May 2021

Managing Editor: Matthew Dawson Essence of INSIDE THIS ISSUE Traleg Kyabgon • Essence of Mahamudra, by Traleg Kyabgon Rinpoche IX • Poetry: Memorial Tribute by Ekai Roshi • Interview with Do Rinpoche of the tradition • Interview with Dr Kathleen Gregory • Deep Ecology, Martin Heidegger and by Peter Oldmeadows • News from Shogam Publications • News from E-Vam Institute, • News from Maitripa Centre, Healesville • News from Nyima Tashi This is the 2nd in a series of 4 talks on Mahamudra Meditation in Sydney in 2009. The next two Buddhist Centre New talks will feature in consecutive E-Vam newsletters. Zealand • News from E-Vam n the first talk, I gave some history about different teachings and practices including Buddhist Institute U.S. how many of the tantric teachings were Mahamudra. brought to Tibet after King Langdarma’s Mahamudra teachings are quite different • News from Akshara I Bookshop time. from the school from standard tantric practices or teachings came to Tibet first, roughly around the which emphasise the notion of • E-Vam Institute 2021 beginning of the 9th century. After King transformation – where one visualises oneself Winter Teaching Program Langdarma’s demise, a new wave of teachings as a deity and establishes an intimate came to Tibet. The teachings on Mahamudra relationship with the deity, one’s personal are similar to Dzogchen but are actually deity. associated with this new wave of Tantric There is tension in the tantric system in teachings, the newer form of Buddhism that terms of two different kinds of approaches. was introduced to Tibet. One is the aspect of relationship with the There was also political unrest in at deity. The other one is about going deeper the time. North-western India was always into oneself, and the aspect of dissolution. vulnerable to invasion. At that time, many That is, the dissolution of different elements, Indian masters found safe in Nepal working with the psychophysical energy and Tibet and surrounding areas. Nalanda centres and pathways. and many other Buddhist universities that So where is the tension? The tension is housed thousands of students were there because when you are doing the first destroyed. These newer forms of Tantricism practice, you are working with the idea of that were brought to Tibet contained many energy extending outside of oneself. This is

The Wheel of Times • 1 imagined and experienced through the transmission is very important, both in idea is that where we are now is flawed. use of thoughts – creating more thoughts, Tantricism and in the Mahamudra Our human condition is seen as images, and emotions. The second aspect . So there is that element of corrupted, polluted, imperfect, is withdrawing or drawing inwards. The centrifugal and centripetal movement. contaminated, and stained in some way. first part of the practice is spreading, going In contrast to these types of tantric Where we want to go, what we need to out; the second part of the practice is practices, Mahamudra practice involves attain, is radically different to where we about drawing in. In Tantricism, one is shamatha – tranquility meditation and are now; it is something perfect, and generating these two aspect all the time, vipashyana – analytical meditation. These stands in stark contrast to our present doing both. are associated with standard Buddhist state of being. practice. However the notion of Teachings like Mahamudra say OUTWARD ENERGY transmission is still important. something different while not ignoring In the first, you visualise deities and Transmission, as I mentioned in the first the fact that we are flawed individuals: we and associated entourage and talk, is also important in Buddhism. have many problems, each one of us. other symbolic details associated with the Many people in the west think of Zen as According to Buddhism, we are main diety. It is a sort of psychic being very iconoclastic but in fact it still wandering in the samsara, the cyclic state. centrifugal - moving away from the centre; emphasises the notion of transmission. We are pushed and pulled by varieties of and centripetal – moving toward the The same is true in Mahamudra teachings arising influences and forces including centre – idea. One is the idea of expanding and practices. deluded thoughts, confused emotions, and in order to do this, one generates more thoughts. In Tantricism everything is used for one’s transformation including “Accepting ourselves with a deep sense of self- thoughts, feelings, and emotions. Even if worth, and self-worthiness comes from accepting you don’t have many thoughts, you endeavour to create them. One cannot our true state of being within which we find our generate an image of a deity if one is not fullest capacity and greatest perfection as human thinking. It is not to just visualise the deity beings. Then we have true self-acceptance.” without any feelings. One should also generate the appropriate feelings GROUND, PATH, AND and uncontrolled, unrestrained feelings. associated with that particular deity. FRUITION MAHAMUDRA While that is true enough, nevertheless, Mahamudra teachings say we should not Depending on the qualities of the deity, if When we come to Mahamudra put all our focus on such influences the deity looks very wrathful, seductive, teachings themselves, we have to think of because fundamentally, we are not flawed. or compassionate, one brings these Mahamudra in relation to what we call We have problems and disturbing feelings and emotions to the fore. That is Ground, Path, and Fruition emotions and are confused about varieties one aspect of the process of generating Mahamudra – Gzhi lam dre bu is the of things in life but that does not mean energy to expand outward. shortened version in Tibetan. Gzhi means that we are evil or that actually, in terms the ground; lam means the path; dre bu WITHDRAWING of our true condition, our own real nature, means the fruition. The early lineage The other aspect is the idea of there is something wrong with us. masters passed on these teachings of withdrawing, which you do with the That is how we begin with the idea of Ground Mahamudra, Path Mahamudra, practice of chakras, the psychophysical developing some understanding of and Fruition Mahamudra - from Tilopa energy centres; nadi, the psychophysical Ground Mahamudra. Understanding to , Naropa to Marpa, Marpa to energy pathways; prana, being ourselves in that way is to understand Milarepa, and so on. psychophysical energy; and bindu, which Ground Mahamudra. If we think like I refer to as “life essence.” These are some GROUND MAHAMUDRA that, then when we meditate, we will have of the standard aspects of tantric teachings Ground Mahamudra refers to our state more confidence in ourselves. When we and practices brought to Tibet after King of being, the way we are now. Human meditate and disturbing thoughts and Langdarma’s death. Teachings based on beings are always thinking about where we emotions and so on arise, we would not be Guhyasamaja-, for example, and are now and where we want to be in the thinking: “Oh, here I go again. I’m such a Kalachakra, Chakrasamvara and so on. future. When we embark on the spiritual stupid person. I’m such an emotional They all have this same idea and approach. path, these ideas still come into play wreck. I’m this, I’m that.” Self-chastising The teachings on Mahamudra were also because we still want to know how to and beating ourselves up can be like using brought there by the same people. In our become whatever it is we are aspiring to, meditation as an exercise in self- lineage, we say that Marpa went to India in relation to who we are, what we are, and punishment. several times and received the teachings so on. Equally one doesn’t have to think that from Naropa. Naropa had received them In most religious and spiritual “I’m this wonderful person.” We do not from Tilopa and so forth. The notion of traditions, even mystical traditions, the need to see ourselves as perfect either;

