No. 104 May, June 2010

Upcoming Retreats with Chögyal

Photo: G. Baggi 2010 Romania July 9–16 Merigar East Retreat

July 19–22 Photo: Daniyal Ibragimov SMS Level I Exam July 23–August 1 SMS Level II Training Italy Nailing Mind to Its Nature Merigar West Retreat on Sri Simha’s Seven Nails August 13–20 Initiation and Instruction on the with Chögyal Namkhai Norbu in Moscow Practice of Gomadevi Mikael Kazaryan August 23–29 Teachers’ Training or the third consecutive year, our The teaching that bestowed commenting on the ancient text “Gold, September 3–10 precious Teacher Chögyal Nam- this time was called “Seven Nails” and was Refined from Ore” (rDo la gser zhun) of Personal Retreat Fkhai Norbu came to Moscow, mani- transmitted by the great master Manjusrimitra, the main disciple of Garab festing infinite compassion towards his Sri Simha to his student Jnanasutra. “Sev- Dorje, deepened our understanding even September 17–19 Russian students. We were happy to see en Nails” (Gzer-bu bdun) by Sri Simha is a further. As always, Khyentse Yeshi simply Purification for the Deceased that Rinpoche was in good health. His profound Upadesha that consists of Seven and effectively expounded the teaching France smiling face was shining with knowl- Items-Statements, in which Sri Simha ex- about our primordial state in his unique September 24–26 edge, infinite wisdom and kindness pressed the whole essence of his knowl- manner. He highlighted many aspects of Teaching at Karmaling towards all his assembled students. edge and understanding of Ati Dzogpa the teaching from the deepest point of “For me my students in Russia are very Chenpo. Like the Three Statements of Ga- , showing students its real essence. Spain important,” – with these words Rinpoche rab Dorje, these Seven Nails express the Breaks between the teachings of the October 1–7 filled our hearts with joy and inspired us to very essence of the base, path and fruit of two Teachers – Rinpoche and Khyentse Barcelona Retreat: listen to the precious teaching attentively. Dzogpa Chenpo. Over five days Rinpoche Yeshi Namkhai – were dynamically filled Ati Dzogchen Tregchod, a of And then he started the retreat. explained in detail the true meaning of by the magical Dance of the Three , Rigdzin Changchub Dorje As always, the teaching gathered plenty these Statements, using his precious com- taught by Adriana Dal Borgo. By the fact of students (nearly 1500), who were lucky mentary, which he wrote specifically to ex- that all nine of the Dance October 11–13 to receive profound instructions from the plain the profound teaching of Sri Simha. were filled with people who wanted to Canary Island’s Retreat Master. Among them were old practitio- He also bestowed this commentary on learn (people even danced on mandalas in Venezuela ners, as well as many interested newcom- his fortunate students. Clear and precise two turns), we can say that interest in the October 22–28 ers, who were meeting the teaching for the instructions poured into hearts of those Dance is growing steadily. It was an amaz- Tashigar Norte Retreat first time. A huge hall with 4000 seats pro- students, bringing infinite knowledge and ing sight! It seemed as if the Teacher’s vided plenty of space; everybody could find endless blessings. knowledge was spreading through Adri- Costa Rica a comfortable place to sit and even the big The marvelous teaching that Khyentse ana towards all nine mandalas, involving November 5–9 stage was occupied by happy students. Yeshi Namkhai bestowed, explaining and >> continued on page 8 Costa Rica Retreat November 19–23 Brazil Retreat Teaching Teaching Focus Peru December 1–5 Chögyal Namkhai Khyentse Peru Retreat Norbu Yeshi Silvano Argentina The Three Statements Namkhai Tashigar Sur of Garab Dorje Primordial December 8, 10–12 am Experience of Collective Practice of Manjusrimitra

>> continued on page 5 » Page 2 » Page 3 » Pages 10–13 THE MIRROR · No. 104 · May, June 2010 Chögyal Namkhai Norbu

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The Three difficult, but the second time I studied it with the commentary it was much more difficult. The third time I studied it, it was really very difficult and at the end I really didn’t know what the conclusion was. I was very surprised because when I had studied other books Statements of once or twice they became really easy. One day I went to my teacher and asked him why I found this text more and more difficult to understand. He said that first of all this book explains knowledge, qualifications, qualities of in more of a style with levels, secondly it explains Garab Dorje and then the third level is qualifications of Enlightened Beings, of , Sambhogakayadifficult, but the and second Dharmakaya. time I studied My teacher, it with the who commentary was also a Dzogchen it was much practitioner more difficult. and a London May 29, 2010 studentThe third of time Shenga I studied Rinpoche it, it (wasgzhan really dga’ very rin difficultpo che), andtold at me the to end try toI really understand didn’t knowit not Chögyal Namkhai Norbu whatthinking the onlyconclusion of the qualitieswas. I was of veryBoddhisattvas, surprised because Arhats andwhen Buddhas I had studied but to otherturn a books little London May 29, 2010 oncewithin or myself twice theyand observebecame andreally think easy. and maybe it would help the text become a little Oneeasier. day I didn’tI went understand to my teacher what and he asked meant. him I went why Iback found home this and text read more the and text more again difficult but Chögyal Namkhaiow Norbu I am going to give you the teachingChögyal of the Namkhai Norbu The Three Statements of Garab Dorje todidn’t understand. find anything He said that that I could first relateof all this to myself book explains and it didn’t knowledge, help at all.qualifications, London May 29, Three2010 Statements of Garab Dorje. ThisLondon is the root May 29, 2010 qualitiesThen many of Arhatsyears passed in more and of latera Hinayana when I stylereceived with teaching levels, secondly from my it teacher, explains Changchub Mahayana Chögyal Namkhai Norbu Chögyal Namkhaitext of this teaching Norbu and was written down and LondonN May 29, 2010 andDorje, then I found the third that levelit is necessaryis qualifications that we of discover Enlightened our real Beings, nature. of Dharmakaya, This is the principle of London May 29, 2010 38.40 transmitted Now I am by goingVimalamitra to give who you lived the at the teaching time of Pad- of the Three Statements of Garab Dorje. The Three Statements of Garab Dorje The Three Statements of Garab Dorje This ismasambhava. the root text In theof Dzogchenthis teaching and the mostwas impor-written down and transmitted by Sambhogakayathe Dzogchen teaching and Dharmakaya. and I became My a teacher, Dzogchen who practitioner. was also a Dzogchen practitioner and a The Three Statements of Garab Dorje whoThe livedtant Three teachers at the Statements aretime of Padmasambhava. of Garab and Dorje Vimalamitra. In the Dzogchen lineage the most important studentLater I arrived of Shenga in Italy Rinpoche and worked (gzhan with dga’ Prof. rin po Tucci. che) There, told me were to atry lot to of understand books in his it librarynot 38.40 Now IThere am goingis a series to called give ‘Vimayou theNyingthig’ teaching (bi ma38.40 of snying the thig)NowThree I amStatements going to ofgive Garab you Dorje.the teaching of the Three Statements of Garab Dorje. teachers are Guru Padmasambhava and Vimalamitra. There is a series called ‘Vima andthinking one dayonly I ofsaw the that qualities he had of this Boddhisattvas, text that I had Arhats studied and at Buddhas college and but Ito brought turn a littleit home. This is the root‘Vimalamitra’s text of this Innermost teaching Essence’ and wasand wewritten Thiscan find is down the the root and text transmitted of this teaching by Vimalamitra and was written down and transmitted by Vimalamitra 38.40 Now I am going to give you the teaching ofNyingthig’ the38.40 Three Now (Statementsbi Ima am snying going of Garabtothig) give 'Vimalamitra’s Dorje.you the teaching Innermost of the Three Essence' Statements and we ofcan Garab find theDorje. Iwithin read itmyself for one and or observetwo weeks, and but think now and when maybe I read it would it, it was help very the easy text andbecome I understood a little who lived at theThree time Statements of Padmasambhava. of Garab Dorje there. In I am the whogoing Dzogchen livedto give at thelineage time the of Padmasambhava.most important In the Dzogchenwhateasier. my lineage I didn’t teacher the understand atmost college important hadwhat meant he meant. when I hewent told back me hometo observe and read within the myself. text again Now but I This is the root text of this teaching and was writtenThreeThis down youStatements is theand transmission root transmitted textof Garab ofof thethis by wayDorje teachingVimalamitra this textthere. is and explained. I am was going writtenI re- to give down you and the transmitted transmission by ofVimalamitra the way teachers are Guru Padmasambhava and Vimalamitra.teachers There are Guru is a seriesPadmasambhava called ‘Vima and Vimalamitra.didn’t There find is a anythingseries called that ‘Vima I could relate to myself and it didn’t help at all. who lived at the time of Padmasambhava. In the Dzogchenthiswho textceived lived is lineage explained.this at transmissionthe the time mostI receivedof and Padmasambhava. important I have this applied transmission it and forIn thatthe and Dzogchen I have appliedlineage itthe and most for importantthat reason knew how to observe. Before I didn’t. I didn’t even know that we have to discover our real Nyingthig’ (bi ma snying thig) 'Vimalamitra’s Nyingthig’Innermost (Essence'bi ma snying and we thig) can 'Vimalamitra’sfind the Innermost Essence' and we can find the teachers are Guru Padmasambhava and Vimalamitra.I amteachers Theregivingreason are Iisit am anow Guru givingseries to itPadmasambhava you. callednow to you. ‘Vima and Vimalamitra. There is a series called ‘Vima nature.Then many So we years do notpassed discover and later anything when in I receivedintellectual teaching knowledge, from mywe onlyteacher, study, Changchub judge, Three Statements of Garab Dorje there. I am goingThree to Statements give you the of transmission Garab Dorje ofthere. the wayI am going to give you the transmission of the way Nyingthig’ (bi ma snying thig) 'Vimalamitra’s Innermost39.50Nyingthig’ TheThe Essence' title title of(bi thisof ma thisandteaching snying teachingwe iscan ‘Garab thig) find is Dorje ‘Garab 'Vimalamitra’sthe Tsigsum Dorje Nad Tsigsum du Innermost Nad Essence'du deg pa’ and (tshig we can gsum find gnad the think,Dorje, doI found analysis that and it is we necessary believe thatthat wewe know.discover But our discovering real nature. is somethingThis is the veryprinciple of this text is explained.deg pa’ (tshig I receivedgsum gnad duthis brdeg transmission pa) [‘The Threethis and textWords/ I ishave explained. applied I it received and for thisthat transmissionreason and I have applied it and for that reason Three Statements of Garab Dorje there. 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There were a lot of books in his library 39.50 The titleDorje of wasthis the teaching most important is ‘Garab Dzogchen Dorje teacher. 39.50Tsigsum Tsig-The Nad title du of deg this pa’ teaching (tshig gsumis ‘Garab gnad Dorje Tsigsumand Nad one du day deg I sawpa’ (thattshig he gsum had thisgnad text that I had studied at college and I brought it home. 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He ChangchubI told was him joking sutra Dorje, a bit, hewith asked me, meI thought, what I hadbecause studied. although I told hehim was sutra a , also very proudthings. at theWhen time I went because to receive I teaching thought from I alsoknew mythe teacher, very Dzogchen everything proud There teachingat werevery the a timewell. lot andof becausebooks I became in his I thoughtlibrary a Dzogchen and I one knew day practitioner. Ieverything meanssaw Symbol discovering very of the well. vajra our real nature. tantra and in particular Madhaymika, Yogacarya,practitioner, thistantra book,Changchub and that hein Dorje, hadbook,particular neverhe logic, asked studiedMadhaymika, meand what I was whereasI had studied. Yogacarya, I had I told studied thisthat he book,everything had this that text book, and that that Ilogic, had wasstudied and why Iat was collegehe and I In the same way Then one day I remember that my teacher saidThen toLater me, one “YourI arrived day mouthI remember in Italy is Madhymika and that worked my teacher and with Prof. said toTucci. me, There“Your weremouth a lotis Madhymika of books in hisand library also very proud at the time because I thought I knewsaidalso everything that.him very sutraI wasproud, tantra veryproud atand well. the in because particular time because IMadhaymika, had studied I thought Yogacarya, and I Iknew believedbrought everything thatit home. I knew Ivery read everythingitwell. for one or two because weeks, but now your nose is logic”. He was joking a bit with me,your Iand thought, nose one isday becauselogic”. I saw He thatalthough was he joking had he this was a bit text a with that me, I had I thought, studied53.05 because at college although and I brought he was it a home. Then one day I remember that my teacher said tothat me,Then is“Yourthis the one book, mental mouth day that I book, remember aspect,is Madhymika logic, mental and that I was knowledge.myand also teacher very proud saidBut at the Ito did me,when not “Your I readknow it, mouth itthat was thevery is Madhymika easyreal and sense I understood of and the what my +,";,"3<+"=5">-+"),"#"3..1"21: practitioner, timehe had because never I thought studied I knew whereas everything I veryhadpractitioner, well.I studied read it foreverything teacherhe one had or at nevertwocollege and weeks, that studiedhad meant was but whereas whywhen now hehe when told I had me I read tostudied observe it, it everything wasmeans very we easycan and have and that pure I wasunderstood and why impure he vision, all of which your nose is logic”. He was joking a bit with me, Iteaching thought,your nose isbecause something is logic”. although He we was need he joking was to discover. a a bit with I had me, never I thought, heard because that before. although he was a This real state of rigpa is just like a mirror. A mirror has clarity, is pure and limpid and Then one day I remember that my teachersaid saidwhat that.to me,my I teacherwaswithin proud myself. at college because Now I knewhad I had howmeant studiedto observe. when and Before he Itold believedI didn’t. me to that areobserve related I knew withinto our everything circumstances. myself. because Now That I is the reason we practitioner, he had never studied whereassaid I had that. studiedpractitioner, I was everything proud hebecause had and never thatI had was studied studied why whereashe and I believed I had studied that I knew everything everything and that because was why he because of that potentiality any type of reflections can manifest in the circumstances, when that is the mental“Your mouthaspect, is Madhymikamental knowledge. and your nose But thatis knewlogic”. I didis the howHenot mental know toI didn’t observe. thataspect, even knowthe Before mentalreal that we didn’t.have knowledge. toof discover theI didn’t ourBut even real I did nature. know not knowthathave thewe that symbolhave the to ofreal thediscover sensevajra. This ofour theis realwhat we call a vajra, said that. I was proud because I had studied and I44.34 believedsaid Ithat. also that Iremember was I knew proud everything when because I was Ibecause had in college. studied This and isI believeda very important that I knew example. everything I was because there are secondary causes. teaching is somethingwas joking a webit withneed me, to I thought,discover. because I hadteaching althoughnature. never heheard isSo something weSo thatwe do do notbefore. not wediscover need anything to anything discover. in intellectual in I intellectual had knowledge, never heardknowledge, but that it is notbefore. we a real only vajra study,, it is a judge,symbol of vajra in Vajraya- that is the mental aspect, mental knowledge. But studyingI didthat notwas is the theknowa practitioner, mental‘ that theaspect, he realhad never mentalsense Alamkara’ studied of knowledge. the whereas a text I originally hadBut I wedid only notby study, , know judge, that think, a thevery do real analysis important sense and ofwe text believethe that na. In the centre there is a kind of ball that represents our think, do analysis and we believe that we know. But discovering is something very teaching is something we need to discover. I had neverexplainingteaching studiedheard knowledgeis everythingthat something before. and of thatwePrajaparamita needwas why to hediscover. said. The that. first II hadwas time neverwe I know. studied heard But discoveringthatit, it before.didn’t is somethingseem to bevery different. In primordial potentiality in the Dzogchen teachings, but in 44.34 I also rememberproud because when I had studied I was andin college.I believed thatThis44.34different. I knew is aI alsoev-very In rememberimportantthe the Dzogchen Dzogchen whenexample. Teaching Teaching I was the I wasmost in college. theimportant most This thingimportant is is a dis- very thing Vajrayanaimportant is discovering represents example. the potentialityour I was real of the vajra. We have studyingnature. theThis ‘Prajnaparamita is what it says here. Alamkara’ a text originally by Maitreya, a very important text 44.34 I also remember when I was in college.studying This is 44.34the a very erything‘Prajnaparamita I alsoimportant because remember that example. isAlamkara’ the when mental I I was wasaspect, a text in mental college.originally knowl- This by coveringisMaitreya, a very our important reala very nature. important Thisexample. is what text itI sayswas here. this potentiality and through it the five points at the top edge. But I did not know that the real sense ofexplaining the teaching knowledge of Prajaparamita. The first time I studiedand five it, atit the didn’t bottom seem manifest. to be It means that two aspects studying the ‘Prajnaparamita Alamkara’ a textexplaining originallystudying knowledge by Maitreya, the ‘Prajnaparamitaof Prajaparamita a very important Alamkara’. The textfirst timea text I originallystudied it, by it Maitreya,didn’t seem a veryto be important text is something we need to discover. I had never 49.42heard that Rigpa Rigpa means means that that wewe discover discover our realour nature. real nature. can manifest from this centre ball. Why? Because when we explaining knowledge of Prajaparamita. The first timeexplaining Ibefore. studied knowledge it, it didn’t of seem Prajaparamita to be . The first time I studied it, it didn’t seem to be have knowledge, understanding, then, for example, the TIBETAN ‘ ’ (section from the sentence before) )-!"2"89"2"#*4"2" five Dhyani Buddhas and all manifestations of the pure di- I also remember when I was in college. This ismeans a very im- theremeans is nothing there is nothing we can we justifycan justify saying saying thisthis is is this, this, or ormensions that is manifest.that. This But iswhen the we reason fall into dualistic vision, portant example. I was studying the ‘Prajnaparamitawhy in Madhymika, that is that. ThisNagarjuna is the reason says why there in Madhymika, is no confirmation, Nagar­ then weno have concept. impure vision,This islike rigpa the five, aggregations, the Alamkara’ a text originally by Maitreya, a very realimportant knowledge juna says that there we isdiscover. no confirmation, When, insteadno concept. of Thisdiscovering is five elements, we are ordinarytotally karmicignorant vision that because in this way text explaining knowledge of Prajnaparamita. The first rigpa, real knowledge that we discover. When, instead of we have time, we do actions, we are distracted with dual- time I studied it, it didn’t seem to be difficult, webut theeven sec- havediscovering that potentiality, we are totally ignorantthis is calledthat we evenmarigpa have that, ignorance. istic vision The and weopposite produce aof lot that of negative is karma with the ond time I studied it with the commentary it rigpawas much, instant potentiality, presence, this isand called being marigpa in, thatignorance. we discover The oppo- it. consequence of infinitesamsara . Both [aspects] are related more difficult. The third time I studied it, it wasYou really must very notsite ofonly that go is rigpa after, instant words. presence, We also and beinghave in the that word we torigpa this centre in the and sutra this is whyteaching, there is abut possibility to trans- difficult and at the end I really didn’t know whatin thesutra con- anddiscover in ordinary it. Tibetan language rigpa means something like intelligence. If we>> continued on page 4 consider someone to be very intelligent it means that they have a good capacity to understand good or bad, but that is not instant presence. There are many words that are the same in both sutra and Dzogchen teachings but they do not have the same meaning. Just like in Spanish and Italian – for example, in Italian burro means butter while it means donkey in Spanish so the meaning changes. In Sanskrit we have bodhichitta or changchub sem in Tibetan which we use in Dzogchen and also in sutra. In sutra it refers to something related to compassion while in Dzogchen it means our primordial state, so the meaning is completely different. In the Dzogchen teaching, rigpa does not only mean intelligence, it means discovering our real nature.

53.05 +,";,"3<+"=5">-+"),"#"3..1"21: This real state of rigpa is just like a mirror. A mirror has clarity, is pure and limpid and because of that potentiality any type of reflections can manifest in the circumstances, when there are secondary causes. THE MIRROR · No. 104 · May, June 2010 Khyentse Yeshi Silvano Namkhai

3

Teaching Excerpt: Primordial Experience of Manjusrimitra Moscow, Russia June 13, 2010

