheerd 103, 9736 AV Groningen TO INCLUDE IN A BOOK TO Holland BENEFIT THE MIRROR. The Singapore Retreat. Tel: (0031)0505418003 Red: Ada de Boer JWFrisostraat44,9717 The dreams will be printed by Keng Leek anonymously. Please send Groningen he Singapore Dzogchen Community celebrated the them Holland Tyear end with the visit and teachings of Namkhai Nor­ by email: Tel: (0031)0503188606 bu Rinpoche. For the Community, it was an auspicious and [email protected] Yellow: Joost Klompe exciting time. by disk Stephensonstraat 16B, The first auspicious event was that this was Rinpoche's for Macintosh or Dos saved in Rinpoche in Singapore 9727 GM Groningen text format, second visit to Singapore in one year - something rare that has Holland or as a last resort, not occurred before in our Community's history. Rinpoche and Tel: (0031)050270238 typewritten to: Rosa arrived early morning in Singapore on the 8th of December, the day of Rinpoche's birthday, the second auspi­ The Mirror, cious event, which we joyfully celebrated together. The third auspicious event was that we received the Chinese PO Box 277, translation of Crystal and the Way of Light from the press two days before the teachings began. Conway, MA, 01341 USA. Over 100 participants attended this weekend retreat. Besides the Singapore - based old and new members, we had people coming from Denmark, America and Taiwan to attend the teachings. A feature of this retreat was the Gum Vajrasattva Six Lokas Purification Practice, which Rinpoche explained in depth and practiced with us. We also had a course in Yantra Yoga with Fabio Andrico. RETREAT IN JAPAN All in all, Rinpoche and entourage had a relaxing time in Singapore. A special thanks to Bruno and Dominique Espaze for hosting Rinpoche and for being meticulous hosts. with Chögyal Namkhai Norbu Thank you Rinpoche! 14TH -15TH MARCH, WEEKEND SEMINAR OF VAJRAPANI Tokyo: Daihonzan Zojouji Temple Nishikan 2f Big Hall Address:4-7-35 Shibakoen Minatoku Tokyo, Tel. 03432-1439 Costs*(see note below): 30,000 yen for 2 days.

20m - 22 MARCH, "MKHA' 'GRÒ SNYING TIG" (Heart Essence of the Dakini) Kundroling OKINAWA ISLAND RETREAT Okinawa Kouseinenkin Kyuka Center Community Land in the United Kingdom Address: 1688 Aza Niizato Sashikimachi Shimajirigun, Okinawa Pref., Tel. 098-947-0111 Costs*: 40,000 yen for 3 days (including the Yantra)

by Geoffery Blundell YANTRA YOGA SCHEDULE with Fabio Andrico On December 12th 1997, the English Community purchased a house, bam and land in Wales which is very suitable for our needs. On the ground floor, 20 people or more doing a group practice in the large living room is 13TH- 18TH MARCH , YANTRA COURSE FOR BEGINNERS, TOKYO Costs*: 2,000 yen per day easily imagined. This room is heated by a wood burning stove and from it there are elevated views to the Black 20TH -22ND MARCH, ADVANCED YANTRA COURSE, OKINAWA Mountains. There is a large kitchen with a stove providing heating to radiators upstairs. On the top floor are four Contacts: Tsugiko Kiyohashi (before March 15th) Mitsuru Nakazawa (March 16th-18th) rooms which will provide some sleeping accommodation. We have bought some of the furniture so that the prop­ 5-11 -23 Shimomeguro Meguroku Tel./fax. 03-3807-8505 erty is usable immediately. Loi Kane is staying there on some weekends, but visitors are being discouraged until Tokyo, Japan, Tel./fax. 03-3716-7248 we have planning permission to change the use of the bam. This precaution is being observed because we lost a (The contact person for March 16th - 18th may change.) previous property when the local people generated a petition to block our application. *The costs are only for the teachings and don't include lodging or foods. In fact, this is very unlikely here because the property is very isolated, so far off the beaten track that the last few miles of the access road is single track with no passing places for cars coming from the opposite direction! It will probably require planning to provide passing places. Despite such conditions the house is an excellent bar­ gain. • HAWAII The land is situated about 7 miles south of Builth Wells and not far from Hereford. It stands on 2 acres of VAJRA DANCE RETREAT ground. We are purchasing a further 2 acres which gives us direct access to National Trust Property and magnifi­ cent inking areas with a large variety of bird and wildlife. The land is sloping so that a flat area will have to be cre­ with Prima Mai. March 1998 ated for camping. It would not be suitable for a large retreat but will easily accommodate groups of 30 when the AT PALEAKU PEACE GARDENS barn is modified. CAPTAIN COOK, HAWAII Our planning application for the bam will provide a teaching area plus more sleeping accommodation. At first MARCII 7/8: LIBERATION OF 6 LOKAS (open to all interested dharma practitioners) the local architect could not understand why we worried about the drystone walls, saying they could breathe easily MARCH 14/15: VAJRA DANCE AND THREE VAJRA DANCES (open only to those with and there would be no damp problems. It's possible that he couldn't perceive much difference between meditating transmissions) sheep and people. But we could see water draining down the sloping hillside and turning the warm teaching room MARCH 21/22: VAJRA DANCE INTENSIVE (lor those who have taken previous Vajra into a sauna! But these are minor details. Once we can accommodate larger groups, then many community mem­ Dance teachings) bers have skills which they are prepared to donate to the Community to provide a regular income so that we can pay back our loans. 10 male and 10 female students will be accepted for each weekend. Weekend intensives include meals: lunch/dinner Saturday and lunch Sunday. Lodging and food can be I believe the acquiring of a center has been a very powerful unifying thread in'the history of the English Com­ arranged at Paleaku Peace Gardens or nearby homes. Bed and Breakfasts, etc. Daily munity. The first "Kundroling" had wonderful views to the sea, but needed too much work which we were inca­ Practice Sessions will be scheduled during the week following each retreat weekend. pable of providing. But it woke up our community spirit, so that we created a funding base which has now come to fruition in the new center. Two people, especially. Judy Allen and Julia Lawless, held the vision clearly, searching Cost: $ 130/ each weekend for the teachings with a $5 donation for each practice session. everywhere for a suitable location. • For information/registration, call: (808)328-9533. e-mail: [email protected] or write:

