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The Dzogchen Teaching of Nying-Thig Yangthi

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The Dzogchen Teaching of Nying-Thig Yangthi No. 97 March, April 2009 Upcoming Retreats with Chögyal Namkhai Norbu Photo: G. Horner 2009 Russian Federation Moscow May 15–19 Retreat Namgyalgar children and Rinpoche. Photo: G. Horner Germany June 5–7 Teaching Retreat Romania The Dzogchen Teaching Merigar East June 12–21 Teaching Retreat of Nying-thig Yangthi June 2–28 SMS Base Exam Namgyalgar, April 17–22, 2009 June 29–July 6 SMS I Level Training Sue Fielding Italy Merigar West irst we pay homage to Samanta- tinuing to remain in the state of Dzogchen. of them and let go. Then we rest complete- August 7–17 bhadra – our real nature. This is The Upadesha contains two indivisible as- ly and relax. This practice can lead to the Rinpoche’s Personal Retreat ‘F the essential refuge’. Thus began pects: the Tregchod and thögal. experience of naldu wab. Naldu means ‘in our fi nal retreat with Chögyal Namkhai the condition’ and wab to establish’, in August 10–16 Norbu for this teaching visit to Australia. Preliminary practice other words total relaxation of our body, Dzogchen Medjung, The Marvelous Retreat The retreat was held at Namgyalgar be- The preliminary practice for Yangthig voice and mind. Through this we can have Sept. 4–14 tween April 17–22 and 170 people attend- Tregchö is to experience and know the dif- the experience of nepa, the mental state of Vacation in Sardegna ed. The autumn weather was clear and ference between ordinary mind and nature presence in which we are not disturbed by calm on the far south coast of New South of mind, or the state of rigpa. Rinpoche thoughts and from here practitioners can Oct. 2–10 Wales, bringing ease and enjoyment to the used the example of a mirror, which has enter into contemplation. Bepai Gumchung, The Hidden daily life of the Gar. I was not alone in feel- infi nite potentiality to manifest refl ections Collection of Buddhagupta Retreat ing a mixture of deep gratitude for the en- and said that we need to begin by knowing Following this Rinpoche taught us the Oct. 23–30 ergy, commitment and limitless wisdom the difference between the mirror and the practice of Inner Rushen. The main prac- Shitro Khorde Rangdrol Retreat of our precious master, and the poignant refl ections. To do this we have Semzin and tice for this is the Purifi cation of the Six realization of his imminent departure. Rushen practices. Lokas. Rinpoche explained that for as long Spain as we are caught up in dualism, we create Nov. 13–17 Rinpoche gave us the transmission and Rinpoche began with the practice of outer the causes of our own suffering and limi- Dzogchen Teaching Retreat instruction of the terma teaching of Rig- or natural Rushen. This practice shows us tation. He said that we have all of the seeds dzin Changchub Dorje called Nying-thig how conditioned we really are and how dif- of potentiality for this suffering within our Venezuela Yangtig. This teaching belongs to the fi cult it is to just be in a natural state of body mind stream where they may, depending Dec. 4–11 Upadesha series, which corresponds to and mind, without changing anything. We on secondary circumstances, ripen. Dzogchen Longsal Longde Teaching Retreat the third statement of Garab Dorje: con- experience our limitations, try to be aware >> continued on page 4 Dec. 26–January 3 Mandarava Tsedrub Chüdlen Retreat Teaching Teaching News Chögyal Namkhai Yeshi Silvano The Norbu Namkhai Australian The Three Roots and The Heart Sutra Tour the Yidam and the Three Paths » Page 2 » Page 3 » Pages 13–15 THE MIRROR · No. 97 · March, April 2009 2 So when we say the three roots, the last one is Khandro, or Dakini. Khandro is trinle kyi tsawa. Trinle means actions; when you need action. Action has different aspects, not only making something function or for obtaining some- thing relatively. Action is different. There are many ac- tions for realizing. For visualizing, for ways of using our chakras and channels, these are also actions. So that is re- lated to the dakini because dakini represents energy. Ener- gy is very important for practitioners in order to develop, and particularly for the relationship to the guardians, like the queen of the dakinis, Ekajati. The dakinis are important for all actions, for protecting the teacher, teachings, trans- mission, for holding transmission, etc., and they have many of these kinds of actions. So that is what the root of actions is. These three are called the three roots. When we do a thun practice, for example, we have short, medium and longer thuns. Some people say these are the