I told you already that Ati Guruyoga is the most important essence of the practice.

And the practice is very important because if we learn something we should apply
it. If we apply the very essence of a practice like Ati Guruyoga, then we can have
realization, we will have benefit. If we are not applying it and we are just
thinking and learning intellectually, there is no benefit. I already gave you the
example of medicines; if we are going to a doctor we discover which kind of illness
we have but if we are not using the medicines and applying the doctor’s advice
there is no benefit. The same is true for the teaching. It is very important that
we apply the practices concretely, not remaining only with a nice idea. This
doesn’t help. We always start with Ati Guruyoga. I also told you I’m teaching
Dzogchen. Maybe you can find many different titles. People run very much after
titles, names and forms, but this is not the principle of the Dzogchen teaching.
Its principle is knowledge and understanding. We should discover what is Dzogchen,
which is our real nature and then we try to be in that state. What I’m doing in all
retreats is Dzogchen teaching, and even if we use different titles what I teach is
mainly Ati Guruyoga. For that reason I tell people, “If you don’t remember what I
taught don’t worry, but remember that I explained we should do Ati Guruyoga.” This
is what I’m asking you. I’m not asking you to chant mantras or do visualization of
deities. If you like you can do everything, in the Dzogchen teaching there is no
limitation. You can apply anything if you have a base, but base means that you have
to know which is the essence of the teaching. That is what we need to discover.
我已经告诉过你，Ati Guruyoga 是实践中最重要的本质。修行是非常重要的，因为如果我们学到了什么，我们
就应该应用它。如果我们应用像 Ati Guruyoga 这样的修行精髓，那么我们就能获得领悟，我们就能获得利益。
如果我们不应用它，只是在思考和学习知识，就没有好处。我已经给你举了药品的例子；如果我们去看医生，我
们会发现自己得了哪种病，但如果我们不使用药品，不运用医生的建议，就没有好处。教导也是如此。非常重要
的是，我们要具体地应用这些做法，而不是只停留在一个美好的想法上。这无济于事。我们总是从 Ati
Guruyoga 开始。我还告诉你，我在教大圆满。也许你能找到许多不同的头衔。人们非常追求头衔、名号和形式，
但这不是大圆满教学的原则。它的原则是真知和领悟。我们应该发现什么是大圆满，也就是我们的真实本性，然
后我们努力处于这种状态。我在所有闭关中所做的都是大圆满教学，即使我们使用不同的标题，我所教的主要是
Ati Guruyoga。出于这个原因，我告诉人们："如果你不记得我教过什么，不要担心，但要记得我解释过我们应
该做 Ati Guruyoga。" 这就是我对你的要求。我不是要求你们念咒语或做观想本尊。如果你喜欢，你可以做任
何事情，在大圆满的教学中，没有任何限制。如果你有一个基础，你可以应用任何东西，但基础意味着你必须知
道哪个是教学的本质。这就是我们需要发现的东西。
In the Dzogchen teaching we should first know that the essence of the teaching is
our real nature, and we need to discover it. If we don’t know the essence of the
teaching, then it is just like working in a very nice field for growing something
but without planting any kind of seed. So what will grow? Nothing. In the same way
discovering our real nature is the base, then we work with practice, and finally we
manifest our realization. For that reason Ati Guruyoga is very important, everybody
should remember it, old and new practitioners.
在大圆满的教法中，我们首先应该知道，教法的本质是我们的真实本性，我们需要去发现它。如果我们不知道教
学的本质，那么就像在一块非常好的田地里工作，种植一些东西，但却没有种下任何种类的种子。那么什么会生
长呢？什么也不会。同样，发现我们的真实本性是基础，然后我们通过实践来行持，最后体现出我们的证悟。因
此，Ati Guruyoga 非常重要，每个人都应该记住它，无论新老修行者。
In this retreat I want to present a work that I did for many years and now it is
ready. It is something related to a very important and famous text, called Dorje
Sempa Namkha Che, that Guru Garab Dorje was chanting when he was a small boy. It is
the essence of the Dzogchen teaching. Dzogchen teaching is also the most ancient
teaching we have. How do we know that? In the Dzogchen tantras it is explained that
twelve Dzogchen masters from ancient time until today existed in different epochs.