hen we receive a more aspect, some kind of immaterial Atiyoga style teaching, feeling we have. We imagine this Wfor example, a teach- kind of vision, pure and impure. ing at a higher level like , Slowly we can have some kind where everything is expressed of concrete experience through as being wisdom of our body, it practice. While we are having means we can have the under- this experience we say we now standing that we have all poten- have this knowledge. Through tialities and this potentiality is al- this knowledge we have real un- ready self perfected in our body. derstanding. We are not missing anything. We go through this symbol- Then it [the text] says our real na- ism, through this action and un- ture manifests just like a thigle in derstanding of the path of trans- front of us and we see this at the formation. All these methods are concrete level. We see this just like a way to gain or enter knowledge, a material object, it’s not fantasy and when we apply it, we focus on now; it reflects our potentiality. ourselves. For example, we are in But there is nothing to imagine, the center of our dimension and nothing to wish, and nothing to we develop this. Before we were work for. This capacity, this way outside of ourselves, then we are to reflect our potentiality, comes inside. To say that I am outside or because we learn to be satisfied inside needs some reference. It’s with ourselves, not because there more like an inner feeling than is something outside of us and an outer appearance. How are we we are trying to get it. Everything doing this with our mind, how is Photo: D. Ibragimov comes because we learn and edu- this feeling built, and what is the cate ourselves to be happy. We try mental structure we are creating? When we go more deeply into proach because it is not possible We learn, for example, there is to be in that moment and enjoy When we enter Ati knowledge, knowledge, we are not work- to use. I can’t establish a point of nothing to substitute, there is no what we have. So this is the key we observe this aspect. Even the ing very much with the play of view. First I establish, and then I better idea called Ati or substitute point in all this text. way we build this knowledge is an words. In the real sense every- understand. The principle of Ati that is a better one. This knowl- attitude, so in the end it does not thing is always based on the prin- is instant presence. So I am all edge is not something we cre- While you are reading and go- create any problem, because we ciple of limitation. When we say this – instantly. How can I do first ate with mind. Because what we ing through the commentary, know it is an attitude. We know ‘our condition’, our condition do something and then do some- create has its’ own life and then you see that everything is at the how to educate mind to govern changes all the time. That is why thing else? I need three times, but disappears. And this cannot be more general level of Sutra and mind in this activity. We don’t be- we call it our condition, because if you take any text of Dzogchen the condition of the primordial Tantra teaching. Slowly all the lieve that transformation, visual- it is changing. We are not worried teaching, it always says we are state. Recognition is not meant points of view and methods are izing deities, is better than doing about this and we are not grasp- not following or falling in the in this way. So in the real sense it described, in their own limita- something else. We have instant ing a specific condition. We have thought of three times. We can- can be a very simple experience. tion and their way of application. recognition of our condition. So knowledge that we are changing not establish through this aspect. Not something complicated. Not It’s not valuable to read with the it is not an abstract understand- all the time. In Atiyoga, we say In the end it becomes very diffi- something special. Not some- idea of judging, it doesn’t give ing of the state. every day is a different condition cult to establish something. thing incredible that changes any benefit, because once we es- and we face this event without our life. What changes our life? It tablish that this is a lower path Before there was reality and ac- the need of meaning. It is not an The way Manjushrimitra is ex- depends on how we see and how and it has this characteristic, this tion and then all becomes the abstract event. We have consider- plaining is exactly like the struc- we feel. In a real sense it should limitation, we choose to follow state. The state is something ation it is just our condition and ture, the logic, of mind. In the be something so simple and so Atiyoga. We see this ‘lower path’ stable. We look outside with pure this is the event. moment we are observing, this common that we don’t notice. as something separate from us. vision, and we say pure vision is is mostly our attitude, and not This view is completely wrong stable, perfect and so on. In Ati- In Atiyoga we say we work with really something valuable. We Some people say, “I don’t know because the teaching of Buddha we don’t have the idea of a circumstance because with our are always building some kind of if I received transmission or not, Shakyamuni is like a base, a seed state; we say condition. Condi- condition we face the situation. castle so we can feel happy there. I don’t know if I understood, if I for all this knowledge. The path tion changes all the time, state What is the attitude and how do Whatever we read in this text is recognize my primordial state or of renunciation is not ‘wrong’ be- comes from Latin, status, so we apply it in Atiyoga? Once we always destroying all these things not.” Of course you don’t know. cause it has some limits. Instead, state means some kind of ab- have understood the value of ful- of which we are convinced, that If you already had doubt its im- one should relate with oneself, stract consideration. Changing ly grasping the primordial state, make us feel sure, safe and so on. possible that you recognize any- discover this attitude in oneself. state continuously is condition. then we wonder what we are But also it is not saying that we thing. But you observe, there is Just like being in front of a mir- When I understand this continu- grasping. We are grasping all. should have something, some- an idea of recognition or not, did ror, we should discover that we ous change, which is my condi- It is difficult to say that this has thing undefined, like for exam- I recognize or not. The only thing are looking at ourselves; that we tion. We say how our condition is value and this doesn’t have value. ple some undefined unknown as- in common is I. So whatever it is have this habit, this attitude, and now and in Atiyoga we say there But also how do we say all and pect. Even this is an object of the has nothing to do with I. This is a we always do things like this, and is only one answer to millions nothing? To have understanding mind. Before there was nothing. key point in all the texts you read. that perfectly corresponds to our of questions. This answer we al- that we are grasping something Before reading this explanation Whatever it is, it is not ego. It’s own condition. ready know. For example, our there should also be nothing. or listening to this explanation not non-ego, it’s not something condition is just as it is. We don’t But as I explained yesterday, it is there was not this idea. So what’s that we build with mind. Because We say, for example, when we in- need to describe it anymore. Be- very difficult to show ‘nothing’ the difference between the unde- ego we build with mind. Non- troduce some principle like our ing as it is, there is no need to in front of me. So we understand fined idea we have now and the ego is spontaneous. We always primordial state, for example in change. There is nothing miss- that all these things are in our well defined one we had before. say ego is very negative and our , that we are learning ing, so it has no need. For exam- mind are not real. All this you can find in this expla- primordial state, our real nature, how to deal with the state. In Su- ple, we say we work with our con- When we say Ati, we are not nation, and you can understand is very positive. But also this con- tra teaching we deal with actions, dition as it is and our condition establishing knowledge through we are creating all this with mind. sideration is an idea. It is just a we have this idea that there are faces different situations. point of view, tawa. So it means way we are explaining, but there good actions and bad actions; that we understand our condi- is nothing to do. Ego is just ob- that we can accumulate this ac- tion with our own potentiality, serving that there is always a self. tion and wisdom. At a certain with our own situation. It means If there is self it is not something moment we are introduced more we are not using the principle of that can be separated, it is insepa- in the knowledge of the primor- something empty like method rable from other. dial state. But this state is some and something full like prajna. kind of abstract idea; we are more Otherwise we are always linked This is our condition. When we introduced in the knowledge of with these two opposites. Ati is say relative condition, it is the pure and impure vision. But if non-dual knowledge. It means condition of self and other, self we look well it is more an unreal that it does not need this ap- >> continued on page 5 difficult, but the second time I studied it with the commentary it was much more difficult. The third time I studied it, it was really very difficult and at the end I really didn’t know what the conclusion was. I was very surprised because when I had studied other books once or twice they became really easy. One day I went to my teacher and asked him why I found this text more and more difficult to understand. He said that first of all this book explains knowledge, qualifications, qualities of Arhats in more of a Hinayana style with levels, secondly it explains Mahayana and then the third level is qualifications of Enlightened Beings, of Dharmakaya, Sambhogakaya and Dharmakaya. My teacher, who was also a Dzogchen practitioner and a student of Shenga Rinpoche (gzhan dga’ rin po che), told me to try to understand it not thinking only of the qualities of Boddhisattvas,Garab Arhats DorjeGarab and gave Buddhas Dorje these gave butThree these to turnStatements Three a little Statements to Manjusrimitra to Manjusrimitra because becausewhen Manjusrimitra when Manjusrimitra Garab Dorje gave these Three Statements to Manjusrimitra because when Manjusrimitra within myself and observe and think and maybesaw itthat wouldsaw Garab helpthat Dorje Garabthe text was Dorje becomemanifesting was amanifesting little the Rainbow the Rainbow Body and Body was andno longer was no in longer his ordinary in his ordinary saw that Garab Dorje was manifesting the Rainbow Body and was no longer in his ordinary easier. I didn’t understand what he meant. I wentmaterial backmaterial condition, home and condition, he read became the he text verybecame again upset very but about upset losing about his losing Teacher his Teacherand he lost and his he presence. lost his presence. material condition, he became very upset about losing his Teacher and he lost his presence. didn’t find anything that I could relate to myselfTo comfort and itTo didn’t comforthim Garabhelp him at Dorje all.Garab gave Dorje him gave these him Three these Statements. Three Statements. This is what This it is says what in it this says in this To comfort him Garab Dorje gave him these Three Statements. This is what it says in this Then many years passed and later when I receivedbook. teachingbook. from my teacher, Changchub Dorje, I found that it is necessary that we discoverbook. our real nature. This is the principle of the Dzogchen teaching and I became a Dzogchen1.00.07 practitioner. 1.00.07 Later I arrived in Italy and worked with Prof.1.00.07 Tucci. There 3N0+"341".F-1"A-"O01"P."9>4"23-"6-+: were3N0+"341".F-1"A-"O01"P."9>4"23-"6-+: a lot of books in his library With theseWith3N0+"341".F-1"A-"O01"P."9>4"23-"6-+: Three these Statements Three Statements we can distinguish we can distinguish what we whatconsider we consider to be good to beor badgood at or the bad at the and one day I saw that he had this text that I Withhad studied these Three at college Statements and I brought we can itdistinguish home. what we consider to be good or bad at the dualisticdualistic level even level if we even continue if we continue to consider to consider that Nirmanakaya that Nirmanakaya is positive, is positive, samsara samsara is is I read it for one or two weeks, but now when dualisticI read it, levelit was even very if easy we continueand I understood to consider that Nirmanakaya is positive, samsara is negative.negative. We always We remain always inremain dualistic in dualistic vision. We vision. are free We fromare free this from type this of attachment. type of attachment. what my teacher at college had meant when henegative. told me We to observealways remain within myself.in dualistic Now vision. I We are free from this type of attachment. This is calledThis is called and for thisand reasonfor this Garab reason Dorje Garab gave Dorje these gave Three these Statements Three Statements and and knew how to observe. Before I didn’t. I didn’tThis even is know called that O01"P."9>4" we haveO01"P."9>4" and to discover for this reasonour real Garab Dorje gave these Three Statements and nature. So we do not discover anything in intellectualsaid thatsaid knowledge,we shouldthatO01"P."9>4" we keep shouldwe only them keep study, in themour judge, heart. in our Heart heart. means Heart that means it is thatthe innermostit is the innermost essence essence said that we should keep them in our heart. Heart means that it is the innermost essence think,Symbol do analysis of the and vajra we believe that we know.for Butus to discoveringfor have us realization,to have is something realization, to do practice. very to do practice. Symbol of the vajradifferent.53.30 In Inthe the Dzogchen same way Teaching the mostfor important us to have thing realization, is discovering to do practice.our real SymbolSymbolSymbol ofof thethe of vajravajra the vajra 53.30 Symbol In theSymbol same of the way of nature.vajra the TIBETANvajra This is what EXPRESSION it says here. (same as before:Then thereThen is immediatelythere is immediately a letter)…………………. A, a letterthe essence A, the ofessence all this. of Weall this.do guruyoga We do guruyoga with an A.with Iti an A. Iti 53.3053.30 53.30 InIn thethe In samesame the waysameway way Then+,";,"3<+"=5">-+"),"#"3..1"21: there is immediately a letter A, the essence of all this. We do guruyoga with an A. Iti TIBETAN53.30 EXPRESSION53.30 In the In same the same (samewaymeans way as we before: can have pure and impure vision,(iti), allit)…………………. also of(iti which ),means it also are secret. means related It secret. doesn’tto our It circumstances. meandoesn’t that mean we arethat keeping we are keepingit secret, it not secret, talking not to talking other to other TIBETANTIBETANTIBETAN EXPRESSIONEXPRESSION EXPRESSION+,";,"3<+"=5">-+"),"#"3..1"21: (same(same (same asas before:before: as before: (iti), it alsopeople means [about secret. it]. ItSometimes )………………….)………………….doesn’t)…………………. mean people that think we are that keeping Dzogchen it secret, is very not secret talking but to it otheris not like meansTIBETAN we canTIBETAN have EXPRESSION pure EXPRESSION49.42 andThat Rigpa impure (same is themeans (samevision, asreason before: that as all webefore: weof have whichdiscover the are symbol our related real+,";,"3<+"=5">-+"),"#"3..1"21:+,";,"3<+"=5">-+"),"#"3..1"21: ofpeople nature.to the our+,";,"3<+"=5">-+"),"#"3..1"21: vajra [aboutcircumstances. .)…………………. This it].)…………………. is Sometimes what we call people a vajra, think but that it is Dzogchen is very secret but it is not like meansmeans we can we have can pure have and pure+,";,"3<+"=5">-+"),"#"3..1"21: impure and+,";,"3<+"=5">-+"),"#"3..1"21: impure vision, vision, allpeople of whichall [about that.of which are There it]. related areSometimes is relatedalso to our an toexplanationpeoplecircumstances. our circumstances. think of that Garab Dzogchen Dorje: isif verypeople secret are interestedbut it is not and like are searching That is the reason we haveTIBETANmeans thenot we symbola ‘ realcan vajrahave of the pure, it vajra is’ and(sectiona symbol. This impure fromis of what vision,vajra the we sentence in that. allcall Vajrayana. of a There whichvajra, before) is are but Inalso therelated it an is centre explanation to ourthere circumstances. is of a Garabkind of Dorje: ball if people are interested and are searching meansmeans we can we have canThat havepure isThat the pureand )-!"2"89"2"#*4"2"isreason impure theand reason impurewe vision, have we vision, the haveall symbolof theall which of symbol whichof are the related of that.vajraare the related There .vajra toThisfor our knowledgeis.tois This circumstances. alsowhatour is circumstances.an wewhat explanation callof Dzogchen,we a vajra,call a of vajra, but Garabeven it isbutif Dorje: there it is areif people 100 people, are interested we can talk and and are givesearching that not a real vajra, it is a symbolThatthat is theof represents vajra reason in weVajrayana. our have primordial the In symbol the potentiality centre of the therefor vajra knowledgein is the. aThis kind Dzogchen is ofwhatof ball Dzogchen, we teachings, call a even vajra, but if in therebut Vajrayana it areis 100 people, we can talk and give that That Thatis the is reason the meansreasonnot we a haverealnot therewe a vajra havethe real is symbolnothing ,thevajra it is symbol a, ofsymbolit we isthe can aof symbolvajra the ofjustify vajra vajra. This of saying vajrain. isThis Vajrayana. what this forinis whatVajrayana. weknowledge is this,call knowledge.weIn a theorcall vajra, thatIn centreof a thevajra,Dzogchen, isbut If centrethat. there people it but is This isthere iteven areais iskind thenotisif therea of reasoninterestedkind ball are of ball100 and people, don’t we want can to talk know and about give thatit, we should not that represents our primordialnot arepresents real potentiality vajra ,the it is potentiality ina symbolthe Dzogchen of of vajra the teachings, vajra in Vajrayana.. knowledge.We buthave in In this Vajrayana theIf potentialitypeople centre are there not and is interested athrough kind of it balland the don’t five want to know about it, we should not not anot real a vajra real vajra,why thatit is ,inrepresentsa it thatsymbol Madhymika,is a represents symbol of our vajra of primordialNagarjuna vajraour in Vajrayana.primordial in Vajrayana. potentialitysays there Inpotentiality the Inis centrein notheknowledge. the confirmation, centre in Dzogchenthere thegive there Dzogchenis If [teaching], a people kindteachings, is no a concept.kindof teachings,are ball should notof but ball Thisinterested in not butVajrayana is talkinrigpa Vajrayana andabout, don’t it, we want should to know keep about it secret, it, we because should there not is no represents the potentialitythat ofpointsrepresents the vajra at the our. Wetop primordial haveand fivethis at potentiality potentiality the bottom and in manifest.give the through [teaching], Dzogchen It it means the teachings,should five that nottwo but talk aspects in about Vajrayana can it, manifestwe should keep it secret, because there is no that representsthat represents ourrealrepresents primordial knowledgeourrepresents primordial the potentiality that the potentialitywe potentiality discover. inof the in When,ofvajraDzogchen the the Dzogchen .vajra Weinstead teachings,havegive. We of teachings,this [teaching],have discoveringreason, potentiality but this in potentialitybut itshouldVajrayana wehas in andVajrayanaare no not totallybenefit.through andtalk through aboutignorant Init thethis it, fiveit case, wethat the should fiveeven ifkeep we speakit secret, to onebecause person, there it isis toono many. We points at the top and fiverepresents atfrom the bottom this the centre potentiality manifest. ball. Why? Itof means the Because vajra that. We twowhen havereason, aspects we this have it can potentiality has knowledge, manifest no benefit. and understanding, In through this case, it the even then, five if wefor speak to one person, it is tooTHE many. MIRROR · No.We 104 · May, June 2010 representsrepresents the potentiality wethepoints evenpotentialitypoints at have the of at topthethat theof andvajra potentiality,the top five vajra .and We at five .havethe We this atbottom havethis the is potentialitycalledbottomthis manifest. potentiality marigpareason, manifest. andIt means itgive, through ignorance. andhas It Dzogchenmeans nothroughthat benefit.it two the thatThe it aspectsteachingfive the twooppositeIn thisfive aspects can tocase, of peoplemanifest thatcan even manifestis who if we participate, speak to one who person, are interested. it is too many. We do We not talk from this centre ball. 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It means that 58.13 58.13When 58.13(fourth you section manifest from the the (fourthreal first dimension (fourth sentence) section section fromof dharmakaya, thefromvery first the diffused sentence) first you in sentence) theare Mahayana. also self-liberated Later on they debatedin thatsome with otherbooks,wemind. havebooks, some discovered othersome ideas other and [something]. ideasso I am and constructing so If Iwe am don’tsome- constructing discover, something then we can else. always There change. is E+"9"4*"F-4"+,".-"/0."G"H05:58.13 E+"9"4*"F-4"+,".-"/0."G"H05:E+"9"4*"F-4"+,".-"/0."G"H05: (fourth section from the first sentence) mind. When 58.13you manifest58.13 the realstate. dimensionE+"9"4*"F-4"+,".-"/0."G"H05: There (fourth of(fourthis dharmakaya,nothingsection section fromelse. fromIttheyou is firstcalledare the also sentence)first ‘one self-liberated sentence) day theyou Madhyamika will in manifest that school realization’. and in the end YouMadhyamika1.16.48 just something was thingYesterday to else. change. There I believed isDiscovering something something to change.is the butmain Discovering today point Iis havein the changed Dzogchen [my Teaching. belief] because I have read E+"9"4*"F-4"+,".-"/0."G"H05:E+"9"4*"F-4"+,".-"/0."G"H05:WhenWhen you manifest you manifest the real the dimension real dimension of dharmakaya, of dharmakaya, you are you also are self-liberated also self-liberated in that in thatགདེང་H05་P0ག་G་9>3་930:་ 1.15.361.15.36 InIn somesome explanationsexplanations ofof GarabGarab Dorje’sDorje’s statementsstatements theythey saysay thatthat wewe decide,decide, wewe state. ThereWhen is nothing you manifest Whenelse.manifest ItWhen you is the called youmanifest real inmanifest ‘onethatdimension the day state.the real realyou ofdimension will dharmakaya, manifest of dharmakaya,of dharmakaya, realization’. you are alsoconsidered You you self-liberated justare superior also self-liberatedto inYogacarya that because in that some under- thesome main other point inbooks, the Dzogchen some Teaching.other ideas and so I am constructing something else. There is When you manifeststate. the youstate.There real are Therealsodimensionis nothing self-liberated is nothing else.of dharmakaya, in Itthat else. is state.called It isThere called ‘oneyou is nothingareday ‘one alsoyou day self-liberatedwillstanding you manifest will was manifest lacking realization’.in that in Yogacarya.realization’. You That just isYou an example. Dingjust means believebelieve confidence, thatthat thisthis the is isreal thethe confidence realreal sense,sense, we wewe have dodo notnot when changechange we have anyany way.way.the capacity ButBut thisthis to isis anan intellectualintellectual manifest instate. that state. Therestate. is nothing There else. is nothing It is called else. ‘one It is daycalled you ‘one will day manifest you will realization’. manifest realization’. You just You justགདེང་ 1.16.48 something to change. Discovering is the main point in the Dzogchen Teaching. state. There is nothingmanifestelse.manifest else. inIt is Itthat called is in calledstate. ‘onethat day state.‘one you willday manifest you will realization’. manifest You realization’. We can decideYou just many things intellectuallydiscover. today, There but isapproach.གདེང་H05་P0ག་G་9>3་930:་approach. nothing toItIt isischange. notnot likelike We that.that. have WhenWhen discovered. wewe discover,discover, This is therethere real isisconfidence nothingnothing toto otherwise change.change. For For example,example, manifest58.41 in that state. manifestmanifest in that in state.that state.just manifest4*"40!"94*". in that E*.1"@!"I-"4.0,1"3D1"2: state. there is no guarantee. With our intellectual mind, we Ding Dingwhenwhen means means II showshow confidence, confidence, youyou thisthis the vajravajra realreal,, youyou confidenceconfidence seesee itit andand we we have youyou have knowknow when thatthat we itit have isis aa vajravajrathe capacity.. IfIf II askask to youyou toto forgetforget we can alsoགདེང་ construct some type of confidence with our mind. But it is not real confidence 58.41 58.41In 58.41 the real sense, the essence of all Tathagatas, alljudge, Enlightened we think this Beings,is logic, that their things real andmust state webe in canis a cer- changewhenit1.16.48it oror later. wetoto havechange change We the must capacity youryour understand ideatoidea discover. ofof it,it, There how howGarab is cancan nothing Dorje’s youyou to dodo first that?that? words NobodyNobody saying cancan we changechange do not this.this. ItIt meansmeans thatthat 4*"40!"94*". E*.1"@!"I-"4.0,1"3D1"2:58.41 tain way and then we believe. But that does not meandiscover. that change. There We isགདེང་H05་P0ག་G་9>3་930:་ havenothing discovered. to change. This is real We confidence have discovered. oth- This is real confidence otherwise In the 58.41real sense,58.41 the essenceunified.4*"40!"94*".4*"40!"94*". of all4*"40!"94*". Tathagatas, E*.1"@!"I-"4.0,1"3D1"2: E*.1"@!"I-"4.0,1"3D1"2: E*.1"@!"I-"4.0,1"3D1"2: all Enlightened Beings, their real state is wewe havehave discovereddiscovered [something].[something]. IfIf wewe don’tdon’t discover,discover, thenthen wewe cancan alwaysalways change.change. 4*"40!"94*".4*"40!"94*". E*.1"@!"I-"4.0,1"3D1"2:In the E*.1"@!"I-"4.0,1"3D1"2:InIn real the the realsense, real sense, sense, the the essenceessence the essence of ofall Tathagatas,all Tathagatas,of all Tathagatas,all Enlight- all Enlightenedwe all are Enlightened discovering. Beings, Then Beings, their later we real their know state real thatremain is somethingstate anywe is can moreis alsoerwise in constructdoubt. Dingwe can means also We some construct have confidence, type discovered. some of type confidence theof confidence Now real weconfidence with havewith our this mind. we confidence have But whenit is butnot we wereal have are confidence the capacity to unified. In the real sense,In the the real essence sense, theof all essence Tathagatas, of all That Tathagatas,all Enlightened is the conclusion all Enlightened Beings, of their the Beings, Three real state Words their is real of Garab state isDorje. Yesterdayགདེང་Yesterday II believedbelieved somethingsomething butbut todaytoday II havehave changedchanged [my[my belief]belief] becausebecause II havehave readread In the real sense,unified. the 9J5"9"9K,"6-+"7L.".M#"#!",."34-:essenceenedunified. Beings, of alltheir Tathagatas, real state is unified. all Enlightened Beings,missing. their For real that state reason is when the teachernot gives constructing youand the in- we canourdiscover. anything. mind. change But There Thereitlater. is not is Werealis nothing nothing confidencemust understandto to change. andconstruct. we can We Garabchange Wehave haveDorje’s discovered. our first primordial words This is saying real confidence we do not otherwise unified. unified. troduction, you may think you have understood, have dis- later.somesome We otherother must understandbooks,books, somesome Garab otherother Dorje’s ideasideas first andandwords so sosay- II amam constructingconstructing somethingsomething else.else. ThereThere isis unified. That is the conclusion Thatof the is ThatThree the isconclusion Words the conclusion of Garabof the of ThreeDorje. the ThreeWords Words of Garab of Garab Dorje.potentiality Dorje. remain that any wewe canmorehave also discoveredin doubt.construct We and some have we typetrydiscovered. to of be confidence in thatNow state. we with have our this mind. confidence But it is but not we real are confidence 9J5"9"9K,"6-+"7L.".M#"#!",."34-: That is the conclusioncovered of the your Three real nature.Words Sometimes of Garab you Dorje. can have this in a ingsomethingsomething we do not remain toto change.change. any more DiscoveringDiscovering in doubt. We ishaveis thethe discov- mainmain pointpoint inin thethe DzogchenDzogchen Teaching.Teaching. 9J5"9"9K,"6-+"7L.".M#"#!",."34-:9J5"9"9K,"6-+"7L.".M#"#!",."34-:9J5"9"9K,"6-+"7L.".M#"#!",."34-: That Thatis the is conclusion the conclusion of the of Three the Three Words Words of Garab of Garab Dorje. Dorje. Trolnot means constructing self-liberated: anything. this isThere our real is nothing nature tosince construct. the beginning. We have You our are primordial simply 9J5"9"9K,"6-+"7L.".M#"#!",."34-:9J5"9"9K,"6-+"7L.".M#"#!",."34-:That is the conclusion of the Three Words of Garab Dorje. perfect way. But many times you discoverH05་ something, but ered.and Nowwe can we havechange this confidencelater. We butmust we understandare not con- Garab Dorje’s first words saying we do not being inpotentiality that state.remain In that ordinary any we havemore life discovered in we doubt. do not We and have have we that try discovered. knowledgeto be in that Now and state. we say have that this we haveconfidence a but we are you have a little doubt. Then what should you do? If you are structing1.16.481.16.48 anything. There is nothing to construct. We have Garab Dorje gave these Three Statements to Manjusrimi- really in your real nature, it must be in a perfect way. If you Trol ourmeans primordial self-liberated:གདེང་H05་P0ག་G་9>3་930:་གདེང་H05་P0ག་G་9>3་930:་ potentiality that this we haveis our discovered real nature and we since the beginning. You are simply Garab Dorje gave these Three Statements to Manjusrimitra because when Manjusrimitralot of obstaclesH05་ ofnot emotions, constructing negative anything. karma There and so is on.nothing That tois true.construct. In the We Hevajra have ourtantra primordial tra because when Manjusrimitra saw that Garab Dorje was remain in doubt that is not a perfect base. try to be DingDing in that meansmeans state. confidence,confidence, thethe realreal confidenceconfidence wewe havehave whenwhen wewe havehave thethe capacitycapacity toto saw that Garab Dorje was manifesting the Rainbow Body and was no longer in his ordinarythe potentiality being in of གདེང་potentialityགདེང་that the state. vajra In isthat ordinary explained we have life saying discovered we do that not our andhave real we that trynature knowledge to be is in the that potentialityand state. say that of we have a Garab Dorje gavemanifesting these the Three Rainbow Statements Body and was to Manjusrimitrano longer in his because when Manjusrimitra Buddha. We havediscover. that Trol potentiality means There self-liberated:is nothingbut we have to change. this many is our provisionalWe real have nature discovered. obstacles since the Thisand beginning. weis real do notconfidence You are simplyotherwise material condition,ordinary material he becamecondition, veryhe became upset very about upset losingabout hisSemde, Teacher Longde, and Upadesa he lost his presence. lot of obstaclesdiscover. of Thereemotions, is nothing negative to change.karma and We so have on. discovered. That is true. This In the is real Hevajra confidence tantra otherwise saw that Garab Dorje was manifesting the Rainbow Body and was no longer in his ordinarydiscover it. WhenH05་we we can eliminate also construct these obstacles some type we of discover confidence how with our ourreal mind.nature But is. it is not real confidence To comfortlosing him his Garab Teacher Dorje and he gave lost his him presence. these ToThree comfort Statements. There are manyThis Dzogchen is what Teachingsit says in of this Guru Garabthe Dorje potentiality Trolwebeing canmeans in alsoof thatself-liberated: the construct state.vajra In isthis someordinaryexplained is our type real lifenature sayingof weconfidence since do that thenot our have with real that our nature knowledgemind. is theBut potentiality itand is notsay realthat of confidence we have a material condition, he became very upset about losing his Teacher and he lost his presence. book. him Garab Dorje gave him these Three Statements. This is and when he manifested the Rainbow Body,When his mostweBuddha. have im- badbeginning.andlotand We weatherof wewehave obstacles cancan You that changewechange are potentiality sayofsimply emotions, today later.later. being WethereWe butin negative mustthatmust weis state.no have understandunderstand sunshine, karmaIn many ordi- and provisional butGarabGarab so that on. Dorje’sDorje’s isThat obstaclesnot is firsttrue.first true. words words Theand In sunthewe sayingsaying doHevajra not wewe dodotantra notnot To comfort him Garab Dorje gave him these Three Statements. This is what it says in this what it says in this book. portant student, Manjusrimitra, collectedis all always his Dzogchendiscover in the skynaryremain theremainit. Whenbutlifepotentiality we weanyany dowe do morenotmore eliminate not have of inseein the that doubt.doubt. it vajra knowledge thesebecause WeWe is obstacles explained have have andthere say discovered.discovered. arethat we saying thickwediscover clouds, that NowNow how our wewe just our real havehave like real nature thisthis obstacles. nature confidenceconfidence is the is. potentiality butbut wewe areare of book. teachings and divided them into three sectionsIn the according same way have notwe aaccumulateconstructing lot of obstacles a anything.lotof emotions, of negative There negative karma, is karmanothing potentiality, and to construct. emotions, We have thoughts our primordial 1.00.07 When wenotBuddha. have constructing bad We weather have anything. that we potentialitysay todayThere thereis but nothing iswe no have tosunshine, construct. many provisional but We that have is notobstacles our true. primordial The and sun we do not 3N0+"341".F-1"A-"O01"P."9>4"23-"6-+: to the Three Statements of Garab Dorje. All the sections so on. That is true. In the Hevajra tantra the potentiality related tois alwaysour mind,potentialitydiscoverpotentiality in the and sky theyit. but When thatthat all we webecomewe wedo havehave eliminatenot obstacles discovereddiscoveredsee it becausethese so andand obstaclesthat there wewe we trytry doare we toto not thick bebediscover see, inin clouds, thatthat we how dostate.state. just not our like real obstacles. nature is. 1.00.07With theseWith Three these ThreeStatements Statements we we can can distinguishdistinguish what what we wefor consider having precise to be direct good introduction, or bad atdiscover the for discovering our real of nature. the vajra isBut explained when sayingwe purify that our them, real nature then is our the real nature manifests. We do 3N0+"341".F-1"A-"O01"P."9>4"23-"6-+:consider to be good or bad at the dualistic level even if we our real nature, are called Dzogchen and thereIn theare samepotentialityWhen TrolTrolway we meanswe meansof have Buddha.accumulate bad self-liberated:self-liberated: We weather have a thatlot we ofpotentiality thisthis negativesay isis today ourour but karma,real real therewe naturenature is potentiality, no sincesincesunshine, thethe emotions, beginning.beginning. but that thoughtsis You Younot aretrue.are simplysimply The sun dualistic level even if we continue to consider that Nirmanakaya is positive, samsara isnot build or produceH05་H05་ something new. There is nothing to produce. We know that and we With these Threecontinue Statements to consider thatwe Nirmanakayacan distinguish is positive, what samsara we considermany volumes, to be manygood or bad belonging at the to this Dzogchenrelated tohaveisbeing ouralways many mind,in provisionalthat in theand state. sky they obstacles Inbut all ordinary we become and do we not lifedo obstacles seenot we discoverit do because not so thathave there we that do are knowledge not thick see, clouds, we and do sayjustnot that like weobstacles. have a negative. We always remain in dualistic vision. We are free from this type of attachment.are simply in thatbeing state in as that much state. as possibleIn ordinary and life then we our do realnot havenature that manifests. knowledge and say that we have a dualistic levelis even negative. if we We continue always remain to considerin dualistic thatvision. Nirmanakaya We are Semde. is In positive, the Dzogchen samsara Semde weis work in a very discoverprecise it.lot Inlotour When theofof real obstaclesobstacles samewe nature.eliminate way ofof theseButwe emotions,emotions, accumulate whenobstacles we negativewenegative purify discover a lot them, ofkarmahowkarma negative our then andand our sokarma,so on.on. real ThatThat potentiality,nature isis true.true. manifests. InIn emotions, thethe HevajraHevajraWe do thoughts tantratantra This is calledfree from this type of and attachment. for this This reason is called Garab Dorjeway gave with these experiences Three and Statements at the end weand1.20.44 can have This more is thereal verynature essence is. of the Three Statement of Garab Dorje. negative. We alwaysO01"P."9>4" remain in dualistic vision. We are free from this type of attachment. not buildtherelatedthe or potentialitypotentialityproduce to our something mind, ofof thethe and vajravajra new. they isis There all explainedexplained become is nothing saying sayingobstacles to thatthat produce. so ourour that realreal Wewe naturenature doknow not isis thatsee, thethe andwe potentialitypotentiality do we not ofof said that we should keep them in our heart. Heart meansprecise that knowledge it is the innermostof our real nature. essence But sometimes that When we have bad weather we say today there is no sun- This is called and for this reason Garab Dorje gave these Three Statements and are simplyBuddha.discoverBuddha. in that WeourWe state haverealhave as nature. muchthatthat potentialitypotentiality as But possible when but butweand purifywewe then havehave ourthem, manymany real then natureprovisionalprovisional our manifests.real natureobstaclesobstacles manifests. andand wewe do doWe notnot do for us to haveO01"P."9>4" realization, to do practice. is not the final goal, something may be lacking, 1.20.44we may means Thisshine, isdirectbut the that very introduction.is not essence true. The sunof theis always Three in the Statement sky but of Garab Dorje. said that we shouldand for thiskeep reason them Garab in our Dorje heart. gave these Heart Three means State- thathave it doubts.is the innermostThen there are essence many other ང0་+ང་P0ག་G་Sད་2་ methods, which wediscovernotdiscover do build not see it.it. or itWhenWhen producebecause wewe there somethingeliminateeliminate are thick theseclouds,these new. obstaclesobstaclesjustThere like is nothing wewe discoverdiscover to produce. howhow ourour We realreal know naturenature that is.is. and we for us to havements realization, and said tothat do we practice. should keep them in our heart. are a series of Garab Dorje’s teachings and tantras called obstacles.WhenareWhen simply wewe In have havethe in samethat badbad waystate weatherweather we asaccumulate much wewe saysay as a lot todaypossibletoday of nega- therethere and isis then nono sunshine,sunshine, our real nature butbut thatthat manifests. isis notnot true.true. TheThe sunsun Then thereHeart is meansimmediately that it is the a innermostletter A, essencethe essence for us to of have all this.the section We do of guruyogathe Dzogchen with Longde. an A. Long Iti means space, tive1.20.44 karma, means This potentiality, directis the emotions, veryintroduction. essence thoughts of related the Three to our Statement of Garab Dorje. ང0་+ང་P0ག་G་Sད་2་isis alwaysmeansalways notinin thethe remaining skysky butbut we wein doubt.dodo notnot Notseesee it itdeciding becausebecause something therethere areare thick thickbut discovering clouds,clouds, justjust likelike obstacles.obstacles. (iti), it alsorealization, means to secret. do practice. It doesn’t mean that we are keepingwhile sem it means secret, mind, not mind talking to nature to ofotherPག་ག>-ག་P0ག་G་9>ད་2་ mind, we discov- mind, and they all become obstacles so that we do not see, Then there is immediately a letter A, the essence of all this. We do guruyoga with an A. Iti InIn thethe samesame wayway wewe accumulateaccumulate aa lotlot ofof negativenegative karma,karma, potentiality,potentiality, emotions,emotions, thoughtsthoughts people [about it]. Sometimes people think that Dzogchener thisis very and aresecret in that but state. it Deis meansnot like seriesand of then teachings. we do notwe do have not discoverany doubt. our real When nature. we But have when that we purify knowledge, we remain in that state (iti), it also means secret. It doesn’t mean that we are keeping it secret, not talking to other relatedrelated toto ourmeansour meansmind,mind, not and andremainingdirect theythey introduction. allall in becomebecome doubt. obstacles obstaclesNot deciding soso thatthat something wewe dodo notnot but see,see, discovering wewe dodo notnot that. ThereThen is therealso is an immediately explanation a letter of A, Garabthe essence Dorje: of all this.if people The Semdeare interested is the first andgroup arerelated searching to theas muchfirst statementPག་ག>-ག་P0ག་G་9>ད་2་ as possible. them,ང0་+ང་P0ག་G་Sད་2་ Thatthen our means real nature we aremanifests. integrating We do not in build the orDzogchen teaching. There is people [about it]. Sometimes people think that Dzogchen is very secret but it is not like discoverdiscover ourour realreal nature.nature. ButBut whenwhen wewe purifypurify them,them, thenthen ourour realreal naturenature manifests.manifests. WeWe dodo for knowledgeWe do guruyogaof Dzogchen, with an evenA. Iti (ifiti ),there it also are means 100 secret. people, of weGarab can Dorje. talk and give that nothingand to change. thenproduce we 1.21.30 do something not have new. any There doubt. is nothing When to produce.we have We that knowledge, we remain in that state that. There is Italso doesn’t an meanexplanation that we are of keeping Garab it Dorje:secret, not if talkingpeople areThe interested second series and is arecalled searching Longde. Long means space. knownotnot buildbuild that and oror we produceproduce are simply somethingsomething in that state as new.new. much ThereThere as pos- isis nothingnothing toto produce.produce. WeWe knowknow thatthat andand wewe knowledge. If people are not interested and don’t want to know about it, we should not as much as possible. That means means we not are remaining integrating in doubt. in the DzogchenNot deciding teaching. something There but is discovering for knowledgeto of other Dzogchen, people [about even it]. if Sometimes there are people 100 people,think that we Space can talkis the and dimension give that in which we can have different siblearePག་ག>-ག་P0ག་G་9>ད་2་are simplyandsimply then inourin that thatreal nature statestate manifests. asas muchmuch asas possiblepossible andand thenthen ourour realreal naturenature manifests.manifests. give [teaching], should not talk about it, we should keep it secret, because there is no nothing andto change. then we 1.21.30 do not have any doubt. When we have that knowledge, we remain in that state knowledge. IfDzogchen people areis very not secret interested but it is not and like that.don’t There want is also to knowkinds about of manifestations. it, we should Different not manifestations are very 1.20.441.20.44This is the ThisThis very isis essence thethe veryvery of the essenceessence Three Statement ofof thethe of ThreeThree Garab StatementStatement ofof GarabGarab Dorje.Dorje. reason, itan has explanation no benefit. of Garab In Dorje:this case,if people even are interested if we speak and toimportant one person, for integrating it is too in ourmany. real nature. We In the practice Dorje.as much as possible. That means we are integrating in the Dzogchen teaching. There is give [teaching], should not talk about it, we should keep it secret, because there is no give Dzogchenare searching teaching for knowledge to people of whoDzogchen, participate, even if there who areof Dzogchen interested. Longde, We there do are not different talk kinds of methods nothing to change. 1.21.30 reason, it has no benefit. In this case, even if we speak to one person, it is too many. We meansmeans directdirect introduction.introduction. about it inare the 100 street people, with we can loudspeakers talk and give that so knowledge.why should If weand keep we can it have secret visions. from In thepeople teachings who there are mainly ང0་+ང་P0ག་G་Sད་2་ང0་+ང་P0ག་G་Sད་2་ give Dzogchen teaching to people who participate, who are interested. We do not talk are interested?people are not interested and don’t want to know about it, three kinds of experiences we always use. In general every- means direct introduction. about it in thewe street should with not give loudspeakers [teaching], should so notwhy talk should about it, we we keepthing it in secret our life from is experience people but who when we relate this to our We often say that Dzogchen teaching is secret because it is not easy to understand, its meansmeans notnot remainingremaining inin doubt.doubt. NotNot decidingdeciding somethingsomething butbut discoveringdiscovering are interested?should keep it secret, because there is no reason, it has no body, voice and mind there are three experiences. When we Pག་ག>-ག་P0ག་G་9>ད་2་Pག་ག>-ག་P0ག་G་9>ད་2་ nature is secret. If I show you this object [a vajra], it is not secret because you can see it We often say benefit.that Dzogchen In this case, teaching even if we is speak secret to onebecause person, itit isis notdo theeasy introduction, to understand, for example, its we use one experience, meansandand thenthen not remaining wewe dodo notnot in doubt. havehave Notanyany deciding doubt.doubt. something WhenWhen wewe havehave thatthat knowledge,knowledge, wewe remainremain inin thatthat statestate and touchtoo it. many. I tell We you give that Dzogchen it is calledteaching vajra to people and who you par- understandthe experience that. of emptinessBut when or Iclarity talk or something like but discovering and then we do not have any doubt. nature is secret. If I show you this object [a vajra], it is not secret because you can see it asas muchmuch asas possible.possible. ThatThat meansmeans wewe areare integratingintegrating inin thethe DzogchenDzogchen teaching.teaching. ThereThere isis about ourticipate, real nature, who are interested.even though We do I not use talk many about words,it in the itthat. is not But easyin the toDzogchen understand. Longde we I cannotuse three experienc- When we have that knowledge, we remain in that state as and touch it. I tell you that it is called vajra and you understand that. But when I talk nothingnothing toto change.change. 1.21.301.21.30 explain andstreet we with need loudspeakers to do the so directwhy should introduction we keep it secret with method,es together experiences in the same moment and theand unify that state: this much as possible. That means we are integrating in the about our real nature, even though I use many words, it is not easy to understand. I cannot teacher hopesfrom people that whomaybe are interested? those participating have discovered.is called yermeThis, withoutmeans distinctions. the nature We of are in that state. Dzogchen teaching. There is nothing to change.  explain and we Weneed often to say do that the Dzogchen direct introduction teaching is secret with because method, When experiences we are in that andstate theour real nature of the state of the teachings is secret. The nature of the Vajrayana teachings is also secret. teacher hopesit that is not maybe easy to understand, those participating its nature is secret. have Ifdiscovered. I show contemplation This means is naked. the natureWe do these of kinds of practices to Note: In some instances, Tibetan phrases are repeated and then ­explained from different per- 1.04.40 spectives. the teachings+-."2"Q-"9/05"D"9R!"23-"#!",."!-: youis secret. this object The [a vajra nature], it is notof thesecret Vajrayana because you teachingscan see be is 100% also sure secret. of our real nature. For that reason, there are Now we giveit and the touch introduction it. I tell you that to it theis called students vajra and and you withun- theirmany seriesexperience of practices they in thediscover Dzogchen how Longde. 1.04.40 derstand that. But when I talk about our real nature, even Then lastly there is the Dzogchen Upadesa which Transcribed and edited by L. Granger rigpa+-."2"Q-"9/05"D"9R!"23-"#!",."!-:, instant presence, is. The text explains what the mannag updesa , the most essential Now we give thethough introduction I use many words, to the it isstudents not easy to and understand. with their I meansexperience the more they secret discover methods. howThe main practice con- Tibetan by F. Sanders method, is. rigpa, instant presence, is. The text explains what the mannag updesa , the most essential method, is. means introducing our real nature directly with method, which is what ,0"+,"P0."G"S4"2"4,": we did this morning. means introducing This is one ourway real but naturethere are directly many withways. method, which is what ,0"+,"P0."G"S4"2"4,": we did this morning. This is one way but there are many ways. 1.05.35 P.".>-."P0."G"9>4"2"4,": 1.05.35means we are completely familiar with what we have discovered. This is not so easy. This is the P.".>-."P0."G"9>4"2"4,":second statement of Garab Dorje. In general it means we can decide something in an means we are completely familiar with what we have discovered. This is not so easy. This is intellectual way, we can decide that this is the only way. We can decide everything - today the second statement of Garab Dorje. In general it means we can decide something in an we decide something, but maybe tomorrow we discover it is not real. This is normal in our intellectual way, we can decide that this is the only way. We can decide everything - today intellectual way. we decide something, but maybe tomorrow we discover it is not real. This is normal in our For example, in the Buddhist philosophical tradition we have the Yogacarya and the earlier intellectual way. Dodepa (mdo sde pa) Sutra system. When these two schools of thought debated, most For example, in the Buddhist philosophical tradition we have the Yogacarya and the earlier Dodepa (mdo sde pa) Sutra system. When these two schools of thought debated, most THE MIRROR · No. 104 · May, June 2010 Khyentse Yeshi Silvano Namkhai

