Video. Tulku Sangngak Tenzin Rinpoche. Interview in Moscow (2016)

In July 2016, at the invitation of the Buddhist center Dechen Dakiling, a master of Dzogchen came to Russia for the first time. Tulku Sangnak Tenzin Rinpoche. His Holiness Drubwang Penor Rinpoche recognized him as the reincarnation of the Buddhist teacher Khenchen Tsultrim Yonten Gyatso, who in turn had been recognized as the tulku of Shang Nanam Yeshe De, one of the 25 disciples of Guru Padmasambhava. In Moscow, Tulku Sangnak Tenzin Rinpoche gave two public lectures and also led a retreat, during which he bestowed the teaching on the Three Statements of Garab Dorje. In a special interview at the request of the website "Save Tibet" and his students, Rinpoche answered several questions about his visit to Russia and the Dzogchen teaching. Rinpoche.

Please share your impressions of your first visit to Russia, to Moscow. How did the teachings in Moscow go? [Tibetan prayer] Rinpoche greets everyone and says he is very pleased with this visit, that everything went in the best possible way. It is Rinpoche's first time in Russia, first time in Moscow, first time giving teachings. And in his view, everything went in the best possible way. The teachings lasted five days.

Rinpoche liked everything. Also the place, the weather — he liked it all. Few teachers come to Russia who transmit the Dzogchen teaching. Why did you choose, for the first teachings, the well-known text by Patrul Rinpoche on the Three Statements of Garab Dorje? And, if possible, please explain briefly, for those who know little, what the Dzogchen teaching is, or who have never even heard the word — what the Dzogchen teaching is, in form and content.

The Dzogchen teaching is especially suited to times of decline. We now live in times of decline, when there are especially many difficulties and problems, when people have great anxiety and great fear. That is why the Dzogchen teachings are especially suited to this time. This time, they asked Rinpoche to give a teaching — the three statements pointing to the essence of practice by Patrul Rinpoche, and Rinpoche explained the first of the three sections, "The View," this time. But it is precisely these Dzogchen teachings that are especially suited to our time, because in this time the disturbing emotions are very strong. And for such situations the Dzogchen teaching is especially suited and serves as an antidote.

If we speak of the teaching of sutra, of the teaching of tantra, then on these paths the methods of renunciation and transformation of negative emotions are used. And what is the method of Dzogchen practice?

The difference between sutra and mantra is that on the sutra path the path is based on the cause, while on the mantra path the path is based on the fruit. It is the path of the vehicle of cause, or the vehicle of fruit — that is the vehicle of secret mantra. And in this there is a difference. Also, as for the path of secret mantra, there first one must give rise to renunciation, then one must give rise to the perfect intention of bodhicitta, of bringing benefit to others, and after that one must perform the practice of transformation, that is, to turn all impure perception into pure perception. And in this consists the path of secret mantra. As for the path of great perfection, the path of Dzogchen, there the true nature of all phenomena is recognized directly and at once, its primordial purity is recognized — the primordial purity of the nature and, following from that, the primordial purity of all phenomena.

Thus it is precisely this knowledge that is used on the path, used in practice. And then all circumstances that arise, any difficulties, all that one meets in ordinary life during . ordinary activity, earning a living and so on — all of this, through the practice of the view, can be brought onto the path. And this is the distinctive feature of the practice of Dzogchen in particular. When one says "Dzogchen," a term well known to all immediately comes to mind — rigpa. In the explanations of this term it is said that it is impossible to express this concept on an intellectual or logical level.

Yet the transmission of the state of rigpa is central to the Dzogchen teaching. How is the contradiction resolved that rigpa is inexpressible, and yet this state, this knowledge, can be transmitted to other people?

Yes, though it is said that rigpa is inexpressible, there is still a way to give an explanation. The explanation is given as to how to reach this state, that is, to attain this knowledge. For this, instructions are used — the profound secret instructions of the lamas. For this the lama gives a detailed explanation, which introduces the student to an acquaintance with the nature of mind. Trekchö says that, since mind is present in every sentient being, this is the very basic condition for . practice — so that a sentient being possessing mind can recognize its nature, because there is mind and there is its nature.