Paleaku Peace Gardens, 83-5401 Painted Church Road, Captain Cook, Hawaii 96704

14 n the day after Christmas a wealth of knowledge and experi­ Ogroup of about 25 members of The Gift of ence among the older students and Tsegyalgar joined together for a 5- when they share it in the context Passages day retreat based on a program Collaboration of Rinpoche's program, it is very designed by Rinpoche. The pro­ powerful. Married: The Dzogchen gram consisted of early morning We also learned the value of Community is happy to Yantra Yoga, a practice combining by John LaFrance universal participation, so that the announce that Yeshi Namkhai the Garab Dorje invocation in the burden doesn't fall on a few. As a and Egle Purtulyte were married Short Tun, periods of shine prac­ result of staying together from in Vilnius, Lithuania on Decem­ tice (with and without support), Secondly, the older, more 7am to 7pm for practices and ber 20th, 1998. Vajra Dance and ended each experienced students of Rin­ meals, a wonderful bond devel­ "We would like to thank all evening with Guardian Practice. poche, shared their insights, ops. There really is nothing like those friends who accompanied Everything combined to make this awarenesses and experiences being with Vajra sisters and broth­ us in this happy event, all those a special and wonderful retreat. In about the practices. This was truly ers; no other set of relationships who thought about us sharing the process our Community marvelous! Each contribution has the same quality. We learned the joy of loving profoundly." learned some valuable lessons. added another dimension to the to simply enjoy each other's pres­ understanding. One gave us the Egle and Yeshi Several things made this a dif­ ence, and, by staying together all purposes and goals of shine and ferent retreat for the Tsegyalgar day, the energy of the retreat did­ how it fits into the Four Yogas, Married: Community. First, it was truly n't dissipate as it sometimes has in another shared their experience of Judy Herzl and Charles Hoy collaborative. Unlike past retreats the past with groups going off to how helpful the Guardian Practice were married in Hawaii on when a small group worked very eat elsewhere. is as an aid to individual practice, November 24th at sunset. hard and most retreatants simply Among the comments heard at and frequently Jim Valby practiced and enjoyed themselves, the end of the five days were, "this explained the practices for those this time everyone contributed. was the best retreat I've ever less experienced practitioners and Died: Our dear Norwegian Dzogchen sister Sissel Jamne died peacefully The organizers identified all the attended"; "as a Community, I also shared some meanings from on the afternoon of Tuesday. January 13th, 1998 at 46 years old and is now in tasks to be accomplished includ­ think we're really on to some­ the Semde texts he's translating. transition. She was among the first to join the Buddhist community when the ing leading practices, buying, thing"; and, "this has been won­ Another level of collaboration. Karmapa visited Norway in 1974 and had great respect and devotion to both delivering and preparing food, derful, I'm so grateful to everyone Buddhist and Bönpo teachers. Since 1981 she was a student of Chögyal Thirdly, we kept on schedule! collecting money, cleaning the involved". Since the retreat end­ Namkhai Norbu and active in the Dzogchen community. Her quality of Rinpoche had sent a very specific Gonpa, cleaning up after meals, ed, a group in the Conway area is openness and kindness made her many friends. She had four joyful and hap­ program and everyone honored it turning on the heat and lights and continuing to get together at 7am py children who carry on the friendliness and joy of their mother as actors by being in place on time to com­ arranging for snow removal and to practice Yantra yoga and the and musicians. parking, etc. At the very outset of mence practice. This created a Community is scheduling more When she passed away we all felt how her presence brought us together the retreat everyone was asked to strong sense of commitment and retreats. What a great New Year's and that she left her body like a bird into the vast expanse of freedom. She take on a specific responsibility importance to the teachings and gift... the gift of collaboration. • was buried Thursday, January 22nd, 1998 in the presence of both Buddhist and everyone did, joyfully. As a reflected the retreatants respect and Christian family and friends as a great example of how spiritual commu­ result there weren't two classes of for the program. nities can be brought together in equanimity and peace. May we all follow participants... everyone was So, what did we learn? We her example with an open heart to all traditions! equal. This allowed everyone to learned that, with Rinpoche's participate in all the practices and guidance, we can very well con­ increased the bond and connec­ duct a meaningful and powerful tion with the teachings, our retreat. We don't need to rely on CLASSIFIEDS teacher, the practices and our­ outside teachers... we can teach selves. ourselves. There is an amazing ASTROLOGY 'GOT AN EXTRA SECRETARY NEEDED SCANNER? Jhampa was one of the first western AT TSEGYALGAR monks in the Tibetan tradition. The Mirror needs a scanner and a Since 1970 he lived in India learn­ Secretary needed for the 35 millimeter camera, all automat­ ing the Tibetan language and in Dzogchen Community in Conway, ic, with a flash and good zoom. If 1980 entered the traditional 3 year Massachusetts. Accurate and pre­ anyone has one they no longer retreat. Your astrology chart is inter­ cise computer and bookkeeping need, or has any ideas or sugges­ preted from a Buddhist perspective. skills required. Good communica­ tions, please contact:The Mirror, It will draw on the wisdom of the tion skills important. Here is your Pasang Wangdu PO Box 277, Conway, MA 01341, East to help you gain insights into chance to live and work at Tsegyal­ Proprietor yourself and your life's direction. USA or Telephone: 413 369 4208 gar in America. 20+ hrs per wk.. Services for children and relation­ or Fax: 413 369 4165 or email: S13 per hour. Dormitory accommo­ Super Indo-Tibetan ships are available. 102121.130@ compuserve.com dation or help with relocation. To Call: 1-800-819-2288 for information; Thanks! apply, call or fax Jim Smith at 413 Handicrafts Exports or Daka's, 5810 Wilson Ave.. Duncan. 549 2830 or Alexis Merritt at 413 A-93, Krishna Nagar, Safdarjung Enclave. New Delhi-110029 B.C.. V9L 1K4 Canada 625 0177 (Fax:413625 0106). Tel.: Res: (91-11) 6167845 Store: 2921476 Webpage: Http://www.mala.bc.ca/ Fax: (91-11) 6193570 -shanemanj/wwwhome.htm

Your choice of a hand painted decorative box or crewel embroidered tote bag ($10.95 to $17.95 value) With Any Purchase From Eastern Elegance Specializing In - ©OM Jewelry & Malas @ Prayer Wheels, Bell & Dorjes

® Original Thangkas - Fine Detailed Mándalas, Life of Buddha, Others

® Copper & Bronze Deity Statues & Masks

® Decorative Boxes - Handmade Walnut, Brass, Silver & Papier-Mache

® Tibetan Wool Rugs - 3' x 3' Truly Beautiful Dragon and r i c y c 1 e Border Designs %y THE BUDDHIST REVIEW

We take orders for any size rug. Available in many designs & colors, 60 to 100 knots per square inch. From traditional teachings to popular culture, from literature and sports to the toughest social issues facing us today, Tricycle offers a Created by Newari craftsmen, Tibetan weavers & artists of Buddhist perspective that is unique and engaging. the Kathmandu Valley 4 issues/$24 annually FREE COLOR CATALOG Eastern Elegance Phone (716) 795-3012 Call 1-800-783-4903 for subscriptions Dept. R Fax (716) 795-9938 1934 Johnson Creek Rd. 92 Vandam Street, New York, NY 10013 Barker, NY 14012 e-mail [email protected]

THE MIRROR J A \ U A R Y / F E B R I A R Y 199 8 15 Tashigar in Argentina fully For Paolo aware that this would be the last chance for him to see the Mas­ SONGS FROM TSEGYALGAR ter. Even after the retreat he by Igor Legati remained with him for a long Never add on to. time. n Saturday, October 4th, at On his return his condition Only the demon of attachment Oabout nine o'clock in the morn­ started to deteriorate rapidly. He finds pleasure in adding on to. ing at his family home in Radda, had to be cared for more and The great perfection does not Chianti in Italy, Paolo Pagni left his more by the family and in the need adding on to. material body. Watched over hospital and started to visit the throughout the night by Elisabetta, a Community less frequently. It Never subtract from. Vajra sister from Siena, Paolo slowly took his last three was in this period that Ura, the gentle white dog that Only the demon of aversion breaths and passed like a spent candle, serenely and lived at Merigar and was devoted to Paolo, disappeared. finds pleasure in subtracting from. without a tremor. All those who knew him and all those who went to The great perfection does not Don't be sad in the face of death, be calm—this visit him in his last months while his body painfully need subtracting from. seemed to be the last of many lessons that Paolo gave us. wasted away, never heard him complain about his fate He came to the teaching already aware that he was and his physical suffering. The day of his death, his HIV positive and knew how to transform his heavy father tearfully told me, "I never heard him complain Never change anything. karma into a precious opportunity to walk towards lib­ about his pain, not even once". Only the jaded eyes eration. Spurred by the whip of impermanence which The practice gives its fruit and it is difficult to find a of cultural limitation needs change for him had become terribly concrete, in a few years he better example of this than Paolo. His modesty, perse­ The great perfection does not became an exemplary practitioner: extremely devoted verance and generosity are proof that a practitioner can need change. to the Master, present at numerous retreats with Rin­ reap the harvest which Rinpoche has sown. This is the poche, an assiduous practitioner, an expert at Yantra truth which invites us not to be sad for the loss of this Never can the behavior of Samantabadra Yoga (he was the best "locust" of all of us yogis brother, but to be serene and trustful of the possibility to be anything but perfect. including the teachers), and an excellent practitioner realize that of which the Master always speaks. of the Dance of the Vajra in all its varieties. Editor's note: news of Paolo's passing was sent Never can the light of our Master's heart Not only this, but Paolo offered the Master and the immediately to Rinpoche who was in India. On pilgrim­ be anything but Samantabadra. Community at Merigar an immense amount of Karma age to the Vulture's Peak where Lord Buddha turned the Yoga—there is hardly a stone from Gadeling to Merigar Wheel of the Dharma, and accompanied by many of his 2 that has not had his hand on it. students from around the world, the Master led a prac­ Never may i forget Last year at Christmas he went to the retreat at tice there dedicated to Paolo and others. • conway joe