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>> Primordial Experience continued from page 3 will see, tomorrow I will be rich, this state. I try to be in this condi- Tomorrow we understand more and entities. When I say, “I am”, cult to liberate. Essence or condi- and you will be poor and miser- tion forever. at the level of the single, literal it means I am already develop- tion of the mind is without limi- able.” Horrible. Buddha Shakya- aspect; the more stylistic aspect. ing something. I have an idea of tation. We risk being a slave of muni said when we grow our ego However everything changes and It is not so important how the text how I am. After a while I develop mind. So it is very important that there is no happiness, only suf- I still try to be in this knowledge, is written, translated and so on. an idea of what I have and what I we learn how to observe our mind fering. If I am counting the hours to practice guruyoga. Just my in- We always say the Teacher is im- don’t have. So after a while I have, and most of all educate ourselves and minutes of my life of suf- tention, the primary cause, cre- portant, but the Teacher is always I don’t have. Then I do some ac- in a way that we have a good at- fering, they are huge. And how ates this feeling. When this hap- showing. Once we understand tion, I do something. But my titude. many minutes or whatever is in pens then something happens how the Teacher is showing, au- action compared to my idea is my mind of this belief in happi- on a concrete level. Without sec- tomatically we get this knowl- something miserable, something We can check how is this attitude ness. I discover I am mostly in ondary cause a real experience edge, because going through this limited. And then ego or I is never is if we are happy. Not if we think this idea of suffering; completely of happiness is very difficult. We process we are doing the same. satisfied. But anyway, all we have to be happy, but if we are really detached from reality. To laugh, need to have a real, concrete ex- Then we have the opportunity of is this I. This is our mind. This is happy. If everyday there is some to be happy, to enjoy, I can’t do it perience of happiness. It means discovering.  the way our mind manifests. That enjoyment, then for example we with effort. Someone made some we should learn to be in this hap- is why we learn to work with our can start to observe our mind and nice joke and then I am laughing piness, educate our mind, and Transcribed by Nicki Elliot attitude and govern our mind. our action and then we say in this and very happy. It’s not because find the condition that we are Edited by Naomi Zeitz And Manjushrimitra is saying week more or less I had two hours of sacrifice. I cannot provoke it happy. We understand what re- that all possible teachings lead to of enjoyment, already there is a so easily. ally makes us healthy, feeling the same knowledge. When we result at the beginning. But then well and more joyful. For ex- have recognition of our primor- slowly this enjoyment becomes So when we say Atiyoga, effort- ample, someone always has this dial state everything is perfect. something more frequent, more less, it is more like this. Then idea of conflict, I have the idea I We are not engaging some cre- common in our life. Less we are we say we should be relaxed. am like this, the other one is like ation with mind. So this means if in our mind, and more we are But what if we say there is a way that, and I should be this or that. we learn to observe this mind in with our senses. More we are ob- through sacrifice to be relaxed? If Immediately I have the idea now the most simple things of every- serving what we have in front of we have fear and hope, it is very I am doing this, tomorrow I am day life, not going and searching us, what is happening, and how difficult to be relaxed. If we have doing that. But if I know that to- for something very complicated, things are beautiful. Then ev- a good mood, we are laughing, morrow I am the same, probably after a while we become more eryday when there is something happy and we are enjoying, then even more miserable because I aware. We notice our attitude nice, already it is a good start. it’s easier. Buddha Shakyamuni sacrificed, then I am not follow- more often. And when there is something said that everything is unreal, be- ing this idea. I do what is need- nice, it is easier to feel relaxed. cause it means we should learn ed but I don’t believe that I can Manjushrimitra is giving all these If we don’t fall too much into at- and educate ourselves in this change something, because what descriptions and then slowly de- tachment when we are enjoying, manner. So it is a lot easier to go I need already I own. The most scribing different types of fruit. it is easier. The principle of suf- to a very complicated place, do important , which is bud- For example, the need of having fering is effort. To suffer we need a very complicated visualization dha nature or primordial state, to establish some fruit, the need to sacrifice. To sacrifice we need and ritual and play something is not something so complicated of having some kind of answer. to create some values, some kind and be completely distracted in outside that I have to discover. When we go to a more practical of idea, for example everybody the three times. Then make the So the real meaning is more like level with things that are real, should work, because resources moment of enjoyment last more this. then the principle of serving are limited. Then we have to sac- than three seconds, because one mind leads to self-liberation. It is rifice for this. And tomorrow we should recognize this is enjoy- very difficult to understand how get this and that, but others they ment, one should learn and ed- to deal with self-liberation if we die, they are miserable. Not really ucate oneself and think now is are always engaging fantasy, be- that we get some enjoyment, but happiness, now I don’t change cause there is no relation with en- that our ego knows and grows anything, now I have an experi- ergy or with body. If everything is and compares with this miser- ence what it is. Now I try to be in just ego and fantasy it is very diffi- able one. Then we can say, “You

Chögyal Namkhai Norbu Schedule 2011

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2011 January 19 February 21–25 Taiwan Ukraine Mandarava practice with its Caloundra Retreat April 8–11 May 13–17 December 27–January 2 Ganapuja Taipei Teaching Retreat Crimea Retreat Christmas Retreat March 11–13 New Zealand Melbourne Weekend Teaching Japan Romania January 4 January 28–30 April 15–19 May 25–29 Partial Solar Eclipse, we do Weekend Teaching March 18–23 Tokyo Teaching Retreat Merigar East Retreat Namgyalgar Retreat a practice of 25 Spaces of Russia May 30 collectively. Australia February 4–8 Singapore April 25–May 1 Leave for Merigar West January 14 Namgyalgar Retreat March 31–April 4 Moscow Retreat Ganapuja Singapore Retreat

Khyentse Yeshi Silvano Namkhai Schedule 2010

June 24–July 4 August 23–29 September 25–28 October 20–24 2011 Crimea, Italy, Merigar West Bolivia, Dekytling Canada, Toronto January 14–29 Russia Chögyal Namkhai Norbu Retreat Teachers’ Training with October 2–8 October 25–29 , Moscow, Kunphenling July 6–10: Chögyal Namkhai Norbu UK, London Retreat USA, Portland USA, New York, Kundrolling September 7–12 and Kunselling December 4–6 Russia, Izhevsk, restricted October 9–11 Italy, Bologna, Desalling July 11–20 retreat at Kungaling USA, Conway, Mass, Italy, Zhenphenling December 11–13 Tsegyalgar East and Khandroling September 17–20 October 12 Italy, Naples, Namdeling Costa Rica, Public talk July 22–August 5 Italy, Public Talk University of December 18–20 Romania, SMS Level 2 with September 21–24 Rome La Sapienza Italy, Molise Chögyal Namkhai Norbu Peru, Norbuling THE MIRROR · No. 104 · May, June 2010 ASIA

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ASIA Onlus Association for International Förderverein ASIA Deutschland e.V. Via San Martino della Battaglia 31 ­Solidarity in ASIA, Inc. c/o Gisela Auspurg 00185 Rome, Italy ASIA, Post Office Box 124, Königswieser Str. 2 Tel +39.06.44340034 Conway, MA 01341-0124 USA 82131 Gauting Fax +39.06.44702620 Phone: 413.369.4153, Fax: 413.369.4473 Tel.: 089 / 127 630 32 [email protected] [email protected] [email protected] www.asia-ngo.org www.asia-ngo.org/en/ www.asia-ngo.de

ect intends that the women who Women in Business have been trained in the voca- Tongde tional courses can in turn become teachers and involve their rela- tives and friends in their activity Pierfrancesco Donati so that the running of the activity Project Manager will be shared among the women and will become not only be a job n March 30, in a pleas- but an opportunity to grow in a ant spring atmosphere, context of reciprocal support. By Othe first session of a tai- means of this process, the proj- loring course started in Tongde ect aims to benefit not only the (Qinghai Province): one of the 90 women who will directly par- activities in the project “Promot- ticipate in the two sessions of the ing activities to generate incomes tailoring course but other women for vulnerable women in Tongde who will be involved by the partic- county”, financed by the Trace ipants of the training course once Foundation with the collabora- their activities have been started tion of the Woman Federation of up. Therefore the objective is to Tongde, a governmental agency involve around 300 women who which sees to promoting women. will be assisted at the beginning Tongde is a small town in the of the business activities with midst of breathtaking scenery courses in small businesses and that brings to mind the Grand allowed the inhabitants of these ing centre full of enthusiasm to kitchen, the transportation of marketing. Canyon, majestic and omnipo- remote areas to carry out tradi- start a 45 day training experience materials and the phase of select- The first weeks of the course tent with bare earthy rocks that tional activities guaranteeing the that, at the end, would give them ing the participants and choosing have certainly been positive. The have been eroded by the passage existence of these centres for cen- the technical knowledge and es- the equipment to buy was very participants have applied them- of time. It is a trading town with turies, are disappearing. Many sential manual skills to set up time consuming. Since our local selves with great and continuous a very lively market and fami- people, both men and women, their own activities. partner, the Woman Federation, diligence during the intense pace lies from many remote villages, are forced to work as seasonal The teachers, three expert is well established in the area, it of the lessons. Right from the hours from the county, come labourers on building sites, or tailors from Tongde and Guide, was able to assist ASIA in the vis- first days their progress has been here for supplies and to strike up to abandon their villages and are training their students how its to the villages where the fam- up to standard and already by the agreements. The 45 women who move to the towns in the county. to use professional tailoring in- ily units in most difficulty were end of the first week the women participated in the first session of In some periods of the year you struments (sewing machines, singled out. have ventured into the stages the tailoring course came from can witness an actual migration hemming machines, irons, etc.) Many of the women participat- of making traditional Tibetan these types of villages, a myriad of workers moving from the vil- and the art of traditional Tibetan ing in the training course have clothes. When you go into the of small rural centres scattered lages to the large building sites tailoring. At the end of the train- never attended school and this training centre, along with the throughout an extremely vast where labourers are needed. For ing course, the participants will is the first opportunity in which noise of the sewing machines, area, whose lives revolve around the women of these communi- receive equipment and a stock of they have found themselves in a the rapid movements of cutting agriculture and nomadism linked ties the situation is even more material in order to set up a tai- situation in which they are learn- and the vibrant atmosphere of the to animal husbandry. difficult because they have to loring activity. ing and able to measure them- general hustle and bustle, you be- The participants for the tailor- combine this work with caring The course is taking place in a selves with other women. come strongly aware of just how ing course were selected after a for their children and domestic building that has been offered to Besides special skills much the women are putting into long series of interviews that were chores. We heard difficult stories ASIA by the local authorities. The in tailoring, the main objective of this experience and how they are held in the villages. This helped and came across many situations organization behind the setting the project is to offer opportuni- holding a thread linking them to us to understand better the living of great need. up of the training course was very ties and approaches to the wom- an anticipated future. situations in these places and see The women who were chosen challenging: the preparation of en in order to develop their own how, day by day, conditions that for the course arrived at the train- the classrooms, dormitories and skills in small business. The proj-

164 solar panels Yushu Earthquake 5,000 kg of barley flour Emergency Relief 486 kg of yak butter Update We supplied the following to the 1500 students and their families (about he second distribution of 1000 people) for their lunches: essential goods to chil- 22,500 kg of tsampa T dren and teachers of the 2,250 kg of butter third primary school in Yushu has just concluded. The school The total number of beneficiaries of has 1500 students and 164 teach- the two first distributions were 4,000 ers many of whom had not re- people to whom we distributed alto- ceived assistance from the gov- gether 34,620 kg of tsampa, 4,742 ernment yet. kg of butter, blankets, tents, beds and The distribution operation basic necessities. that started on May 14, precisely one month after the violent earth- All of this was made possible quake, involved solar panels, beds, thanks to the generous and time- cushions, sheets, kitchen utensils, ly response of the entire . stoves and cooking stoves as well Thank you! as butter and tsampa (barley flour used in Tibetan cooking). Future Projects of infection and illness and on We need to act quickly, before the For information, photos and vid- Our next interventions will focus the weakest elements: women, rigid winter temperatures (which eo clips on the relief operations The following was distributed to the on the schools in order to sup- orphans and the elderly who we go many degrees below zero) in Yushu: 164 teachers and their families (about port them in starting up school will help by distributing food, make life conditions impossible www.ASIA-ngo/earthquake_ 700 people): activities; on the clinics in order clothes, tents, mainly in anticipa- for the population of Yushu. updates 144 tents to supply basic health care to tion of the next winter which, at 328 beds children and teachers; on water 4000 metres a.s.l., will already be There is still a lot to do and it has 164 stoves sanitization to avoid the spread here in September. to be done very soon! THE MIRROR · No. 104 · May, June 2010 Shang Shung Institute

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Shang Shung Institute Italy Shang Shung Institute Austria Shang Shung Institute of Tibetan Shang Shung Institute of America Località Merigar Gschmaier 139 Studies 18 Schoolhouse Rd 58031 Arcidosso (GR, Italy) 8265 Gr. Steinbach, Austria The London Centre for the Study P.O. Box 278 Tel & fax: +39-0564-966940 Cell phone: 0043 676 3221365 of Traditional Tibetan Culture and Conway, MA 01341, USA [email protected] Office: 0043 3386 83218 Knowledge Phone (main-Anna) 413 369 4928 www.shangshunginstitute.org Fax: 0043 3386 83219 Kathy Cullen Administrator Fax/Bookstore 413 369 4473 http://shop-it.shangshunginstitute.org www.shangshunginstitute.org ++44 79 5086 2270 www.shangshung.org www.ssi-austria.at [email protected] www.shangshunguk.org

khai Norbu and Khyentse Yeshi teachings, as our Master often re- The Webcast Namkhai, along with other semi- minds us. nars on Tibetan Medicine with högyal Namkhai Norbu Dr Phuntsog Wangmo, with an At the beginning the webcast was wanted everyone to have average number of 1100–1400 only audio, since the technology Cthe possibility to be to- participants each time, the we- was not yet developed for video. gether during practices and re- bcast has become an invaluable Then it became video for Gars treats and from his vision the service to the Dzogchen Com- and Lings only (less than 100, webcast was born as a technical munity and also a very effective but today 550 and growing), and solution. There were a few at- method for allowing large num- now video is available for all if tempts made by the Community bers of people to have access to they have a simple DSL internet and Shang Shung Institute. In the Teachings all over the world. line. For closed webcasts, users 2004, more or less around the The webcasts of teachings, re- must be members of Dzogchen same time that Yeshi Namkhai treats and seminars are done in Community. It is Rinpoche who and Luigi Ottaviani started to re- ‘real’ time, but there is also the decides which webcasts are open organize Merigar West from the possibility of replay. or closed. vantage point of and experience with their consulting company This webcast service also offers We are extremely grateful to Chö- Ambientiweb, the idea of the people, through the Worldwide gyal Namkhai Norbu for his vi- Dzogchen Community Webcast Transmission Days, the possibil- sion and wish to do webcasts, to was finally implemented and sta- ity to receive transmission con- Yeshi Namkhai and Luigi Ottavi- bilized. nected to the Dzogchen lineage ani for having the insight and ca- of Chögyal Namkhai Norbu with- pacity to develop such a wonder- Starting with a webcast in 2004 out leaving home or even attend- ful tool and benefit for all of us, with an approximate 300 partici- ing a webcast retreat. The trans- The worldwide transmissions are the tremendous sacrifice made and also to the all the staff and pants to today where SSI is web mission given during retreats done in ‘real’ time with Rinpoche by practitioners over hundreds of volunteers at every webcast who casting monthly teachings and is also valid if the participant is participating wherever he is in years to receive transmission and make them possible. public talks of Chögyal Nam- there in “real” time to receive it. the world. This is light years from [email protected]

M: Are there any plans for the the costs per number of users and Interview with Luigi Ottaviani, web­casts in the future? events. Director of Shang Shung Institute, LO: We have now arrived at the We tried to choose technology point of almost giving the video and a supplier able to give great About Webcasts webcast to all interested people. service but also affordable. For This is a huge leap and we mainly non-profit organizations like SSI have to consolidate that. We also and the DC that is not so easy! The Mirror: How do the webcasts systems are customized to work need to continue improving the The running costs are about actually work? What and who are in a totally nonconventional way system, trying to always give a 30,000 euro per year (exclud- involved? since standard products couldn’t better service, because we all un- ing the voluntary work of the Luigi Ottaviani: The webcast ser- meet our needs. This means a lot derstand its importance. Team or unexpected expenses), vice involves many people; there of work trying always to improve We start to offer always more sometimes more when we need are people who develop it tech- systems and also to integrate and more services using webcast to replace equipment or in case nically, people who maintain the them all together. technology, transmitting other of intense webcasting activi- infrastructure (the part that we That is just a piece of the whole events and courses regarding ties, like this year. The service didn’t outsource), people run- scenario! Every time we setup Tibetan culture. We think that is mainly sponsored by Merigar ning the streaming from the re- a streaming session it’s a new reaching people worldwide with West, by SSI itself, and by private treat area, and the people who challenge since so many factors this technology can be an im- donations of many people of the give support for the service. influence this service. Local con- portant way to preserve Tibetan Dzogchen Community and other The team is actually made up nection, equipment, experience, culture. SSI USA is already offer- Gars. It’s like we all give a hand of 3 people from the SSI staff and technology, the unpredictable ing courses in Tibetan Medicine to make it possible! That’s one 2–3 volunteers dedicated to this nature of Internet itself, weath- via webcast (live and on demand) wonderful aspect of Dzogchen project (thank you so much!). It er conditions; all these aspects and we try to stream as many Community! might sound like there are a lot make our work really hard but events possible. of people involved, but we have still challenging and so unique! The natural evolution of all M: What effects do you think a user base of more than 5000 Sometimes I really think it’s this will probably be a Web-TV re- the webcasts have had for the registered users and we usually a miracle that, considering all lated to all aspects of Tibetan cul- Dzogchen Community and the stream to from 800 to 1400 con- those aspects, we succeed in ture, transmitting information all Teachings? tacts. Also all the Team people reaching more than 1400 people the time, including special events LO: The webcast is one of the have other jobs, even the SSI in so many countries at the same like retreats. This aspect is still, main points that has helped the staff, so they mostly volunteer time, with our different contexts of course, at an early idea stage. Community to grow in recent their work for the webcast. and situations and all able to be Luigi with daughter . Photo: Y. Namkhai With the improvements of tech- years. Bringing the Teaching to On the technical side, we use a there, learning from our Master nology it is also easy to imagine all, with the possibility to receive mix of technologies; since at the and practicing together. good development of a webcast an interactive experience of this real Transmission worldwide moment there’s nothing that uni- system. It was a funny and tiring service, with custom content (and of course for free!) allowed fies all the worldwide features we M: How did the webcasts initially experience, but really rewarding! streaming and also linking it to and allows always more people need for the webcast. We need to start? the archive of SSI. Potential proj- to come in contact with Rinpoche stream to multiple users in a sim- LO: The webcast service started M: What role does the SSI play in ects are unlimited! and, we hope, find a way to make ple and standard way, we need when Yeshi Namkhai and I were the webcasts? some steps toward the under- to filter the closed webcasts, we working for the Dzogchen Com- LO: SSI is the provider of the we- M: Is it expensive to work with standing of our real nature. need to support the local transla- munity, doing consulting about bcast service. This is for many the webcasts and how are they fi- The webcast enables us to tions, and we need to supply re- how to improve the Dzogchen reasons, from the legal aspects nanced? share this incredible gift and the plays. Community communication and where SSI is the copyright man- LO: The webcast service is still luck to know such a great Mas- So we use some standard organization. Most of the cred- ager for Rinpoche, the technical quite expensive for us as a non- ter like Rinpoche. We could talk technologies like flash servers it must be given to Yeshi and aspect, since we developed the profit organization, but it is noth- for hours about the incredible (the one used by You tube for Rinpoche’s vision to bring the system and actually it is still one ing compared to the serviced paid effect that the webcast has on example), open source stream- Teachings to all people interest- of the most complete ones, and by big business organizations, the Dzogchen Community, but I ing servers (Icecast) and other ed. It took us a lot of work and finally we had the continuity to and not expensive at all dividing think a few glimpses of that can servers (Teamspeak). All these experiments to finally arrive at a provide the service. >> continued on the following page THE MIRROR · No. 104 · May, June 2010 Shang Shung Institute