2 • The Wheel of Times neither perfect nor hopeless. Usually, most depression, fear, anxiety, worry, and other Not only would other human beings not of us go from one extreme to the other. such experiences. It will not be seen as find us acceptable, but that even God Some people always think they are the defining you. would judge us harshly. worst person on the planet and others The point is when we have some kind of The Mahamudra ground or view is a think they are God’s gift to humanity, but genuine sense of self-acceptance, very balanced way of looking at our whole most of us just swing from one to the acceptance of our authentic state of being situation. It is not saying that human other. Some days when things are going which comes from understanding Ground nature is good; or that human beings are well, we think: “I’m good, I’m great.” Mahamudra, then what we find just good by nature. That’s a very idealistic When things are going badly, we can start unmanageable can become manageable. way of looking at things because if human thinking: “I’m the worst. I’m no good.” They are not so overwhelming then. If we beings were very good by nature, then we This happens even in meditation. When do not have that fundamental sense of wouldn’t be where we are. We would be we feel good, our meditation goes living in peace and harmony well and we feel good, even and everybody would be getting thinking: “Oh, at least I must along. have attained the first level of That is not how things are .” And then next time because human beings have you’re thinking: “I’m still just a strong emotions and can be very beginner. I haven’t made any possessive. In Buddhism, the progress whatsoever.” human realm is known as the realm of desire, kamadhatu. hat’s why in So obviously there are Mahamudra, it says problems. If we were perfect, we Tthat we should try to wouldn’t need religion, develop confidence and certainty spirituality, or meditation. We about our own true state of being. would not need any of these In Wangchuk Dorje’s standard things. We need them precisely manual called Ocean of Certainty, because we are not perfect. On he refers to one’s own original the other hand, to then say: state, one’s authentic state of “I’m just completely flawed. I being. If we had certainty in our have so many defects. I’ve got authentic state of being, then our nothing, no redeeming features confidence would be lifted and at all” - that is going to the other therefore when we meditated, we extreme. may have less of the ups and So when it is said that our downs. So when bad thoughts true nature is untainted, I think arise or strong emotions flood we have to understand it in that through our mind, our sense. Our true nature, our confidence is not shaken. authentic state of being is If a strong feeling or emotion unstained. That does not mean arises in meditation, we do not that we are perfect. I think it’s have to rush to think: “I am this very important to understand it type of person or that type of that way. To say that in myself person.” We can tend to rush to Tilopa I’m not corrupted, not deeply too much identification in terms flawed in any way but I do have of our egoic identity: “I am anxious,” “I am understanding our own authentic state, flaws, I do have defects and issues and sad,” “I am depressed,” or whatever then as Buddhism teaches, we get tossed problems and whatnot – that’s a very, very experiences it might be. We can rush to about on the ocean of samsara. Another powerful concept, in fact. attach it to our identity. metaphor used is we get tossed about like What that means is that not only can If we have a better understanding of a boat without a rudder. our afflictions be worked with, but also we ourselves in terms of our genuine, That’s why the Mahamudra type of can understand how that is possible. Not authentic state of being, if we have that teachings is very important. Often, when only because we have meditation certainty, then such things as depression we follow a spiritual path, we know that it technique, but because fundamentally our may arise. It doesn’t mean that if you do gives us meaning in life. It can be very authentic state is not flawed. So whatever Mahamudra meditation practice that fruitful and meaningful, but often at the problems you have can be fixed because in depression or disturbing emotions will same time, we may feel like we are being yourself you are not fundamentally suddenly disappear. What it means is one told we are bad because we create too corrupted, bad, or sinful or whatever the is in a better position to deal with much bad karma or because we are sinful. case might be.

The Wheel of Times • 3 So we acknowledge our own issues and “resting in the natural state,” “letting the fundamentally incorruptible.” problems. If we do not work with our mind be,” and so on. That is to rest in an Having that belief, having that trust, issues, then we are not going to improve. uncontrived way accepting this notion of then gives us the confidence and impetus When it comes to self-acceptance in our true fundamental untainted state of needed for our meditation practice. If we Mahamudra, it does not mean just “self- richness and worthiness. How do we already know our authentic self, we don’t acceptance,” or “ I accept myself as I am.” know that our true nature is uncorrupted need that trust. The trust in one’s own Self-acceptance in this sense means and untainted? When beginning this authentic state of being is important and accepting our own true nature, our own practice, we have to take it on faith really. necessary. true authentic state of being, our We do perhaps have an underlying belief primordial self; the self we do not know that we have greater depth and greater THREE ASPECTS OF so well. It does not mean: “Yeah, I’m an potentialities than we can easily access or GROUND MAHAMUDRA aggressive person and that’s OK.” That’s express. So we begin with faith in an In brief, Ground Mahamudra is not what self-acceptance means in this authentic state of being. With the use of described as having three aspects, three context. reasoning and contemplation, we can qualities – nature, essence, and his is a very profound distinction. develop more understanding. We characteristic. In Dzogchen teachings, for A lot of things are said about self- ultimately have faith in our belief in our example, the last one is called acceptance but from the authentic state because we are samsaric “compassion” or “responsiveness” but in T Mahamudra it is often translated as Mahamudra perspective, self-acceptance beings – confused and deluded – so we does not mean: I just accept myself as I am cannot expect to understand what we “characteristic.” and so there is no need for change. That’s a ludicrous idea, and how can we possibly “Many things we can understand through the do that? Accepting ourselves with a deep use of language and concepts and ideas and sense of self-worth, and self-worthiness comes from accepting our true state of whatnot but there are other things that we just being within which we find our fullest have to learn to understand intuitively, for want capacity and greatest perfection as human beings. Then we have true self-acceptance. of a better expression. Our authentic state of Superficial self-acceptance is not going being is a case in point.” to work for us within our own eyes and that of others. Others may not see us as don’t yet understand about ourselves. It NATURE acceptable and this type of superficiality becomes quite illogical. Nature is said to be the ground. Our can create conflict between people, Our real understanding comes through own true nature is said to have the quality particularly if we have no impetus for our experience. The experience will of being empty, emptiness, reality. What improvement and change. The idea of a validate our presumption, assumption, or does that mean? That means, unlike our true state of fundamental richness is really beliefs in an authentic and untainted state. self-created egoic identity – “I am powerful because then we would feel a real This is also a very important point in Samantha. I’m a doctor” or “I am Paul and sense of self-confidence, a real sense of self- relation to trust. Interestingly, trust is I am a truck-driver” – when we think worthiness. Otherwise, our almost always not based on knowledge. about developing this trust in our own self-acceptance is manufactured and when We actually don’t trust something that we authentic state of being, we don’t have to the next major catastrophe happens or we already know. We trust something that we think of being in a particular way. The encounter some crisis, our confidence can don’t know. For whatever reason, we moment we try to say what this authentic crumble and self-confidence can disappear believe our trust is well-placed and will state of being is, we have missed the point. in a flash. lead to very good things. We have injected some contrivances or So we need to think of Ground In everyday life, we use trust in this way related it to some sense of self-identity. Mahamudra in that sense. The Ground all the time, with all kinds of things, The whole point of this approach to our Mahamudra is what grounds us, what without knowing very much about what meditation practice is to rest and just should provide us with a solid basis or we have trust in. Having trust in one’s own allow ourselves to be in the natural state, foundation to stand on so that whatever authentic state of being is also like that. It not conceptualising and saying what this life events we encounter - all the different is not because we already understand our authentic state of being is etc. With that kinds of situations and problems we may authentic state of being. But due to our type of conceptual activity, we are actually have to deal with on a daily basis - will not assumptions and beliefs, the authentic trying to grasp at some idea of the throw us off-balance. That’s what we state of being is for us something real, authentic state of being rather than resting should be focusing on when we are doing something true. We don’t know that for within it. Mahamudra meditation practice. certain, but we trust that: “In myself, in So not doing that, trying to refrain from In Mahamudra meditation, there is a lot my authentic state of being I am such grasping onto such ideas would help of emphasis placed on what is called untainted, uncorrupted and this state is us to understand what is meant by the