knowledge of Bud­ A Requiem for dhism. So, he became fascinated Hugo Berboto, with the Dharma Teachings, espe­ The Tashigar Gekod cially the Dzogchen Teach­ ings, when he by Patricia Feldman and arrived at Tashigar Alicia Caballero for the first time. He became a mem­ Call Toll Free 888-884-KON A ber of the Commu­ nity and soon n Cordoba, on December 14th 1997, the Tashigar became very active and involved in Community Alohâ Fresh Flowers I gekod, Hugo Berboto passed away peacefully. affairs. " Fresh Hawaiian Flora ^ That day, his Vajra brothers and sisters and his wife His most important concern was whether he would Shipped Nation-wide X "Colorada" were at his side. He shared with us his last make it to meet Rinpoche personally or not, because worries; there was so much to do in Tashigar! We were by then, in 1993, Rinpoche had suspended his activi­ http://www.hitrade.com involved in many important projects: the building of ties due to his illness. When Rinpoche finally came to Rinpoche's house, the remake of the Gonpa, the pro­ Tashigar, Hugo met him at the end of 1996. Hugo took ject of the bungalows for practitioners, etc. the exam of the Base Level and the First Level "IKEOKEA KONA FARM Hugo was always very aware of death; he had had Course. £ ÉL 4¿ a heart transplant earlier and it had extended his life In the same retreat he offered to serve as for almost 8 years, a time that surpassed the life Tashigar's gekod during 1997. Rinpoche agreed and Oo 100% KONA COFFEE expectations for those cases according to our doctors Hugo moved to Tashigar and devotedly worked and IS Firsi Prize Winner and the scientists of our local region. He was really practiced hard and evenly. But, by the end of this the first heart transplant case in Argentina with such 1997, his heart starting to fail again, and the doctors successful results and long survival. said that science had no solution for it then. Hugo felt His case was special for many reasons; his cardiac that he had still so much to do yet and applied for a sickness began when he was thirty; seven years later new heart transplant again. his heart could no longer function at all. At that time, He was the Vice President of the Transplant Foun­ people were not used to the idea of organ donations dation in Cordoba, and his job was to encourage peo­ D H ARM AWARE and a TV program was made under the auspices of a ple to go through the transplant process or help them Gallery of Sacred Arts foundation called "A Heart for Hugo". In the inter­ in the death process when everything else failed. But view he explained his case and asked people to start his own time was over now, and he died suddenly that donating organs so that others could continue living. Sunday, leaving us, his Vajra brothers and sisters, con­ An 18 year old boy saw the program and told his par­ fronted with the inexorable truth of impermanence. ents "If anything happens to me, I want to give my STATUES We continue to practice Shitro for him and try to HANDCRAFTED heart to Hugo". Some time later, the youngster had a learn from this extraordinary opportunity that life BY THE FINEST TIBETAN Be IM E WAR fatal accident, a brain death, and his parents fulfilled gave him to come back again, meet the Teachings, ARTISANS his wish. meet Rinpoche, and practice before dying. His ashes When Hugo had his heart transplant, he experi­ were scattered on Tashigar land, around the trees he enced something that he remembered after and told us was helping to grow. • in detail. He saw his body inert on the bed and people crying around it. and he felt himself walking through a tunnel and a light at its end. He felt so much peace SIZES

and wanted to arrive at the radiant light he was seeing RELATIVE VISION as a rain of sparks, when he saw some deceased rela­ tives getting closer, like his son and a sister, telling by Yeshe Wingerd, 5th grade him that he should stop and come back. Then some of Conway, Massachusetts, USA them gave him personal messages to deliver to the liv­ ing.relatives. He did! In fact, one of them had to be ur universe could be a tiny little atom on a giants' Dharma Practice Supplies www. dha rm a wa re .com sent for a day to the hospital when he heard a precise Ofinger. A little atom on your finger could be a uni­ and coded message from the beyond. Hugo recovered verse for some other beings. There is not regular size, [email protected] promptly, and soon after met "Colorada" and then a size is unlimited. Just like we think elves are small and e-mail & orders very fascinating and lively encounter with the Dhar­ giants big. Elves think we are big and Leprechauns DHARMAWARE ma took place. small. Leprechauns think elves are big and so on. Giants 54C TINKER STREET WOODSTOCK NY 12498 When he was young, he was attracted to the reli­ think they're a regular size. That's why I think there is no OFFICE 914 679 4900 FAX 914 679 4995 gious life, and received training to become a Catholic regular size. SEND $2 FOR COLOR CATALOG priest which he renounced some six months before So, the next time you see a monster truck that you LARGE SELECTION OF THANGKAS NOW IN STOCK taking robes; nevertheless, he continued working as a think is the biggest ever don't say it is. Because a giant CUSTOM ORDER FROM OUR THANGKA STUDIO IN NEPAL teacher of Comparative Religion and theology at that has an atom on his finger that's our universe could Catholic schools and colleges, but had little or no be driving a monster truck. •