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>> continued from previous page The Shang Shung Institute is September 24–25 be gotten from the many thank ­organizing two courses on at Zhenphenling, Rome you messages we receive from Tibetan Medicine Theory of the Three Humours those who joined it. with Dr. Namdol Lhamo and Five Elements One of my favorite stories The course will be on the basic comes from a practitioner who September 3–6 at Merigar, principles of Tibetan medicine cares for her old parents in a far ­Arcidosso GR and diet and behaviour accord- and unfortunately poor country Pulse Reading, Urine Analysis, ing to the seven types of person- and was able to let them listen the Horme Technique alities. It will deal with the theory Teaching for the first time, shar- The course is open to all practi- of the three humours and five ing the Song of Vajra with them. tioners and instructors of ku-nye elements and show participants She was so happy to be able to and will deepen their knowledge how to discover their own indi- help them reach the Teachings and improve and revise their vidual personality and how to because she never thought it pos- practice. balance their three humours with sible. proper diet and behaviour. That message and many oth- Enrollment and information: ers let us know how important M: Thank you Luigi for your time Merigar ++39 0564 966940 this service is, often in ways we for this interview, for your dedi- t.koblensky@shangshung could never imagine! It makes us cation and for helping to estab- institute.org On May 30 at Lake Garda, eight people became Ku-nye operators at the end of the final week- all proud to be part of it, receiv- lish and maintain the wonderful [email protected] end (10 weekends total) of the Ku-nye course led by Aldo Oneto and organized by the Brescia Dzogchen Community and SSI Italy. ing it, supporting it, and offering possibility of the webcast for the Rome – Zhenphenling it to others. world. [email protected]

Shang Shung Edizioni New Publications from all over the world. Nearing This practice, which can be the end of that journey, combined with the Dance of the Chögyal Namkhai Norbu and Song of the Vajra, has been trans- seven members of the group un- mitted in different forms: long, dertook an expedition to Khyung medium and short. This book dngul mkhar, the Silver Palace contains all three versions. of the Valley of the Garuda, an One can do the practice using ancient and important capital of ritual instruments such as the the early kings of Zhang Zhung. damaru and the vajra and bell, That expedition is the object of or only with the vajra and bell, the photographic essay in this or even without using ritual in- volume which contains twenty- struments simply by doing the four color and sixteen black- . The first part of the book and-white pictures, and records, contains essential instructions among other natural wonders, for doing the practice, the sec- spectacular rock formations and ond part contains the text of the crystallized calcium deposits re- practice, complete with illustra- sembling giant iced-over foun- tions for the visualization and tains. Chögyal Namkhai with instructions for the use and Chögyal Namkhai Norbu The final section of the book, Norbu the timing of ritual instruments. the Appendix, entitled “The The Appendix contains instruc- Zhang Zhung: Origins of Tibetan Culture and Essential tions for ritual offerings and the Images From A Lost Kingdom Thought,” the text of a lecture benefits of the practice. given by Chögyal Namkhai Nor- Instructions On 14.00 Euro bu in Barcelona, Spain, in 1987, The Practice Of http://shop-it.shangshunginsti he kingdom of Zhang discovered in his decades-long offers considerations to keep in tute.org Zhung, with the vener- research into Tibetan history that mind in this field, such as the Gomadevi T ated as its this realm was the true cradle of importance of objectivity when center and heart, was an ancient Tibetan culture. His account, studying early pre-Tibetan his- he practice of Jñana­ realm which originated more entitled Zhang Zhung: A Brief tory. This open-mindedness is Gomadevi belongs Flat for sale in than three thousand years ago, Introduction written in 1993, de- equally relevant in assessing the T to the precious cycle of Castel del Piano, corresponding geographically scribes this antique civilization nature of the ancient principles teachings The luminous clarity of near Merigar West to the western Tibet of today. and its culture as the root of of energy and the use of religious the universe, heart essence of the Da- Rooted in Bon, the pre-Buddhist subsequent Tibetan history. rituals as a precious element in kini (Klong chen ’od gsal mkha’ ’gro Yuchen Namkhai and religion of Tibet, the kingdom In the summer of 1988, one medical cures, knowledge, which ’i snying thig), and was received by ­Luigi Ottaviani are sel­ was famed in its time, but subse- year after his first visit to his Chögyal Namkhai Norbu outlines Master Chögyal Namkhai Norbu ling their flat in Castel quently its name became virtually homeland in Derge, eastern Ti- here, central to the Bon culture of through a series of revelations in del Piano (GR) in Italy, unknown even to Tibetans who bet, since his flight in 1956 un- Zhang Zhung, itself the founda- dreams in a period going from 9 km from Merigar. regarded it as only the irreal set- der political duress, he organized tion and wellspring of what later 1985 to 2007. The flat is about 90 sq.m, ting of myths or legends. How- a pilgrimage to Mount Kailash became Tibet. on the 1st floor and con­ ever, Chögyal Namkhai Norbu with a large group of his students 25,00 Euro sists of a large living area, a large fitted kitchen that is fully equipped, a box- >> Seven Nails continued from page 1 At the end of each day Santi time we have had such marvelous room, a bathroom, 2 bed­ dancing students in a whirlwind Maha Sangha teacher Igor Berkh- opportunities! rooms and 2 balconies. of self-perfection! The retreat be- in gave his clear explanations The retreat was well organized The flat has an autono­ gan with a presentation of Vajra about collective practices. Even because after organizing the Sep- mous heating system Dance led by Adriana. It seemed some old practitioners listened tember 2008 retreat with the wise with radiators and a pri­ like the six and six pamo, to his detailed explanations to help of Khyentse Yeshi Namkhai, vate GPL tank. In addition wearing special Vajra Dance refresh their understanding, and his instructions and advice have there is a private garden clothes, were radiating light in for many new people those expla- lost none of their vitality, but con- of about 200 sqm. The all ten directions! nations turned into a very precise tinue to inspire us. building is in a sunny Each day began and ended with and clear key to the real meaning Throughout the whole retreat position, facing a small Yantra Yoga practice. Morning of the practices. our hearts were filled with joy wood with panoramic sessions were led by Yantra Yoga The lecture of Dr. Phuntsog and happiness! Our great Mas- views over the valley. teachers Viktor Krachkovsky and Wangmo who introduced us to ter and his entourage had given Evgeny Rud; sometimes morning the basics of Tibetan Medicine us an Ocean of Teachings! And It is a real bargain at the classes were led by Svetlana Sup- was an unexpected surprise but when the retreat in Moscow had asking price of 105,000 run. After the teachings of Khy- a great joy to follow. The long- finished, the great joy which is euro. entse Yeshi Namkhai, the Yantra term educational program of beyond time, told us that the Pri- Yoga retreat for beginners started Shang Shung Institute is a won- mordial State is beyond both be- For further information with Fabio Andrico. Many new- derful perspective of the study of ginning and end! and to view the flat, please comers were extremely lucky to authentic Tibetan Medicine for contact Renata at start learning Yantra Yoga from many who truly dream to master [email protected] such a talented teacher as Fabio. this knowledge. This is the first THE MIRROR · No. 104 · May, June 2010 Shang Shung Institute

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Prerequisites: This course is open Offered for SSI Medicine Program Menpa (Dr.) Lobsang Kirti Monastic College for one Shang Shung to the Public. Students and previous Astrology was born in Amdo to a nomadic year. He also served as a teach- Institute USA course attendees. yak-herding family. At a young er at Tsechokling Monastery in Tibetan Astrology II age he entered Tharchul Mon- Dharamsala. He has published a Intensives Instructor: Tibetan Astrology is a tradition- astery where he studied Tibetan history of his home village, and Menpa (Dr.) Lobsang Namkha al practice used by Tibetan doc- Buddhism, , also writes poetry in Tibetan and Tibetan Astrology I September 1–3, 2010 tors and . The study of the and Tibetan Astrology. Later, at English. Lobsang currently re- Instructor: 8:30 am–12:30 pm, 2 pm–4 pm Five Elements, combined with , Lobsang sides in New York City. Menpa (Dr.) Lobsang Namkha Price: $225 for the General Public trigrams, numbers, and animal continued his studies in Astrol- For more information on any August 27–31, 2010 $75 for Students and Seniors. signs, form the basis for astro- ogy and Astronomy as well as of these summer intensive cours- 8:30 am–12:30 pm, 2 pm–4 pm 10% discount for Meritorious logical calculations. Participants in Tibetan Medicine, Tibetan es, please contact the Shang Price: $375 for the General Public; Members of the Shang Shung In- will learn how to accurately read Grammar, Sanskrit Grammar, Shung Institute secretary. $125 for Students and Seniors stitute. and create Tibetan astrological and Poetry. In 1994, he went to 10% discount for Meritorious Prerequisites: Tibetan Astrology I calendars for their personal use. India where he taught Tibetan Members of the Shang Shung In- Astronomy, Astrology, and San- stitute. skrit Grammar to instructors at

ing sessions can be organised ence to texts of practice if the 4. Names (ming tshig) and Con- send you your password by email Learn Tibetan through the internet in collabora- course is restricted to practi- nectors or Particles (tshig following receipt of your order. Summer 2010 tion with students of past transla- tioners, otherwise reference is phrad). If you live far from Conway, MA, tion courses. to more general texts; notes on 5. The eight cases of Tibetan and you plan to attend the course Conway MA Sanskrit letters and pronuncia- grammar. live, don’t forget to check your This exciting new initiative is aimed tion. 6. Connectors or Particles not local times for this event before Ka-Ter Beginning Tibetan Language to give an intensive introduction to 5. Presentation of available ma- related with case. attending. You can do this on the Intensive the Tibetan language as part of the terials for the study of Tibetan 7. Examples and exercises. following page: Instructor: Fabian Sanders, Ka-ter Translation Program. language. Find more information at: www.timeanddate.com/world professor, University of Venice www.shangshung.org/medicine clock/converter.html August 6–12, 2010 Curriculum: B. The second four days of the program/intensives/intensives. 10:00 am–12:30 pm, A. The first three days of this course help the student establish php If you prefer to attend on-de- 3 pm–5:30 pm course are designed to enable a firm basis for further study of mand, there may be a bit of lag Price: $ 375 for the General Public reading and correct pronuncia- the language and perform actual To participate in the webcast: time before the video files are up $ 280 for Students and Seniors tion and also to give an overview translation. After completing this You can attend this course from on the on-demand site. We plan $ 250 for live Webcast participants of the language. The following course, students are now quali- anywhere in the world by a pass- to have each day’s files up by the 10 % discount for Meritorious material will be covered: fied take part in future Shang word-protected live, or on-de- next day at the latest. Members of the Shang Shung In- 1. The importance and beauty of Shung Institute Tibetan Trans- mand internet webcast!! Anyone Contact us for more information on stitute. the Tibetan language. lation Trainings. The following with an ample internet connec- this or any of our other Tibetan Cul- This course will be webcasted! 2. The structure of the language; material will be covered: tion and a web browser should tural programs. Prerequisites: This course is open grammar as a sacred science; 1. Translation: history, principles, be able to connect to this service. to the Public. It is advisable, al- Language (chos skad). techniques and problems. If you would like to attend the though not necessary, for stu- 3. Sanskrit and Tibetan. 2. The question of technical following course by live or on de- dents to know the Tibetan alpha- 4. The alphabet; the relationship Dharma language. mand webcast, please click here, bet before attending the course. between signs and sounds; ba- 3. Syllables, words, sentences or visit our online store at www. If necessary, preliminary learn- sic reading skills with refer- and discourse. shangshung.org/store. We will

an Medicine programs, visit www. · Learn the principles & theory Looking for a shangshung.org or contact us. of Kunye Therapy, based on the Career in Holistic traditional texts. What is Kunye? · Obtain a broad understanding Health? Kunye Therapy is the system of of the basis of traditional Tibet- Explore Kunye Massage! massage and gentle external ther- an Medicine. apies taught in the ancient lin- · Learn Kunye Massage tech- eage of traditional Tibetan Medi- niques, including the identifi- ur new 750-hour Tibetan cine. Kunye Massage includes cation and application of mus- Kunye Massage Program techniques such as applying cle release points and specific Oprepares you for a re- herbal-infused oils to the body, points of balancing the five ele- warding career in Massage thera- manual tissue manipulation, ments of the body. py. This two semester program is deep tissue work, identifying & · Learn the external therapies em- currently the most advanced train- acting on specific points, mobi- ployed in Kunye, including hot ing in traditional Tibetan Massage lizing the joints, and warming and cold compresses, herbal offered anywhere in the US or the body. Kunye also includes poultices, application of heated abroad. It was designed to meet gentle external therapies such as oils to specific points, and gem- the new curriculum guidelines hot and cold compresses, herbal stone therapy. established by the Massachusetts poultices, application of heated centuries, Kunye Therapy has growing interest in the benefits · Engage in extensive hands-on Board of Registration of Massage oils, and gemstone therapy. been applied to relieve muscu- of Kunye Therapy and enthusi- practical training under instruc- Therapy, and prepares students lar and joint pain, mobilize the asm for our public courses, the tors’ guidance. for professional licensure in Mas- The therapeutic treatments of joints, reduce stiffness, balance Shang Shung Institute now of- · Study the anatomy, physiology, sachusetts and other states. Kunye can be applied to the entire the neurological system, rejuve- fers the 750-hour Comprehen- and kinesiology of the human body, utilizing proper draping nate course and dry skin, allevi- sive Training and Certification body. The program features founda- and positioning of the client. Ku- ate the symptoms of mental and Program designed to train stu- · Study the etiology, pathology, tional study in the core principles nye is performed on a raised mas- physical stress, anxiety, depres- dents in the ancient healing sci- and diagnosis of illness that and theory of traditional Tibetan sage table, or seated on a massage sion, grief, insomnia, constipa- ence of Kunye, and prepare them pertains to the practice of Ku- Medicine, as well as extensive chair, depending on the comfort tion, and support the healthy to practice in the modern profes- nye Massage. training in Kunye Massage and and condition of the client. function of digestion. Kunye sional workplace. · Learn the characteristics, ben- gentle point-based therapies such is especially indicated for any efits, formulation, and applica- as hot and cold compresses, ap- Kunye Therapy has been em- imbalance of the wind element The curriculum consists of tion of various herbs and thera- plication and formulation of heat- ployed by Tibetan physicians and (rlung), including elderly clients, 750-hours over two semesters. peutic oils used in Kunye prac- ed medicinal oils, and gemstone yogins for many centuries. It is and those suffering from mental Upon completion of the pro- tice. therapy. The training provides one of the most ancient systems tensions or physical exhaustion. gram, graduates may apply to the · Learn the traditional code of traditional healing knowledge to of massage in the world, and an Board of Registration of Massage ethics and conduct of the Tibet- observe and harmonize imbal- important component of tradi- The Program Therapy for licensure as massage an Kunye therapist. ances in the elements of the body. tional Tibetan Medicine. The Shang Shung Institute reg- therapists in the state of Massa- · Learn ethics and profession- Courses start in September, 2010, ularly offers public seminars chusetts or other states. alism to apply in the modern so apply now!! Benefits in traditional Kunye Therapy workplace. The function of Kunye Therapy is around the world. Kunye is also The program will focus on the · Learn skills of business develop- For more information on our Ti- to help balance the five elements incorporated into the curriculum following topics of theoretical ment and management of mas- betan Kunye Massage Therapy of the body, relax tensions, and of the Four-year Program in Ti- study and practical application: sage therapy practice. Program, or any of our other Tibet- revitalize the energy. For many betan Medicine. In response to THE MIRROR · No. 104 · May, June 2010 Focus On Garab Dorje

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ing, Garab Dorje manifested the Focus On Body of Light and entrusted a Garab Dorje small casket containing his tes- tament, “the three statements n our present era, and in writ- that strike the essence,” to his ten literature, the existence disciple Manjushrimitra. On the Iof the Dzogchen teachings basis of these three statements, in both the Buddhist and Bön Manjushrimitra divided Garab traditions of Tibet can be traced Dorje’s teachings into the three back to the eighth century. The series called Semde, or “nature Dzogchen of the Buddhist tra- of mind,” Longde, the series of dition was transmitted by the “space,” and Mennagde, the se- teacher Garab Dorje of Oddi­ ries of “secret instructions.” , a kingdom probably locat- In this issue of The Mirror we ed in the Swat valley of present- present two biographies of this day Pakistan and at the time an Master: one, taken from The Su- important center of Buddhism. preme Source by Chögyal Namkhai Although historical sources trace Norbu and Adriano Clemente, re- Garab Dorje’s birth to a period lates the beginning of Garab Dor- after Buddha Shakyamuni’s pa- je’s activities in the dimension of rinirvana, they do not agree on the celestial abode of the Thirty- the precise date. The Dzogchen Three Gods; the other, compiled teachings and tantras that he by Zeljka Jovanovic and published transmitted were introduced into in The Mirror in 1998, briefly nar- Tibet during the first diffusion of rates his birth, life, and passing. Buddhism in the eighth century In addition, there is a detailed and are still part of the canon of biography of Garab Dorje’s first the Nyingmapa tradition. disciple, Manjushrimitra, by Ancient scriptures suggest Alexis Merritt, originally pub- that the spread of the Dzogchen lished in issue 41 of The Mirror teachings was not limited to the (July/August 1997), and the life world of humans and that it is story of Buddhasrijnana, a ma- found in no less than thirteen hasiddha directly connected to solar systems in addition to our Manjushrimitra. This latter piece own. Tradition also asserts that was compiled by Elio Guarisco Garab Dorje was preceded by on the basis of his translation of twelve primordial teachers who ’s Seven Instruction Lin- were nirmanakaya manifesta- eages and the , an au- tions of the primordial Buddha thoritative Tibetan historical text representing the principle of the written by Gö Lotsawa Shönnu state of enlightenment. Pal in the 15th century. According to the traditional texts, at the moment of his pass- Garab Dorje. Painted card, 12th century reprinted from ‘Tibetan Literary Arts’. Courtesy of the Rubin Museum.

the recognition of the true nature related in the Vairo Drabag.49 As ing. From his heart Then Vajrapani went south to Garab Dorje of existence beyond the principle in the case of all nirmanakayas, emanated Vajrapani, and con- Buddha Rinchen Zhab of the Rat- of cause and effect, only attain- or realized teachers, who elect signing to him a flaming wheel na (Jewel) family and asked him: The excerpt that follows is taken from able by means of the path free of voluntarily to reincarnate for the made of precious materials ex- The Supreme Source: The Kunjed effort characteristic of Dzogchen benefit of beings, the narration of horted him thus: If the nature of Gyalpo, The Fundamental Tantra atiyoga. Garab Dorje’s deeds starts in an- The secret meaning of non-dual wisdom Is not produced through the effort of causes of Dzogchen Semde by Chögyal In Dzogchen there are two dif- other dimension, in the celestial Is primordial enlightenment beyond action and conditions, Namkhai Norbu and Adriano Cle- ferent lineages that, starting from abode of the Thirty-three Gods. and effort. How can the fruit of the qualities manifest? mente, the chapter on the Origin of Garab Dorje, reach Sri Simha, the In the abode of the Thirty- The right path of the great “” Dzogchen. Reprinted with kind per- teacher of the eighth-century Ti- three Gods, the Zangkyong Is what you will have to teach! Rinchen Zhab answered: mission from Snow Lion Publications. betan translator . These had five hundred and one sons, Just like the dagshaka jewel, are the Semde lineage, which among whom Kunga Nyingpo Vajrapani promised to fulfil his Cause and effect are self-perfected in the arab Dorje is the teach- counts over twenty teachers from was celebrated for his physical task and answered: primordial base: er who transmitted the Manjusrimitra to Sri Simha and ability and intelligence. While The total space of Vajrasattva All is self-arising in the supreme essence. Gteachings and tantras of then on to Vimalamitra, and the the other children passed their That cannot be expressed in words If you understand its secret, Dzogchen currently available to Longde and Mennagde lineage, time playing, singing, and danc- Will be difficult for me to explain. The manifestation of the fruit is like the us. All the sources unanimously which from Manjusrimitra di- ing in the parks, Kunga Nyingpo But for the good of those who do not know it rays of the sun! declare that he was born after rectly reaches Sri Simha.46 preferred to sit alone in a retreat I will seek to indicate it in words Buddha Sakyamuni’s parinir- The Semde lineage is of par- hut practicing the “vajra recita- So that they might understand it! Then he went west to Buddha vana, or final passing, although ticular interest for historical tion.”50 Thus he became known Padmai Wöd of the Padma (Lo- they do not agree on the precise research, because most of the as Lhai Sempa Lhagchen (Divine Then Vajrapani went to the Ta- tus) family and asked him: date. In any case, the majority set teachers listed come from Oddi- Son with Superior Mind), con- thagatas of the five families to If the nature of mind is pure as a lotus this great teacher’s birth about yana, the birthplace of Dzogchen tracted to Sem Lhagchen. In the resolve his last doubts concern- Whence do the impurities of the dualism of three hundred and sixty years and many other tantric cycles. “month of miracles” (the first ing the base and the fruit.51 First, subject and object arise? after the Buddha’s death, in the The lineage also includes the fa- month) of the female water bull he headed east, where Buddha second century B.C.E.44 mous teacher and philosopher year, he had marvelous dreams Dorje Sangwa of the Vajra (Inde- Padmai Wöd answered: However, if we accept the tra- Nagarjuna (c. second century that predicted the appearance structible)52 family was teaching Just as a lotus growing in the mud dition which asserts that Garab C.E.), but we can do no more of the teaching “beyond effort,” a tantra to a retinue of disciples Is not sullied by dirt, Dorje’s first disciple, Manjus- than repeat the traditional ver- that he would attain complete re- inseparable from himself, and The essence of bodhicitta rimitra, was a pandit at the Bud- sion. alization and in future would be asked him: Is not defiled by samsara: dhist university of expert Let us return to Garab Dorje, reborn in the human world as re- If the nature of mind is like the vajra Samsara derives from dualistic thought! in the field of Yogacara or - whose original name (presum- gent of all the Buddhas. When the Whence do birth and cessation arise? matra philosophy, then the most ably in the language of Oddiya- king of the devas came to know Then he went north to Buddha likely hypothesis is that they met na) according to some sources of this, he implored the Buddhas Dorje Sangwa answered: Trubpa Nangwa of the Karma no earlier than the fourth or fifth was Vajra Prahe.47 His biography to promulgate the teaching “be- In the immutable vajra of the nature of mind (Activity) family and asked him: century C.E.45 In any case, he lived is found in diverse Tibetan texts, yond effort,” reminding them Neither birth nor cessation exists. If the nature of mind is beyond effort, in an age when Mahayana Bud- some of which, particularly those that until that moment, only the Birth and cessation derive from dualistic How can one act for the benefit of others? dhism was already developed and belonging to the Mennagde tra- teachings that required effort had thought! widely promulgated. His mes- dition, have already appeared been transmitted. Moved to com- Trubpa Nangwa answered: sage aimed at enabling people to in English.48 The version given passion, the Buddhas of the ten If you understand self-arising wisdom understand the ultimate meaning below, which diverges from the directions gathered like clouds Beneficent acts arise spontaneously! of the Buddha’s teaching, both others in certain details, is based in the sky and in unison asked and tantras, centered on instead on the Semde tradition as Vajrasattva to impart the teach- >> continued on the following page THE MIRROR · No. 104 · May, June 2010 Focus On Garab Dorje

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vase sealed with the syllables two years living in a small hut and Garab Dorje, A HUM SVAHA upon her head. practicing meditation. During The Zombie Soon after that she gave birth to a that time, in a vision, he received son. Being a pure nun, she was so from Vajrasattva all the texts and upset and ashamed that she cast complete oral instructions of Zeljka Jovanovic the baby into a pit of ashes and 6,400,000 Dzogchen verses. Reprinted from The Mirror, sang in distress: Garab Dorje had many pow- September/October 1998 To what race does this fatherless child ers, such as the ability to walk belong? through rocks, stone, and water. Is he other than some mundane demon? Many people saw him surround- After I have passed into , Is he a devil? Brahma? Or yet something else? ed by light, and were inspired to In the Western land of , have faith and devotion. Garab The divine lady of Dhanakosa Three days later she found the Dorje attracted many disciples, Will bear a fatherless son, Vajra-He, child healthy, happily playing including and , as Who will uphold the genuine teaching. with ashes. She was convinced well as many learned scholars. that the child was a reincarna- Then, on the summit of Mount (The Root Tantra of sgra thal’-gyur) tion. She took him to the palace Malaya, together with three daki- and bathed him. Many dakinis nis (Vajadhatu, Pitasankara, and nce there was an is- appeared and made offerings to Anantaguna), he spent three land called Dhanakosa the wonder child. Spontaneously years recording the teachings of Oin Oddiyana, West In- and without learning, the child Dzogchen. On one occasion, Ga- dia, which was inhabited sole- recited essential tantras out of rab Dorje went with a spiritual ly by creatures called kosa who his clarity. daughter of Rahula, who had psy- had bodies like those of men, When he was seven, he chic powers, to the great Sitavana the faces of bears, and claws of asked several times and final- cremation ground near Vajrasana iron. This island was encircled ly convinced his mother to let (Bodhgaya), and taught many by many wonderful trees, includ- him debate with five hundred fearful dakinis and savage beings. ing sandalwood. That is why, it learned panditas, and defeat- At that time, Manjushrimitra had is said, it was called Dhanakosa ing all of them, instructed them a vision of , who gave Garab Dorje, painting by Glen Eddy. (Treasury of Wealth). In Dhana- in Dzogchen. The panditas gave him the following prophecy, “If kosa there was a great temple him the name Prajnabhava (The you want to attain , Principles which Penetrate the many practitioners, countless called Sabkarakuta, which was One Whose Being is Wisdom). go to the Sitavana cremation Essence”: direct introduction, animals, and “ugly dakinis,” and surrounded by six thousand eight The king was so pleased that he ground.” He went, of course, and not remaining in doubt, and remained in contemplation for hundred small temples. It was a named the boy Garab Dorje (Joy- spent the next seventy-five years continuing in the state, which is one hundred and nine years. place perfectly endowed with ous Vajra, or Immutable Joy); studying with Garab Dorje. After the essence of Dzogchen teach- splendor and wealth. because his mother had once transferring all the instructions ing. Garab Dorje also appeared Sources: On this island there was a king thrown him into the ashes he and advice to Manjushrimitra, to Vairocana in the cremation The Crystal and the Way of Light, named Uparaja, and his queen, was also known as Rolang Dewa the master passed into nirvana. ground called “Place of Smoke” Namkhai Norbu Rinpoche Alokabhasvati. Their daughter (Sukha the “Zombie”), and Ro- Before he dissolved his body into (du ba’i gnos), and revealed to him The School of , Sudharma was ordained as a nun lang Thaldog (Ashen Zombie). the Body of Light, Garab Dorje 6,400,000 verses of Dzogchen. Dudjom Rinpoche and lived in a tiny thatched cot- Later, Garab Dorje went to a left his Final Testament. It is said Afterwards, Manjushrimitra Crystal Mirror, Vol. V tage on an island covered with mountain called Where the Sun that a casket of gold the size of a divided the 6,400,000 verses of Rise of Esoteric Buddhism in Tibet, golden sand, where she practiced Rises, and on the terrifying preci- fingernail dropped into Manjush- Great Perfection into three series Eva M. Dargyay yoga and meditation. pice called Surjaprakasha, where rimitra’s hand. It contained the – Semde, Longde, and Mennagde. One night, she dreamt of a the frightening spirits roamed famous “Tsig sum ne deg” (Tshig Manjushrimitra, the main white man who placed a crystal everywhere, spent the next thirty- gsum gnad du breg pa), the “Three disciple of Garab Dorje, taught