4 • The Wheel of Times nature is emptiness. So don’t try to grasp actually awake, we are aware. There is a called the “characteristic” of the mind. at anything in terms of the concept of sense of intrinsic awareness, which is like Enlightenment is not just a fixed state. being in the authentic state of being. the capacity to be aware of all things, aware As it is said in the teachings, we should “What is this authentic state of being? of the nature of all things, not necessarily think of both samsaric and nirvanic How do I define it? How do I pin it aware of any particular thing. Due to this experiences in relation to this third aspect down? How can I grasp this idea?” Our intrinsic awareness, our ordinary conscious of our authentic state of being, tendency is to lose the point through mind operates so that we can actually use characteristic. grasping and over thinking. Our mind has our senses and our so-called conscious What that means is that we should not the tendency to always grasp and try to mind. We can think and feel and think of the authentic state of being as pin something down, to define with anticipate and remember and do all this being something separate, divorced from precision so that we can understand. because we have that intrinsic awareness. all our normal experiences, because our What Mahamudra teachings say is that Intrinsic awareness itself is not aware of normal experiences originate from our there is another way to understand which any particular thing. It is like the capacity authentic state of being. That does not is more intuitive, where certain things do for the electricity to illuminate but it mean that our authentic state of being not have to be defined because they depends on the conduit; the conduit causes normal experiences to arise. There’s cannot be put into words, but they can be would determine how the light comes on. a big difference between “arising from” felt, experienced. That is what one has to Really, electricity, the energy, is like and being “caused by.” As with clouds in understand and that is how one should try intrinsic awareness but the manner in the sky, clouds appear in the sky but the to understand. Many things we can which that becomes manifest is different. sky does not cause the clouds to appear. So understand through the use of language So the essence of the mind, the essence of it is that same kind of idea. and concepts and ideas and whatnot but our true authentic state is described as In this way, we can develop a way to there are other things that we just have to having a luminous quality which is called understand things in a non-dualistic learn to understand intuitively, for want “intrinsic awareness,” “primordial fashion. As you know, in Buddhism, of a better expression. Our authentic state wisdom,” “Buddha-nature,” “Dharmakaya.” seeing things in a non-dualistic way is the of being is a case in point. All kinds of words are used, but it means gateway to developing wisdom mind So to understand emptiness, we try not the same. while thinking dualistically leads to to think of one’s own authentic state of So these two are the fundamental ignorance and confusion. All that we being as something, as opposed to qualities associated with one’s own experience, both samsaric and nirvanic something else. For example, the authentic authentic state: emptiness and luminosity. experiences, arise from the original state state of being is not the opposite of non- of being. CHARACTERISTIC being. Conceptually, in our mind, we may It is important to understand that The third one is the characteristic of the Ground Mahamudra has those three start to think that the authentic state of mind, which refers to our normal mind, aspects. Mahamudra itself basically means being is a way of being, as if it is the the mind that we use every day, the mind the “unitive state of being,” so the three, opposite of non-being – and that, again, that thinks, anticipates, remembers, that the nature, essence, and characteristic, are is to lose the nature. can become fearful, anxious, worried and not seen as separate. Mahamudra means ESSENCE also, when the mind is blissful, in a that – Maha means “great”; means In the teachings, it is said that Essence is contemplative state, attaining various “seal.” Our state of being is sealed with luminosity or clarity. “Luminosity” means levels of a meditative state, attaining sthe true nature of reality. That’s what it that in our true state of being, we are various levels of enlightenment. All that is means. n

MEMORIAL TRIBUTE –TRALEG IX RINPOCHE 24.07.200 ek(id) Through the gateless gate the king of Vajra-dhatu returns home. The gate keeper humbly welcomes and receives a dorjebell. Hardly noticed is the black bird flying over a dark night sky last eight years. His wondrous teaching brings dharma joy and contentment to all faithful. Humbly, Monk Ekai

The Wheel of Times • 5 Interview with Do Tulku, the 6th Raktrul Rinpoche Matthew Dawson

name. So later, years after I met Rebecca and finally we thought, “Okay, maybe I should come to Germany” they found out that my real name is Pema Dorje and they were very excited. They thought, “Oh, this is almost like Rinpoche giving a prophecy.” Like, "Oh, yeah, you knew this guy will come." They consider it like that. And I thought it is kind of interesting and funny, actually. Because like I said, it's a person's name, you know? I wish I could have known Rinpoche when I was recognized. But I didn't have the good fortune to meet him in person and neither did my mother. Matthew: So just to clarify, the name of the center is Pema Dorje and your name is also Pema Dorje? Do Tulku: Yeah, that is my name (laughs). It’s a funny name. I actually had Matthew Dawson: Hello Rinpoche, because the tradition and practice is so a name, well, since you asked me – I really thanks so much for taking the time to do profound and far reaching, and I can have nothing useful to say, so I just tell this interview. barely keep up with my daily practices. these stories. I almost died when I was six Do Tulku: First of all, Tashi Delek, you’re But that is that (laughs). months old. Before that I had another welcome, and thank you for inviting me. Matthew: I was told by someone in the name that we got from His Holiness Dalai 's office, as every Tibetan kid does. Matthew: Do Rinpoche is currently Evam that there might be a connection with Traleg Kyabgon Then I had a very bad ear infection and teaching at E-Vam Institute in Melbourne. with another disease I almost died. So For those who don't know, might you like Rinpoche IX. Can Rinpoche tell us about this connection? then we had this Nyingma Lama who was to say something about your lineage and sort of like a Village Lama type, quite a the particular tradition that you are part Do Tulku: I told this story when I was decent guy actually. And he said, "Oh, the of? talking with Traleg Rinpoche's sangha last boy's name has to be changed or else he Do Tulku: I belong to the Sakya tradition month. The mother of my wife wanted to will most likely not survive”. So they of . My monasteries have a Dharma center in Germany. And changed my name. He said, "Okay, so and the previous lineage, as in the tulku Traleg Rinpoche IX used to come to Pema Dorje is his name." This name is lineage, is the lineage of Raktruls. I have Germany at their request and talk to actually 's name. So I the name of the sixth Raktrul, so I'm people there. So then she thought, “Okay, think he thought, “This is the blessing of supposed to be the sixth Raktrul. Up until now I want to have a proper Dharma Padmasambhava so that he might live”. So 1958, five Raktrul's have appeared and centre” and she had some ideas about then that became my actual name. They lived in Tibet, one after another, and they what the centre could be and so on. And then changed my name on my birth were very discreet masters. Some of them he said, “Well, that's a really good idea, do certificate (laughs). My mother believes spent their whole life in retreat in caves. that.” And she asked Traleg Rinpoche, that saved my life. There is a saying around my monastery “What should we name the centre?” and Matthew: You have been teaching the text that you can see a Raktrul once every three he gave a very strange name for a center. years. So it seems they used to do a lot of He said, “Pema Dorje is a good name.” The Way of the Bodhisattva online at E- practice. And they were really quite okay And at that time, I had no connection Vam these last two months. Would you practitioners. So as per lineage, that is that. with the family. I didn't know Rebecca like to say something about the Now it's just me (laughs). And, yes, I don't (my wife) then. And ‘Pema Dorje’ is importance of this text? And why you see think there is much to say. Except that,, I actually a person's name. Usually you don't it as an important text to study at this now belong to the Sakya tradition. And give a person’s name to a place, like a time? although I'm barely being counted as one Dharma center. And that is actually my Do Tulku: The importance of this text is