And when we speak of rigpa, we speak precisely of recognizing the nature of mind, which is inherent in every mind, just as, for example, the quality of heat is inherent in fire. In just the same way, every mind possesses its nature. And through the lama's instructions, through the explanations and commentaries received, the one who receives them can recognize, can discern this nature of one's own mind. And such awareness is rigpa. Afterward, that is, having received these instructions and recognized the nature of one's own mind, the practitioner accumulates experience. He accumulates experience in resting in this recognition.

And in this way he obtains the answer to what rigpa is, from his own experience. As experience accumulates, . for him, for the practitioner, it becomes ever clearer what rigpa is and to what degree he himself has realized this state. .

On the path of sutra and tantra, effort is absolutely required to develop our knowledge. I have heard that on the path of Dzogchen, for continuing or resting in the state of rigpa, no effort is required — on the contrary, effort is even regarded as an obstacle. Do I understand this aspect of Dzogchen practice correctly?

One cannot say that Dzogchen practice requires no effort at all. What is meant is that effort, or discipline, is not the principal point of the practice. That is, it cannot be called some key aspect of Dzogchen practice. But one must do the practice, that is, one must apply effort to carry out the practice. Without this it will not develop. The main thing is, first, to recognize the nature of one's own mind through the instructions received from the lama.

Then one must gain confidence that you can recognize it and rest in it. In all circumstances and at all times, whatever you do, whatever activity you carry out, you must maintain awareness, and through this bring everything that manifests onto the path. In one of your lectures you said that the higher the teaching, the easier it is to practice. Please explain this statement, since usually it is thought to be the opposite. And the second part of the question: can Dzogchen be practiced by lay people as well as by monastics? For whom is Dzogchen intended?

The Dzogchen view is truly the highest . of the instructions received from the lama. So why is this practice easy? Here a comparison is given, for example, with an airplane. If we fly in an airplane, it is very far from the ground, that is, we fly very high. But at the same time we fly very fast.

That is, one can give such a comparison. On the one hand it is very high; on the other hand, it is the fastest way to arrive anywhere. In just the same way, one should not think that high teachings are bound up with a great many difficulties — on the contrary. The higher the teaching, the simpler it is to practice. The most important thing is to understand the essential points of view, meditation, and conduct. Having understood the essential points and gained confidence in the view, meditation, and conduct, one can practice these teachings, and then there will be benefit, and then this practice will be easy, just as Rinpoche said in the teachings.

As for . those who can practice this teaching — indeed, everyone can practice this teaching, because every sentient being has mind. And since there is mind, there is also the nature of mind. And if there is the nature of mind, then it can be recognized, and in this way one can carry out Dzogchen practice. In this sense there are no unsuitable vessels for the Dzogchen teaching. As the Buddha said, each sentient being possesses enlightened nature.

Therefore, in this sense, no one can be excluded from those who can receive and practice the Buddha's teaching and teachings of this kind. In order to practice such a teaching, one must possess the karma — one must in the past have made such an aspiration, accumulated enough good karma, so that in this life one has the chance to meet such a teaching. That is great fortune, and it depends on past karma and accumulated merit. In the Dzogchen teaching, a huge role is given to the teacher and to the practice of guru yoga. Tell us why this is so, and please tell us about your own teachers, from whom you received the Dzogchen teaching.

Indeed, guru yoga is very important, because all the instructions on the basis of which we carry out practice we receive from the lama, from the teacher, from the guru. In Dzogchen, three levels are spoken of in the lineage of transmission: Sambhogakaya, Dharmakaya, Nirmanakaya. That is, the teacher of the Dharmakaya level is Samantabhadra; the teacher of the Sambhogakaya is Vajrasattva; the teacher of the Nirmanakaya is Garab Dorje. We speak of them when we speak of the lineage of transmission of these teachings, the Dzogchen teachings. Furthermore, when we recognize the nature of our own mind, when through the lama's instructions acquaintance with the genuine nature takes place, then this state of rigpa possesses, in full measure, the qualities of all three kayas, all three bodies: Dharmakaya, Sambhogakaya, Nirmanakaya. Therefore, when we carry out Dzogchen practice, when we carry out the practice of the view and realize that the true nature of our mind possesses in full measure all the perfect qualities of the three kayas, the three bodies, by that very fact we are performing guru yoga.

Those teachers who transmit the instructions, who physically . give us the teaching — they are teachers of the outer level. But when we recognize the nature of our own mind, with . its inherent perfect qualities of the three kayas, then we meet the lama of the absolute level, the inner lama of the absolute level. When we rest in this recognition, in the recognition of our own nature of mind, then we also . recognize or practice the inseparability of our own mind from the enlightened minds of the root lama and the lamas of the lineage.