The first, the most ancient of the twelve masters, is called Tönpa Nangwa Tampa. He
was a human when the human condition began. In history it is said that at the
beginning humans were just like Devas, they had those kind of qualifications. But
then, as emotions increased more and more, these qualifications slowly slowly
decreased, so that now we have this human condition.
在这次闭关中，我想介绍一项我做了很多年的工作，现在已经准备好了。它是与一个非常重要和著名的文本有关
的东西，叫做 Dorje Sempa Namkha Che，Guru Garab Dorje 在他还是个小男孩的时候就在诵读。它是大
圆满教法的精华。大圆满教法也是我们拥有的最古老的教法。我们怎么知道的呢？在大圆满的密续中解释说，从
古至今有十二位大圆满大师存在于不同的时代。第一位，也是十二位大师中最古老的一位，被称为唐巴-南瓦丹巴。
当人类开始时，他是一个人。在历史上，据说一开始人类就像天神一样，他们有那种根器。但后来，随着情感越
来越多，这些根器慢慢地慢慢地降低，所以现在我们有了这种人类状况。
Tönpa Nangwa Tampa lived in that very ancient time, and as the first teacher of the
primordial teachers he taught the Dra Thalgyur, a tantra having six chapters. Some
time ago I gave the complete lung transmission of this tantra. This is the root of
all Dzogchen tantras, the real source of the Dzogchen teaching. Dzogchen masters
studied it because the Dra Thalgyur is the root of everything. How was it
developed? A very learned teacher of the Dzogchen teaching was Longchenpa who wrote
the Seven Treasures. These seven texts are related basically to the Dra Thalgyur.
Of course we do not understand all explanations of the Dra Thalgyur. If you read it
you can understand some things but many things you cannot understand. We remained
that way for centuries. Maybe at the time of Guru Padmasambhava they had more
knowledge, more texts. For instance a commentary of the Dra Thalgyur tantra was
written by Vimalamitra. Vimalamitra and Guru Padmasambhava were the most important
sources of Dzogchen teaching in Tibet. Vimalamitra wrote a commentary of the Dra
Thalgyur, but we had no knowledge of this text in Tibet. In Tibet I knew the Dra
Thalgyur because I received the transmission of lung of all Dzogchen tantras, but
we were not aware of the existence of this commentary. Many teachers such as
Longchenpa, Jamgön Mipham and Paltrul Rinpoche, were writing instructions of
Dzogchen teaching but nobody said that this commentary existed. So we were ignoring
it. If we had it we would have understood better the meaning of the Dra Thalgyur.
500 years ago the 5th Dalai Lama was interested in the Dzogchen teaching. He
received many Dzogchen teachings from the most important teacher of Mindrolling
monastery, Minling Terchen. The 5th Dalai Lama had this knowledge and the 5th and
6th Dalai Lamas painted Thögal visions in the temple. At that time the commentary
of Vimalamitra was discovered but of course they were keeping it very private, not
public. The 5th Dalai Lama’s personal library was found in the Drepung Monastery
because when he was young, before becoming governor of Tibet, he was living in the
Drepung Monastery so he had his personal library there. Later when he became very
famous and important, he moved to Potala Palace, but his library remained in the
Drepung monastery. No one particularly made use of this library, but it remained
there, and was considered very important as it was the library of the 5th Dalai
Lama. To enter, a special permission was needed but they did not give permission
easily, so many centuries passed in this way.