16 his paper reviews archeological discover­ cance, it is ironic that the physical evidence of r ies made a gNam mtsho and Dang ra g.yu A Preliminary Archaelological Survey of Gyam pa'i rdzong is much more extensive mtsho in the last few years. During the course than that of Dang ra khyung rdzong, which is of seven expeditions to gNam mtsho and Dang gNam mtsho and Dang ra g.yu mtsho far more celebrated in Bon literature and lore. rag.yu mtsho the author has documented a According to sLob dpon bstan 'dzin mam dag, variety of archaeological sites which with few both Gyam pa'i rdzong and Dang rakhyung exceptions are attributed to the pre - Buddhist by John Bellezza rdzong are associated with the renowned period in Tibet: These attributions are primar­ dynasty of Zhang Zhung kings known as Lig ily derivedfrom oral histories. Part rVofa series about the lost city of Zhang Zhung mig rgya. In addition to the structural remains is a large cave on the site called Gyam pa'i lha BRAGURTARA khang which is believed to have housed a tem­ Bra gu rta ra (the Horse Corral of Bra git ngom ple in the Zhang Zhung period, according to ngan) is associated with the legendary progen­ the g.Yu bun sprul sku bstan 'dzin tshul itor of the A po hor pastoralisLs of gNam mtso, khrims. In the vicinity is another mountain who is probably the most important mtshun cove called Gyam bu, which may also have Ilia (ancestral deity) in the gNam m province ruins of archaeological interest., although they of the Byang thang. His corral, located have nearly completed their retrogression into between sNying do and Ngang pa do accord­ the earth which makes detection difficult. ing to the oral history of the region, is ascribed John V. Bellezza is an independent scholar to the prehistoric period. It is a huge stone wall who has been based in Dharamsala. India enclosure much more massive than any that since 1983. He is an avid explorer who has have been built in the contemporary period. ' traveled widely on foot throughout Tibet and 'Brog pa say that they lack the skill and man­ the Western Himalayas. His latest book power to build something this large, which Divine Dyads: Ancient Civilization in Tibet adds to its mystique. examines the history, mythology and archae­ The walls of Bra gu rta ra are 2 to 2.5 ology of mountains and lakes in Changthang. meters tall and over one meter in thickness. It is rectangular in shape, approximately 55 20. The invasion, subjugation and consolida­ meters long from east to west and 30 meters tion of Nag tshang during the reign of the 5th rdzong. Local histories are ambiguous as to wide from north to south and covers the top of of roof slabs that lie on top of them. In the Dalai Lama is mentioned in a history of the the significance of these forts, which are often a ridge that bisects the valley of Ma ra ri des. room with the windows two of these stone province (cf. La stod 'jam dpal 1989 (?): p. labeled as belonging to the Zhang Zhung peri­ It suffered severe damage during the Cultural braces span the entire length of the ceiling and 259) 21. In 1127 Ghenghis Khan defeated od without any degree of critical verification. Revolution but was rehabilitated during the thus function as rafters. A parallel to this style the Minyak dynasty and conquered the Communist collectivization period and used of construction is found in the villages of Historiographically there is good reason Byang country of Ngam ring, which lies as a holding pen for sheep and goats. Bra gu Gangs lung and 'Om bu further to the north, to believe that one or more of the forts of adjacent to Nag tshang (Stein 1972: 34). It is rta ra has now reverted to a ritual function as a where the roofs of the homes are also built of sKyid gsum were operational well after the unlikely that the Dang ra g.yu mtsho region 21 shrine to the 'brog pa genealogical gods. stone slabs, the difference being that they rest 8th century up to at least the 12th century. It could have escaped the devastating invasion Against the southern wall in the middle of the on wooden beams rather than stone ones. seems likely that during the Sa skya Ascen­ of Genghis Khan. 22. The Tibetological his­ enclosure are ruins of an unknown function. According to the resident 'brog pa these dency period Nag tshang was one of its vassal torian Robert Vitali has formulated a hypothe­ Also against the southern wall, to the east of rooms functioned as gzim khang (sleeping states or feudatories." If this is indeed true, sis that explains the political status of regions the ruins, is a lha tho more than two meters quarters) for the old fort. then it is plausible that the Sa skya princes like Nag tshang as being under the control of tall consisting of heaped up stones with prayer Despite inquiring from many within the maintained a symbol of their power in the the Sa skya rulers during their Ascendency flags strung across them. This is the ritual most knowledgeable people in the region, Dang r g.yu mtsho regions, the only agricul­ period (interview 1995). It does seem unlike­ heart of the site. To the east of the compound nothing concrete could be learned about tural enclave in Nag tshang. Of all the local ly that sparsely populated Nag tshang could is a two-meter tall boulder called Thang lha'i Phyug 'tsho grog po. The most informed opin­ villages sKyid gsum is the most likely candi­ have eluded the might and domination of the 2 rta phur (gNyan chen thang /Ira's horse ions assert that the fort was founded in Zhang date for the center of power in this period. ' Sa skya pa and their Mongol overlords. 23. stake), an important shrine where the venera­ Zhung times but that it remained viable until Furthermore, it is not improbable that During a period that corresponds with the sec­ tion of horses is conducted. At this juncture the time of the Fifth Dalai Lama when it was fortresses of a more diminutive size, like the ond diffusion of Buddhism in Tibet, the the archaeological value of bra gu rta ra is destroyed by his governor, the Mongolian ones found at sKyid gsum, could have sur­ rDzogs chen master gShen rgyal lha rtse unknown; however it is a very important dGa' Idan tshe dbang, during his military cam­ vived into the 17th century and the invasion founded a hermitage at g.Yung drung lha rtse sacred cultural site. paign in Nag tshang.20 The historical validity by dGa' Idan tshe dbang, or even later. Sadly, with the patronage of a sponsor from sKyid of this claim could not be verified, but the tall historical documents which could shed light gsum (cf. Biographies of the Lineage Lamas DANG RA G.YU MTSHO SITES precariously perched walls of the mined edi­ on the history of sKyid gsum or other settle­ of the Zhang Zhung sNyan rgyud rDzogs chen PHWG'TSHOGROGPO fices do indicate that at least certain portions ments in the Dangra g.yu mtsho region have Tradition: 40-44). sKyid gsum might have Less than eight kilometers from the agri­ are not more than a few centuries old, because not yet been discovered. dominated the region for centures, because cultural village of Phyug 'tsho is a spectacular more ancient structures would have been lev­ there is another reference to its influence in GYAM PA'I RDZONG site of three major arrays of ruins. The largest eled by now. If it was older, more disintegra­ which it is stated that in the late 17th century In the proximity of Dang ra g.yu bun, a group of ruins is known as Phyug 'tsho grog tion of the structures should have occurred, Dang ra g.yu bun dgon pa was under the con­ monastery founded in Zhang Zhung times po rdzong. At its zenith it must have been as especially the mud brick variety. trol of the sKyid gsum bla brang (cf. Bod (Karmay: 47) are reportedly the remnants of a large, or larger, than Lha rtse chos Ide rdzong Ijongs nag chu sa khul gyi lo rgyus: 581). Also at Phyug 'sho grog po is a large com­ fort and palace called Gyam pa'i rdzong. The or the old fort at Phun tshogs gling in gTsang Today sKyid gsum occupies fourth place int plex of dark-colored stone chortens called ruins cover a hilltop and the flanks of the hill province. It covers the summit and sides of a he population figures for the Dang ra g.yu either mchod rten smug rang (brown stupas) are in an advanced stage of degeneration. Con­ rock outcropping which exceeds 180 meters mtsho agrarian villages. • or Brum bu nag dpal which fell into a state of sequently, it is difficult to assess their signifi­ in length. There are no fewer than three dozen disrepair an untold num- dilapidated structures many of which were ber of centuries ago. multi-roomed and probably of more than one Among the most curious story in height. These structures are primarily sets of ruins at Phgug'tsho It is a great honor to announce that Lopòn Tenzin Namdak built of stone with a small percentage of them grog po are the ones situ­ constructed of mud bricks. Most of the walls mr Rinpoche will hold public lectures in Germany and ated on a mount above the conduct a week-long residential retreat in a ueautiñil are build in a square fashion but some also fort commonly called \eartdrops mountain resort in the Austrian Alps at the invitation of ¡l¡^ exhibit rounded comers, a fairly unusual Zhang Zhung dgon pa by the Rang Rig Sangha. building technique in Tibet (cf. Tucci 1973: the local 'brog pa. The Lopòn Rinpoche, who speaks excellent English, will give 75 m76). ; ruins extend for about ^lDharmakaya teachings and empowerments from the Shang-Shung Along the southern base of the outcropping 2,000 square meters in a Nyengyüd, the equivalent of the Mennagde or Upadesha is an edifice of four or five rooms with two of dense agglomeration, an Bön Dzogchen Teachings teachings of the Nyingma School including instructions the rooms still intact, complete with roofs. index of their erstwhile on Thödgal and the dark retreat. These remarkable well-preserved rooms size and importance. The Lopòn Tenzin Namdak Rinpoche is one of the foremost afford a fascinating window into ancient con­ buildings were oriented to Dzogchen masters of our time and living heir of the long struction techniques and the ecology of space. the compass points and Bön tradition. Their most profound teachings are the Passing by a large boulder, which acts as a were built primarily of "Oral Lineage of Shang Shung" which dates back to pre­ gateway, one of the ruined rooms is entered. stone. Interestingly, one historic times and the ancient kingdom of Olmolungring. Immediately adjacent to it are the two rooms of the mud brick struc­ otherwise known as Strambala, and contains the earliest Í with roofs. Each of them is small—about sev­ tures had its walls shored stream of transmission of the Great Perfection. en square meters in size. One of these rooms up with courses of stones. Lopön Rinpoche, who is considered the greatest living proponent of the Bön lineage has almost single-handedly has two small windows, called khra ma by the When they were built and kept tliis tradition alive in exile. He founded monastic native pastoralists. The other room is window- who built them are colleges in India and Nepal, which trained a nav genera­ less. The interior and exterior walls are made unknown. tion of Geshes and Lopötis. He has taught at Cambridge. of unplastered raw stone blocks. In the room London, and Munich Universities and has given Dzogchen sKYID GSUM with the windows there is a one-meter-tall fire teachings in the West at the invitation of H.H. the Dalai Located on promi­ place made of adobe with a sophisticated ven­ Lama and Namkhai Norbu Rinpoche. tilation system built against an outer wall. The nences in the environs of H.H. Lopòn Tenzin "brog pa predictably call it a thab khz. The the village of sKyid gsum Namdak Rinpoche rooms each have a smoke hole in the ceiling (Three Happinesses) are called skarkhung. • the traces of three forts, Mountain Retreat: which are said to explain April 27th to May 3rd The most unique architectural feature of how the village received in Austria at Scheffau / Tyrolia Information and hooking: the rooms is the all-stone roof. The slabs of its name. The names of Rang Rig-Sangha, Konradstr. 31, Public workshops and lectures: D - 79100 Freiburg, Germany stone composing the roof are supported by these three forts are April 23rd in Munich / Germany phone: + 49 - (0)76l - 7 33 83 stone braces resting on the wall plate, two or Gyang rdzong, Ar pa'i May 5th and 6th in Freiburg / Germany fax: +49-(0) 761 -79 60 90 three per wall. These stone braces act as the rdzong and Grag chung structural template for the radial arrangement