Resting in such inseparability, that is, recognizing such inseparability, is guru yoga of the very highest level. As for Rinpoche's teachers, from whom he received the Dzogchen teaching, there are many. Rinpoche received a great many profound instructions on the Dzogchen teachings. As for this teaching, which Rinpoche gave this time in Russia, on the three statements penetrating to the essence of practice, he received it from Mewa Khenchen Thubten Özer, who in turn received it from Dilgo Khyentse, who in turn was a student of Dza Patrul Rinpoche, who composed this text. Many people have the idea that the Dzogchen teaching is connected with the Nyingma tradition and that this teaching is the final stage on the path of tantra. Is this so? Or is Dzogchen a separate and self-sufficient teaching for attaining final liberation?

One cannot say that Dzogchen is a tradition of the Nyingma school. How can the view of Samantabhadra be assigned to any tradition; how can it be limited? Sarma or Nyingma are traditions connected with the translation of texts — that is, with the tradition of the old translations, with the tradition of the new translations. But the Dzogchen teaching, its lineage of transmission, as Rinpoche explained, goes from Samantabhadra, then Vajrasattva, then Garab Dorje, then Manjushrimitra, Shri Singha, Guru Rinpoche, Khandro Yeshe Tsogyal.

This is the lineage of transmission, which has no particular connection to the Nyingma or Sarma tradition. And therefore, too, one cannot tie it to, for example, in this sense, the idea that it belongs only to the tradition of secret mantra, because the very view of Dzogchen introduces the genuine nature, and the genuine nature is like the sky — it has no edges and does not fall into extremes, does not choose, and knows, in this sense, no limitations whatsoever. Therefore one should not speak of Dzogchen as belonging to something, to some tradition. Please clarify: that is, by practicing Dzogchen, can one not practice sutra and tantra?

In the practice of the Dzogchen view, the practice of all the other paths is fully integrated. That is, it is said that Dzogchen — this is a practice, a view that unites everything, unites the meaning of all the other paths and teachings. Whether the middle way of Madhyamaka, whether Mahamudra — in the Dzogchen teaching all the essential points of all teachings and all paths are united. Therefore it is enough to carry out only Dzogchen practice; there is no need to carry out any other practice, because they are all already united in this view. And one need not worry that if you practice only Dzogchen you will miss something. In your practice, all the essential points are already united in Dzogchen practice.

As Rinpoche described the lineage of transmission from Samantabhadra, then Vajrasattva, Garab Dorje, and so on, down to Guru Rinpoche — Guru Rinpoche came to Tibet, and the teaching of secret mantra spread; the teaching of the inner tantras in particular spread. And the Tibetans received these teachings and preserved them, and so to this day they are still available. I have learned that you have plans, together with the organizers of your visit to Russia, to come to us in the future as well and to hold here a course of teachings on the texts of Longchen Rabjam. Please tell us about this.

This year, from this text we studied — Patrul Rinpoche's text on the three statements pointing to the essence of practice — we covered the first, the first main point. That is, next year Rinpoche plans to give the remaining second and third main points, concerning meditation and conduct. Also, next year, we may begin a program of study of Longchenpa's texts. This is the Trilogy of Finding Comfort and Ease. Longchenpa's. And Rinpoche will give this teaching on the basis of the principal text of this trilogy — "Finding Finding Rest in the Nature of Mind." Rinpoche believes this will bring great benefit, because this text, these teachings of Longchenpa unite within themselves the essential points of Dzogchen practice.

And therefore it will be very auspicious; there will be great benefit from the study of this text. This time Rinpoche saw that many people show interest. Many people came to the teaching. Rinpoche did not know how many people would actually come, but he saw that there are many who are interested, and so there is great benefit in passing on further the Dzogchen teaching, in studying Longchenpa's texts. Then those who have interest, those who will practice these teachings, will be able to turn all difficulties, all unfavorable circumstances into the path — into the essential points of practice, if they have recognition of the view. Longchenpa is considered the king of the Dzogchen teachings. Please tell us about his activity and works, and why and how it is important to study his writings.