6 • The Wheel of Times that it's just so wholesome and perfect text. So yes, it really delights practitioners words of the Buddha, which are around from every angle possible. Sometimes you too. more than 100 volumes, 110 and 111 have a really beneficial text but an And then for beginners, like us, who are a volumes, which are in Tibetan, and I extremely ordinary almost mundane little bit scholarly, a little bit into practice think after a while, they would like to teacher. And sometimes you have a really (laughs), I think this is a really great text. move on to the and Chinese versions. realized master but very weird text But right now, 84000 are mainly focused (laughs). I mean you have the blessings but And also Shantideva himself was an on Tibetan and translating, and you read it but it doesn't really enter your extraordinary being. We have different this is really huge and I'm given to being. This one has all the qualities of an accounts. Three different biographical understand that there are around 200 authentic practice manual so to speak. accounts. But one thing common among translators working together to complete Only rarely has there ever been a text like all these accounts is that he was extremely this project. That was a couple of years ago this that appeals to all walks of spiritual humble and yet he was non-negotiable when I had a talk with a friend of mine, life. For instance, if you are a scholarly type, when it comes to the practice of Dharma. who is very much involved. So we have He also lived his life as a carefree yogi to there is just so much that these texts offer translation contracts with 84000. Now, to the extent that we don't really have a list of that you will not find in any other complete the translations, it is preferred if his students, so to speak (laughs). He just , maybe in the of the you have a team. So in a team, you need a went around, and whoever comes in front Buddha, but there it is very scattered native speaker, a traditional scholar, and of him gets the teaching (laughs) and that's throughout the Sutras. So it delights preferably a Sanskrit scholar. After having it. So yes, that was a very long answer, scholars. Especially when you go through those three, then the more the merrier, if apologies. Shantideva’s explanation of how to you have four, five, some teams have 10- generate tolerance. That's really… I've never I really feel the text is relevant and 15 people… with six or seven native seen anything like that. Just the simple especially these days. This is because I have speakers who are all working together. So things. Because usually we hear things like, noticed that nothing changes a person as that's very nice. "Oh anger is bad" and "don't be angry". quickly and as gently as this text. And that In our team, we have four or five members Well yes, but how? (laughs). And, of is exactly what we need right now. We and we call ourselves Dharmasāgara course, we're given the antidote, like need people who are transforming now for Translation Group. So my role in the team, meditate on compassion, and that's good. the better. The elder generations are is as a traditional scholar who prepares the That's very good, actually. But he goes a leaving us very quickly. And if the younger first draft translation. As part of this few steps further. And he says, "Well, you generation are not able to cope and catch process, I go through the text word by have to recognize before anger arises." And up, we will be… we already are in a big word in the beginning. Then the native he says things like, "Before anger comes, trouble! (laughs). It's actually kind of late speakers listen and after the first draft is you will feel discomfort, there will be a sort (laughs). This should have been taught translated we argue. Of course now they of discomfort." And that sort of thing. So decades ago. And I think many masters have to do their work so they change all you see these things he does, it may seem did. But still, we need more studies of this the grammatical mistakes (laughs). And like a small detail, but it makes a world of text. yeah it's very interesting and at times very difference. And actually, it's not a small Matthew: I really do notice the time boring (laughs) and at times very detail. But he just throws it out there, in going quickly. The older generations are frustrating when you don't get your things beautiful poetic verses. And so for a leaving us very quickly. Quicker and done (laughs). The first text we translated scholar, if you go into the eighth chapter quicker, and I just turned thirty-one was, 'The of the Three Trainings', a or ninth chapter, it's just… it completely yesterday. I myself notice life going very, very short sutra. And then, 'Inquiry on opens your mind. very quickly. I was always the youngest Selflessness', that was another text. And Then, if you're a practitioner, from the very one in our Sangha. But now, that is not then, 'Nectar of Speech', I think that was first chapter he tells you how great the case. I understand Rinpoche is a the name of the sutra. These we finished bodhichitta is. Then in the second and translator for the 84000 project. Might years ago. And then we also translated, third chapters he prepares you to take Rinpoche like to say something about 'The Rice Seedling Sutra' and this one is bodhichitta and then you take Rinpoche's involvement with 84000, what quite important for many reasons, bodhichitta. And then the fourth and fifth texts Rinpoche has translated, and what especially for the Madhyamika context. chapters he teaches you how to protect Rinpoche is currently translating? Many people like and these bodhichitta. And this is just… it's Do Tulku: About my involvement in this people, they're said to have also depended unparalleled. And Tibetan masters, to undertaking… well, it is a huge project. In on this text. I think there is also a show the importance of a text, say, “Even many ways, I think one can say that it is commentary of Nagarjuna himself on this if the entire Buddhadharma is gone, if this probably the biggest translation project of sutra. text is remaining, you can say the Dharma mankind (laughs). They have set a Currently I would be embarrassed to say is remaining.” They always say this. But in timeframe of 100 years to translate we are working on it, because we are not, this case it's true! It is not just to highlight between 300 to 320 or 330 volumes of the we're in a snooze. I have two kids and the greatness of a text. But it really is a great teachings. So first, they're translating the everybody has kids. And now we're doing

The Wheel of Times • 7 our own thing. But we should be working Now, as a you can try to is such a raw example of bodhichitta. To on Sumatidarika-pariprccha, which is the disperse your practice throughout your just think now, "If only I could consider 'Inquiries of the Girl Sumati' Sutra. It's very day and little things you can change. Like all beings as my child," which is the way it’s interesting sutra actually, and it's about a doing some practices whilst commuting, supposed to be and in this cruel play of little girl, who is about eight years old and doing some practices while relating with samsara we forget that, nobody goes to the Buddha and asks these people – well, actually, much of this advice remembers that we change. And I think profound questions and the Buddha gives is very clearly given in our practice that in these ways, we can always be very long answers. So in short, Buddha manuals. For example, to consider all connected to the Dharma, so to speak, tells her that there are 40 different sounds as echoes and to consider all even when we are so busy. For example, practices that should do and appearance as dreamlike. Also in the let's say for some people see the above need to do in order to benefit beings. She Seven Point Mind-Training, Chekawa examples as far fetched a little bit (laughs), takes a vow that from now on she will Yeshe Dorje says that to actually think and then you just look at the child and even practice all these 40 practices. And we're remember, and question again and again, the thought of harm to the child, a small not talking about like a sutra for children. "Is this a dream? Is this a dream?" harm, is extremely unbearable. No. Then the monks they kind of throughout the day. All these things are Matthew: Looking at some people who underestimate her and say, "Oh, you're just very possible. No matter how busy we are, have had a child. They are shocked, they a little girl and how could you practice" we can actually find moments here and didn't realize that they could care for and then she's really invincible when they there to actually remind ourselves of these. someone so much. try to argue with her… even loses in an argument with her! So then “These are practices which may seem too simple Manjushri is completely confused and asks Buddha, "Who is this girl?" And Buddha for our sophisticated society. But they are says, "Oh, she's your own teacher, the first actually quite important, like when going out the teacher you had on this path is this girl!” So then Manjushri remembers, so it's a very door, thinking “Oh, may I liberate all beings from interesting sutra, very short. And frankly, samsara.” And these practices are easy… I guess we should be finishing it. Yes (laughs). That is my shame! We're working on it. it’s too easy and this is our problem, we need Matthew: As a householder and teacher, I complicated things to feel secure. ” imagine you are very busy. Might you like to comment on some of the challenges And these are practices which may seem Do Tulku: So then, now, what ordinarily and opportunities that lay practitioners too simple for our sophisticated society. people do is we only think about this life and householders in particular face? There But they are actually quite important, like of this child. I think as a practitioner and are a few young families in the E-Vam when going out the door, thinking "Oh, believer in life after death, and so on, it's Sangha and any advice I’m sure will be may I liberate all beings from samsara." only logical to think what will happen to helpful. And for example, going down the stairs to them when they die? What will happen to Do Tulku: Yes. Well, I'm glad that you put actually visualize that, "Soon, one day, may them when I'm no more? Who will lay practitioner and householder in the I be able to enter the depths of lower protect them? And then to make question. Because they're different, very realms to liberate beings." And these aspirations as you hold the child in your different. Many lay practitioners are not practices are easy… I guess it's too easy and own arms, and to actually make householder and they have a lot of this is our problem, we need complicated aspirations for the child such as, “May you freedom. Actually they have more things to feel secure. reach , soon, swiftly.” Or, to freedom than the monastics in many Or else to hold your child in your arms look at the child and remember words regards. But as a householder now that's and look at the child and because this is like, “If you have attachment to this life, quite challenging. Especially when you now someone you love, like nothing else. you're not a Dharma practitioner.” So this have to… for example, for me, it's very I think a parent knows that you've never is this life (laughs). Anyway, sorry, there difficult to live together with other people in your life loved anyone or anything as are just so many examples. Another way is in such close proximity for such a long you love this person. For the first time in to set a specific time to practice, which we time and especially with this quarantine, your life, you get a sense that you can all do, which we have to do, and then be I'm not really used to that. I lived in actually put yourself in harm's way mundane for the rest of the day, and be a monasteries for 12-13 years where without a second’s thought for this Dharma practitioner only during that set everyone has their rooms. In a way you're person. Like, actually. Before you used to time. That's not bad, even though in a large group, yes, but you also have a think romantically, yes, it is heroic to Milarepa says, "Oh, that's bad!" But he is lot of freedom. And then coming here sacrifice yourself. But now there is no Milarepa, he is in a cave! (laughs) We living with a family like this full time has sense of heroism, just like it's a need that cannot do what he can do. So it's really been challenging. you have almost. And I think actually that good. Be mundane during the rest of the

