using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Fall 2006
fall 2006| 54 |buddhadharma buDDhaDhaRma: So, you relied on an intelligent kind of doubt that helped you examine your own expe- riences and motivations? Ron GaRRy: Yes. It’s important to do that. I try to call everything into question in myself, and I rec- ommend that one consider doing that. Likewise, if something a teacher says doesn’t make sense, we need to really look at that. If a teacher does something, we can ask, does that work for me? It could be a great teacher, but maybe you just don’t have a match. In the West, we fall in love first. We go wild and get inspired, then a year later, we start checking out the teacher more closely. The texts counsel the reverse: first check out the teacher. And if you’re the teacher, first check out the student. Then, when you’re certain, you make the commitment. Once you make the commitment, you stick with that. maRcia schmiDT: Exactly. You need to apply critical mind. Only then choose whether to follow a path or not, because once you’ve chosen to do it, the traditional analogy says that you are like a snake in a bamboo tube. There’s no turning back. So you should make careful, discerning discrimina- tions beforehand. Because once you’ve committed, there’s not much choice anymore. The Western mind of materialism thinks in terms of getting something, not in terms of committing to something. And it always wants the best, the supreme, the crème de la crème. That’s why many people are attracted to Dzogchen. But we have to reach, to stretch, to the level of Dzogchen, instead of just making it another material object we’re going to get, one that has value because we want it. Dzogchen is a path we need to engage in and utilize. We see its true value when we apply it. minGyuR RinPoche: The authentic Dzogchen teaching has to be received with proper timing. Some teach- ings you have to receive first, and some teachings you have to receive later. If you receive the later teachings too early, that is not good for your prac- tice. You will not get the real taste of the teaching. It becomes just an idea to try. If you receive the teachings step by step, then you can really feel the meaning of the teaching. You can get to the heart. That’s why we keep the high Dzogchen teach- ings secret, because if you explain them every- where and everyone can get them, then if you really start the practice at some point, the practice might become very dry, not alive. We also keep the innermost teachings secret to protect the lineage blessing. The general idea of what Dzogchen prac- tice is can be shared with everybody, but the real pith instruction is very secret and must be received through the lineage blessing. buDDhaDhaRma: What does “lineage blessing” mean? Ron GaRRy: Lineage blessing means that Dzogchen is something living and it comes from a real-life teacher who is a living embodiment of that non- dualistic awareness. They live it every day. That is the source of everything. The fancy words are just indications, ways of communicating with us about that living essence. So, when Dzogchen words get out into the general public, people start thinking that they have had that realization, and the power gets watered down. It’s just Dzogchen words com- ing from dualistic minds. Then there is no lineage anymore. The authentic lineage is something intimate and direct for the student. It is about being in the pres- ence of buddha mind. If the teaching isn’t coming from there, if it’s just on paper or it’s being trans- mitted by someone who is imitating, then even though it may be called Dzogchen, the lineage blessing has been cut at that point. People who are drawn to Dzogchen are drawn to it partly because of its live and very human quality. If we publish everything, it impersonalizes and dehumanizes the tradition. It is not a book on a shelf or a TV pro- gram. You need human interaction. maRcia schmiDT: You do not just receive the teach- ing from the teacher sitting in front of you at that moment of transmission. It comes from all the other teachers stretching back thousands of years and their disciples, in an unbroken line. When we use the word “blessing,” we are talking about this huge array of teaching and practice that comes from the transmission of the lineage. It comes as a complete package that has built- in protection. This protection includes samayas, sacred promises, that all people involved in the tradition respect; protectors whom we ask to pro- tect us from misusing and damaging the teachings; and the empowerment to teach. The lineage is stabilized in the practice. Although all of the teachers may not be fully enlightened, they have a lot more realization than us to pass on. Tulku Urgyen used to say that having some recognition of rigpa is like having a candle in your hand, but if you have not stabilized that and you try to pass it on, you will hand the candle over to someone else and end up in darkness yourself. minGyuR RinPoche: There’s a big difference between real experience and experience that is pointed to, although they may have many apparent similari- ties. For example, if you are standing in front of a big mirror, there’s a reflection of you in the mir- ror. The reflection and you are very similar – the same complexion, same hair, same everything. But there’s a big difference. The reflection doesn’t have Dzogchen is the number one shortcut. It gets right to the heart. You need preparation and various kinds of support, but the practice itself is direct. —M ingyur Rinpoche (itemno.675)ColleCtionofShelley&DonalDRubin,www.himalayanaRt.oRg