>> continued from previous page (or initiations) and transmissions In the morning, absorbed in As a child Garab Dorje dis- 48 See, for example, Reynolds, The Golden Let- Finally Vajrapani arrived at the of Dzogchen, crowning him “re- thought she went to bathe in the played his mastery in games and ters, pp. 179–189. center. As soon as he saw him, gent” of the Buddhas. In this way lake, and while immersed in the sporting contests. Some time 49 There are two editions of the Bai ro ‘dra ‘bag, Buddha Vairocana of the Tatha- the teaching was promulgated in water, looked eastwards. At that passed, and shortly before he was which in its present form derives from no later 53 than the thirteenth century: a wood-block edi­ gata family exhorted him to re- the world of the devas. moment Vajrapani transformed to accede to the rule of the king- tion published in Lhasa (the same as the one alize the meaning of secret wis- The Vairo Drabag proceeds with himself into a golden-colored dom, Vajrapani appeared to him, published in Dehradun) and the edition pub­ dom. When Vajrapani asked him the narration of the birth of Ga- duck while Sem Lhagchen be- conferring on him the Dzogchen lished in Leh in volume eight of the Bai ro rgyud ‘bum. The two versions differ somewhat in some to explain this meaning to him rab Dorje on earth and then re- came absorbed in the letter HUM. empowerments, consigning to points. Here I have mainly adhered to the Lhasa Vairocana said: counts his encounter with his Then he emanated four more him all the scriptures, and en- edition although at times it proved necessary to first predestined disciple, pandit ducks, and together with them, joining all the guardians of the insert details from the Leh edition. For a history 55 of the origin of this text and of its gter ma and bka’ Listen, Sattvavajra! Manjusrimitra. dove into the water. Immediately teaching to protect him. Thus, ma versions as well as a summary of its complete The nature of secret wisdom This is the story of how the afterwards, the four ducks flew Garab Dorje instantaneously and contents, see Karmay, The Great Perfction (Bibli­ Is the non-duality of Buddhas and sentient teaching “beyond effort” was pro- up returning to the sky, while effortlessly realized the state of ography no. 37), pp. 31ff. beings. mulgated in the human world. In Vajrapani, in the form of a duck, enlightenment of “total perfec- 50 “Vajra recitation” (rdo rje’i bzlas pa) consists Like the sky, it pervades everything. the land of Oddiyana, northwest approached the princess, pecked tion”, essence of the Buddhas of in combining the sound of the three syllables OM AH HUM with a particular breathing technique. There is no distinction between ignorance of India, in the Dhanakosha re- her lightly three times upon the the three times. As well as under- These syllables symbolize the Body, Voice, and and wisdom. gion on the banks of Lake Kutra, breast so that she was penetrat- standing perfectly all the teach- Mind of all the Buddhas. Understanding and not understanding are a King Dhahenatalo lived in Dorje ed by a luminous HUM, then ings based on cause and effect, 51 The base (gzhi) and the fruit (‘bras bu) con­ single path. Lingphug. His son was called flew away and disappeared. The he realized the meaning of all the stitute the potential condition of enlightenment The essence of secret wisdom Thuwo Rajahati. He also had a princess was very amazed and re- root tantras of Dzogchen trans- present in all beings and its concrete realization, 54 made possible by means of the aspect of the Is the purity of the clear light of presence, daughter called Barani who was vealed her dream and the episode mitted by Samantabhadra and “path” (lam). See Chaper 3, section III. It is the thought that abides in the state of endowed with all the desirable with the duck to the king and his the secondary scriptures. At this 52 The five families of the Tathagatas, present­ wisdom, qualities, of pure mind, and sin- court. Her father explained that time he started to teach and to ed in this section in the sequence vajra, ratna, It is the precious treasure of the spontaneous, cerely dedicated to the altruistic it heralded the appearance of transmit the empowerments of padma, karma, and buddha, or tathagata, rep­ original condition. aspiration to enlightenment. Free the emanation of a Buddha. Af- Dzogchen to special disciples.56 resent the pure aspect of the five and of the five elements of every individual. This section The self-arising state, without needing to of defects and of malice, she re- ter nine months had elapsed, a also forms large part of the first chapter of a tan­ seek it, has always been pure. nounced the world and received nine-pronged vajra made of pre- tra of the Sems sde, the Ye shes gsang ba zhes bya Secret wisdom manifests in the variety of the vows of a bhiksuni (Buddhist cious materials emerged from the 44 See, for example, mKhas pa’I dga’ ston, Bibli­ ba’i rgyud (Bibliography no. 27, 727–783). phenomena, nun) which she scrupulously ob- princess’s breast. When the vara ography no.7, p. 565.20, and Reynolds, The Golden 53 Bai ro ‘dra ‘bag (Bibliography no. 16, Lhasa Letters (Bibliography no. 46), pp. 205ff. But it cannot be identified with concepts. served. Having forsaken male opened it gave birth to an extraor- ed.), ff. 17b.3–21a.3. If the meaning of self-perfection of the company, she lived with five hun- dinary child holding a vajra in his 45 In fact, , who formulated the yoga­ 54 Most of the Man ngag sde texts give Uparaja cara, or cittamatra, philosophy, lived in the magical apparition dred nuns. In the female wood right hand and a scepter made of as the name of dGa’ rab rdo rje’s grandfather and fourth century. Moreover, the Buddhist Univer­ Sudharma as the name of his mother. Is always clear beyond concepts – this is bull year at dawn on the eighth precious stones in his left, who sity of Nalanda was not founded until the fifth the view! day of the first summer month, recited The Total Space of Vajrasat- century. 55 The guardians of the teaching, or , are immaterial beings whose function is to assist she dreamed that all the Tatha- tva and other texts. While every- 46 Apart from this common factor, the Klong practitioners and to protect the teachings. So after having obtained the es- gatas emanated a light that all at body was rejoicing, the Brahmin sde and Man ngag sde lineages differ greatly both in the biographical accounts of the early 56 Bai ro ’dra ’bag, ff. 21a.3–22b.2. Other ­sources sence of the atiyoga teaching once took the form of a sun and expert in examining signs pre- teachers and in the lineage after Sri Simha. specify the dGa’ rab rdo rje’s first disciples were “beyond effort,” Vajrapani went a moon. The sun penetrated her dicted that the child would be- dakinis. 47 Most Western scholars give the Sanskrit for to the world of the Thirty-three head and dissolved downwards, come a nirmanakaya teacher of dGa’ rab rdo rje as Prahevajra or Praharsavajra. Gods and conferred on Sem while the moon penetrated her the supreme vehicle and named However the Bi ma snying thig (Bibliography Lhagchen all the empowerments feet and dissolved upwards. him Garab Dorje. no. 29, p. 194.4) mentions the name Vajra Prahe. 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ning in the view and realization in Tibet even earlier (than the Manjushrimitra of total completeness. The Four eighth century), that is to say, of are clearly during the time of Triwer Ser- Alexis Merritt stages of development from one gyi Jyaruchan, the king of Zhang pointed calm, to simplicity (not Zhung. From his time [1600 B.C.] Reprinted from The Mirror, following thoughts) to one taste until the present some 3600 years issue no. 41 July/August 1997 (all phenomena seen as alike in have elapsed. The teacher of Bön, being empty), and finally non- Shenrab Miwoche, was the first meditation (no effort, no duality to teach Dzogchen (to humanity) s Buddhists, when we between practice and post-medi- which, at that time was known as look for the source of the tation). ‘the Bön of the Perfect Mind.’ He A Dzogchen lineage, we al- Manjushrimitra’s text, reflect- did this in Olmo Lung-Ring in ways return to Garab Dorje and ing The Three Statements of Garab Tazig (Central Asia), and later the his main student Manjushrimitra Dorje, begins with the approach Dzogchen teachings spread from (Jampalshenyen). Manjushrimi- of non-meditation and the asser- there to the country of Zhang tra, a dharma student and schol- tion of total awareness and pres- Zhung, which lay to the west of ar, had devoted his life to under- ence without manipulating mind Central Tibet, and there he taught standing the view and practice of through concepts of emptiness the Tantras of the Zhang-zhung the Buddhist path after master- or trying to still the mind or label snyan rgyud (the S and R not pro- ing the concepts and experienc- thoughts. nounced). Thus it is clear from es of emptiness, of the ultimate The total realization of Jam- the history found in the Zhang- truth through Madyamika logic, palshenyen occurred at the - zhung snyan rgyud that it was this and the Yogacarya distinctions of ment of receiving the Three Vajra master who first inaugurated the the two relative truths (the teach- Verses in a jeweled basket from the custom of teaching Dzogchen ing on the three natures). rainbow body of Garab Dorje. in Central Tibet. But for some Manjushrimitra was con- ’s account as ren- scholars possessing limited sec- vinced of the rightness of his dered into modern English by Jim tarian views, the very notion that view, but he had developed his Valby is as follows: the teaching of Dzogchen could capacity to the point where he have existed before the advent of could receive direct introduc- By merely gazing upon this [basket] Garab Dorje is not an agreeable tion and transmission. When he Manjushrimitra, from the Temple of the Great Contemplation at Merigar West. Jampalshenen became completely full idea. Also in the Nyingmapa tra- learned that there was a young like an overflowing vase. The end of dition it is inappropriate to think man in Oddiyana espousing the One’s mind is not engaged in seeking Saying that something ulti- the journey for Garab Dorje coincided that the Dzogchen teachings ex- so called “effortless state of total anything. mately is the case is itself the with the increase in experiential un- isted at a time earlier than Garab completeness,” a teaching that is One is not disturbed by anything, state of a pervasive lack of clarity. derstanding for Jampalshenyen … He Dorje.” Rinpoche then explains beyond cause and effect and su- Knowing the fundamental nature. It is interesting to note that bowed before the circular image of the that according to the Dzogchen perior to all teachings of cause There is no fear of intoxication by objects or the Uttara Tantra was the basis for embodied Buddha. Then Jampalsh- Tantras there have been Twelve and effect, he set out to dispute attachment to anything. many Tantras of the later trans- enyen divided the more than 100,000 Primordial Masters, including this heretical guru. But at their One does not avoid nor dwell on anything. lation schools, while this text by immeasurable teachings into the three Sakyamuni Buddha; this implies meeting, Manjushrimitra under- Manjushrimitra with the other Dzogchen sections: the Semde for those that there existed an even more stood and received the introduc- This text, the rDo la gser zhun, was Dzogchen texts formed the basis whose mind is already settled, the ancient source for the Dzogchen tion to the state of pure and total written by Manjushrimitra at of the Old Translation School that Longde for those who are free of busy- taught by Shenrab Miwoche. presence. Garab Dorje’s words to the request of his master, Garab came to be called Nyingmapa. bodying, and the Mennagde for those Beginning with Garab Dorje, Manjushrimitra in the Shitavana Dorje. To understand the enor- Manjushrimitra as a scholar who deal with the essential point. the first four lineage holders at- charnel ground were recorded by mous leap made by Manjush- of Yogacharyan thought refuting tained rainbow body and at that Vairocana and here are rendered rimitra from the approaches of the view of the three natures, in Then as John Reynolds explains moment in response to the de- into an English version by Yogacarya and Madhyamika to particular the understanding of in The Golden Letters, Manjushrimi- votional prayers of their chief Thondup in his 1996 Masters of Dzogchen we must look at his the experience as three-fold: the tra made a special condensation students bestowed the energy of Meditation and Miracles. critique of some key Buddhist non-conceptual ultimately real, of the teachings, The Essence full enlightenment and the heart concepts. the deceptive nature that is con- Occurring as Its Own Essential of their teachings in a few words The nature of the mind is Buddha from the Manjushrimitra’s text makes ventionally accepted as real, and Point, and divided it into two: the contained in a small basket. Ga- beginning. use of the term bodhichitta. Bodhi­ the projections of neurotic mind oral transmission (snyan-rgyud) rab Dorje’s Three Vajra Verses rep- Mind like space has no birth or cessation. chitta is a term used in the Sutra (klesha mind) of the seventh con- and the explanatory transmis- resent the ultimate realization of Having perfectly realized the meaning of teachings as the cause or seed of sciousness. sion (bshad-rgyud). The tradition- the essential points of the pro- the oneness of all phenomena, enlightenment that must be dis- Manjushrimitra proclaims the al story says that he hid the ex- found dharma (of Dzogchen) To remain in it, without seeking, is the covered and then brought to frui- incorrectness and deceptiveness planatory section under a double and are the first of the Four Post- meditation. tion through practice. In Man- of this view: vajra-shaped boulder and made humous Teachings of the Vidyad- jushrimitra’s text the term bodhi­ Just as the Lotus-like Lord of everything them invisible with help from the haras. When Manjushrimitra At that moment Manjushrimitra chitta, awake mind, is from the worldly does not reject anything, dakinis. dissolved into radiant light, as exclaimed: beginning totally present and (All things) are seen as alike and present in There has been among histo- accounted by Tulku Thondup I am Manjushrimitra who has obtained the awake; bodhichitta is pure and utter sameness. rians and scholars much specu- (Masters of Meditation and Miracles, siddhi of total presence, our real condition The very seeing as deceptive that which is lation about the source of these the Longchen Nyingthig Lineage of Thoroughly understanding that samsara which has never been obscured fundamentally not deceptive is to be teachings and the Oddiyana lan- Tibetan Buddhism, published in and nirvana are really equal, and needs no purifying. understood as deception. guage of the original Dzogchen 1996), the Six Experiences of Medita- Ever-fresh awareness that thoroughly In the Uttara Tantra, a Yoga- texts, but with Manjushrimitra tion, which present a condensed comprehends everything that arises. carya text of the time, the image Manjushrimitra, by going as a these ancient words are delivered thod rgal teaching, descended into of gold representing our Buddha Buddhist scholar to Oddiyana into the safekeeping of those the hands of Shri Simha. Manjushrimitra’s text, one of the nature needs to be discovered and then bringing the teachings who would translate them, write A story told by Dudjom first five Semde texts translated and its impurities (negative emo- of effortless enlightenment be- commentaries on them, and pre- Rinpoche in his history of the into Tibetan by Vairocana, at the tions and primitive beliefs about yond cause and effect into the serve them even across centuries Nyingmapa reveals the direct in- time of Padmasambhava, and reality) must be removed. The language of Yogacharyan thought and cultures. Fortunately, be- struction style of Manjushrimitra translated by Kennard Lipman gold of Manjushrimitra’s text is as it had developed in India as of fore the end of Oddiyana, Garab in cutting through the dualism of and Namkhai Norbu Rinpoche pure and totally perfect from the the seventh century, had a very Dorje transmitted its great wis- the vajra master Buddhajnana- under the title Primordial Experi- beginning. It is not hidden, and different impact on later genera- dom treasure: total realization pada. Buddhajnanapada, after ence: An Introduction to Dzogchen any effort at purifying it actually tions than the masters of the so- through direct introduction, go- serving many masters including Meditation, asserts that Buddhist prevents realization. called Later Translation Schools ing beyond doubts and integrat- Lilavajra of Oddiyana, received in concepts such as samsara and There is not any (samsara) who went to India from Tibet to ing continually in that state of to- a vision the injunction: nirvana, ultimate truth and rela- eliminated or actual state of nir- gain Tantric practices and Bud- tal presence. If you wish to understand reality tive truth actually block the re- vana sought. The accepted notion dhist wisdom teachings. As a student of the twentieth you must ask sublime Manjushri. He alization of pure and total pres- in Madhymika that ultimately all Manjushrimitra’s introduc- century, I was extremely curious set out for ’s Wu-tai shan Moun- ence. He describes how the path is emptiness is refuted here, by tion by his guru was direct and about the source of these 100,000 tain. of renunciation, cultivating com- explaining that conceptualizing, immediate. His experience con- teachings organized and sum- Around midday, near a white passion, and seeking non-attach- categorizing, and applying logic trasts with the stories of gradual marized by Manjushrimitra in the house, he saw Manjushrimitra dressed ment through realization of emp- to perception actually blocks re- development of , , seventh century. I found in Nam- as a venerable old , wear- tiness are not the point. alization of what is always pres- and , whose Four Yogas khai Norbu Rinpoche’s forward ing his robe as a turban, and plough- ent and pure (without dualistic of Mahamudra is the centerpiece to The Golden Letters, the answer ing the fields with the help of a filthy notions of good and bad, or non- of Kagyupa teaching and decid- I was seeking. In the forward old peasant woman. Buddhajnana- existence, etc.). edly more path-oriented than the Rinpoche writes, “The Dzogchen >> continued on the following page Dzogchen approach of begin- teachings first appeared here THE MIRROR · No. 104 · May, June 2010 Focus On Garab Dorje

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Buddhasrijnana said he had al- Offerings in Bodhgaya The Life Of ready received the initiation from Once Buddhajnana built himself Buddhasrijnana another master, the lay monk a hut near . While the said, “I am the one explaining master was living there, King the tantra to you, so you must re- Dharmapala came to Bodh Gaya Elio Guarisco ceive the initiation from me!” He to make offerings in the main Edited by Susan Schwarz then began to prepare a mandala temple. All the masters who lived in a hut. in the area joined him for the oc- The story of a who is con- At night, the old man called casion. When the king learned sidered to have been part of the direct Buddhasrijnana to come into the that Buddhasrijnana did not par- lineage of Guru Garab Dorje illustrates hut. He found himself directly ticipate in the offerings, he de- that appearances are not always what in the presence of the nineteen- cided that he had to be punished. they seem. deity mandala of Manjuvajra to- The king went into the master’s gether with the monk, his wife, hut, but he was not there; instead, n Taxila, a town in the land of and the dog who had emanated there was only a statue of Man- Khabi, there lived a Brahmin previously. “From whom do you jushri. The king went outside and Iwho had great faith in the take empowerment?” asked the asked his entourage whether this teaching of the Buddha. Some monk. Although Buddhasrijnana was where Buddhasrijnana could say he was a scribe from the royal understood them to be the same be found. “He is right in there,” caste rather than a Brahmin. He essence, since he had faith in they responded. When the king became a monk in the Maha- the aspect of the mandala he re- went back inside the hut, the sanghika tradition at the mon- quested to receive empowerment master had reappeared. “Why did astery of Nalanda, where he was from the mandala. “In that case, you not participate in making of- given the name Buddhasrijnana you are blind,” said the old man. ferings?” the king demanded. “I and learned the Hinayana and The old man, the woman, and the made offerings from here,” Bud- Mahayana at the feet of the great dog went into a smaller hut.3 At dhasrijnana replied. In response scholar Haribhadra.1 He wrote a the same time, the mandala dis- to the king’s question how he commentary on the Condensed appeared. Buddhasrijnana was could make offerings from that Prajnaparamita Sutra as well as initiation into the Guhyasamaja their food, Buddhasrijnana asked devastated. place, the master entered into a several other shastras or treatises Tantra from Palitapada and re- the old man for something to eat. The next morning, he suppli- state of contemplation and all upon the request of Gunamitra, mained with him for nine years. The man grabbed a fish out of cated the old man with a prayer to the sacred images from the tem- a master in the lineage of teach- Although Buddhasrijanana re- the irrigation ditch and tossed it Manjushri containing the words ple of Bodh Gaya appeared before ings on the Prajnaparamita that ceived the explanation of that to the dog. After she ate the fish “Father of all beings...” The man- him as guests and he made copi- spread in Tibet. According to the tantra eighteen times, he still did and vomited it back up he offered dala reappeared as before and he ous offerings to them. The king Commentary on the Oral Teach- not perfectly understand the real it to Buddhasrijnana. Disgusted, received the initiation as well now gained faith in Buddhasri- ings of Manjushri, Gunamitra meaning. He sought the advice he did not eat it. as the transmission of the Oral janana and requested initiation was not a monk. of Palitapada, but Palitapada said The old man said, “This Teachings of Manjushri. Bud- from him. For lack of anything that he, too, had not fully realized worldly person is full of preju- dhajnana’s mind became vast as else to give to the master, he of- Early Travels the meaning. He transformed a dices. Bring him some better the sky and in that condition he fered himself and his queen as Buddhasrijnana left Nalanda and consort named Malamodi into a food.” Then he went away. The realized the ultimate meaning of servants. The next morning the went west to Oddiyana, where he volume of the Guhyasamaja Tan- woman served Buddhasrijnana reality. king delivered the equivalent of received explanations on outer tra and attached it to his neck. some good quality cooked rice Since Buddhajnana at first the weight of their bodies in gold and inner tantras from Lilavajra Buddhasrijnana went to live in and yogurt. He ate it, and when neither ate the fish vomited by to Buddhasrijnana as ransom. and the yogini Guneru and at- the Kuva forest behind Bodh Gaya he was about to leave, the woman the dog nor had faith in the lay tained the state of sublime con- and there applied the practice said to him, “You will not reach monk’s behavior and later did The Consecration of Vikramshila templation. three times for eighteen months town today. It is better for you not trust the old monk’s mani- The king had the monastery of In the north of Oddiyana he and then for six more months ap- to leave tomorrow morning.” So festation, he did not realize the Vikramshila constructed and took a low-caste girl named Jati- plied wrathful action. Finally, he he sat down and began to recite rainbow body. However, he did had Somapuri renovated as it jala as a perfect consort and prac- received a prophecy instructing the Guhyasamaja Tantra. When- achieve the highest realization in had fallen into ruin. He also built ticed with her in a single session him to resolve his doubts con- ever he came to sections of the the intermediate state between new temples at the monaster- for eight months. As soon as he cerning Arya Manjushri. text that were unclear to him, death and . ies of Odantapuri and Nalanda. received the prophesy of Jambha- the woman appeared displeased. Some say that the old monk When the work was completed, la he realized powerful . Overcoming Doubt Since he realized that she was was none other than Manjushri­ he asked Buddhajnana to conse- In the land of Jalandhara, Bud- He decided to set off for Wu Tai able to read others’ minds, he mitra, the disciple of Garab Dorje. crate them. Since the four sites dhasrijnana requested the trans- Shan, the Five-Peaked Mountain begged her to explain the obscure After his meeting with the were many days distant from mission of the wisdom tantras in China, since it is the residence parts of the text. “I do not have old man, Buddhasrijnana set off each other, the master manifest- from Balipada, a manifestation of of Manjushri. After he had gone that ability,” she replied. “The to develop the generation and ed four different emanations of the famous tantric saint Jaland- about ten yojanas northeastward, old monk who was here earlier completion stage of the tantra. himself and consecrated the four hari. Buddhasrijnana attained the sometime just before noon he knows the Guhyasamaja Tantra He went to live in a place called temples at the same time. state of river-like contemplation saw an old married monk in very well. Ask him. He will be Sprout of the Dharma. Although When a big prana pratishta ritu- related to these tantras. front of a white house. Wearing here this evening.” many people would gather there, al was taking place at Vikramsh- He then went south to Kong- a shamthab skirt around his waist The old man arrived in the it was conducive for the practice ila to celebrate the consecration kana, where there was a type of and the upper monk’s robes evening, staggering drunk. Bud- of contemplation since bodhisat- of the monastery, a fundamen- tree there that appeared to grow wrapped around his head like a dhasrijanana understood that the tvas had lived there. talist yogini arrived with her fe- into the sky.2 The master Palita- turban, he was plowing the field old man was a tantric practitio- , the god of wealth, male attendant and some unruly pada lived there with eighteen with an unsavory looking woman ner and his disrespect vanished. acted as his benefactor and en- novice monks beat them to the yogins and yoginis gifted with and did not inspire much faith. A He threw himself at his feet and abled him to teach many students ground. The attendant insisted miraculous powers. , scrawny white dog was sleeping asked him to explain the parts who were worthy vessels. Many repeatedly that the yogini dem- the goddess of wealth, provided nearby. of the tantra that were not clear scholars and pandits came to him onstrate her powers. So the yo- them with everything they need- Since it was the time of day to him. “You need to receive the from all over India as disciples gini recited some mantras and a ed. Buddhasrijnana requested the when Buddhist monks beg for initiation!” the man said. When to receive the transmission of source of water welled up below the Oral Teaching of ­Manjushri. the mandala that served as the Buddha­srijnana’s fame and re- base for the consecration of the >> continued from previous page dent up to his delusions arising Instructions of the Secret Mantras to nown spread throughout the monastery. Buddhasrijnana mi- pada was distrustful. Nearby an ugly from notions of clean and un- Padmasambhava and . land. He composed fourteen trea- raculously raised the mandala white bitch was sleeping. clean, good and bad, should and This great master also achieved tises on the Guhyasamaja Tantra of colored sand into the sky. The At lunchtime, when Buddhajnana- should not, reminds me of the rainbow body. in accordance with the transmis- yogini made a heavy rain come pada went to beg for alms, Manjush- discomfort I feel after ganapuja From Manjushrimitra’s stu- sion. Palitapada requested the down on the mandala, but the rimitra caught a fish from the canal when I return to judging and re- dent Shri Simha this transmis- entire Manjushri transmission master covered the mandala with and gave it to the bitch. The bitch vom- jecting, liking and disliking, so sion passed to Jnanasutra and from him and also attained full his hands. As a consequence, it ited up the fish, and Manjushrimitra blind to my own responsibility in Vimalamitra, who worked with realization. was not damaged in any way and offered it to the master (Buddhajnana- maintaining a sense of a nice se- Vairocana in translating the five the consecration was carried out pada), who thinking it to be impure, cure world. early texts of Semde into Tibetan. perfectly. From then on, each year refused to accept it. The venerable It should be noted that there May we each have the possibility on that same day the fundamen- householder said, ‘The man from Jam- was later Jampalshenen, a Tan- to contribute our energy to the talists attempted to cause harm, budvipa has a great many ideas and tric master who according to work of keeping alive the trans- but they were never able to pre- conceptions. Give him some good food.’ Longchenpa magically appeared mission and practice of pure and vail. The situation created by Man- in Western India. At that time he total presence, our own true state >> continued on page 27 jushrimitra to wake his new stu- taught The Meditative Realization and real potential. THE MIRROR · No. 104 · May, June 2010 The Canary Islands