8 • The Wheel of Times day and practice during practice time. So That is, unless you are very, very fortunate, people in the community complain and there's two ways to go about it. And I don't that you just watch the masters from far the monastics complain. There are retreats know which one is good for whom. away on the internet and so on and it to lead… and up until now, most of the Maybe a bit of both (laughs). actually creates a connection that you feel lineage holders that we've managed to Matthew: What have you seen is the best like you're really connected. This happens produce have been monastics. In the West to some people and they're very fortunate. we have managed to train some people in way for newcomers to begin to connect Many people, most of us, need to meet a some aspects, and other people in other with Dharma? teacher. I mean, look at what is happening aspects. But you can hardly find a Do Tulku: Well, okay, to answer this right now in our Buddhist Western world. Westerner that is fully trained in all of it. question, there is practice I see of two We are really decreasing in number, I Like a Westerner who can come give kinds. One that requires that when it is think quite a lot. And we see what has initiation no problems or do retreat no introduced to you, it requires a lot of happened is that earlier many great problem or give oral transmission no contemplation and some change in masters would actually travel and spend a problem. There are very few people in the attitude, and so on. Now this type of week here and a day there and people West who can do all of this. And it is very practice, I think, can be for everyone. And would drive to go there and see the difficult to do. So I try to see both sides. if people would just do it, rather than first teacher and go there meet and to actually And I find that it's a bit sad that we have to trying to understand how it works – share, and we have to do all of that and it’s nobody does that… we see a motorbike, mainly because of the geographical we put keys in it, we ride. Nobody says, problems. "How does this combustion work?" So yes, for the new Buddhists it is Nobody needs to know! And it baffles me definitely a big problem. We have a huge sometimes. Sometimes people ask so lack, we have a huge problem of not many many questions for a simple practice. people seriously interested in Buddhism. When the rest of the time in life, we don't Previously, there weren't many different ask anything; if it functions, it functions. choices. Now there are people using the So this is related to the practice of name of the Buddha's teachings and words meditation or contemplation of related to the Buddha like 'meditation' compassion and so on. It works and it's and so on, but they are not Buddhist so just to be experienced, rather than to they take a huge chunk of that potential understand mostly. interest in the Dharma away… those The other part is when you go to places possible people, and then they send them and you're given sadhanas and different on a different path of some ‘new age’ yoga pujas. There, I think, it's actually not fair if and meditation that those people do, and we give these to people without explaining on top of that, masters are not traveling. a little bit, some sort of explanation, some Now you go to European centers… I don't sort of background. And we could end up know about other places, but most alienating them actually from what centers, the people’s (the sangha's) average Dharma practices really are. age is 50 to 60 years, and that's really witness this person eating, sitting, alarming. So after 20-30 years, we are So when you say, “How can newcomers laughing. People such as Dilgo Khyentse going to have a big problem (laughs). begin to connect with practice?” since Rinpoche or the previous . I That's just how it is. Also, many centers these are beginners, a lot of responsibilities think it really does something to you don't give the youngsters important roles. actually lies with the instructor or teacher, when you really… it gives you a very, very You know, and whilst it's so difficult to say actually. To know what to reveal and different view. You've never seen a person why more younger people are not when. But it's a very difficult thing, right? like that in your life, you couldn't, you attending Dharma centers because there's I don't know the answer to that (laughs). didn't know that such a person is possible. so many causes, it is a very big worry I Matthew: With the limitations of Now, first of all, many masters have passed have. COVID restrictions that we've all been away and secondly many masters also Matthew: Rinpoche, thank you so much facing, how can we help those around us don't travel so much for various reasons. for taking the time to speak with me and who are interested in Dharma to connect And it's difficult because now, for me, it's answering these questions. with it without the physical presence of a bittersweet because the more these Do Tulku: I really wish E-Vam really good Lama or a Teacher? masters travel outside India and Tibet, the luck. And I really hope that we will have a Do Tulku: Again, this is a difficult less the Tibetans and the Indians get to see rich crop of future Buddhist practitioners. question because, to actually connect with them. So sometimes what happens is a Really, we need that! We're going to be in a teacher, then watching YouTube videos teacher is traveling too much and people big trouble, very soon (laughs). Take care. doesn't really create a personal connection. are complaining all the time. The lay Thank you very much Matt. n

The Wheel of Times • 9 Interview with Dr Kathleen Gregory, Psychologist and practicing Buddhist Felicity Lodro

those beliefs and assumptions about get ourselves “right”, this can only be a human nature and the human condition futile endeavour and the source of more are situated. suffering. Interrogating how we think To this question I would highlight two about and why we practice it related aspects that reflect key dominating with these understandings from views of human beings. Firstly, the Buddhism is a wonderful exercise whether modern mindfulness movement reflects we are practicing mindfulness in a secular and promotes the idea that we are or Buddhist context. primarily psychological beings. By The second aspect which relates to the eschewing religion and tradition and psychological view relates to the impact through the link to the discipline of neuroscience is playing in our psychology, the modern mindfulness understanding of mindfulness and thus of movement marks a definitive shift away ourselves. Here we see all the complexity from, if not rejection of, notions of and potentiality of human beings and the spirituality or transcendence. Related to richness of their subjective experience, this, as many commentators have noted, regarded as fundamentally “brain Kathleen Gregory, one of the 2021 mindfulness therefore has been removed activity”. In fact, mindfulness is now Buddhist Summer School presenters, in this from its ethical context and its association popularly equated with the idea of interview, speaks about the underlying with notions of character and values. As a “change your brain”. From the view of assumptions of the human condition within result, mindfulness as a modern secular “human nature” or our understanding of the modern mindfulness movement and its practice can become a very individualistic the “human condition", I am concerned by contrasts to Buddhist mindfulness. process of bettering ourselves in some way the level of unquestioning or even casual with an emphasis on feeling or acceptance of this idea as it has Felicity: Thank you for your time ramifications for our understanding of Kathleen. Can you describe some of the functioning better. Rather than in the human beings and by extension, main underlying assumptions of the service of a more radical transformation of ramifications for our sense of ourselves. human condition within the modern being when practiced in the context of secular mindfulness movement? Buddhism. Felicity: What do you feel are the main strengths, or potential positive outcomes Kathleen: This is a big question and one Of course, we are psychological beings of the modern mindfulness approach? that tends not to be addressed since and both psychological concepts and notions like the “human condition” or practices are necessary to help ourselves in Kathleen: The modern mindfulness “human nature” are not really favoured in some way, while feeling and functioning movement has brought access to the the contemporary context as we have better are positive things. However, I want practice of mindfulness in ways come to privilege small, localised to emphasise the fundamental view of unimaginable even forty or so years ago narratives of experience over “grand human beings that is promoted here when Jon Kabat-Zinn starting teaching narrative” statements. However, this does which can be helpful to reflect upon. mindfulness in a medical context to not mean they are not there as you rightly When we see ourselves primarily in terms people suffering chronic illness and stress. say as “underlying assumptions” or taken- of these aspects and goals, does this view Today mindfulness has become for granted beliefs that shape our of human being limit or open naturalized to the extent that many people contemporary understanding of human possibilities? Is this a view we agree with? would say they are familiar with the idea beings. In this way, the modern What are the consequences of this view in of mindfulness. While the association of mindfulness movement is more the carrier terms of our sense of self and sense of our mindfulness with such things as peace, or a means of expression of these implicit potentiality as human beings? I would calm, even happiness helps bring value to assumptions, rather than the source per se. also add that because in Buddhism there these qualities. Mindfulness also brings As a result, whether we are practicing is an understanding of and attention to the impact of thoughts and mindfulness in the Buddhist context or as selflessness for example, then if we are thinking on our experience; and provides part of the modern mindfulness engaging mindfulness – or any a tool to help people manage the effects of movement, we are all influenced by the psychological method – in hoping to clinical symptoms of anxiety, pain and so broader ideological context in which secure our experience in some way or to on. While teaching mindfulness in