THE MIRROR JANUARY/FEBRUARY 1998 17 ply that Paolo Pagni has just died and that we light of day and have probably done so for A Pilgrimage to the Middle Land will do a practice for him and others. The centuries. The river is the city's blood — it is continued from page II Song of the Vajra resounds from that lonely used for rituals, ablutions, swimming, taking but powerful place where once Lord Buddha with it the ashes of the cremated, bodies of taught the prajnaparamita to 5000 monks, children, lepers and holy cows, and in the Mahayana Buddhism after the passing of the mala sellers are hard at work trying to ply their nuns and lay people. This is the place of the evening adorned with hundreds of floating Buddha and remained a renowned center of wares. They meet their match with Rinpoche Second Turning of the Wheel of the Dharma. candles twinkling along with the current. Buddhist scholarship for about 700 years who bargains for a large number of malas The Master, the place, the moment, together Our final place of pilgrimage is Sarnath until the rise of Brahmanical philosophy and made of local seeds that grow on the Vulture create a strong experience for all those who located about 14km from Varanasi. The Deer the Muslim invasions brought the University Peak and have a kind of triangular mark on the are present. park at Sarnath was home to the first disciples to ruins. In its heyday, the University had bead. A little further down the road we come to Slowly we put our shoes back on and of the Buddha and after his enlightenment, he more than 8000 students and about 1500 the chair lift that goes up close to the Peak. The move back to the road, this time down its traveled there and set in motion the First Turn­ teachers. It is situated about 13 km from Raj- chairs accommodate one person at a time and length until we arrive at the foot of the hill. ing of the Wheel of the Dharma, presenting gir, the one time capital of the Kingdom of after deftly dropping onto the moving seats we This is our last moment of pilgrimage with the Four Noble Truths to them. A small group Magadha, where Lord Buddha gave some of silently make our Rinpoche as he leaves of us make the trip there one afternoon by his most important teachings and where his way to the top of the tomorrow for various motorickshaw to do a Ganapuja. cousin, Devadatta, tried to kill him by releas­ hill one after the oth­ destinations. He fixes We do a few kor wa of the Dhamekh ing a mad elephant. Rajgir is about three er. There is a moment a date for us to meet (which means Dharmachakra — where Lord hours drive from Bodhgaya. when the entire line him in Dharamsala a Buddha put in motion the Wheel of the Dhar­ We set off very early by bus and arrive at of hanging chairs couple of weeks later. ma) Stupa which marks the very spot where the main site of Nalanda which js set in a stops and we rest Sad for his departure Lord Buddha's taught and then wander well-cared for and spacious park. The main alone in silence on yet joyful for the among the ruins set in a park of majestic trees temple there is one of the few places remain­ our individual chairs moments shared, we and flowering bushes. Like many other his­ ing where images of the Buddha can still be high above the rocks. wave good-bye as he torical points throughout India there is an seen even though many have been damaged At the top of the drives off with Rosa. Ashokan pillar with an inscription as well as or 'beheaded' in order to be sold as antiques. hill Rinpoche rests Here the paths of the ruins of monasteries, stupas and temples Not far off is the stupa dedicated to Sariputra. and invites those who the Master and the lying broken in the still green grass (the mon­ one of the main disciples of Lord Buddha. feel like walking to sangha divide until soon has just finished and the grass is still The rest of the area, a vast series of temples make a kor wa our reunion in fresh). A broad red brick stupa called the and monastic residences of baked red bricks around the newly Dharamsala a couple Dharmarajika Stupa lies leveled as if behead­ set amongst the short green grass have been built Peace Stupa of weeks later. Most ed — a couple of centuries ago a local practically razed to the ground and the visitor with its golden Buddha statues bright in the of the group head for Varanasi, though this Maharaja dismantled it to use the bricks as can do little more than imagine how great a sunlight. After a little time Rinpoche moves time in separate groups. Our group of five is building material. A casket found within and complex this great university once was. We towards the pathway leading to the Vulture the last to leave Bodhgaya and we travel the believed to contain relics of Lord Buddha was rest a while in the shade while the local Peak and we follow him. At a bend in the pot-holed 'highway' to Varanasi in an old kept in a museum while its precious contents women, slim and brown in their bright saris, pathway, a policeman joins us on the walk — Ambassador car. a kind of modem mechani­ were thrown into the Ganges! carry out some simple gardening work. the area, we have heard, is still dangerous for cal bull-cart. It is early evening when we We find a shady place in view of the main Continuing our exploration we discover individual pilgrims who risk being robbed by finally arrive at our hotel which is situated on stupa under one of the grand trees and arrange the remains of a stone temple whose four local bandits. In fact tourist brochures warn the most southerly ghat along the banks of the our things for the Ganapuja. Nearby two walls are each decorated with a row of assort­ about the dangers of roaming the hills alone Ganges. The Durga festival is in its final orange robed monks are reciting their prayers ed figures and designs cut into the stone. and traveling at night. throes and throughout the night until dawn we in front of their offering candles. Finally just a step outside the boundary of the The path descends, bends to the left and can hear the frantic drumming and shrieking —A— grounds we visit a large black Buddha statue then winds up towards the Peak about 2 km flutes of the religious merrymakers celebrat­ With this practice we have completed our still worshipped by the local inhabitants as a distant. The path of cement slabs is named ing their rites. pilgrimage to the four great places linked to Hindu god and the nearby earth mound which after Bimbisara, the King of Magadha, who Varanasi or Benares, sacred city, is one of the life of the Buddha as suggested by the houses one of the last discoveries of the passed along this same road in order to meet the most powerful spots in India. It is the Enlightened One himself. The pilgrimage has archaeologists — the remains of a huge statue Lord Buddha so many centuries ago. We visit place Hindus come to to die, or have their been a great opportunity to learn about our­ of Buddha Sakyamuni, just the crossed legs the cave just below the Peak before climbing bodies brought to be cremated since their ash­ selves under the difficult situations we have and the lotus throne. A trip to the small muse­ up to the main terrace above where we sit on es will be sent into the sacred water of the encountered and it has increased our knowl­ um to see the statues there and we climb back either side of Rinpoche facing the stone seat Ganges. It is 'Shiva city' where the fires on edge of the life of Lord Buddha. Most of all onto the bus and head for Rajgir for lunch. where Lord Buddha taught. It is simply the two cremation ghats are never spent; death fueled our devotion and given us precious On our arrival we meet Fabio and make an adorned with a few flowers and some sticks takes no holiday. Set on the bank of the holy moments with the Master. Of course our trip appointment to meet Rinpoche after lunch. We of burning incense and is set against the back­ Ganges thousands of the faithful immerse goes on to Dharamsala and Tso Pema, but meet up at a restaurant outside town where the drop of a vast blue sky. Rinpoche tells us sim­ themselves for their ritual bath with the first that's another story. •