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different version revealed to the The Twenty-Five Spaces Master in a dream. Of Samantabhadra Each of the twenty-five dif- ferent mantras or verses in this Dzogpa Chenpo in the Canaries practice purifies very specific ob- stacles, many of them relating to Susan Schwarz various emotions such as attach- ment, for instance, for overcom- ing strong attachment to all of ere we are already our senses and sense objects, our in the Canary Is- physical body, and even attach- “Hlands.” Finally, or ment to total realization. Others suddenly, the retreat had begun. have more to do with purifying Already? A year ago, coming here obstacles to realization, by dis- had been nothing more than an covering our real nature, being idea, a concurrence of circum- in instant presence more easily, stances sparked by the arrival and recognizing illusions such of a student from Canary to the as the thought that human vision retreat in Romania. Fabio ap- is concrete. The one we are most proached him, discussions took familiar with, Ma ma ko ling sa place, a date was set. manta, is for liberating samsara. As these things go, as soon The twenty-fifth, finally, is for our as word began to go around, attitude to naturally manifest as a we were googling it. “The ar- . The mantras can be chipelago is located just off the practiced separately or together, northwest coast of mainland using the same melody as for the Africa, 100 km west of the dis- Six Spaces. puted border between Morocco The thongdrol mandala related to the teaching of Vajrapani. Photo: C. Oberbanscheidt That’s it; it’s all there, every­ and the Western Sahara.” And of thing we will ever need. The course we all have vague – or not buffet breakfasts. Rinpoche is how they disappeared, both as re- ferences are not important; what teaching itself is very brief; we so vague – memories of Christo- happy here. And so are we. lated in the Guhyasamajatantra is important is to use the trans- are left to discover what it means pher Columbus, but how many of Only three days. A white tent and on a relative level, sociohis- mission we received. For those of as the retreat winds down with a us knew that the highest moun- on a tennis court across from the torically. us here in Canary, physically or morning of tridlungs and an af- tain in Spain, the still-active vol- hotel, with a floor of refreshing He also gives direct introduc- virtually, it is the terma teaching ternoon ganapuja. Rinpoche in- cano Teide (3,718 meters), is on green cloth, artful decor of ferns tion by way of the experience of of Changchub Dorje, the same vites performances and plenty Tenerife? and logs and fruits and birds of emptiness. that is on the roof at Mer- of performers volunteer, rang- One day before the retreat we paradise (the flower, not the crea- There are a number of dif- igar along with the Song of the ing from a professional French find ourselves sitting inside a ture), serves as the gonpa. The ferent versions of the Twenty- Vajra. We also receive a version chanson singer to a rendition of pyramid (really!), the auditorium new thongdrol mandala related Five Spaces of Samantabhadra. from the Vima Nyingthig of Vi- “Summertime” by a neighbor of the Faculty of Information Sci- with the teaching of Vajra­pani – Rinpoche reminds us that the dif- malamitra, and finally a slightly >> continued on the following page ences at the University of La La- meticulously created on the com- guna. By way of his recent book puter by the ingenious Raphael The Light of Kailash, Rinpoche according to the Master’s in- gives a fascinating presentation structions – hangs on one side, on ancient Tibetan history that in illuminated from the back by the the second hour opens up into an Canarian sun. introduction of Dzogchen. The All this, then, forms the set- peculiar structure accented with ting for the Twenty-Five Spaces parallel golden lines on the inside of Samantabhadra. Three days. walls is filled to capacity, with a The essence of the essence. Since balanced mixture of DC students there are morning and afternoon and locals. teachings on the second day we The retreat itself takes place at have four sessions in all. The Oceano Spa Hotel in Punta del Hi- first is a highly condensed and dalgo, a village built into the cliffs yet utterly thorough presenta- of Tenerife’s northeast coast. tion of the paths of Sutra, Tan- With delight we discover the tid- tra, and Dzogchen, and in the al pool just outside the hotel’s second Rinpoche shares with us walled garden, a perfect comple- an unprecedented wealth of in- ment to Oceano’s warmer private formation about “lost” lands like pool. The hotel is large, comfort- Oddiyana, , Tuja, and able, German-run, with abundant – where they were and Photo: E. Ihilcik

eighties after the Chernobyl di- ana flies direct from Italy a few Typically Canarian foods include erately in the “winter” months, The Canary Islands saster, and there are still a num- days a week. The other larger papas arrugadas (salty potatoes) and there is also more chance of ber of expat communities, mostly islands also have international served with mojo verde (a sauce rain at that time of the year. Oth- mong the ten islands, Te- German. One of the smallest, Hi- airports. Smaller islands like with coriander and garlic) mojo erwise, the entire archipelago is nerife is the largest and erro, is another sparsely popu- Gomera and La Palma can only be rojo (with garlic and chillies). An mostly sunny all year, with the ex- Amost developed. Most lated island with extraordinary reached by local flights or ferries. interesting parallel to Tibetan ception of certain micro climates of the hotel complexes are on landscapes. food is a roasted grain called go- that get fog, mist, and clouds the south coast; the north has Fuertoventura, the second Getting Around fio, much like tsampa, which is due to the trade winds. Highs are smaller towns rich in history (in- largest island, is mostly arid There is a fairly well developed made with roasted barley, or mil- generally in the low-to-high 20 cluding the World Heritage site and flat and has the most classic public transport system on Te- let, or corn, or a mixture of two or Celsius range (high 60s to low San Cristóbal de la Laguna) and beaches. The entire island of Lan- nerife (www.titsa.com), although all three. It can be mixed with wa- 80s in Fahrenheit), but the high- areas with laurisilva forests like zarote is a UNESCO Biosphere Re- travel from one side of the island ter, milk, yoghurt, or soup, and er mountains such as Teide can the Anaga Mountains (near the serve. Aside from its extraordinary to the other by bus can be time- is eaten at just about any time of even get snow. Oceano Hotel). The volcano Teide volcanic landscapes, it also has a consuming. Rental cars are af- the day. In farming communities is in the center of the island, sur- lot of good beaches. Gran Canaria fordable, starting at around € 30 such as on the island of Gomera, Accommodation rounded by another large nature offers a balanced mixture of tour- a day. There are many beautiful fresh, local fruits and vegetables There are a wide variety of hotels preserve. isted areas (mostly on the south road trips on the island. Taxis abound, and there are many local and short-term apartments avail- The nearby islands of Gomera coast) and mountainous nature. are fairly expensive, but a good cheeses, wines, and meats (nota- able throughout the Canaries for and La Palma, both within easy choice if you are traveling with bly goat). just about any budget. At times reach by ferry, are far less popu- Getting There others and don’t anticipate need- of retreats, limited camping may lated, with small terraced farm- Tenerife has two airports, North ing a car most days. Climate also be available for a very mod- ing villages and an abundance of and South. The majority of flights The Canary Islands are known est fee, but be sure to confirm in rugged mountains, valleys, and go to Tenerife South, including Food for their perfect climate – neither advance. ravines. Both attracted drop-outs low-cost airlines like Ryan Air, Seafood is plentiful, usually fairly too hot nor too cold year-round. in the sixties and then again in Vueling, and Berlin Air. Meridi- simple grilled and fried dishes. The temperature fluctuates mod- THE MIRROR · No. 104 · May, June 2010 UK

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Chögyal Namkhai Norbu in London Des Barry

högyal Namkhai Norbu the super modern architectural taught in the UK from May steel and glass arches of the Eu- C28th to June 1st. It was rostar terminal just across the the first time one of the world’s road from the teachings; junk- greatest Dzogchen Masters had ies and alcoholics wandering the been in Britain for twelve years dirtier back streets in their own and his first teaching in London dark realms of dependency; in- for more than thirty years. Back nocent children playing in the in 1979, about 60 to 70 mostly park playgrounds on their way fresh-faced practitioners gath- to acquiring new experience; and ered in the Guild of Transcultur- practitioners getting a glimpse of al Studies in St John’s Wood: in unlimited potentiality through 2010, depending on the day, 620 the teacher’s introduction and to 780 practitioners of all ages practising together to develop his gathered in the Camden Centre direct transmission of experience opposite the bizarre neo-Gothic of the primordial condition. redbrick spires of St Pancras rail- Historically, Garab Dorje came way station. some six hundred years after In 1979, Rinpoche’s teachings Shakyamuni Buddha, and intro- concentrated on the Dzogchen duced the first Dzogchen teach- Semsde, the essential under- ings beyond cause and effect standing of the primordial state through the tantra Dorje Sempa of the individual through the Namkha Che, an essential text of oral transmission of the mind Dzogchen. The Three Statements series. In 2010, Rinpoche deliv- of Garab Dorje are the final tes- ered teaching and transmission tament of the Teacher before he Photo: D. von Greiff on the Three Statements of Gar- passed beyond this realm. These ab Dorje, the essential Dzogchen teachings have been transmit- the day-to-day running of the re- book ‘The Light of Kailash’ at the those who came to visit Britain, text that encapsulates the whole ted through millennia through treat; with the Shang Shung Insti- School of Oriental and African and those who live there still. of the teaching in the three short the lineage of Dzogchen Masters tute and ASIA information stalls. Studies. Now the UK community fac- phrases: direct introduction, not down to present day Kings Cross We raised over £ 2500 for Well… has the London com- es the challenge of helping new remaining in doubt and continu- where Chögyal Namkhai Norbu ASIA during those few days and munity matured since those first practitioners in learning and in- ation in action; a reminder of the shared them – and his own depth many people joined up to the days in 1979? Do we amount to tegrating the practice and trans- essence for older practitioners of experience of them – with his Adopt Tibet-Adopt Troru proj- more than just a presence of grey mission into everyday life. If that and direct introduction to the es- new and old students. While ect. Rinpoche has asked the UK hair and grey beards among the challenge goes as well as the re- sence of Dzogchen for old and Rinpoche pointed out the es- community to take responsibility grown-up children of practitio- treat on the Three Statements of new practitioners. sence of the Teachings of Garab for helping to build a traditional ners, and the new young prac- Garab Dorje then… no problem. The Kings Cross area is an Dorje, some of his trusted stu- medical college at Troru in East titioners who bring their lively Why not? ideal place for practitioners to dents explained various practices Tibet and for training forty tradi- energy and lucid and fresh expe- be aware of how to integrate the including Ganapuja, Yantra Yoga tional doctors. Many people re- rience? Is there any evidence that transmission into everyday life and the Dance of the Vajra. sponded. Many more people are practitioners are integrating their and its every dimension. The dis- The practicalities of the retreat welcome to participate. experience into everyday life more trict is a hub in time and space of were very well organized, par- On the last day of this visit to now than thirty years ago? These every level of human behaviour ticularly through the enormous Britain, Rinpoche launched the are the questions I asked myself and every mental and social con- efforts of Judy Allan and Richard Shang Shung Institute of Tibet- at the end of this very happy time dition: travellers spending mon- Steven before the retreat. Many an Studies with a lecture on Bon for the whole of the community, ey on expensive food and drink in more practitioners cooperated in and Shang Shung and his new

>> continued from previous page who happened to walk by and felt like singing, a dramatic deliver- Books by ance of “Ave Maria,” a poignant Turkish folk song, an infectious- Chögyal ly joyful “Volare cantare” by the Italian group, some throaty mar- itime songs by a German sea cap- Namkhai Norbu tain, and of course the obligatory Japanese lament by Fabio. An interesting note about the gift that Rinpoche received from ◆ Yantra Yoga the newly emerging Tenerifian ◆ and the community at the conclusion of Practice of Natural Light the retreat: When the first three local members set about trying ◆ Dzogchen Teachings to find the appropriate offering, ◆ The Supreme Source they each independently zeroed in on the same thing: a tradition- ◆ Dzogchen: The Self- al woolen cape from Monte de la Perfected State Esperanza. ◆ The Crystal and the Way Retreat in Tenerife with the of Light Master in October Chögyal Namkhai Norbu will be giv- ing a second retreat this year in Tener- ife October 11–13. At the same time there will be a Tibetan Cultural Week from October 8–17 with exhibitions, public talks and workshops on Tibetan www.SnowLionPub.com history, society, medicine, Buddhism, Tibetan Buddhist news and thousands of items online. yoga, art and even cooking. FREE quarterly newsletter 800-950-0313 More information will be posted at and catalog on request. [email protected] www.dzogchen.es. THE MIRROR · No. 104 · May, June 2010 International Community News

16 West Merigar West Merigar Arcidosso 58031 phone: 39 0564 966837 [email protected] GR Italy fax: 39 0564 968110 www.dzogchen.it

July 20–25 August 23–29 September 14–16 Calendar Residential course of Yantra Yoga Chögyal Namkhai Norbu September Course on Kumbhaka With Laura Evangelisti Teachers Training September 5–6 With Fabio Andrico SMS Base & 1st Levels Course on natural complete breathing of Events July 24–25 Vajra Dance & Yantra Yoga Open to everyone September 17–19 Namkha course – weekend 2 1st & 2nd Levels With Fabio Andrico Chögyal Namkhai Norbu 2010 With Liane Gräf Teachings and practice of Shitro July July 25 11 am July 3–4 Kumar Kumari Yantra for children Course of Dance of the With Jacobella Gaetani & ­Tiziana Gottardi Merigar West Summer 2010 With Maurizio Mingotti July 31–August 5 Teaching Retreats July 9–16 Explanation and practice of Guru with Chögyal Namkhai Norbu ­Jnanadakini Gomadevi Dzogchen Teaching Retreat With Enzo Terzano Chögyal Namkhai Norbu Webcast from Merigar East August August 13–20 July 9–11 August 4–12 Longsal Teachings Intensive Practice of D­ akini Vajra Dance Teacher Training 2nd Level Initiation and Instructions of With Rita Renzi With Adriana Dal Borgo and Prima Mai the Gomadevi Practice July 16–18 August 13–20 Namkha course – weekend 1 Chögyal Namkhai Norbu August 23–29 With Liane Gräf Longsal Teachings: ­ Teachers Training SMS Initiation and instructions of the Base & 1st Levels July 18 11 am ­Gomadevi practice Vajra Dance & Yantra Yoga Kumar Kumari Yantra for children 1st & 2nd Levels With Jacobella Gaetani and August 20–22 ­Tiziana Gottardi Om A Hum Dance for children September 17–19 July 20 5 am August 21–22 Teachings and Practice of Shitro Worldwide Guruyoga transmission Training course for teachers of Photo: M. Almici with Chögyal Namkhai Norbu Kumar Kumari Yantra Yoga Information and enrolment: Anniversary of Padmasambhava With Laura Evangelisti ++39 0564 966837 · [email protected] · www.dzogchen.it

plan to make a quantity of tsampa Together with the Red Gakyil Blue Gakyil News From (barley meal which is a typical we are going over some estimates ver the winter and spring Merigar West Tibetan staple food). At the mo- for installing solar panels. These period, the Blue Gakyil ment we have a problem with the will help us to reduce costs and to Ohas been very active in deer, which enjoy eating the fresh help in having less impact on the coordinating and introducing Red Gakyil shoots, and next year we will have environment. Kumar Kumari Yantra Yoga for fter months of building to make a fence to protect it. The running of the Kayo bar children into a local school in the work, the Master’s resi- With the arrival of the warm in the courtyard of Serkhang has Amiata area. We hope that this Adence, Gadeling, is now weather (and lots of spring rain!) been given to a practitioner for first course will pave the way to ready for his return later this the gardening has started around the summer period. Besides of- introducing this form of Yantra summer. The new annex to the Merigar, particularly at the Gon- fering a selection of tasty food Yoga for children into more and house looks very nice and blends pa where there is an automatic and drink there will also be eve- more schools in the area and to in well with the original building. system for watering the grass ning events so that we will be able this end a project has been drawn The garden has also been seeded and the plants. Merigar Two, to spend some time together hav- up to be presented to the local and is now in flower with lots of which houses the dormitory in ing fun. education authorities and par- new plants. use during the summer retreats In the dormitory at Merigar ents. The project is presented in The large field of barley in front and courses, has been tidied up Two we are installing a vending a separate article on this page. In of the Yellow House (Serkhang) is and prepared for the summer. machine which will supply hot addition, we have just held the growing well. In our last update and cold drinks and snacks so first course of Vajra Dance for we mentioned that our resident Yellow Gakyil that people staying there will be children with Prima Mai at Meri- Tibetan, Migmar, had brought e have established two able to have breakfast or a snack. gar using a special Mandala and back a quantity of Tibetan bar- agreements with ho- We are continuing to careful- music adapted for children. The ley seeds during his recent trip Wtels close to Merigar ly monitor expenses at the Gar, next course of Vajra Dance for which were planted in this field. that will offer special conditions keeping track of all the activities children will be held at Merigar If the crop continues in this way to members of the Dzogchen of the Red and Blue gakyil in or- August 20–22. we hope to be able to harvest the Community particularly during der to guarantee the best use of barley at the end of the season in the time of the retreats this sum- our resources. order to have a large quantity of mer. Further information can be seeds for future planting. We also requested at the Merigar office.

Accommodations near Merigar West Christina von Geispitzheim Information for people who intend to come to Merigar for Email: [email protected] retreats or to follow courses Phone: 0039 0564 957542 If you are looking for accommodation, airport transfer, local car hire or only Mobile phone: 0039 339 1370739 logistic assistance, you can contact the following information and reservation service: We cooperate with local hotels, family pensions, residences, agriturismo, Community members who have rooms or houses to rent or sublet. Also we can advise on car rental (at airports or locally), on the best itinerary and time tables of Accommodation Service trains and buses, and we have now a circuit of residents who offer various useful (Information available in English, German, French and Italian) services like transfer from the airports, local taxi service, translations, baby Information service and reservation of accommodation during retreats, local sitting, etc. transport, & logistic solutions: THE MIRROR · No. 104 · May, June 2010 International Community News MerigarWest 17

reflection, we think it would be First Steps better to teach girls and boys sep- First Vajra Dance Course arately in the morning hour and For Children it could also be beneficial to have two instructors, possibly even male and female. It could also Prima Mai in collaboration be one instructor with an experi- with Rita Renzi enced Vajra Dance practitioner as an assistant, taking care of each e took our first steps group and alternating. together on the Man- In the afternoon both girls and Wdala at Merigar West boys could then practice togeth- over the weekend of June 18–20 er what they have learnt in the with a small group of five girls morning. Since at that age it is and two courageous boys. Our necessary to keep them occupied young group, Rita Renzi, and my- all the time together, it seems best self were all pioneers in this first to set a limit of five children of Dance of the Three Vajras course each gender, especially when be- for children aged from 71⁄2 up to ing alone teaching them. It seems 10. impossible to study or dance with In the Dance of the Three 5 or 11 children of both genders Vajras the three syllables OM A on the Mandala and have others HUM represent the three dimen- waiting patiently and quietly for sions of our existence – Body, their turn when they are less than Voice and Mind – and their non- 10 years old. duality with the three pure states As well, speaking with Tizia- of the Body, Voice and Mind of na who teaches Kumar Kumari all Enlightened Beings. It is one Photo: R. Lukstaite Yantra Yoga, we agreed that we of the most important mantras could try and combine the two of Guruyoga and purification in Reflecting and also exchanging organized to have a small size sibility to follow in a more co-or- experiences and maybe have half the Dzogchen teachings. ‘Vajra’ ideas with other instructors and very nice durable Mandala made dinated way. In this phase of life an hour of Kumar Kumari Yantra means our real nature, our real practitioners, I wondered again if – which can be used indoors as it is incredible what changes take Yoga before a Tun of the Three condition and with the dance and this fact might not also indicate well outdoors – by Attilio Russi place in only in a few months. Vajra Dance. sound and movement we can in- that for a younger and “shorter” from Molise. Later it seems much less and we Interviewing the children at tegrate our actual existence, body, age, it might be beneficial to have We collaborated with Rober- develop more around old habits, the end of the course and asking voice and mind in that state. an experience with this practice to Cacciapaglia, a professional or struggle around them. them about their experiences, When Rinpoche was asked the which reflects and transcends all composer, who created some very In any case at a younger age it they all answered that it was real- first time several years ago if it limitations. In addition children nice music with a faster rhythm, is certainly a joyful positive con- ly nice, specially dancing with the was possible for children to learn always express great interest in more suited to the energy of chil- tact to enter the Vajra Dance Man- music. They felt that the music and practice the Vajra Dance, this colorful Mandala and leav- dren and following Rinpoche’s dala and to make the first experi- was very relaxing, even too much Rinpoche did not advise against ing them out or even seeing them precious advice. ences in these few hours. At the for the taste of the boys who were it, but replied that it is not so easy being chased away from the Man- In a series of emails, one of end of the course, when we asked both only 71⁄2 years old and due for children to understand or en- dala has made me feel for them, Rinpoche’s confirming answers the children if they preferred to to their very young age, under- ter a state of integration and con- and, in general, our confused was that the Three Vajra Dance dance with the adults together or standably had a harder time to templation because their energy and busy society of today is not could help children in their phys- alone, most of them preferred to follow or even continue the same is still developing . an easy place to mature into a re- ical and energetic development mix in with the adults together. patterns of movements and direc- Around 2002 Rinpoche made sponsible and balanced person. and that it always functions like a With about an hour in the tions for a longer time. some modifications to the mea- Last year Rasa Lukstaite from purification. morning and an hour in the af- We will need to make more surements of the Mandala. The the Merigar West Red Gakyil We agreed that the minimum ternoon we had a quite a joyful experiences together during the smallest size Earth Mandala is asked Rinpoche if we could or- age to partecipate in the course time together, even though it was next course in August at ­Merigar not very easy for large adults to ganize a course for children and should be 8 years and considering not possible for them to learn in West. We will explore further dance on, especially when 12 Rinpoche answered that it was that it was our first experience, it a perfect way and to follow the ­together and tell you more people practice together close possible. Rasa took the initia- should really be respected. At the dance independently in such a about it next time. Thank you to the center of the Mandala. tive and the Merigar West Gakyil age of 10 there is definitely a pos- short amount of time. On first Rinpoche.

onstration and all those present Kumar Kumari: followed it with interest. Yantra Yoga In order to give some conti- nuity to the programme, Tiziana for Children has drawn up a project briefly il- lustrating the characteristics, umar Kumari Yantra Yoga objectives and activities planned is a method of Yantra Yoga during the lessons to be present- Kcreated and written down ed at the primary schools in the by Chögyal Namkhai Norbu that Amiata area for the next school takes into account the physical year and proposing a course with size, the energy and the breath- weekly lessons of about an hour ing of children. Due to its ben- for at least 3 consecutive months. eficial characteristics Rinpoche On August 21–22, all the Photo: S. Fielding compared it to a ‘great medicine’ ­Yantra Yoga teachers are invited in that it balances the functions to participate in an introductive of the five elements, regulates course to Kumar Kumari Yantra and reinforces the activity of the Yoga to be given at Merigar West five prana and all the other as- by Laura Evangelisti so that they pects required to keep children can learn this precious method. in good health and insure their perfect growth. Tiziana Gottardi leading the children from the Arcidosso primary school in a demonstration session of Kumar Kumari Yantra Yoga for their parents Unlike Yantra Yoga for adults, at the Merigar Gonpa. This was one of the activities that took place as part of the Meeting with local Associations of Amiata held on May 22. in Kumar Kumari Yantra children Photo: A. Ambrosio do not practice different forms of holding the breath. The methods body movements (yantra), to- During the winter of 2009– to Merigar for a meeting orga- of prana that they can use and re- gether with sounding the 10 pow- 2010 Tiziana Gottardi and Ja- nized together with different as- ceive great benefit from are the erful sounds: the syllables of the cobella Daragona held several sociations in the area and gave a slow and fast exhalation and in- Six Spaces of Samantabhadra, sessions of Kumar Kumari Yan- short demonstration of Kumar halation. the three syllables of the Vajra tra Yoga in two classes at the Ar- Kumari Yantra Yoga in the Gonpa The special feature of Kumar of Body, Voice and Mind and the cidosso primary school. On May with Tiziana. The children were Kumari yantra is learning the syllable of the origin of the Vajra 22 the same children along with very enthusiastic about the dem- breathing methods through the Body. their parents and teachers came THE MIRROR · No. 104 · May, June 2010 International Community News MerigarWest 18

Italy

Contemplation course with Fabio Risolo held at Namdeling, Naples June 19–20. Participants at the course on Yantra Yoga and the practice of Contemplation in Aglientu, Sarde- gna, Italy with Laura Evangelisti and Fabio Risolo, May 29–31.

SPAIN UK

Madrid After the talk there were a few New Gakyil and contacts questions which introduced an Blue: [email protected] interactive dynamic. Then with Red: [email protected] our minds pondering the impact Yellow: of Khyentse Yeshi Namkhai’s [email protected] words and presence we retired to relax over an English pub meal Upcoming up the hill from Camden Lock Medium Tun of in leafy Belsize Park. By Monday Guru Wisdom Dakini Gomadevi mid-day it was time for Khyentse Practice and explanation Yeshi Namkhai and family to take Led by Enzo Terzano to the air. The volcanic dust dis- Requirements: having received the ini­ persed sufficiently to allow their tiation of Gomadevi or Jñanadhakini, Alitalia plane to take wing and fly or having received the transmission of into the sky beyond the British the Mantra of the Essence (also via we­ shores. We now await the return, bcast). The course is also open to those but not before our precious Mas- who don’t know the Vajra Dance. ter has prepared more of us first. Programme: Thanks are especially due to Judy Monday 19 July : 17.00–20.30 Allan and the London 2010 team Tuesday 20 July: 17.00–20.30 for organising the first of several Wednesday 21 July: 17.00–20.30 significant events taking place in Thursday 22 July: no course the UK Community this year. Friday 23 July: 17.00–20.30 Saturday 24 July: 10.00–13.00 + 16.30–20.00 Khyentse Yeshi Namkhai’s Note: The practices of each session will Visit to the UK be combined with the Dance of the Song of the Vajra, performed once, twice, or Dominic Kennedy three times, depending on the number of participants. People who don’t know arly evening Saturday 10th There were about one hun- Vajra Dance can apply the Song of the May, with the sun still dred people gathered with half of Vajra. Eshining and family in tow, these from outside the Commu- Where: Kundusling, Passatge de la pau Khyentse Yeshi Namkhai strolled nity. Khyentse Yeshi Namkhai di- 10 bis, 3º 1ª, 08002 Barcelona (Spain) into SOAS (the School of Oriental vided his talk between Sutra, Tan- Price: 140 Euros (with usual discounts and African Studies of the Univer- tra and Dzogchen, making this for membership) sity of London) and delivered his accessible to the wide range of Registration: [email protected] first ever talk in the UK. This ap- people in the audience. We were Information: [email protected] parently casual but groundbreak- treated to his unique example of www.dzogchen.es ing introduction marked the start the glass and -1 glass of water and of what promises to be a big and the simile of learning to swim. It significant series of events for seems impossible at first to learn the Dzogchen Community in the how to swim, and there is no half UK in 2010. This will see Chog- way stage between not being able yal Namkhai Norbu’s first visit to swim and being able to swim. in nearly twelve years and will be Once we have learned we can’t followed by a return visit of Khy- imagine not being able to swim. entse Yeshi Namkhai in Octo- Once you have the knowledge of ber. After the advance party had swimming you have it. You can cleared up the debris left in the swim or you can’t, there is no half lecture theatre by the Fabian So- way. There is nothing to improve ciety of the British Labour Party or qualify it. This is like Atiyoga in the wake of its recent election or Dzogchen, there is nothing defeat, people started to arrive to say, it is impossible to explain in eager anticipation of hearing anything. This is connected to Khyentse Yeshi Namkhai’s talk the nature of mind. To establish on ‘Dzogchen Today’. the view, you can’t use words. Knowledge is without interrup- tion, beyond time and space. If we have real knowledge, there is no doubt. THE MIRROR · No. 104 · May, June 2010 International Community News

19 East Merigar East 23 August 907005 phone: 0040 746 26 08 61 Merigar Asociatia Culturala Comunitatea Dzog- Constanta [email protected] Chen Romania wwww.dzogchen.ro

Photo: G. Ladra

by three concrete platforms which are full of information about permaculture Merigar East Update the base for the three earth mandalas. as well as concrete experience. We are June 2010 We will be able to dance outside, on the planning to prepare the camping site earth under the sky! and composting toilets, discuss some Hopefully by the time Rinpoche ar­ more about the plans for the gardens ay and June 2010 have been rives and the retreats start we will be and the way the plants should be struc­ quite intense months at Meri­ able to have an electricity grid in the tured in the Gar. Anybody who has a bit Mgar East. Construction of the Gar. This would be kind of revolutionary of time and goodwill should not hesitate Gonpa has started, the foundations in the history of Merigar East, no more to contact anybody from the gakyil and have been laid and in a very short time sounds of the generator during the come to Merigar East any time. Your the pillars and the walls also appeared teachings. How nice! help would be appreciated. on the land. The recent Longsal symbol The last week in June a kind of per­ made up of the white roads of which the maculture workshop with Saviana Par­ Fijalka in the name of the Gonpa is also part has been improved odi has been organized, which will be Merigar East Gakyil