10 • The Wheel of Times schools and university programs in the Buddhism. Can you briefly describe the are to become who we can be. This field of the health sciences is now radical aspect? radicalism is expressed in a movement in common practice. Mindfulness no doubt Kathleen: For me, the radicalism of relation to the self from ideas of is part of the contemporary zeitgeist Buddhism lies in the fact that it invites or improvement to transformation; from related to notions of well-being. It can be maybe more rightly demands us to being a “better self ” to an actual a steppingstone for many people to consider, there are experiences we do not revolution of the self. Simply and explore spirituality in their lives and to yet know or are unaccustomed to radically, we can be more of who we are, engage with Buddhism and other knowing, as Traleg Kyabgon Rinpoche IX because we are more than we think we are. traditions in a meaningful way. It is an taught. When we open ourselves to this Felicity : What do you see as the greatest amazing thing that this has occurred. strengths of this radical view from the “When mindfulness is engaged purely as a practitioners perspective? What kind of potentialities does it encourage? psychological practice, then accustomed ways of Kathleen: For the practitioner, this means knowing and relating to ourselves can be reinforced. everything is interesting in terms of seeing how we are “creating” our experience – our If mindfulness is viewed from within a larger frame self. Having curiosity about what we think which includes spiritual dimensions and a focus on and how we make sense of ourselves, leads character development as Rinpoche emphasised, us to notice how these habits impact our sense of ourselves. In turn, when we notice then transformation is possible.” this relationship between what we think and what we experience, then it is possible Felicity : What do you feel are the main possibility, we can begin to appreciate for a sense of genuine care for ourselves to weaknesses of the modern mindfulness how much we tend towards what is become a motivator in our practice. approach? familiar, and how we look for Compassion for others can naturally flow confirmation and repetition in our Kathleen: To this question, given the as we realize they also suffer like us trapped experience rather than widening the popularity of the idea of mindfulness, in cycles of trying to get ourselves “right”, frame. In this way, we can understand the there can in fact be less clarity about what “failing”, feeling bad about ourselves and psychological viewpoint of human beings is meant by mindfulness and this can so on. At the same time, through practice, to be only one way of knowing and one create confusion and misunderstandings, study and reflection confidence in that we are very accustomed to as which in turn can affect people’s enlightenment – the radical view of contemporary persons. When experience with the practice. More human being – can grow as we appreciate mindfulness is engaged purely as a specifically, I do think what weakens the it is neither hypothetical nor a faraway psychological practice, then accustomed practice of mindfulness in the modern ideal. Enlightenment for most of us is at ways of knowing and relating to ourselves mindfulness movement is that first an idea we have to develop a can be reinforced. If mindfulness is viewed mindfulness is often reduced to the idea relationship to – we may struggle to see from within a larger frame which includes of “attention”. Suggesting that just being ourselves from that view. Fundamentally, spiritual dimensions and a focus on attentive to what you are doing – eating, seeing ourselves as resourceful and capable character development as Rinpoche running, gardening and so on – is the to be the person we aspire to be, is the emphasised, then transformation is practice of mindfulness. While being radical transformation of the self. I have possible. In this way, the true radicalism of more attentive in our lives is a good thing begun to appreciate that this is where Buddhism lies not in notions of rejecting and can have a positive impact on our radicalism begins. This is what I hoped to or manipulating the self, but in working convey in the Buddhist Summer School. n well-being, it does not express the realistically and confidently with what we “fullness” of what mindfulness practice is and therefore, limits the transformative impact it can have. In fact, people often bring expectations of transformation to their practice of mindfulness. This opens the possibility – as I have seen over and over – that people can feel that as individuals they are “failing” at mindfulness since they are not experiencing those transformative impacts despite their best efforts to be mindful. Felicity : In your Summer School course you described the radical view in

The Wheel of Times • 11 Buddhism, Deep Ecology and Martin Heidegger by Dr Peter Oldmeadows Introduction to his new book through Platform Books

1973. This term contrasts with ‘shallow the Eastern spiritual traditions, namely ecology’. What Naess meant by ‘shallow Buddhism. Through his exploration the ecology’ was a management kind of reader gains insights into what the approach to ecology which regards ecological environmental crisis really means, in what issues as essentially management issues: if regard Buddhist thought may provide the we just manage things better, we wouldn’t conceptual framework to critique such a have the ecological problems. Seeing destructive attitude towards the environmental issues as essentially environment – one of separately existing technological problems would also be a external ‘things’ and separate and distinct shallow approach. ‘Self ’ – and indicates ways Buddhism may In contrast, in deep ecology the approach contribute powerfully to the discussions to the environment raises spiritual or taking place today. philosophical questions. Environmental Far from seeing nature as enhancing humanities powers and as being distinct problems cannot just be left to await a from the individual, Buddhism espouses technological answer or a management the notion of interdependence. This is the he environmental issues humanity solution. Accordingly, our relationship with view that we are part of and not separate currently faces are complex and the environment can be viewed as a T from the environment. It also extends this multifaceted. They may be engaged with philosophical and spiritual problem.” from a management, technological, and to the affinity we have with non-human In this article Oldmeadow explores the creatures and on a much deeper level scientific approach, but they can also be philosophical streams of thought that contends that the way we truly operate in approached from a philosophical and characterises a peculiarly Western/ the world is through enmeshment or non- spiritual perspective. In fact, it is arguable European mindset which sets up subject- separation between subject and object, that the latter approaches deal with the object dualities and ultimately turns the and therefore we can never truly extricate underlying causes of such environmental environment into resources for ourselves from others or indeed the issues much more effectively than the consumption. He also highlights, clarifies environment totally or completely. Read former. and distills, the key insights from both the the full article here. “Deep Ecology” was a term coined by the Western Philosophical tradition https://platformbooks.co/deep-ecology- Norwegian philosopher Arne Naess in (Heidegger and Spinoza) as well as from martin-heidegger-and-buddhism/ News From Shogam Publications

f late, much of Shogam’s attention documentary a pictorial biography of the Our next book in English of Traleg Ohas been directed toward same name will be released later in the Rinpoche’s teachings will be out later in completing the documentary Beyond Two year. the year. Entitled How To Do Life, Worlds, the Life of Traleg Kyabgon We are excited to announce that Rinpoche expounds on ways of Rinpoche IX. As this newsletter goes to Shogam now has a distributor for our approaching life’s many challenges. In this print we are finalising the post production range of French translations of Traleg book Rinpoche discusses so many aspects phase of the documentary which means Rinpoche’s books. We have translated 6 of of everyday life from relationships, we are potentially weeks away from Traleg Rinpoche’s books and Yeunten sexuality to managing depression and disturbing emotions. In sharing Traleg announcing dates for the Premiere. Over Ling Buddhist Centre in Belgium are the Rinpoche’s teachings, it is Shogam’s wish May and June 2021 keep your eyes out for distributors. L’influence du Yogacara sur that many will benefit. All Shogam an invitation to the online Premiere. la Mahamoudra by Traleg Kyabgon is Publications are available through Traleg There will also be limited seats available now available in paperback to purchase Rinpoche’s Centres, Namse Bangdzo for the in-house Premieres at E-Vam through Yeunten Ling. For enquiries bookshop at KTD Woodstock and online Melbourne and Nyima Tashi in Auckland. email: [email protected]. at all major online bookstores, and as Thank you to E-Vam Melbourne in L’Abhidharmasamuccaya d’Asana will be eBooks. n particular for their help in organising the the next paperback. Both titles are also Traleg Khandro Premiere. As an accompaniment to the available as eBooks.