Pilgrims in Tibet continued from page 12

For the next two days we stayed Our visit to Ralung was a mem­ they reported that they were in Rinpoche as the greeting of a local located on an alpine tundra sur­ close to Rinpoche. He continuous­ orable end to our month long trip possession of my luggage, includ­ protector. rounded by snow capped moun­ ly greeted colorful, often beautiful which included visits to many ing more then a dozen rolls of Once through the second pass tains. It is beautiful, but harsh and albeit unwashed pilgrims, and extraordinary pilgrimage sites in unexposed film. Apparently for we began to see Tibetan pilgrims desolate even in the summer when accepted the gifts of raw wool and Nepal and Central Tibet. Three unknown reasons it had traveled to who had traveled from substantial we visited. I found it almost butter proffered. All the while he weeks later as I sat at my desk in Pakistan and Rome, and more then distances to receive Rinpoche's impossible to imagine living here offered observations about the New York I received a call from a month later was forwarded to me blessing. At three separate places year-round. people and life at the monastery. Air Italia. Although we had not in New York. • they had lined the road and await­ Herds of animals and some tra­ He also taught the monks, and traveled anywhere via this airline, ed with katas and incense amidst ditional black tents of Nomads injected his opinions into the polit­ the snowstorm. Rinpoche paused were observable on the plains ical debate of the monastery. Sug­ briefly to accept their scarves. We nearby, as were many ruins. These gesting, for example, that the then turned off the road and pro­ were the remnants of a far more monks also make room for more ceeded across the tundra like plain, extensive monastic complex. nuns and even lay practitioners. At In the Presence of the Master and across a spectacular dried river I rested for a short time and night we slept in a dorm with continued from page 9 bed for the last 10 kilometers to then rejoined Rinpoche and our pressed mud walls and floor, and Ralung. party as he was greeting pilgrims warmed by a stove which burnt in Ralung's shrine room. Ever the Approaching the outskirts of yak dung for fuel. The monks and a cage which he had been given. During the first session he said that the Path Dzogchen teacher, Rinpoche Ralung the main body of pilgrims many pilgrims watched us and consists of the view, application and behavior which are related to the differ­ inquired after my condition . I was were gathered . Before we were examined our accouterments. ent aspects of mind, voice and body. According to the view, visions are an quite sick. "Strong experience", he stopped our vehicles were Clearly privacy and personal space ornament of our primordial state; our behavior should be that of working sympathized. The monks catered engulfed by a mass of excited are interpreted differently there. with awareness (Kuntuzangpo) rather than accepting or rejecting. Rinpoche Tibetans. Rinpoche was helped to our entourage offering butter tea , went on to explain that Dzogchen exists in all the Tibetan schools and men­ Over the two plus days, we all onto a horse and with a ceremonial and snacks. They greeted us in the tioned the names of many Dzogchen masters of different traditions. made strong connections with umbrella over his head, the parade traditional Tibetan fashion with On the third and final day the Master talked about practice in daily life, many of the monks and some of the entered the monastery proper. The tongue fully extended. Rinpoche bearing in mind that time is always going ahead. He explained a simple pilgrims. When it was time to devotion and excitement of these noted that these Tibetans were shine practice and Vajra recitation and then spoke at length on the practice leave, the good-byes were heart­ pilgrims was intensely moving for almost all wearing clothes that of natural light during the hours of sleeping. He compared the moment of felt. After Rinpoche again patient­ all involved. they had made themselves, not the going to sleep with the bardo of the moment of death and stressed how ly received the pilgrims we were As the group entered the main typical store-bought Chinese. important this moment is far a practitioner. Then he explained in some detail back in the jeeps and retracing the compound of the substantially I felt increasingly nauseated a practice of the natural light that can also be done during a dark retreat. The route towards home. Despite hav­ rebuilt monastery I lingered and eventually left the shrine room three days of teaching closed with a Ganapuja. ing spent hours saying good-bye at behind taking in the ambiance, to vomit. As always, my activity Afterwards, Lama Dbboom Rinpoche thanked Chögyal Namkhai Nor­ the monastery proper, we had only also feeling dizzy and nauseated was the object of intense fascina­ bu for his teachings and expressed his gratitude to both Fabio and Laura gotten a few kilometers when we from the altitude and whatever else tion. Despite attempting to gestic­ for their Yantra Yoga instructions. Rinpoche and his wife, Rosa, left Delhi were waylaid. New crowds of pil­ I had contracted by then. It is ulate the onlookers away, I finally the following day for Goa for a period of rest. Those of us who had been grims, as well as many who had impossible to fully convey the positioned my wife between, fortunate enough to pass the previous weeks with the Master left for differ­ already said good-bye, gathered en scene. Ralung is situated at myself and the most intensely curi­ ent destinations. • route to say Tashi Delek. approximately 16,000 feet, is ous.