Czech Republic You can also support our activity by Greece Hungary Latvia joining our chain of practices of Ozer Yantra Yoga Latvian Dzogchen community Padmal­ Phendeling Chenma – every morning from 6 ’til 7 am. Due to practical reasons and needs of The Hungarian Dzogchen Community ing is happy to invite you to the retreat Gonpa Campaign Up to now we have collected 18 % of the Hellenic Dzogchen Community, the is very pleased to announce two courses of Long Life Practice of the immortal the total amount. Here you can see the form of the Greek Gakyil has slightly with Oni McKinstry, an authorized Yan­ Dakini Mandarava which will be led by campaign: changed as following: tra Yoga teacher. Nina Robinson. he Czech Community would like www.dzogchen.cz/?node=centrum-2- Blue Gakyil: Panagiotis Stambolis Relying on over 20 years experience Nina Robinson has followed the to introduce their fundraising 0&submenu= [email protected] as a practitioner of different styles of teachings of Namkhai Norbu Rinpoche T campaign named: “Retreat with (the coloured blocks have already been Ioanna Papadopoulou (Assistant) Hatha Yoga and 15 years experience as since 1980, and she has been assigned Jim Valby in Phendeling”, which is bought) [email protected] an instructor, Oni genuinely and joyously by Rinpoche to explain the practice starting on the occasion of preparations Project of the reconstruction: www.dzog Red Gakyil: Athena Katsilerou transmits exceptional knowledge of the of Mandarava as well as to lead the for the Santi Maha Sangha Base retreat chen.cz/userfiles/fundraising_jim_ [email protected] Yantra Yoga in a practical and relaxed way. retreats. with Jim Valby. in_ling.pdf Sofia Daskaroli (Assistant) 1st course – Focus on Yantras Dates: 15–21 of November All the income will be used for build­ For more information see www.dzogchen. [email protected] For advanced students, Place: The city of Jurmala, seaside resort ing the new Gonpa (big enough for cz/?node=phendeling&submenu=jim- Yellow Gakyil: Ram Paridis transmission is required! 25km from the capital of Latvia – Riga 130–140 people). in-ling [email protected] August 31–September 2, 6–8 pm. Details follow soon. The principle of this campaign is easy: or write to [email protected] Fani Xenou (Assistant) Analyzing and correcting the yantras, Preliminary registration from the end whoever donates at least 280 euro will IBAN: CZ8255000000001021034511 [email protected] helping and “intermediate” positions of July. have the SMS base retreat in the Czech SWIFT: RZBCCZPP Contact with the Gakyil: for getting into the yantras. Let’s keep in touch! Republic (September 28–October 5) for Name of recipient: DZOGCHEN O.S. [email protected] 2nd course – Open Course for Beginners www.dzogchen.lv free. If an amount of 47,600 euro can Bank Address: Raiffeisenbank, a.s. Open for everybody! For questions and info you are welcome be collected, the Gonpa will be built Belehradska 100/18 120 00 Praha 2 September 3–5 to write: and the whole retreat can be organized Thank you for supporting Phendeling! Tsigjong, lungsang, vajra wave [email protected] there – on the Community land. Your Czech Community Fri: 6–8 pm Sat & Sun: 10–12 & 3–5 pm skypename: liga.via Venue: With kind regards – The Gate of Dharma Buddhist College Gakyil of Padmaling 1098 Börzsöny street 11, Budapest Hungary Getting there: www.tkbf.hu/foiskola/ elerhetosegek ­Prices: 1st: 44 eur, 2nd: 74 eur, 1 st + 2 nd: 110 eur Discounts according to membership Registration/question/contact [email protected]

THE MIRROR · No. 104 · May, June 2010 International Community News Russian Speaking Countries 20

Chögyal Namkhai Norbu in St. Petersburg The Statements of Four Stages of Relaxation of Jnanasutra June 18–20, 2010

Tatiana Myars, Elena Bobylskaya

he fact that Chögyal Nam- ing, but also suggested spend- khai Norbu decided to ing some time with him during T come to St. Petersburg the seven days of his stay in St. was a wonderful surprise for our Petersburg. First we went swim- community, because he had not ming in the pool at the SPA-cen- given teachings in our city for 18 ter with Rinpoche, Khyentse Ye- years! To host the Teacher and to shi Namkhai and Fabio, and we organize the retreat was a very also visited the sauna together. serious matter and the majority In the evening of the first day of us undertook it with awe and of the retreat Rinpoche gave ex- heart and soul, because it was the planations on sutra, tantra and first time we had had such an ex- Dzogchen. He clarified the main perience. points of the Buddha’s teach- Finally the long-awaited 17th ings, because among nearly 700 of June came, Rinpoche was sit- participants at the retreat there Photo: Alexander Jeleznov, Nikolay Anikeev ting in a comfortable hotel lobby, were many new people, who were surrounded by his disciples and meeting the teaching for the first In the daytime Khyentse Yeshi ous day Rinpoche and Fabio had At the airport, on his way to said: “When I came to you for the time. Rinpoche explained how to Namkhai told us about the ori- made a bet about who would win Crimea, Rinpoche smiled and first time, you were like children. do our main practice – the essen- gins of the Longsal teachings in the match. Guess who won this made some jokes. We hope that Now you’ve grown up, you are tial Guru yoga in Dzogchen style. his distinctive style, and then the contest! he was pleased with his visit to adults…” Right after the Teaching, in- tireless Fabio Andrico acquainted The next day we invited our city. We really tried hard - to- Since the nineties the number ternational instructor Adriana those present with Yantra Yoga by Rinpoche to visit our gonpa – gether and individually – to make of members of St. Petersburg’s Dal Borgo gave a presentation of his essential explanation on how the premises where the majority it a success. “To be in presence, community has grown. We con- the Vajra Dance. Surrounded by to do the nine purification breath- of our practices take place. The to relax and to work with circum- stantly organize practices and re- the many paintings in the hall, ings. In the evening Rinpoche in- day was favorable for practic- stances – that is the essence of treats. Every year ­Khyentse ­Yeshi the Vajra Dance was fantastically vited everyone to go bowling. ing a Gana­puja and afterwards my Teaching,” said Rinpoche. Namkhai visits us and ­Fabio beautiful. Moreover, during the On the last day of the retreat Rinpoche asked for the film He again spoke about the impor- Andrico, Adriana Dal Borgo Dance Rinpoche remained sit- the Master as usual gave advice about the Tibetan medicine that tance of Guru yoga in all aspects and other instructors come to ting on the throne, answering about the practice in daily life, was made in the distant seventies of our lives. “Who is the Guru?”, our community. But do we have people’s questions, and we are and gave the transmission of the to be shown. Rinpoche told us he asked one of those present. enough capacities to collaborate sure that through the presence of lungs for collective practices. And that we would see his “brother” That person replied: “The Guru and relax tensions arising among Rinpoche in the hall many danc- again we understood that the on the screen and in fact, it was a – is you!”. “No, I am Norbu”, ourselves? Everyone knows that a ers felt the power of transmis- main practice is Guru yoga which young Rinpoche. Then followed Rinpoche replied, “and the Guru big city is always full of tensions. sion. we can unite with any of our ac- some short films about tradi- is my real state! Your real state! Maybe that is why Rinpoche de- On the morning of the second tions – whether we are walking, tional Tibetan dances and horse This is the Guru!” cided to give the teaching which day Rinpoche started to transmit eating, sitting or sleeping. The riding. is called “The Statements of Four the main teaching of the retreat. retreat ended with a Ganapuja. On the day before last of his Stages of Relaxation of Jnana­ He talked about the tregchö prac- In the evening we watched the stay Rinpoche made a journey by sutra”. tice which helps us to discover a football match between Italy and water to the well-known Peter- From the beginning of the re- truly relaxed state of body, energy New Zealand. We were cheering, hof, where he went walking in treat for many fortunate students and mind. He gave an example of whistling and shouting excited- the park. Some of us also man- it was clear that it was something relaxation by comparing it to a ly together, and we had painted aged to accompany our precious special, like no other. Rinpoche bundle of firewood which scatters the tricolor flag of Italy on our Teacher. In the evening Rinpoche not only gave the precious teach- when the rope binding it is cut. cheeks. By the way, the previ- visited the Mariinsky Theatre.

Ukraine First Retreat at the New Gar Andrei Besedin

f a person has been to Crimea, he wants to come there again. IThis place has everything – sea and mountains, spa resorts and deserted ancient cave cities, swimming with dolphins or con- templating vast space on a cliff, royal palaces of the Tzar fam- ily or camping in the national reserve forests. In this place you can find whatever you wish. And this is the place where a new Gar of the Dzogchen Community has Sang and Serkyem, at sunset, After that he gave a very essential treat we will continue construc- more and more retreats there, so appeared. with the sun going behind the explanation of all the parts of the tion of the Gonpa, then proceed everybody is welcome to attend On the auspicious day of May forest precisely with the last syl- Chod practice, and the last thun to building the Gecko’s house the teaching in a new sunny Gar 27th 2010, Kyentse Yeshi Nam- lables of the Song of the Vajra. was also dedicated to learning and Rinpoche’s house et cetera. on top of the mountain only a few khai with a group of practitioners A few days later Khyentse Ye- important aspects of the melody We have already built a road, put kilometers from the sea. from different regions of Russia shi gave a public talk in Sevasto- in this practice. up a temporary hut for the Gecko and Ukraine placed the precious pol and a retreat on Chod. This was the first retreat and and are building an autonomous vase prepared by Chögyal Nam- 120 practitioners attended this the birth of the new Gar. In a few sewage system. As the Gar’s land khai Norbu into the foundation weekend retreat. The teacher ex- days we are expecting a big re- is officially for agri-tourism, we of the Kunsangar Gompa. plained the very essence of the treat with Chögyal Namkhai Nor- will plant some grapevines, as Throughout this day the 4 demons of Chod, introduced bu. This retreat will take place al- the climate here is perfect for sky was deep blue without any the real nature with the Yeshe ready inside the initial structure them and in general the region is clouds. We did this with the prac- ­Zangtal method and introduced of our new Gonpa, covered by a famous for wine. As we proceed tice of Ganapuja, combined with the meaning of the Phat mantra. temporary tent roof. After this re- with development, we will have THE MIRROR · No. 104 · May, June 2010 International Community News

21

China and Taiwan

May 1–7 retreat in Zhejiang, China included a Yantra Yoga course and a Vajra Dance course (­Liberation of the Six Lokas May 13–June 14 in Taiwan. A Namkha course, a Yantra Yoga and Vajra Dance course in Taichung and Taipei were held and Three Vajras), explanation and practice of collective practices. during which some 40 people attended the webcast transmission with Chinese translation.

Namgyalgar PO Box 214 Central Tilba [email protected] Namgyalgar Dzogchen Community in NSW 2546 www.dzogchen.org.au and Pacific Rim Australia Phone/Fax: 61 02 4473 7668

and maintenance of Namgyalgar. people weeded the gardens, planted New Gakyil Overseas visitors are often confused new shrubs, cleared brushwood from Blue: Ben Pearsall (Vice-President) about the name of this public holiday fallen trees and raked and burned leaf [email protected] weekend as they don’t realize that litter. Lydia Nelson Australia has a queen and then wonder [email protected] why her birthday celebration is held We had time for practice and listening Alathea Vavasour months away from her actual birthday. to Rinpoche’s webcast from Moscow, [email protected] Our SMS Scholarship holder was doubly which reached Namgyalgar conve­ Yellow: Catherine Horner (Treasurer) confused as one of our numbers has the niently at 4 in the afternoon. Various [email protected] name Quinn. Quinn was very surprised committees also met during the week­ Kaye Bysouth to receive a birthday cake on Saturday end, as we plan for Rinpoche’s 2011 visit [email protected] evening after the New Moon Ganapuja. to Australia and the purchase of Nam­ Red: Julian King-Salter (President) gyalgar North. Practitioners around [email protected] The weekend is in winter, which is the Australia who could not attend the Heather Hyde (Public Officer) best time for clearing fallen branches, Karma Yoga weekend joined in with the [email protected] stick litter, weedy undergrowth and fall­ activity happening at the Gar by partici­ Sue Fielding en trees. These can be piled and burnt pating in continuous ngagkong practice [email protected] without fear of escaping flames causing during Saturday and Sunday dedicated devastating bushfires. The weather was to the creation and manifestation of Karma Yoga very kind, with bright sunny days and Namgyalgar North. Those at the Gar cool evenings. Some years our karma enjoyed some tasty warm meals and Weekend yoga weekend has coincided with howl­ chatting around the fire at night as well June 12–14, 2010 ing winds and rain that, at best, make Photos: G. Horner as a little dancing on Sunday evening to outdoor work unpleasant or, at worst, celebrate the birthday of our Treasurer, n enthusiastic group of do not allow any outdoor tasks at all. fallen trees still needed clearing from removed as it affects the health of pas­ Catherine Horner, who did actually Dzogchen practitioners gath­ This year the Gar had experienced the the camping area and brushwood gath­ tures and causes illness, or even death, have a birthday on that day. Over thirty A ered at Namgyalgar for the devastating effects of a mini-cyclone ered and burned. of cattle and horses. The weed was very people participated in the weekend and Karma Yoga weekend that is held each 2 weeks earlier, which had resulted in bad this year and many people spent enjoyed the satisfaction of working year at Namgyalgar on the Queen’s many fallen trees, blocked roads and Removing fireweed (Senecio madagas­ two days pulling it up. I could hardly together to ensure the preservation and Birthday long weekend. This is the an­ a dented caravan. Although Rabgyi cariensis) from the open grassy areas of believe my ears when I heard that the dissemination of our precious Master’s nual opportunity for Vajra Sangha to and Dorje had been hard at work with the Gar is a constant battle. It is a gov­ job was done. But fireweed is very resil­ teachings. come together and share in the care chainsaws, many more fallen or half ernment requirement that this weed is ient and will surely pop up again. Other

Dance Weekend in Brisbane with ing a new regional Gakyil for southern around it. It was a perfect day and we Cosimo Di Maggio Queensland and northern NSW, the were fortunate enough to find ourselves by Lily Giblin regions closest to the Glass House at the center of a perfect mandala; sun Mountains where Rinpoche would like drenched and warm yet high enough n May 29 and 30, myself and to establish a new Gar, Namgyalgar to see the coast and the fantastic Glass other practitioners from Bris­ North, for the Asia Pacific region. House Mountains surrounding us. Obane and the north and south coasts, and northern NSW, came to­ The following Monday, after the dance Being there, at the center, it felt like it gether to learn and dance the Six Spaces weekend, some of us went to see the was an introduction to a new beginning of Samantabhadra. Dance teacher land chosen by Rinpoche for the new inspired by the energy and perfection Cosimo Di Maggio flew down from his Gar. It is a magical and beautiful place; of the Dance of the Six Spaces of Sa­ home in Cairns to lead the course. It very open yet warm and filled with the mantabhadra. We were indeed blessed was a truly joyous weekend, each of us extraordinary presence of the mas­ all around. E ma ho! receiving individual help and guidance sive rock forms rising like sentinels all and, with two mandalas, we could all practice together while others were learning their parts. As we had exactly Errata the right number of spaces on the man­ dala, exactly the right circumstances The Gakyil that we reported on page 25 of Issue 103 that appeared to and exactly the right dance teacher, be the Namgyalgar Gakyil is actually the new Gakyil of New Zealand. the result was perfect! A fully inclusive, for us all, as you can see by our faces in After dancing we had a Ganapuja to­ The Gakyil of Namgyalgar is in this issue 104. beautiful and joyful dance experience the group photo. gether and a meeting about establish­ Our apologies. The Mirror THE MIRROR · No. 104 · May, June 2010 International Community News

22 Namgyalgar and Pacific Rim

her early dharma days. In her mid materials to help us make sense Finding Shangri-la twenties Elise spent three years in of these new strange and won- In Sin City a small Tibetan hermitage in the derful practices. I remember the Northwest Himalayas carrying fervor, the excitement, and the Jan Cornall out field-work for her PHD. On thrill of it all. Sydney Blue Gakyil her return to Australia, as a stu- dent of both Chögyal Namkhai This time around one of the ques- n May, the Sydney Dzogchen Norbu and , she tions I had planned to ask was – Community was fortunate to was instrumental in establishing how do I find that fervor again? Ihost a weekend retreat with the Dzogchen Teachings in Aus- In the end I didn’t need to. The Dr. Elise Stutchbury on the Es- tralia. weekend gave me my answer: be- sence of Practice. A student of ing in the transmission with Vajra Chögyal Namkhai Norbu since On the Monday night we re- kin in this way; building and 1985 and an authorized Base turned to our Reiki Shangri-la maintaining our Vajra relation- Level teacher of the Santi Maha and Elise advised our regular ships; sounding A and singing Sangha study and practice pro- practice group on how best to Song of Vajra together as often gram, Elise’s considerable expe- integrate our base level study as we can; keeping the transmis- rience and deep understanding with learning collective practic- sion alive with Vajra cups of tea in of Dzogchen brought the week- es. Our Monday night practice these busy, busy lives of ours. end alive with the wisdom of group has been meeting since Rinpoche’s transmission. Photo: J. Cornall Rinpoche’s visit last year. We are We were just a small group in currently learning the Shitro with ages ranging from seventeen to Beginning with a well-attended presence of our Master’s teach- pace or we can sing it over and Rinpoche’s DVD, print and au- sixty five, but we got to know each Friday night public talk on Sutra, ings, our Vajra kin and the wide over as in the Semzin of Song dio assistance (thanks to Shang other a little bit more; laughed, Tantra and Dzogchen at the Inter- smiles of curious newcomers. of Vajra, resting in contempla- Shung Institute). It’s a wonder- joked, fooled around, practiced, national House of Reiki, the irony tion in between. In the afternoon ful way for new students to learn ate and shared our Vajra dreams. of the venue location was clear to Next day a smaller number of we learned how to use a medita- and old students to refresh. We We all agreed it was a great week- all. If you went downstairs in- us adjourned to Narelle’s comfy tion belt and practiced getting in have come a long way since the end. Elise told us she is going stead of up, you arrived in an house for our weekend retreat. and out of seemingly impossible ‘good ole days’. I remember in into personal retreat for some Adult Sex Shop kind of Shangri- In a lovely room looking onto the positions. Puzzling and impor- the early 90’s fresh from my first months but when she is finished, la. ‘Which way to Nirvana’ the garden Elise led us into the es- tant questions about practice by visit to Merigar when thirty of us I recommend you invite her to sign on the door could have read, sence of Guru Yoga reminding us new and old students were ad- would crowd into Carmel’s living your region for a Vajra Kickstart ‘Take Your Pick!’ Despite the as Rinpoche always does, we can dressed, and visualizations, mu- room, for daylong workshops on weekend. You may find ‘the good forked path, most of us found our practice simply with ‘A’ and the dras, tunes and pronunciation the collective practices. Elise was ole days’ are back. You may even way upstairs to Elise’s enlighten- Song Of Vajra. We can sing Song clarified. Over lunch we listened one of the senior students who find your Shangri-la. ing talk and were warmed by the of Vajra fast, slow, or at middling enthralled to Elise’s stories from put together small booklets and

East DCA Tsegyalgar East Tsegyalgar PO Box 479 Phone: 413 369 4153 [email protected] Conway, MA 01341 USA Fax & Bookstore: 413 369 4473 www.www.tsegyalgareast.org

We need help to finish Rinpoche’s house Khyentse Yeshi Khyentse Yeshi August 20–26 and the community space on lower ­Namkhai’s Teachings ­Namkhai’s Visit and Santi Maha Sangha Base Level Retreat Calendar Khandroling and also there is plenty of in New York City Teaching Retreat and Yantra Yoga work on upper Khandro­ling, including July 9–11 July 11–20 with Jim Valby and Lynn Sutherland of Events phase 2 of the vajra hall. Tsegyalgar East, Conway Ma Everyone is welcome and encour­ Tibet House, 22 West 15th Street, NYC Contact: 413 369 4153 or aged to help. Karma Yoga is a great way Payment can be made online at www. July 24–25 [email protected] 2010 to be with our Vajra Family and help tsegyalgar.org/ysn2010 or by phoning 3rd series of Yantra Yoga with reach our goals in a fun and collabora­ 413-369-4153. For further information, Pranayama Karma Yoga every weekend and all tive way! or if you would like to help with retreat with Paula Barry the days in between, especially before Please contact the gekö, David preparation or any of our scheduled ac­ To be confirmed the visit of Yeshi Namkhai and family Hayes, for more information: tivities, please write us at nydzogchen- from July 11–20. [email protected] [email protected].

Jim Valby’s Dzogchen.ca For international visitors, we have two Santi Maha Sangha Program 2010 important events this fall: Romania Website Launch Khyentse Yeshi Namkhai Jul 19–Aug 1 Merigar East, will visit Oct 20–24 SMS exams & training he Dzogchen Community of Toronto is pleased to announce He will give a public talk at the Univer­ USA its new website – dzogchen.ca. sity of Toronto, plus a weekend retreat Aug 20–26 Tsegyalgar East, SMS Base T Please visit the website and register of Dzogchen Teachings. Details coming Sep 3–12 Portland, Oregon, SMS Base your email to get updates on our weekly soon. Amsterdam practices and other events. Sep 23–26 Amsterdam SMS Base Dr. Phuntsog Wangmo will visit in The Toronto community meets every Czech Rep the week of Nov 23–28. Sunday at 12.30 pm (2 pm after Jul 1) Rinpoche’s niece, and a renowned Sep 28–Oct 5 Czechia, SMS Base at Kokoro Dojo, 358 Dupont St. We teacher of Tibetan Medicine, she will Russia practice Yantra Yoga and Vajra Dance give a public talk at the Canadian Col­ Oct 8–12 St. Petersburg, SMS Base on alternate weekends. We are also lege of Naturopathic Medicine and teach Oct 13–17 St. Petersburg, SMS Level One practicing Ganapujas on the auspicious a weekend retreat on Mental Health and Oct 22–26 Rinchenling Moscow, SMS Base days, either at the Dojo or at people’s Tibetan Medicine. Details coming soon Oct 27–31 Rinchenling Moscow, homes. Details on dzogchen.ca. to dzogchen.ca. SMS Level One Ukraine We’re excited to welcome these excel­ lent teachers! Please subscribe to our Nov 5–9 Kiev, SMS Base site’s email or RSS feeds to be updated Nov 10–14 Kiev, SMS Level One automatically of new events. Israel Deepak Ramachadran Nov 19–28 Israel, SMS Base 7th Lojong Retreat with Jim Valby on Khandroling June 2010 Photo: K. Fekete for the Toronto Gakyil THE MIRROR · No. 104 · May, June 2010 International Community News TsegyalgarEast 23

But everything did not go With the continued develop- The Story Of smoothly. There were still ten- ment of the Dance of the Vajra to Khandroling sions in the community about the Universal Mandala, Rinpoche which piece of land to purchase said, “Now we will build a Vajra Not a fairy tale and the negotiations for the Hall”. With his support, in 2009 purchase were difficult. As the the community began a 3–4 year John LaFrance tensions continued in the com- project to build a Vajra Hall on munity, the price on the land the site where Rinpoche had his nce upon a time... in the increased. Rinpoche continued dreams, at the top of the hill on vast universe there was a to tell students “we need this Upper Khandroling. In 2009 Osmall solar system with land”! Eventually, in order to have Phase 1 of the project began, the several planets; one of the small enough money to buy the land, existing wooden Universal Man- planets was called “Earth”. In the the community sold the group dala was dismantled and the in- northern region on one of the home and on November 7, 1988 frastructure for the Vajra Hall was continents of Earth there was a the community purchased the built including 12 large concrete wild, hilly and forested land. Un- 165 acres of land in Buckland. anchors for the steel beams that beknownst to the local people Through a lot of effort, struggles will create the shell for the struc- who lived in that area the hills and personal commitment the ture along with a perimeter wall. contained a special power and community had found a way to The Vajra Hall is designed to energy. honor Rinpoche’s wishes. house the Universal Mandala, Then, during a particular time, which has a diameter of 72 feet from the other side of the planet, Rinpoche Receives Vajra Dance (23 meters). The building will came a Master who walked on Teachings Through Dreams have a total diameter of 108 feet the land, slept on the land and In the period 1989 through 1992 (35.5 meters) with and exterior taught his students on the land. Rinpoche came to the U.S. fre- dome height of 35 feet tall (11.5 Through the clarity of the Mas- quently. During that time he meters). The structure will be an ter’s dreams on the land, the gave retreats on the new, rustic open pavilion to conform to local special power and energy of the and undeveloped land, sleeping building codes. The total project land became known and it was in a tent and teaching outdoors. will cost between $ 900,000 to called “Dakini”. And the Master On different occasions he would $ 1 million. named that place “Khandroling” walk around the land and use col- During the 2010 building sea- or “Land of the Dakinis”. ored strings to outline the areas son (June to November), with the He told his students how to where the various cabins should generous donation of $ 400,000 respect the energy of that place be built including the guardian from a single donor, Phase 2 will and how practicing there could cabin, dakini cabins, togyal cab- commence and include the in- bring them great benefits. And in and when asked he designated >> continued on the following page he gave them detailed teachings the location for a which on how to enter the land, where was to be built and dedicated to challenged the building of cabins to build houses for special prac- his long life. on the land. As a result of these tices and how to dance and enjoy In these early years of Khan- obstacles Rinpoche’s last large that place. And he told them to droling as Rinpoche gave several retreat on the land was in 1992. protect that sacred place for the retreats outside on the land, he Then, for a period of 12 years limitless future. camped and slept in a tent be- the community was engaged in Yes, this sounds like a fairy fore the community built his per- a legal struggle with the town tale, but it is not. It is the true sonal retreat cabin on the side of over the use of the property. Fi- story of Rinpoche’s relationship a hill overlooking the pond. One nally in 2004 the Massachusetts with Khandroling and the amaz- morning during his retreat in Land Court decided in favor of ing teachings that have emerged 1990 he came down in the morn- the community and cleared the from there. ing and asked for a notebook in way for building the cabins that which he wrote for some hours. Rinpoche had envisioned 12 years The Early Years In the meantime, though the stu- earlier. In the early 1980s Rinpoche be- dents didn’t know the nature of In 2002, with Rinpoche’s en- gan teaching in Conway Massa- his dreams and the teachings he couragement an adjoining prop- chusetts primarily at what had was receiving, one of them com- erty of 80 acres with access to a been a group home occupied by menced to build a large wooden public roadway was purchased. some of his students. At a point platform. When asked why he The combined property amounts in time Rinpoche told the stu- was building it he said, “I just to approximately 250 acres or 101 dents they should look for some think it might be useful”. At first hectares. Having access to the land. Initially some of the stu- the platform was used as a plat- public roadway allows for some dents favored a piece of land in form for the retreats. additional development and also the Town of Whately that was In 1991 Rinpoche did a two- provides certain legal protections considered more easily accessible week personal retreat on the for the entire Khandroling prop- with easier possibilities for build- hill, which is the second highest erty. The older, higher elevations ing. When Rinpoche visited the point on the land. At that time are now called “Upper Khandrol- Whately land he said “very nice”. he asked his students for some ing” and the new portion is called Then on the following day paint. Several of them thought he “Lower Khandroling”. Rinpoche visited the land in wanted paints for artwork. But Buckland that was to become he explained that he wanted out- Current Developments Khandroling. As he walked door house paint. Then Rinpoche On Khandroling around he immediately loved ev- single-handedly drew and paint- When the land for Lower Khan- erything. He mentioned how the ed the dance mandala from his droling was purchased it includ- rocks and the vegetation were dream on the wooden platform. ed an old farmhouse, an out- a kind of medicine. When he Immediately Rinpoche began building and an old barn. None climbed to the top he sat at the to teach the Dance of the Vajra of the buildings were in good base of the seven-limbed birch and he declared that Khandrol- shape. During 2009–2010 the tree and told the students “this ing was the seat of the Dzogchen farmhouse and the outbuild- land we must have”. And he said, Deity Gomadevi. He also made it ing were taken down to the bare “we will buy this land, we will in- clear that this was a special place walls and a new house has been vite everybody, have a fire, cook where it is possible to realize in build for Rinpoche or Yeshi Silva- sausages and we will raise the six days of practice what would no Namkhai when they come for money for the land”. There was take six months elsewhere. teachings and a small space for great enthusiasm among the stu- the community to meet, practice dents and they gathered on the Overcoming Obstacles and conduct community busi- top of the land for a Sang rite While the community was enthu- ness. Eventually there is also the with Rinpoche walking around siastically beginning to develop possibility for the subdivision them with the smoking Juniper and enjoy the remote land, local of the property to allow for the branches, they cooked sausages neighbors and township officials building of some residences for and immediately raised $70,000! became angry about the use of community members. the land. Eventually local officials THE MIRROR · No. 104 · May, June 2010 International Community News

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>> continued from previous page West Tsegyalgar West [email protected] stallation of the steel beams and Tsegyalgar Baja California Sur, Mexico http://tsegyalgarwest.org the wooden supports (glulams), and covering the whole surface with a sub roof sheathing and a rain and ice membrane. With additional worldwide fundraising, Phase 3 will com- mence in 2011 to include the permanent roofing material, skylights, the floor for the man- dala, the mandala, walkways, entrances and landscaping. At that point the Universal Manda- la will be available for teachings and pilgrims from the worldwide Dzogchen Community to ben- efit from Khandroling’s special power. Reflecting back on the past 22 years of Khandroling and all Elio Guarisco’s course in Berkeley California June 7–11, 2010. Introduction to Yantra Yoga with Paula Barry at Dondrubling, Berkeley June 2010. of Rinpoche’s blessings and the community’s efforts, one prac- Portland Oregon Open to practitioners who have Precious Vase by Chögyal Namkhai Cost: TBD titioner commented “the great Upcoming already received transmission. Practi­ Norbu. We will study and practice the In addition to the teachings we will thing about the story of Khan- Breathing Course with Paula Barry tioners who are seriously interested in essence of the theory and practice of receive, we intend to do other prac­ droling is that there are so many Friday, July 30th–Sunday, August 1st working with the transmission of Chög­ Sutra, Tantra, and Dzogchen. There will tices together such as Ganapuja and things that seemed to happen out Portland, OR, USA (location TBD) yal Namkhai Norbu may be considered. be one session each weekday evening Vajra Dance to further strengthen our of personal initiative, out of devo- This 5-session course will focus on $ 75 for all 5 sessions and three sessions each day on Satur­ connections with community and the tion, caring and love and connec- breathing, specifically learning and ex­ $ 20 per individual session days and Sundays. transmission. tion to the circumstances, that periencing how to breathe in ways that Any practitioner who is seriously made the dance transmission can improve the health and functioning SMS Base Retreat with Jim Valby interested in working with the trans­ Visit www.oregondzogchen.com for occur as it did. There was a lot of of one’s physical body, one’s energy Friday, Sept. 3rd–Sunday, Sept. 12th mission of Chögyal Namkhai Norbu more information and to register. struggle around it all, but the ori- or breathing, and ultimately lead to @ Portland Yoga Studio may participate in this retreat. It is Kind regards, gin was love in all its forms.” greater capacity to recognize the true We are very pleased to announce our essential for all participants to receive Tashi Rana – Portland Gakyil (red) With the Master’s blessings it nature of mind. There will be one ses­ upcoming Santi Maha Sangha (SMS) this transmission by webcast, in person, will continue forever. sion on Friday evening and two sessions teaching and practice retreat with Jim or during the next annual Worldwide each day on Saturday and Sunday. Valby. Our retreat will be based on The Guruyoga Transmission day on July 20.