12 • The Wheel of Times E-Vam Institute News, Melbourne

e began the year with the Buddhist puja and lots of meditation, and it was birthday of Traleg Yangsi Rinpoche. The WSummer School in January held wonderful to see so many new faces. community gathered online and in entirely online for the first time. Teachers Thanks to all the volunteers and staff who person, marking the occasion by chanting both local and international included Ekai made this possible: Including Lisa and the “Calling the Guru from Afar” puja Korematsu Roshi, Elizabeth Mattis Daniel Blaze, Lee Floyd, Matthew and then joining for birthday cake and Nyamgel, Sam Bercholz, Dr Hassett, Michael Neighbour, Jarrah drinks afterwards. Special thanks to Buddharakkhita, Dr Kathleen Gregory, Wishart, Pradipo Luy, Bill and Sue Nyima Gelek for leading the puja, and the Dr Ruth Gamble and Dechen Davies. The Howes, Kathleen Gregory, David staff for organising the evening and various Buddhist perspectives and topics MacAdams and Nina Czempinski. Not to filming and editing a video of the evening. ranged from psychological, mention Katherine Brandenberg, our This video was presented to Rinpoche to environmental, philosophical to practical marvellous retreat chef who provided commemorate the occasion. advice on meditation. Many thanks to all delicious and nourishing food. Judging by the numbers in attendance who participated and helped make the The Way Of The Bodhisattva- with Do and positive feedback, everyone has been Summer School such a success! Tulku Rinpoche - Over eight weeks, E- enjoying connecting online to listen and Tibetan New Year Celebration - In Vam Institute has been presenting “The practice the Dharma. It has been February, Melbourne went into a snap Way of the Bodhisattva – with Do Tulku especially wonderful to enjoy the return lockdown, obstructing our plans to gather Rinpoche streaming live from Germany. of some “in-house” courses and for our traditional Losar Party. Quickly Rinpoche’s teachings have been celebrations as well. Many thanks go to all the event was transformed into an online- extraordinary, and Rinpoche’s candid and the wonderful staff and volunteers who only occasion. With the help of Nyima vivid unpacking of the meaning of each have helped with the programs so far this Gelek, E-Vam residents and staff, a lovely verse makes the teachings highly year and in so many other ways. n Chenrezig practice was conducted to accessible, as we explore the importance Mark Dawson bring in the year of the ox. of (developing an enlightened Easter Retreat 2021 - With the relaxing heart). Rinpoche’s approach is down to of the covid restrictions, it was with great earth and passionate, very inspiring and pleasure we could offer an “in-person” has been a great highlight of the year so retreat at Maitripa Centre for the Annual far! Easter Retreat. With video Teachings of Traleg Yangsi Rinpoche 10th Birthday Traleg Rinpoche on Karma and , Celebration – in April, members of the and a daily schedule including pranayama, community gathered to celebrate the 8th Maitripa Centre, Healesville Update

aitripa Centre has been full of Australia also conducted their annual 5 or two in the evenings. It was really Mactivity, hosting retreats every day silent retreat. wonderful to see so many new faces on the weekend since lockdown for both well We have also welcomed two new retreat and for the Sangha members to established and new groups and groups: The Beauty of Yoga and The enjoying time together. organisations. Towards the end of last year Healing Academy of Australia. It was a Maitripa Centre continues to grow and we made a few adjustments for our pleasure hosting both these groups for the work is continuously being done behind bookings in line with our covid-safe plan, first time and we hope to see Amber and the scenes to make sure practitioners of all to help everyone on site at Maitripa feel her students, and Connie and her team schools can come and have a precious safe and comfortable during their stay. back at Maitripa again soon. experience. The following volunteers have Aruna Giri hosted the first retreat since The highlight of the year thus far has really supported Maitripa in various ways re-opening over New Year’s Eve 2021. It been the annual E-Vam Easter Retreat. and we wish to thank them deeply for was great to see Aruna and many of his Keeping with the format developed by their help: Bill Howes, Michael students come for their first retreat since Traleg Rinpoche, participants made full Neighbour, Dave Bennett, Pradipo Luy, lockdown. We have also enjoyed hosting use of Maitripa Centre’s facilities, with the Lisa Blaze, Mike Tahana and Andrew Mickey Space with his Sparkly Yoga formal program being run in the larger Donovan. We look forward to hosting Graduation weekend; Anahata Giri with hall having pujas, meditation, pranayama more new groups as well as returning One Heart Yoga and Meditation, Ziran and very informative teachings by Traleg groups over the coming months. n Kung Fu, Clifton Hill Zen, The School for Rinpoche. Dogen’s cafe was open for Daniel Blaze F.M. Alexander Technique, and the delicious coffees and cake throughout the Caretaker, Maitripa Centre Mindfulness Training Institute of day and Apsara Bar was open for a drink

The Wheel of Times • 13 News from Nyima Tashi Buddhist Centre Auckland, New Zealand

comprised the panel of teachers this year. It was through the blessings of Traleg Rinpoche that we were able to assemble such an auspicious array of Teachers and this year’s Summer School was a true meeting of minds between the Teachers as their respective topics dovetailed and interacted in such a rich way. Nyima Tashi is now open for 2021 with weekly meditation classes and the Book Club which is studying Traleg Rinpoche’s “Luminous Bliss: self-realisation through meditation”. Our Shedra class is commencing in April and will continue studying “Gateway to Knowledge” by Mipham Rinpoche through the Teachings of Traleg Rinpoche. We are sincerely grateful to Traleg Rinpoche’s foresight and to all the students who so dedicatedly recorded and catalogued Rinpoche’s Teachings so they are available for us today. Students of the Centre will also be regularly meeting to practice Ngondro together and to study Troma Nagmo n behalf of Ani Jangchub and the Centres carries a different ‘flavour’, but we Chod. ONyima Tashi sangha, we send our must always remember one another and In 2021, Ani Jangchub plans to arrange warmest greetings from autumnal try to be of support to each other. This several three-day retreats at a cloistered Auckland. pandemic has, in some ways, increased our facility here in Auckland to support the We are delighted to once again be able perceived feelings of isolation, but it has practice of the students. to be in touch with you all and share some also brought some very special And, on that note, we wish to of the news of what is happening here at opportunities for us to be together in ways acknowledge with a deep bow that we rely Traleg Rinpoche’s New Zealand Centre. we had never dreamed possible before. so much on Ani Jangchub, her devotion As the announcement of the “travel Nyima Tashi is a relatively new Centre, so to Traleg Rinpoche and her ferocious bubble” opening between Australia and it was heart-warming for us to connect compassion. We pray for your happiness, New Zealand came from our respective with and see the faces of our friends in good health and a long life, Ani-la! governments this week, we also were so Melbourne and elsewhere in Australia – With warmest wishes to you all, very fortunate to join with some of our with some of those seasoned students who Meaghan on behalf of Nyima Tashi Australian sangha this week for another had the great fortune to study under the Buddhist Centre. n reason. Lama Chonam and Sangye Traleg Rinpoche for many years. We Meaghan Duffy Khandro most kindly made themselves sincerely hope that this connection might For more information about Nyima Tashi: available to join a Zoom meeting with a truly bear fruit in the future. Website https://nyima-tashi.org.nz number of students from Australia and The 2021 Auckland Buddhist Summer Email [email protected] NZ to discuss the possibility of receiving School, hosted by Nyima Tashi in further teaching in the Troma Nagmo February also bore an unexpected benefit Chod cycle of the Dudjom lineage. Not of the travel restrictions in that we were only was this a precious opportunity to able to host several Teachers via Zoom interact with two most accomplished whom we had always held the aspiration teachers and practitioners, but it was also to host in person. Ringu Tulku Rinpoche, a precious (and rare) opportunity to Khenpo Ngawang Dhamchoe (from interact with each other as students of Drogmi Buddhist Institute), Doko Traleg Rinpoche. Hatchett, Elizabeth Mattis Namgyel, As Rinpoche always said, each of His Jakob Leschly and Chris Krageloh