18 REFLECTIONS

The Mirror: Would you tell How I Met The Teachings Also I would like to collaborate 'The Mirror' readers who you are. as much as possible with the Elio: I am a middling student of Dzogchen community. Whenever Namkhai Norbu Rinpoche. (Let's An Interview with Elio Guarisco I have been asked to help the Com­ not put ourselves down too much munity 1 always accepted willing­ saying that we are the worst. Oth­ retreats in the hills above. India in the early seventies, I ly. I am certain of the importance ers may really believe that and we Dharamsala. He accepted and talked enthusiastically about of Rinpoche's activities in various would lose our status! Ah ah!) taught a few Western students. the teaching to my dear friends fields, for instance the invaluable The Mirror: How did you first When I saw his picture on the in north Italy. Most of them work being carried out in Tibet for come into contact with the teaching? wall of a friend's room, I felt picked it up and sometime later the sake of preserving the differ­ Elio: I was bom in 1954 in captivated. His name was Tam- became students of Namkhai ent aspects of Tibetan culture and North Italy, close to the Swiss bor­ drin Rabten. In 1976 he came to Norbu Rinpoche. I hope to be one of the small der. Following my natural talent Switzerland on suggestion of During the following years I instruments for the unfolding of for drawing, I studied arts and end­ the Dalai Lama and at the heard of and met Rinpoche his activities. ed up at the Brera Academy of Arts request of some Westerners. incidentally on several occa­ Elio Guarisco, born in 1954 in in Milan. A month before meeting sions. Once, while I was serv­ the province of Varese in Italy, was None of my early attitudes or him, one day, around one ing as translator for Kalu Rin­ a disciple of Geshe Rabten from behavior foretold that I would o'clock in the afternoon, poche in Turin, the organizers 1974 until the Geshe's passing. embark on what people usually between sleep and the waking offered a long Italian wedding - Elio studied Tibetan language and call a 'spiritual' quest. On the con­ state, I felt as if a snake was com­ style lunch that went on for sev­ took complete ordination as a Bud­ trary my youth was flavored with a ing out from the lower part of my eral hours in honor of Kalu Rin­ dhist monk, studying psychology strong sense of rebellion against body as it shook violently. In the people. Without any sense of loss I poche. Namkhai Norbu Rin­ and logic as well as Madhyamika socially established values. I first night I dreamt of a procession of left the robe as a snake, at the end poche also came to the lunch with a philosophy in Switzerland and became the feared and then monks going up a hill. In the center of the season, leaves its old skin on group of his students. I was sitting Italy. In 1986 he gave up his vows respected political leader of the of the line of monks there was one the path. To be a monk has never next to him. and moved to Milan. Since 1987 he students of the Institute of Arts at who I thought was Tamdrin been part of my nature. I remember a funny detail of has been working with the transla­ Cantu (in north Italy) and then Rabten. He was certainly a predes­ The Mirror: Is translation that occasion. Kalu Rinpoche tion committee at the monastery of joined extremist left wing groups. tined teacher with whom I had a your main occupation now? asked Namkhai Norbu whether the Kalu Rinpoche in India translating However some experiences connection from the past. He had Elio: Yes and no. With the pass­ Gelugpas were strong in Italy and the works of the famous master with psychedelic substances saved been my true father. Among the six ing of the years I gained a bit of Namkhai Norbu replied "No". This Kontrul Lodro Taxe. M me from entering the armed red types of masters he is the 'dren pa'i proficiency in Tibetan language struck me. Probably because at that brigades and possibly from a few bla ma', the one who brought me to although I never studied with the time I was a monk student of a Gel- years of prison that damned the the gateway of the teaching. intention to become a translator ugpa master but unaware of the lives of a number of my friends. At The Mirror: Why did you pass like many people do nowadays. I long-standing rivalry between that time I was known as the over from Vipassana meditation to simply learned a bit of Tibetan to schools in Tibet and sectarian atti­ 'Indio' for my long hair and weird Tibetan Buddhism? be able to approach my teacher tudes. Although I was studying at a look. Psychedelics, though not as a Elio: Actually as Namkhai Nor­ without the "treacherous transla­ Gelug monastery, we never thought rule, can shake the belief in the bu Rinpoche says, there is really tor" and in order to have direct of ourselves as Gelugpas. We were reality of things, problems, society, nothing to change, one's real condi­ access to the scriptures and the just Westerners studying the teach­ etc., so my dream of changing tion always remains the same. So to teaching. But then people started to ings, no more no less than that. THE MIRROR society through politics vanished. say, "I was 'this' and I became ask me, "Please can you translate I was exposed to different opin­ NEWSPAPER OF THE I felt I should search out the 'that'" is a kind of illusion, the for this master, we have nobody ions of Tibetans and Westerners INTERNATIONAL DZOGCHEN meaning of my life in an unfamil­ working of impermanent thoughts. else who can do it" and it was diffi­ alike, and, at that time, many people iar context, so I traveled to India in But at that time I felt I needed a cult for me to refuse. criticized Namkhai Norbu Rinpoche COMMUNITY the early 70s. There I soon came in wider approach to the situations So nowadays people say that I because of his views on Tibetan his­ founded by contact with a Buddhist master, and problems of life; although am a translator. But that's not what tory, culture and language. So for a Chögyal Namkhai Norbu Gucnka, an illustrious exponent of Vipassana is a wonderful method, I think of myself. My inclination few years I really wondered what Vipassana meditation. I tried to (due to my own shortcomings) it never leaned towards such intellec­ kind of master he was. Main Office: practice Vipassana meditation for seemed to be a bit narrow as a path. tual work; nor do I enjoy to be like To form an opinion about PO Box 277 two years. The change that this The Mirror: How long did you a tape recording and repeating what someone only on the basis of what Conway, Massachusetts 01341 brought about in me was radical. stay with your first Tibetan teacher? I sometimes don't even agree with. people say is not logical. So when U.S.A. Not even my close friends could Elio: I stayed with Tamdrin I don't feel at ease with translators my first teacher died, leaving me in Tel 413-369-4208 and believe that I had changed so Rabten for ten years up to the very who boast knowledge and secretly the midst of sorrow, after some FAX 413-369-4165 E-Mail address: 102121.130@ much. The change was, however, moment he died. During that time I covet the master's seat. They time I thought it would be better to compuserve.com more like a smoothing of my rebel­ studied a few aspects of Buddhist always talk about their work and see first hand what kind of teacher lious tendencies and assuming a philosophy and received teachings books. I much prefer conversation Namkhai Norbu Rinpoche was and European Office: Buddhist point of view, though I on the principles of the Buddhist with simple people about food and what kind of Community was The Mirror Merigar. 58031 did have some insights. I studied path with an emphasis on their maidens. Though their work is developing around him. Arcidosso GR Italy with a number of other Vipassana application in accordance to the indispensable and invaluable, The opportunity to check things Tel and Fax 0564-966608 teachers like Mr. Coleman, Mr. gradual way. From time to time we today translators are unlike those of out came when two masters from E-mail: 100530.527@ Hover and Ruth Denison; all of received Tantric initiations and the past. I think of myself as being a Tashi Jong, whom I knew, Dor- compuserve.com them shared with Goenka the same Tantric teachings from important practitioner of the teaching. I can­ zong and Chögyal Rinpoche came EDITORS teacher, the Burmese government not claim I am doing very well in masters who came to visit the to Merigar to teach. I decided to go Naomi Zeitz. Tsegyalgar lay employee, U ba Kin. monastery; these authorized us to that, but still that's what I try to do. and meet them. When I arrived. I Liz Granger. Merigar The Mirror: When did you engage in Tantric retreats. Engag­ The Mirror: You are currently had the clear impression that came in contact with Tibetan ing in these retreat somehow gave working as a translator in India — Namkhai Norbu Rinpoche knew LITERARY EDITOR Buddhism? us a 'revitalizing break' from our what books are you translating? who I was, what my ideas were and John Shane Elio: The very first Tibetan studies. The studies were particu­ maybe also that I would become Elio: The last time he came to ADVISORS larly trying for me as at the begin­ his student. He asked me if I could master I saw was Dilgo Khyentse. I the West, Kalu Rinpoche, a master Anna Eid ning I did not know a word of translate for Dorzong Rinpoche. met him in Bodhgaya, on the roof for whom I had a considerable Des Bam1 Tibetan and was not used to analyt­ During the time I stayed in Meri­ of the temple that marks the place respect and faith, asked me to col­ Barbara Paparazzo where the Buddha became enlight­ ical investigation. laborate in the translation of a gar, in a nice caravan just outside Jim Valby ened. His presence and simplicity, The Mirror: Were you a monk book. It was an honor for me that the yellow house. I became friends DESIGN AND PRODUCTION the sense of 'completeness' that he at that time? Kalu Rinpoche asked for my col­ with many people and felt as if K. Dobbs diffused made a strong impression Elio: At that time the monks, laboration. I accepted thinking that rejoining my family. on me. In my naiveté I prayed that I particularly the monks, were say­ it would not take a long time to I could see that what people ILLUSTRATION would find the means to become ing that if you want to practice, the translate a single book. However, were saying about Rinpoche and Glen Eddy like him. At that time, however, the best way is to become a monk. I things worked out slightly differ­ the Dzogchen Community was heavy ritual aspects that largely was influenced by that view. ently. The series of books to be the result of fears and sectarian PRINTERS characterize so-called 'Lamaism' I also felt that when you are translated comprise one of the views and it did not correspond to Turley Publishers kept me away from it. very confused and have a hard time major works existing in Tibetan lit­ the reality. Palmer, MA erature, The Infinite Ocean of The Mirror: Then how did to regain your clarity it may be use­ The Mirror: What are your DISTRIBUTION you become involved in Tibetan ful to follow some mies for a time. Knowledge, more commonly plans for the future? Tsegyalgar at Buddhism? That was exactly my condition. So known as sites bya kun khyab. The Elio: Krishnamurti used to say Conway, Massachusetts Elio: That happened one or two I decided to become a monk with author of this work is the first that the future is just 'a movement SUBSCRIPTION RATE/6 ISSUES years later. When I got back to the the intent of also providing myself Kongtrul, a very important nine­ of thought'. I have no worldly $35 available through Tsegyalgar West I went to live with some with the space and time for learn­ teenth-century figure who played a plans for the future. We are living a 55.000 It. lire through Merigar friends in the eastern part of ing. vital role in the revitalization and short existence and what I am try­ Switzerland. They had studied After some years, however, preservation of the teaching in ing to do is to work as much as pos­ All mat-rial ©1998 by The Minor with Tibetan masters in India and I whenever I was outside the Eastern Tibet. sible on myself to awaken to my Reprint by permission only. real condition and to be of some We reserve the right to edit was inspired by them. They told monastery, I experienced an The Mirror: When did you all submissions. me about a spiritual assistant of the uneasy feeling of being a monk out meet Namkhai Norbu Rinpoche? help to others. What else shall we Dalai Lama who was living in of context, a freak among normal Elio: When I came back from do?