Indeed, one can say that Longchenpa is the king of the Dharma teachings. Why is this said? Because Longchenpa himself, having received these profound secret instructions of Dzogchen, attained the realization of the Dharmakaya in one life, in one body. Moreover, he wrote a great deal; he left a great many instructions. And among them such well-known ones as "The Treasury of Dharmadhatu" and so on, and "Finding Rest in the Nature of Mind." A multitude of these texts contain the very essence of Dzogchen practice.

They contain a description — . a description of the main key approaches to practice, and, moreover, all the other paths and practices, as already said, are united in Dzogchen practice, in the Dzogchen view. But it is not enough to say that Longchenpa is such an exceptional master. One needs one's own experience — that is, one must practice these essential points, one must receive the teaching and, through study, reflection, and meditation, arrive at one's own conclusion about how precious Longchenpa's teachings are. Because indeed these supreme teachings, if one listens to them and reflects well upon them, will give rise to very great joy at the fortune of meeting these teachings, and then there will also arise joy and aspiration toward one's own practice. Thus one must gain one's own experience in order to say that the Dzogchen teaching, the teaching of Longchenpa, the receiving of teachings of this kind, possess immense value, are truly extraordinary.

And a closing question: please give an essential, heart instruction, on how to practice the general path of Dharma in everyday life.

In our ordinary life many difficulties arise, sometimes very heavy situations arise, and at such a time the mind becomes very troubled and, because of that, very narrow. That is, we begin to think very narrowly, only in the context of . this existing problem. One should not do that. That is, Rinpoche's advice: do not confine yourself, do not confine your mind to brooding over these difficulties and problems that arise, that exist right now. One must think more broadly, must open one's mind, must look further, because all problems, all troubles that appear are also impermanent — sooner or later they will pass.

Therefore one must not allow the mind to become so narrow, so preoccupied with one single problem or some current situation. That is, one must think broadly, must open one's mind. Then it will be easier, and then these problems will not seem so insoluble. If we know, have received teachings — ordinary teachings, any teachings of Dharma, then in any situation we find ourselves in, we can recall the words of the Buddha's teachings and reflect on how we can apply them. If we have received profound secret instructions, we must also recall them and likewise think and consider how we apply them in this situation. And the third and most important thing is our own mind.

That is, we must recognize the nature of our own mind, study our own mind, and obtain from it an answer, from our own wisdom — an answer for how to act in the circumstances, how to bring everything that appears onto the path. If we can do this, then our whole life, our whole activity will become practice. And what is also very important is that we cease thinking about our own benefit. If we care only about ourselves, only about our own success, then we will face endless problems and difficulties. We need, instead, to open the mind toward other beings. We need to give rise within ourselves .

to the intention, the aspiration to bring benefit to all sentient beings, to as many sentient beings as possible. Even if we are engaged in any ordinary activity, we should try to bring as much benefit as possible to people, to the sentient beings around us. And the more such benefit we bring, the more we think of other people, other beings, the more benefit there will be for our life, for our practice. And afterward, if we have the fortune and manage to become acquainted with, to recognize the Dzogchen view, then through its application in practice everything that arises can be brought onto the path. That is, any difficulties, any circumstances, all that one meets can easily be brought onto the path, easily made into practice. Proceeding from an understanding of interconnection — that is, understanding that we are all connected to one another — one must improve one's character.

Understanding that we all influence one another, one must change one's character for the better, must give rise within oneself to the intention to help all sentient beings. Then life will be better for all of us. Then we will bring benefit to others, and there will also be benefit for our life and for our practice. Moreover, if we practice Dharma, then through such an attitude, through such changes in our character, in our intention, we will receive the very great blessing of the buddhas and bodhisattvas. That is, Rinpoche's advice: change your character for the better, give rise in your mind to compassion and love for sentient beings — and in such a way that it is all-embracing, so that there is no discrimination, no singling anyone out, but feeling such compassion equally toward all and love. And in this one must train one's mind — that is, one must carry this out as a practice.

And then life, then any activity, whether practice or ordinary affairs, will become filled with meaning. And since we are all connected to one another, then if we all act in this way, if we all change our character for the better, there will be very great benefit, and the amount of happiness will keep increasing. And moreover, such an attitude gives rise in us to courage and resolve. That is, courage is needed in bringing benefit to others, and then our practice will indeed bring great benefit — to strive with all our might to bring benefit to other beings. And in this lies benefit both for our practice and for our life.