14 • The Wheel of Times News from E-Vam Buddhist Institute in the United States

armest regards from the E-Vam US Sangha. We conducted IN MEMORIAL Wour first Online Study Group series for 2021 during In March we received some March-April on zoom. We continued our studies based on Traleg very sad new about our dear Rinpoche’s Dzogchen teachings included in his book Actuality sangha member John Sullivan, of Being. Our online time together continues to be inspiring and one of E-Vam’s longest standing very fruitful. Our next online study session series will begin early members, who passed away after June 2021. Anyone interested in attending should email complications from a bad fall. [email protected] to register. Sessions are by donation. The sessions John was an exceptionally kind are held at 7pm New York time one evening a week on Zoom. All and caring person, with a keen are welcome. We are also in the process of planning this years intellect always ensuring our annual retreat in late August 2021. The Retreat will include: discussions at E-Vam and on retreat were meaningful and in Audio teachings on Dzog Chen by Traleg Rinpoche; Discussion depth. John was a wonderful and devoted husband, father and on the Four Immeasurables led by Lama Jinpa from the KTD grandfather. We pass on our heart felt condolences to his wife Woodstock Sangha; meditation sessions led by senior sangha Sandy, their children and to John’s whole family. We pray he has members; morning and evening Pujas - and Chenrezig. We a positive rebirth close to the Dharma in a peaceful homeland. will continue to have an online retreat option available. More We keep our precious John in our thoughts and prayers. He will details will be posted on the website https://evam.org soon for be sadly missed. n those interested in participating. Traleg Khandro News From Akshara Bookstore

-Vam Institute’s Akshara Bookstore provides quality Dharmic Indian monk Shantideva, Entering the Ebooks and ritual items to the public. To help with your study Way of the Bodhisattva is a guide to and practice, make sure you give Akshara a call or drop in and becoming a bodhisattva, someone who browse the amazing titles. Here is a selection of noteworthy titles is dedicated to achieving enlightenment in order to benefit all Living Is Dying: beings. Accomplished translator by Dzongsar Jamjang Khyentse Khenpo David Karma Choephel Living Is Dying collects teachings about communicates the power of death and the that have been passed Shantideva's insights through careful down through a long lineage of brilliant attention to both the meaning and the Buddhist masters, each of whom went to rhythmic pulse of each stanza, all the while providing great lengths to examine the process in necessary context and practical advice for modern readers. minute detail. Renowned author and teacher After presenting the full translation, Khenpo David Karma Dzongsar Jamyang Khyentse responds to the Choephel then introduces readers to the text, explaining the most common questions he’s been asked key points of each chapter with clarity and wisdom. about death and dying—exploring how one prepares for death, what to say to a loved one who is dying, and prayers and practices Timeless Truths and Modern to use as a handhold when approaching the unknown territory of by Harry Oldmeadows death. Whether you are facing death today or decades from now, In this curated selection of articles preparing for it can help to allay your worst fears and help you and talks, Harry Oldmeadow explores appreciate what it means to be truly alive. the Traditionalist perspective and, through this, he unearths many Entering the Way of the Bodhisattva assumptions of the modern mindset. by Khenpo David Karma Choephel These assumptions, once uncovered, This modern translation of an essential Buddhist text reveal the propaganda and captures the meaning and musicality of Shantideva's original verse conditioning that we are unwittingly and provides readers with an accessible guide to its profound subject to from without and within.. n depths. This is a fresh translation of, and commentary on, Entering the Way For all these titles and other titles contact Akshara of the Bodhisattva, perhaps the most renowned and thorough Bookstore: 03 9387 0422 or [email protected] articulation of the bodhisattva path. Written by the eighth-century

The Wheel of Times • 15 E-Vam Institute 2021 Autumn-Winter Teaching Program

22 April-13 May (Thursday evenings) 9-30 July (Friday evenings) Special Event: Annual Winter Zen course with Ekai Korematsu Roshi Do Tulku Rinpoche on the Bodhisattvacaryāvatāra: Continuing the annual tradition as requested by Traleg Kyabgon The Way of the Bodhisattva – Part Two Rinpoche IX, Ekai Roshi will teach on the Shōbōgenzō by the Do Tulku Rinpoche continues his teachings on the Great Master Eihei Dogen. This series draws from theShushō-gi Bodhisattvacaryāvatāra which provide both the inspiration and considers What is Truly Meant by Training and Enlightenment. guidance we need to bring compassion and wisdom together on Details TBA. the path. Please note that completion of part one is not a 27-29 August prerequisite for enrolling in part two. Winter Weekend Retreat for Under 35s 28-29 May As part of E-Vam Institute’s ongoing Under 35s Program, we welcome newcomers and those with an interest in Buddhism to An Evening and Day of Teachings and Practice: participate in a two-day Retreat at Maitripa Centre. The Meditation and the Spiritual Path in Mahamudra program includes Indo-Tibetan yoga, meditation, Buddhist The Teachings of Traleg Kyabygon Rinpoche IX philosophy and ritual practice. As well as incorporating aspects “Meditation is not practised purely as a mental discipline. It is a of retreat such as noble silence and adopting a mindful and way of being, it is learning how to be in a novel way, a different positive attitude, the program offers an opportunity to deepen way to what we are used to.” Traleg Kyabgon Rinpoche IX meditation practice. At the Buddhist Summer School in 2005, Traleg Kyabgon Please watch out for details of our upcoming Under 35s weekly Rinpoche IX provided an extensive background to his book and Meditation program. Contact the E-Vam Luminous Bliss: Self-realization through meditation. Rinpoche Office for details. explains both shamatha and vipassana meditation in the context of cultivating the correct view, appreciating the difference PLAN AHEAD KEY FOR KEY E-VAM between what we usually call mind and wisdom mind, and the INSTITUTE TEACHING PROGRAM EVENTS: importance of understanding how to interpret our meditative experiences. This series of three teachings provide essential 17-18 September perspectives for new and experienced meditators alike. An Evening and Day of Teachings and Practice: The Teachings of Traleg Kyabygon Rinpoche IX 31 May- 4 June Details TBA. A Week of Daily Meditation Practice Details TBA. “When we are doing meditation, our task is to learn how to Special Event: overcome the deluded mind and give rise to the non-deluded “If we’re going to benefit from the practice, we need to wisdom mind.” place ourselves in an environment that supports our Traleg Kyabgon Rinpoche IX 2005 spiritual goals.” Traleg Kyabgon Rinpoche IX. Please join us for our autumn series of daily meditation practice Retreat offers opportunity to consolidate practice, deepen following the Evening and Day of Practice. These sessions are knowledge of Buddhist philosophy as well as participate open to everyone – from beginners to experienced meditators in the retreat schedule as established by Rinpoche. – an opportunity to encourage and consolidate daily Details TBA shortly. practice. The daily meditation practice series provides a 7-11 January 2022 welcoming and supportive environment, guided by the Buddhist Summer School meditation instructions as taught by Traleg Kyabgon Rinpoche We look forward to sharing details with you soon. IX. Details TBA

ETHICS • CONCENTRATION • WISDOM