Norte Tashigar North /Finca Tashigar Prolongación de la Calle Bolivar Tel: 0058 0295 2580332 Tashigar Valle de Pedro González [email protected] Isla de Margarita www.tashigarnorte.org

Costa Rica Retreats Dear friends, We would like to invite you all to come and join us for the first Dzogchen Re­ treats in Costa Rica! Kyentse Yeshi Namkhai will give Teachings from Sur Tashigar South Tanti 5155 Phone & Fax: 0054 - 3541 - 498 356 September 17 to 19, 2010 Tashigar Comunidad Dzogchen Tashigar Pcia. de Córdoba [email protected] Calle pública S/N Argentina Chögyal Namkhai Norbu will give Teachings from November 5 to 9, 2010 Calendar August Practice Retreat of The Vajra Armor The retreats will take place in Dekyitling Saturday August 14, Sunday 15, (Place of Joy) located in Piedades de of Events ­Monday 16 (Holiday) Santa Ana in very lush green gardens * It is necessary to confirm the participation surrounded by the mountains just 20 2010 of a minimum of people. Note that if you km from downtown San Josè. anticipate your registration until Saturday We will be very happy to give you July August 7 the course could be postponed. more information about possible ac­ July 9–11 Send an Email to: commodation and the trip to Costa Yantra Yoga Course [email protected] Rica so please contact us by e-mail at: 2nd and 3rd Group of Yantras, [email protected] ­Pranayama of the 2nd group. September or call us: Gloriana 00506-88 50 27 50 Led by instructor Marisa Alonso Three Vajra Dance for Advanced Michela: 00506- 89 55 42 12 Aimed at people with experience in the Saturday 25 & Sunday September 26 We are waiting for you! preliminaries of Yantra Yoga. Led by Nelida Saporiti Dekyitling Gakyil Tuition: $ 120. Membership Discounts * It is necessary to confirm the participation October of a minimum of people. Note that if you do Breathing and Yantra Yoga not anticipate during your registration could Led by instructor Marisa Alonso be delayed. Send an Email to: Saturday October 9, Sunday 10, Monday 11 [email protected] (Holiday) Course focuses on the various aspects All months ... of breathing in the practice of Yantra www.jcrows.com Karma Yoga! Yoga. Every second weekend For more information contact: J. Crow’s® – Karma Yoga – [email protected] The Gar will provide room and board for Mulling Spice Folk Medicine those interested in helping with tasks Tibetan Medicine scheduled by our Geko. It is essential to inform the secretary and await con­ SpicedCider.com firmation by the Secretary of Tashigar fax or phone: 1 800 878 1965 603 878 1965 South. The hours of Karma Yoga will be [email protected] certified for Santi Maha Sangha. THE MIRROR · No. 104 · May, June 2010 Review

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Western culture is not immune to Chögyal Namkhai Norbu such intellectual narrow-mind- edness, even punishing original Zhang Zhung: thinkers and scholars. But what Images from a Lost Kingdom we do know is that there will al- ways be courageous heroes/hero- Translated from the Tibetan by Adriano Clemente ines who defy conventional think- Compiled and collated by Alex Siedlecki ing in favor of truth throughout Shang Shung Publications, 2010 time. While history more often than not is written by the ‘vic- Jacqueline Gens tors,’ humanity will always have a deep yearning to get at the heart of things while the very earth högyal Namkhai Norbu number of topics on the level of and rocks themselves never lie – is among the last gen- cosmic multi-tasking! thus the archaeological record. Ceration of Tibetan lamas The ancient civilization of Zhang fully educated in Tibet. Forced While the tragedy of Tibet looms Zhung is not a myth but was a into exile due to tragic political large for many generations of place inhabited for centuries by circumstances, they suffered loss Tibetans, for us Westerners this living and breathing people to of family and country. Soon these personal tragedy has been a whom we share some measure elders will pass away like so many huge boon. We must remember of relationship as their distant already have. What remains of Ti- our debt to Tibet and the Tibet- beneficiaries to the path we now betan culture is the fruit of their an people by trying to assist in travel in this life. Reading Zhang great efforts to salvage from the whatever way we can, especially Zhung Images From A Lost Kingdom wreckage of their country to pre- through supporting the work of infuses life into this vital connec- serve whatever can be saved. organizations like A.S.I.A. and tion. the International Shang Shung Since his arrival in the West some Institute, who are actively work- Other images and a video can be seen at the 50 years ago in 1960, Chögyal ing to preserve Tibetan culture. following link: http://zhangzhungimages.wordpress.com/ Namkhai Norbu has endeavored Moreover, as the beneficiaries of to publish an extraordinary num- practice lineages preserved for ber of secular works relating to centuries in Tibet, it behooves us Tibetan culture. While doing re- at least to take an interest in the search on Tibetan poetry some history and cultural traditions of years ago, one of the earliest Tibet. Photo: © Alex Siedlecki/Shang Shung Institute Western articles I located was by Namkhai Norbu on Tibetan One aspect of the Tibetan Dias- who accompanied Chögyal Nam- folk songs – written after a few pora that is relevant is that schol- khai Norbu to Tibet in 1988 on an years of arriving in Italy. Even ars like Chögyal Namkhai Norbu expedition to the Valley of the Ga- then as a young man learning to began to have access to a wide ruda in Western Tibet near Mount integrate into Western culture variety of texts in contemporary Kailash with other Community and academics, he expressed an times that would otherwise have members. Shang Shung Institute original point of view by focus- not been available to them in Ti- has prepared a wonderful video ing on topics generally consid- bet because of geographical dis- from this expedition that can be ered unimportant. Over the years tance or doctrinal biases. For watched online (just search the his secular works have emerged many years, Chögyal Namkhai title of this book on You Tube). in addition to his vast treasury Norbu took an interest in the an- While this publication is but the of writings on Dzogchen, com- cient history of Tibet compiling tip of the iceberg in terms of the mentaries on both the root tan- exhaustive source materials from research undertaken by Chög- tras and terma, and important ancient texts to support his argu- yal Namkhai Norbu, nonethe- exegeses such as his Santi Maha ment that the early civilization of less, there are a number of fea- Sangha training, For those of us Zhang Zhung played a vital role tures that may prove of interest who have been so very fortunate in the origins of Tibetan culture to scholars. Among them is the to hear him teach and read his thousands of years before the list of works cited in their original books, what often arises is his official account beginning with sources, a previously unpublished enthusiasm for scholarship. His the introduction of Buddhism essay by Chögyal Namkhai Norbu research methods in themselves into Tibet during the reign of that clearly presents his point of often make for compelling ac- Srong btsan sgampo in the sev- view, and then the images them- counts of the challenges to com- enth century. From this research selves, which reveal the scope pare texts, locate lost commen- has manifested such major pub- of the archaeological remains taries, correcting mistakes with lished works as The Necklace of Gzi (the complex is enormous). Alex painstaking diligence to recon- (1981), Drung, Deu and Bon (1996), Siedlecki is to be commended for struct early works and then bring Birth, Life, and Death (2008), and putting this attractive volume to- them to light for the contempo- The Light of Kailash (Vol. I, 2009). gether that will appeal to the gen- rary world. Only a Tibetan fully eral public but also be of great in- educated since childhood could The current publication, Zhang terest to practitioners. manage the magnitude of such Zhung Images From A Lost Kingdom a large vision to unravel the puz- offers a user-friendly version of Chögyal Namkhai Norbu has ac- zle of history – reconstructing some of his research on the role complished much to reverse a it for us by seeking out the lost of the ancient kingdom of Tibet number of long cherished and threads. I was most interested in in relation to the origins of Ti- inaccurate views based on his such an account during this last betan language, history, medi- research into primary sources. retreat in Moscow on the texts re- cine and archaeology. We are im- Points of view once thought of lating to the Seven Points of Shri mediately transported there via as controversial are now increas- Singha. To this day he is always, the fine images drawn from the ingly accepted as many scholars studying, researching, and writ- Shung Shung archives and the worldwide turn their attention to Chögyal Namkhai Norbu visiting the site of the capital of the first king of Zhang Zhung. ing on some topic – probably a estate of the late Brian Beresford the ancient history of Tibet. Photo: © James Raschick/Shang Shung Institute

Main Office: PO Box 479, Conway, MA 01341, USA * Tel: 413 369 4208 * Fax: 413 369 44 73 * [email protected] * * European Office: The Mirror, Istituto Shang Shung, Podere Nuovissimo, GR 58031 Arcidosso, Italy * Tel: 39 32 98 86 52 92 * [email protected] * * Editorial Staff: Naomi Zeitz, ­Tsegyalgar, Conway, MA, USA * Liz Granger, Istituto Shang Shung, Arcidosso, Italy * * Literary Editor: John Shane * * Advisors: Des Barry, Adriano Clemente, Anna Eid, Barbara Paparazzo, Jim Valby * * International Blue Gakyil Advisor: Fabio Andrico, International Publications Committee * * English Language Advisor: Liz Granger * * Layout & Design: Thom­ as Eifler* * Web Site Managers: Thomas Eifler, Malcolm Smith* * Printer: Turley Publications, Palmer, MA, USA * * Distribution: Tsegyalgar at Conway, MA, USA * *­ Subscription Rate/6 Issues: $35 US available through Tsegyalgar; 30 e through Merigar * * Visa and Master card welcome * * Online Mirror: www.melong.com * * All material © 2009 by The Mirror * * Reprint by permission only * * We reserve the right to edit all submissions. THE MIRROR · No. 104 · May, June 2010 International Contacts

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Sangyeling (Saint-Petersburg) Karmaling (Kharkov) [email protected] [email protected] [email protected] International Dzogchen Phuntsokling (Donetsk) Kundrolling (Ulaan-Ude, Buryatia) [email protected] [email protected] Community Contacts Odessa DC Kunsanling (Vladivostok) [email protected] If your contact information is outdated [email protected] Palphelling (Dnepropetrovsk) or incorrect, please contact Kungaling (Izhevsk) [email protected] [email protected] [email protected] Palbarling USA (Buryatia) Tsegyalgar East Argentina France Luxembourg [email protected] [email protected] Tashigar Sur, Cordoba Dejam Ling, Le Deves Katia Lytridou www.palparling.org www.www.tsegyalgareast.org [email protected] Helene Lafage [email protected] (details on Tsegyalgar East page) (details on Tashigar Sur page) [email protected] Serbia www.association-dzogchen.org Mexico Jelena Zagorcic Alaska Australia Tsegyalgar West, Baja California Sur [email protected] Oni McKinstry & Jonathan Schaeffer Namgyalgar, NSW Germany [email protected] [email protected] [email protected] [email protected] Ilka Mueller-Mennrich http://tsegyalgarwest.org [email protected] www.dzogchen.org.au [email protected] (details on Tsegyalgar West page) Singapore Chicago (details on Namgyalgar page) www.dzogchen.de Desmond Ho Pelzomling [email protected] [email protected] Monica Patiño www.dzogchenchicago.org Austria Dargyäling, Cologne Hui Qing (Lin) [email protected] www.dzogchen.at [email protected] [email protected] Dondrup Ling, West Coast [email protected] Ye Sel Ling Montenegro Great Britain Slovakia www.dzogchencommunitywest.org [email protected] Dubravka Velasevic Amely Becker Peter Kral www.yeselling.at [email protected] Miami, Florida [email protected] [email protected] [email protected] Dzogchen Community of Vienna www.dzogchencommunity.org www.dzogchen.sk Nepal www.dzogchenmiami.org [email protected] www.wangdenling.sk Monica Gentile, Pokhara Greece New Mexico Dzogchen Community Austria Regions [email protected] [email protected] Slovenia Jodi Lang [email protected] www.dzogchen.gr New Caledonia Peter Novak Canic [email protected] [email protected] Brazil Holland Marie Claire Garcia Kundrolling (New York) Lhundrubling, São Paulo [email protected] [email protected] [email protected] South Africa [email protected] www.nydzogchen.com www.dzogchen.nl New Zealand Darryl van Blerk, Cape Town [email protected] Hawaii Canada [email protected] Hungary Jerene Vancouver, Peter Dimitrov www.dzogchen.org.nz [email protected] Spain [email protected] [email protected] www.dzogchen.hu Auckland www.dzogchen.es Toronto, Jacqueline Hanley Seattle Gabrielle Kearney [email protected] Kundusling, Barcelona www.DzogchenSeattle.org Israel [email protected] Montreal, William Hoyos Sachiko Fullita [email protected] Portland [email protected] Wellington (Taranaki) [email protected] [email protected] [email protected] Paora Joseph www.ati.org.il Madrid www.portlanddzogchencommunity. 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Taiwan) Seventh Lojong [email protected] Desalling, Rimini @gmail.com Peter Pan www.dzogchen.cz Elena Dumcheva Mandarava and Chöd www.dzogchencommunity-pt.org [email protected] [email protected] Nina Robinson, Zhuang Bolong Denmark [email protected] Romania [email protected] Lisbeth Agersnap, Copenhagen Japan Merigar East [email protected] Yoko Morita Taipei (N. Taiwan) Chöd [email protected] www.dzogchencommunity.dk [email protected] Dechen Chen Costantino Albini, wwww.dzogchen.ro [email protected] [email protected] Estonia Latvia (Details on Merigar East page) [email protected] Padmaling Russian Federation Thailand Dream Yoga www.dzogchen.ee [email protected] Geoffrey Blake Michael Katz, Russian -speaking Countries Gakyil [email protected] [email protected] [email protected] [email protected] Finland www.dzogchen.lv [email protected] Kunsangar Ukraine Seventh Lojong [email protected] Lithuania www.dzogchencommunity.ru Tashiling (Kiev) Oliver Leick, Dorjeling [email protected] [email protected] Rinchenling (Moscow) [email protected] [email protected] Donetsk DC www.dzogchen.lt www.rinchenling.ru [email protected] THE MIRROR · No. 104 · May, June 2010 Transmission, Poems

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world giving the transmission. little poem, for lack of gnats swarm Worldwide You can be with him in that mo- better to call it, maybe “a in lone sunbeam Transmission Days ment and receive the transmis- Afew words” is more just, sion together with students and appeared in my mind as I was About the Worldwide other newcomers worldwide. falling asleep the other night, blue lake peers through pines Transmission The session consists of doing the listening to the silence and re- Thun together and ending with calling that Rinpoche has said ewcomers who want to the dedication of merits. there is a thögal teaching for each like it had always been there participate in the world- We wish you all a successful practice. of the five senses. The morning Nwide transmission must Please contact your local Community after, surprisingly, I remembered be truly interested in the Teach- for details. these lines. ings transmitted by our Teach- er, Chögyal Namkhai Norbu Global Timetable e ho shuddhe Rinpoche, and practiced in our Anniversary of Padmasambhava world wide Dzogchen Commu- 6th Tibetan month – 10th day see the dark nity. Participants in this Trans- Celebration at 8 a.m. Oddiyana hear the silence mission should try to receive time. taste the air Sun beats hollow white bone Teachings from Rinpoche in the feel the phantom lover future. After having received the Monday 19th July 2010 think the unthinkable Transmission, they should also 17:00 Hawaii turn the inside out Inside lives a spider try to train and collaborate with 20:00 San Francisco, Los Angeles, and go the Sangha of the International Vancouver Dzogchen Community of Chö- 21:00 Denver, Salt Lake City, Inside lives a second sun gyal Namkhai Norbu Rinpoche. Pagosa Springs, Edmonton Nancy Simmons Originally, Chögyal Namkhai 22:00 Lima, Quito, Chicago, Norbu had the idea of a ‘Trans- Mexico City mission at a Distance’ because 23:00 Caracas, San Juan, Santiago, he wanted to help people in dif- New York, Conway, Montreal, ferent situations, who could Atlanta, Detroit, Havana, not travel at that time to meet Kingston, Indianapolis, Ottawa the Teacher. The Transmission will enable them to practice the Tuesday 20th July 2009 Bum reads old newspaper Dzogchen Teachings transmit- 00:00 Buenos Aires, Sao Paulo, waves ted by Rinpoche without needing , Bermuda roll direct contact with the Teacher at 03:00 GMT, Reykjavic, that time. 04:00 London, Dublin, Lisbon 05:00 Johannesburg, Rome, Berlin, When he gets to heaven Here is a summary of how the Oslo, Paris, Madrid, Amsterdam, Live Webcast Empowerment works: Copenhagen, Brussels, Geneva, To receive the World Wide Trans- Prague, Salzburg, Stockholm, The gulls will know mission, new students need to Budapest, Vienna, Warsaw participate with an experienced 06:00 Kuwait City, Riyadh, Tashkent, student who will host both the Helsinki, Athens, Ankara, Beirut, preliminary explanation as well Jerusalem, Tallinn, Vilnius, as the actual practice well in ad- Istanbul vance of the event. 07:00 Moscow, Murmansk, Baghdad Hosts of Empowerments 08:00 Oddiyana, Islamabad should be members of the Inter- 08:30 New Delhi, Bombay national Dzogchen Community. 08:45 Kathmandu Black crow on black rock For new and interested per- 09:00 Dacca sons, it is important to have seen 09:30 Rangoon the explanation by Chögyal Nam- 10:00 Bangkok, Jakarta, Saigon Crow eyes white flower khai Norbu Rinpoche that is on 11:00 Singapore, Beijing, Lhasa, a videotape, in advance. They Manila, Hong Kong, Kuala should also have the possibility Lumpur, Taipei, Perth Just crows to clarify any doubts about the 12:00 Tokyo, Seoul, on crow business practice on the videotape with 12:30 Darwin, Adelaide some serious, dedicated older 13:00 Brisbane, Melbourne, Sydney students of Chögyal Namkhai 14:00 Vladivostok Norbu Rinpoche before the Em- 15:00 Fiji, Wellington, Auckland, powerment. Kamchatka Exactly at the given time (see Four poems by Stephan Hill timetable) at your place, you can listen to or watch Chögyal Nam- khai Norbu wherever he is in the

>> Buddhasrijnana continued from page 13 of the silver. The king had many Manjushri applying the avadhuti mandalas into real mandalas, and Freely adapted on the basis of Ta- The Taming of Nalanda of these monks from Ceylon ex- conduct, he would have attained by invoking the truth could spon- ranatha’s Seven Instruction Lineages At one point, when Buddhasri- ecuted and was about to punish the rainbow body in that very life. taneously transform the colored and the Blue Annals. jnana was simultaneously ab- the others as well when Bud- Instead, because of his prejudices sand into whatever was needed. bot of Nalanda and ­Vikramshila, dhasrijnana, out of compassion, Buddhasrijnana died at the age of Later, however, because an edict some Sendhapa Shravaka monks protected them from the king. To eighty-one, leaving behind his of King Mahapala prohibited 1 Buddhasrijnana was also known as Buddha­ and fanatical and intolerant reverse their lack of faith, Bud- body but attaining the state of representatives of the monastic jnana and Buddhajnanapada (Tib. Sangs rgyas dpal ye shes, Sangs rgyas ye shes, and Sangs bhikshus who were living at dhasrijnana used his powers of union. order from openly practicing tan- rgyas ye shes zhabs). Odantapuri (near Nalanda) be- illusion to sink into the ground, Buddhajnana had four dis- tra, those signs disappeared. 2 It is possible that this refers to a type of tree gan to talk bad of the master. On and additionally manifested a ciples who attained nirvana in Buddhasrijnana’s lineage in- that appears to grow upside down, for instance one occasion, when the master host of spirits making offerings their lifetime and eighteen at the cluded the siddha Vaidyapada, because it is covered in vines. Cf. Ronald David­ was staying at Nalanda, they said to him and a variety of other il- level of “Regent” who attained who according to some is the son, Indian Esoteric Buddhism: “There is a place in Konkana called Kanheri. Why is it called that? he did not keep his monk vows lusory displays. He composed enlightenment in the intermedi- same person as the siddha Hum- Because it is a place that seems to exist like root­ and was not suited to be the ab- many authoritative treatises ate state. There were also count- kara spoken of in the Nyingma less vines entwined up trees [anhri] into the sky bot. They continued in their def- proving that tantra is not contra- less others who became pandits tradition. Moreover, it is said that [kha].” amation and also disparaged the dictory to the three classes of the and kusali yogis. The disciples of another lineage of Buddhasri- 3 The description of this scene in the Blue tantras. Moreover, a number of Buddhist scriptures known as the his direct disciples were still sur- jnana’s teaching went to Padma- Annals suggests that Buddhasrijnana suddenly found himself sitting inside a small house with Sendhapa monks from Ceylon Tripitaka. rounded by extraordinary events. sambhava. the teacher, his wife, and the dog rather than in who were living in Bodh Gaya If Buddhasrijnana had had Their livelihood was provided by the presence of the mandala where the initiation found a silver statue of , faith from the start in the old Jambhala and Vasudhara, they was to have taken place. destroyed it, and took possession man who was an emanation of had the ability to transform sand 28

to visit England soon and that we should both come to his retreat, which was to be How I Met held over the Easter holiday in Devon. The first time I met Rinpoche, I felt an im- Chögyal Namkhai Norbu mediate familiarity and ease. Everything felt completely natural and appropriate. I Julia Lawless also had an immense feeling of trust and confidence in him that seemed unshake- able. It was like a total experience of home- “I pay homage to our precious teacher us how to do the practices it contained. He coming. I remember that during the Devon Who is truly the wish-fulfilling jewel, also wrote several poems dedicated to us, retreat there was a raffle. The first prize Guiding us through light and wisdom, making the aspiration that we would meet was Rinpoche’s personal watch, which With a father and mother’s infinite care” our perfect teacher. I don’t know who his had little moving icons of the sun and teacher was. We then travelled on to Fin- moon on it. I won the first prize and start- was in my early twenties and had just land where we started our twenty-eight ed to wear his watch. It seemed to be an left University. Now I was on my way day fast on water. Throughout this period, apt symbol for entering a totally new phase I to a Finnish island to stay at my par- we did the practices he had shown us ev- in my life: I started to eat meat again; I no ents’ summerhouse, where I wanted to ery day: including a preliminary practice longer dressed in white; and I became de- carry out an extensive fast. Taking a coach of and bodhicitta. From the start, voted to Rinpoche. ride across Sweden with my boyfriend, I felt extremely familiar with the practice “I was walking along a country lane when I Jim Sumerfield, we met a man whom I and I still remember the poem I wrote at met a beautiful young woman with long hair, It was just like falling in love. I wanted to first thought was Indian but turned out to that time: a long skirt and clear, bright eyes. She said she be with Rinpoche as much as I could. It be the South American poet, Ken Taher- was enlightened and that I should go with her. wasn’t as though I had anything particular ali, who worked at the Library of Tibetan At last I’ve found the tree We walked along the road together for a little to ask. I just wanted to be in his presence Works and Archives in Dharamsala, In- Under whose canopy of branches while and then we came to a kind of entrance, and observe the way in which he did ev- dia. Jim and I had been on an exclusively I can feel at peace. with attendants on each side of the gate. I told erything: whether he was playing with the fruitarian diet for over a year and although the woman that I didn’t have any money to get children, making a protection cord or an- we hadn’t been involved in any spiritual In the forest in but she said she would pay for me. Then we swering someone’s question. He was al- tradition, we were both interested in Bud- Unexpectedly went in and it seemed as if we had entered some ways relaxed and everything was done with dhism. Jim had long dreadlocks and I wore I came upon you kind of massive festival, a bit like an Indian ba- such gentle care and precision. Even if he loose white clothes. Thinking we looked a zaar, with people of all different nationalities and was angry, I knew that his words and man- little different from the other passengers, Apart in radiance cultures. When I looked more closely, I saw that ner always conveyed a personal instruction Ken came and sat next to us on the coach Among the other trees. on the multitude of stalls there were representa- if it could be understood. It was a teaching and we started to talk. Our conversation Standing firmly rooted tions of all the different world religions with their just to be in his presence and observe how led to his work in India, to Tibetan Bud- various symbols. I wandered through the festi- he did things and how he related to people dhism and the meaning of karma and fate. In grey ageless rock val looking at all the colourful and lively sights in a very ordinary way. We were intrigued because one of the rea- You offer shelter with the woman walking alongside me all the sons we had become fruitarian was to try To all alike time. Then eventually we came to a stall where But it wasn’t until a little while later, that and live a peaceful life and avoid harming there was absolutely nothing to see externally … I realised how this meeting had been por- other beings. Who come beneath there were no objects on show. Yet in front of me tended in my dream, because in the dream Your spreading boughs. in space, like a hologram in the air, I could see he had looked a little younger, his hair was When we got to the Swedish border, Jim Returning home, the image of the face of an oriental looking man, shorter and he had appeared more tradi- and I were stopped by the customs offi- quite young, with very high cheekbones and dark tional looking. Since that first meeting, cers and held in a room for several hours Three fir cones penetrating eyes. The moment I saw his face, I however, just as in my dream, I have never in Stockholm. This meant we missed our In the pocket of my coat: knew without a shadow of a doubt that this was doubted that he is my destined teacher, nor connecting ferry to Finland. Ken had a flat True refuge ever present now. my teacher and my tradition. I had no idea who have I had any other significant teachers. in Stockholm and knowing we had missed he was or the name of the tradition … and when I have no words to express the immense our connection, he invited us to stay with After a while during our fast, both Jim and I turned round to ask the woman who had ac- gratitude I feel for his ongoing guidance him. We accepted his invitation and we I had significant dreams. Jim dreamt that companied me through the bazaar, she was gone! over the years … stayed with him for thirteen days. During he had healing hands and that it was his That was the end of my dream”. this time he gave us a small book called vocation to work in medicine. He subse- ‘The Tibetan Tradition of Mental Develop- quently became a highly respected Harley Shortly afterwards we returned to England ment’ by Geshey Ngawang Dhargyey, Street osteopath. My dream was as fol- and went to visit Des Barry, an old friend which had been published by the Library of lows: from my University days in Sussex. It must Tibetan Works and Archives, and showed have been at the beginning of 1980. In his small room in north London, he had made a simple shrine with a picture of the Tibet- an teacher whom he had just met the previ- ous year. When I saw Rinpoche’s picture, I felt an instant sense of recognition. Des also sensed that we both had some kind of important connection with this teacher be- cause he immediately took us to the spot that he later told us was ‘his sacred place’ - the dark recess of an underground railway tunnel - before telling us about his meeting with Chögyal Namkhai Norbu the previous year. He told us that Rinpoche was due

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