system and practices of the Dzogchen Community. That is like saying something is the tradition or system of Sakyapa, Gelug- pa, Kagyüpa or Dzogchen. It is not that way. In Dzogchen there is no system. In Dzogchen there is no limitation of school or tradi- tion. Dzogchen is knowledge, but we live in society and we must apply that knowledge somehow, that knowledge of going beyond limitations. We do not say, “Oh, this is the Dzogchen system, you should do this.” That does not exist. So how do we present the three roots in the thun book? First we transform with Guru Padmasambhava or Photo: G. Horner Guru Garab Dorje. We do a visualization of Guruyoga. If we are doing it very essentially, we only use the white A and thigle. There is no problem. A is always same. The A and thi- gle are the same in all schools. There is no difference. But The Three Roots when we say Guru Padmasambhava, people immediately think, “Oh, they are Nyingmapa because the tradition of Guru Padmasambhava is Nyingmapa.” When we say Ga- rab Dorje they say, “Oh they practice Dzogchen.” People and the Yidam think that way, but we are not doing it for that reason. There are no other traditions that say you should go Guru Tragphur Retreat beyond all limitations. Only in the Dzogchen Teaching. Namgyalgar Australia, Day 5, April 14, 2009 We learn Dzogchen teachings and apply them when we discover our real nature, and we go beyond limitations. We do not do that with Sakyapa, Gelugpa, Nyingmapa or his morning I have two topics to talk about. The to understand. That is the reason we call them secondary some Kagyüpas. This is unique to the Dzogchen teach- fi rst is related to the learning and receiving of the practices. ing. That is why we do Guruyoga related to the root of T transmission of the practice of Guru Tragphur. So these are all deva manifestations, male and female. this knowledge, this teaching, with Garab Dorje and Guru Everybody has more or less learned how to do this prac- Tantra is divided into father and mother tantra in Vajraya- Padmasambhava. We do not do this to make a school or tice. We do not have only Guru Tragphur, but also Dakini na teaching, in Anuttaratantra, in the superior tantric tra- tradition. It is important you know that. Simha mukha, in our thun practice. We have them in the dition, mainly in Sakyapa and Gelugpa, as well as part of We have a very nice story of Patrul Rinpoche. He was a thun because when we do refuge and the cultivation of the Kagyupa. The Sakyapas also explain the neutral tantra. very famous Dzogchen master and a very simple practitio- bodhicitta in the Vajrayana system, we say namo guru bhya, Why is there father and mother tantra? For example, in ner who went everywhere. Sometimes he had robes like namo deva bhya, namo dakini bhya. These are the three the tantra where the main manifestation is Guhyasamaja, a monk because he had a lower vow all his life – never a roots. there is a manifestation of yab and yum union, which is the full vow. There are thirty rules for a full vow and he was This system of the three roots is very diffused in the transformation method. There is primarily this practice. always saying, “I can’t remember all thirty rules. It is not Nyingmapa tradition and today it is also diffused in the Separate yab and yum does not exist; particularly practice so easy for me.” He helped the monks understand. Most Kagyüpa tradition. In other traditions they don’t use the methods of yum. In the Guhyasamaja Tantra that does not monks have two hundred and fi fty rules that they don’t name ‘three roots’. It is called three roots because the fi rst exist. That is considered more father tantra. The develop- understand or remember. Patrul Rinpoche said there were and most important is Guruyoga. Guruyoga in Tibetan is ment stage, and the prana energy related to dzogrim, these thirty and he did not always remember all of them. He did chinlab kyi tsawa lama, because tsawa means root, the root methods are called father tantra. Mother tantra is mainly not often use monk’s robes. He very often wore ordinary of the blessing; that through which we receive the bless- in the accomplishing stage. There are also very rich visu- clothes, like a Tibetan chuba. ing. First of all we receive the blessing of recognizing or alizations of chakras, channels and kundalini practice, Patrul Rinpoche once went to a famous Gelugpa mon- discovering our real nature. Secondly we are in that state like tummo inner heat practices, etc. These kinds of meth- astery in East Tibet. It was a very big and rich monastery. and succeed to integrate in that state. All are related to ods are mainly called mother tantra.
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