THE MIRROR JANUARY/FEBRUARY 1998 19 id I tell you? This summer I PASS THE PARCEL somehow seems to be quite our turn Dbecame a grandfather. I thought — unless we wake up to the I did tell you, but then I'm not moment through our practice. (LET GO AND THE GIFT RETURNS TO YOU) sure... Sitting on the sofa in our living I was walking through the room, I said to Jessie: as parents we by John Shane woods, down by the little river at want to give the very best of every­ the bottom of the hill, just below the thing to our children, we want to driveway that leads up to our house pass on only the best of ourselves in Tuscany, near Merigar. It was in — which is just what our parents late August, and hot — very hot. also wanted to give us. But some­ Wasn't it you that I saw there? but I'm not sure. My son, Rob — playing the children pass around a ings in more and more concrete how there's always another layer of Thè cry of the cicadas was so you know he's twenty-four now — parcel wrapped in layer after layer ways. . wrapping in the way. shrill it was like some strange and his wife Claire, they had a baby of paper. When the music stops the After Susannah's party, when all Down the generations the 'gift' intense radar coming from another girl this week, she's called Skye kid who is holding the parcel the guests had gone, I was sitting on (of life itself, of clarity and pure planet. I crossed the brown baked Shane, and she has red hair and unwraps a layer of paper. Then the the sofa with Jessie and Susannah presence) has come to be wrapped earth of the cut field and wandered green eyes like Jo, my wife, and like music starts again, and the parcel is — Jessie's twelve now — and we up in layers of 'stuff' (our condi­ past the stacked bales of mown my daughter Susannah. Did I passed on once more, until, when were talking. tioning — our confusion, our guilt grass in the stifling heat, walking already tell you this?" the music stops for the second time, We were talking about growing and fear). And even though in every down the narrow sheep track into You said: "You talk too much, the child holding the parcel gets to up, and about how children become generation parents try to unwrap the the cleft in the hillside where, in but that's OK. You know, you don't unwrap the next layer of paper. teenagers — which is what is hap­ gift so that they can pass it on in as spring, the river flows in a torrent, have to tell me all these things." Then the music starts again, the par­ pening with Jessie. She's blossom­ pure a way as possible to their chil­ thundering through the channel I said: "I'm glad you're here." cel is passed, and so on, until the ing in a very beautiful way, but then dren, somehow inadvertently a little beneath the trees to make a water­ You said: "Oh?" again it's hard for both more 'stuff' gets added, even as fall. I said: "I've missed parents and children to some.'stuff' is removed.- It's very Although the wide, round pool you. It's been the let go of established hard to bring children up complete­ below the wall of rocks over which longest time." íí roles, even when those ly without conditioning them, but the waterfall would tumble and boil You said: "But I'm roles have been out­ no matter how hard it may seem, grown. in the rainy season was still full, the always here." But somehow each generation has to try to do it. river itself had almost dried up after I thought about that, I was looking for a I told Jessie that if she should weeks without rain, and the pond's and then I said: "I know. way to explain to Jessie ever feel that the 'gift' has been still surface was broken only by the But I've missed you all there's always that, as she grew and passed to her in a bad way, she expanding'circles the water-beetles the same, and I wanted came to be an adult, she should try to remember that it was a made as they skimmed across it, to tell you: I've just one more layer of would look at her par­ waste of time to spend her life judg­ supported somehow on their long become a grandfather. ents differently, seeing ing the person who gave the gift to skinny legs. Or did I already tell you wrapping between our faults and our weak­ her: you can't go back to change the It was quiet there: very quiet. that?" nesses as well as (hope­ past, but you can affect the present, fully) our good points. The leaves of the overhanging You said: "You did. us and the real thing. and the future. Whether we are par­ trees shut out the harsh glare of the But it doesn't matter." She would have to ents or not, I said, we are all contin­ sun, and as I approached the pool, I said: "Oh.*' - accept things about us ually passing on what we have walking carefully up the dry river Then there was a that she couldn't see experienced, what we have learned bed looking out for snakes, I was long pause, until I said: when she was a small in life, and to do this without condi­ enclosed in a dim, cool green world "I'm glad to see you child. I wanted to tioning others is our biggest respon­ of mossy banks and dappled shad­ looking so well. You acknowledge to her the sibility. fact that we, her par­ ows where only the occasional faint know, I've been feeling Pass the parcel is a game played ents, were fallible, but also to murmur of a car on the distant road your presence all this time, but I'm final layer is unwrapped: then the in a circle: the person to whom we explain that we were doing our best reminded me what century I was in. only now able to acknowledge it in lucky child who is holding the par­ give the gift today, will be passing it with what had in turn been given to I sat on a boulder and looked at me. It's a good feeling, knowing cel gets to keep the gift that has to someone else — perhaps back to us by our parents. my reflection in the barely moving that you are there." been hidden inside all along. us — tomorrow. surface of the pool: it remains quite And then it was evening. The Now that sounds simple, doesn't In a way we are all sitting in a And Rinpoche, at the season of deep all summer, despite the mere bats were swooping among the it? But just try playing it with a circle in our paper party hats (the giving of gifts in the Western world trickle of water flowing into it down trees, the mosquitoes were biting bunch of little kids. roles we play in life) waiting for the — the world in which most of your the rock wall where the waterfall my legs, and I felt cold. I rubbed my There are so many styles of music (our stressful life situations) students grew up, I just want to say flows so fiercely into it in winter stiff limbs and climbed the steep hill play: there are some children who to stop so that we can get a chance thank you for the gifts you have giv­ and spring. back up to the house where the fam­ just won't let go of the parcel at all. to open the parcel that has been en me — the wonderful gifts you ily was waiting. Guests had come I kicked off my shoes, and put Then there are others who, when the handed to us, to get to find the pre­ have given us all — down the many for the dinner: there was a big bowl my feet in the cold water. Small fish music stops, want to take off all the cious gift inside. But somehow years you have accepted the great of pasta and a few bottles of good moved inquisitively around them. layers of paper, at once, without there's always one more layer of responsibility of being our teacher. wine on the long wooden table The leaves rustled. Deer come there waiting to pass it on to anyone else. wrapping between us and the real Oh, and by the way, did I tell under the porch in front of the to drink, and I thought one might And as the parcel proceeds thing; although someone else may you that I became a grandfather this house. We drank a toast to the new appear at any minute, as had hap­ around the circle, it's fascinating to seem to be getting it — it never summer? • baby — my first grandchild. pened when I took the children watch the attachment manifesting there for a picnic and a swim the But then, I already told you I in the children (and their parents), day before. But this time there was was a grandfather—didn't I? as they try to hold on to the parcel no crashing in the underbrush to Susannah was six this Novem­ for as long as possible, hoping that announce the arrival of an antlered ber. By then we were back here in the music will stop while they still friend who would startle and run Bermuda — the kids were back in have the package in their hands. away on smelling my scent. school and I was back at work — Then, when the music does stop, FREE Newsletter and the child holding the parcel I sat on a boulder. I was sleepy. It far away from Tuscany and Meri­ begins to unwrap it, it's interesting was a relief to get out of the sun. I gar, in another world I could almost and Catalog! to observe the anticipation mount as took my feet out of the water, and say, a world of palm trees and in the they can't wait to see if the layer lay back against the cold rock, feel­ Autumn of wild tropical storms, they are taking off is the last layer ing its coolness through my shirt. where the tree frogs sing at night Snow Lion publishes a — or will there be still another layer And then suddenly, you were and the vast ocean that surrounds underneath? free quarterly newsletter there, standing a little way from me, this tiny island is never very far and catalog containing the before coming closer, with that away, its waves ceaseless in their As the music starts again, and familiar, almost mocking smile you motion, its thousands of life forms the child must let go of the parcel, latest news on Tibetan always have when you are about to all making their unseen presence the disappointment is as visible as Buddhist events as well as felt, pressing in on my conscious­ tease me about something. the anticipation that preceded it. hundreds of books, cards, ness when I lie down to sleep at I said: "Rinpoche, I thought you That's the nature of the game, and I night. audio, music & video, tapes, were in Tibet." remember you saying to me once, thangkas, statues, jewelry, You said: "But I am." At Susannah's birthday party, Rinpoche: "In relation to one who So I said: "Then how come you after the ritual lighting of the can­ has real awareness, anyone who and dharma practice items! are here/too? Is it possible to be in dles on the cake, after the six pink does not have awareness is like a Call the number below to two places at once?" candles had been blown out, and child." And at the time I felt we receive vour first issue. You said: "Maybe." after everyone had sung 'Happy were all children in relation to you, I said: "Oh." Birthday' in several languages, the with all our attachments, all our Then we didn't speak for a children — all in paper party hats passions, and all our expectations. while, but you were there, beside — played their usual party games. Now I think about it, Rinpoche, Snow Lion is dedicated me, letting the silence deepen, and There is one that is a particular you were always passing on a gift to to the preservation of favorite: it's called 'Pass the Par­ finally I seemed to see you more us, weren't you? Though, at first, Tibetan cidtnre. clearly. You were sitting beside me cel', and they play it every year. you tried to give us your special gift on the rock, with your down jacket Perhaps you know it — though without any wrappings at all, per­

folded underneath you to serve as a I'm sure, Rinpoche, they don't have fect unadorned presence was too /~1 T . P.O. Box 648 3 cushion. it in Tibet? intangible for us to fully compre­ Snow Lion I said: "Did I already tell you I Anyway, it goes like this: the hend, and so you gradually pro­ V u b 1 i c .i t i o il s 800-950-0 il 3 was a grandfather? I thought I did, kids all sit around in a circle, music ceeded to reveal the outer forms of 007-27 3-S511) is played, and while the music is the precious treasure of the teach­

20