Tönpa Nangwa Tampa 生活在那个非常古老的时代，作为原始导师的第一位导师，他传授了有六章的密续--
《Dra Thalgyur》。前段时间我传授了这部密续的完整 Lung（根本文）。这是所有大圆满的根本，是大圆满教
法的真正来源。大圆满大师们研究它，因为 Dra Thalgyur 是一切的根源。它是如何发展的呢？龙钦巴是一位非
常博学的大圆满上师，他写了《七宝藏》。这七部经文基本上都与《大圆满》有关。当然，我们并不了解《大圆
满》的所有解释。如果你读它，你可以理解一部分，但很多是你不能理解的。几个世纪以来，我们一直是这样的。
也许在莲花生大师的时代，他们有更多的知识，更多的文本。例如，Vimalamitra 写了一本 Dra Thalgyur 密
法的注释。Vimalamitra 和莲花生大师是西藏最重要的大圆满教法祖师。Vimalamitra 写了一部大圆满的释论，
但我们在西藏并不了解这部典籍。在西藏，我知道大圆满，因为我接受了所有大圆满的 Lung（根本文），但我们
不知道有这个注释的存在。许多老师，如龙钦巴、蒋贡米庞和巴楚仁波切，都在写大圆满教法的释论，但没有人
说有这个释论存在。所以我们都忽略了它。如果我们有了它，我们就能更好地理解大圆满的含义。五百年前，五
世达赖喇嘛对大圆满教法感兴趣。他从敏珠林寺最重要的老师敏林泰钦那里得到了许多大圆满的教诲。五世达赖
喇嘛有这方面的知识，五世和六世达赖喇嘛在寺庙里画了托噶的净相。当时，Vimalamitra 的释论被发现了，但
当然他们是非常保密的，没有公开。五世达赖喇嘛的个人图书馆在哲蚌寺被发现，因为当他年轻时，在成为西藏
总督之前，他住在哲蚌寺，所以他在那里有他的个人图书馆。后来，当他变得非常有名和重要时，他搬到了布达
拉宫，但他的图书馆仍然在哲蚌寺。没有人特别使用这个图书馆，但它仍然留在那里，并被认为是非常重要的，
因为它是五世达赖喇嘛的图书馆。要进入这里，需要特别的许可，但他们并不轻易给予许可，因此许多世纪就这
样过去了。
After the Cultural Revolution the Vimalamitra commentary was discovered there. How?
When the Cultural Revolution started, Tibetans were afraid that everything would be
destroyed, so all the 5th Dalai Lama’s books were hidden in a small room. After the
Cultural Revolution some young Tibetan students discovered the hidden library and
they asked permission to the local government to use it. But they got permission
only for doing a list or catalogue of the books. So they made a list. These
students were attending a school in Lhasa called Tibetan Scientific School where
many young tibetans are studying after finishing university. I went to that school
twice to teach ancient history and Tibetan culture, so we knew each other very
well, and those who did the list showed me a copy. When I looked at it I saw the
commentary of Vimalamitra of the Dra Thalgyur tantra. I was very surprised because
I never knew it existed, so I asked them to make a copy of it because for me and
for the Dzogchen teaching it was very important. They said they were not allowed to
as they had no permission. I told them to make a copy secretly, and after one year
they made a photocopy and sent it to me. It consisted of 334 pages. Tibetan writing
pages are quite wide and in general one page has only six lines but this text had
nine lines and it was written on both sides of the sheet so that each page
contained 18 lines. I found many mistakes because they were handwritten copies.
Some parts had more mistakes, some parts less, because they were copied by
different persons. Some copyists had some knowledge and wrote a little better;
others had less knowledge and made more mistakes. Then I thought that since it was
a very important text, I should type it in the computer to make it readable for
everybody.
文化大革命后，在那里发现了 Vimalamitra 的释论。怎么发现的？当文化大革命开始时，西藏人害怕所有的东
西都会被摧毁，所以五世达赖喇嘛的所有书籍都藏在一个小房间里。文革结束后，一些年轻的藏族学生发现了这
个隐秘的图书馆，他们向当地政府请求允许使用它。但他们得到的许可只是做一个书籍的清单或目录。于是他们
列出了一份清单。这些学生在拉萨一所名为 "西藏科学学校 "的学校上学，许多年轻的西藏人在大学毕业后都在
那里学习。我曾两次去那所学校教古代历史和西藏文化，所以我们彼此非常熟悉，那些做清单的人给我看了一份
副本。当我看的时候，我看到了 Vimalamitra 为《Dra Thalgyur》密续所作的释论。我非常惊讶，因为我从
来不知道它的存在，所以我要求他们复印一份，因为对我和大圆满教法来说，它非常重要。他们说他们不允许这
样做，因为他们没有许可。我让他们秘密复印，一年后他们复印了一份，并寄给了我。它有 334 页。藏文的书页
很宽，一般来说，一页只有六行，但这个文本有九行，而且是在书页的两面写的，所以每页有 18 行。我发现了很
多错误，因为它们是手写的副本。有些地方错误较多，有些地方较少，因为它们是由不同的人抄写的。有些抄写
者有一些知识，写得比较好；有些人知识少，错得多。后来我想，既然这是一篇非常重要的文章，我应该把它打
进电脑，让大家都能看懂。
I started that work and continued for some weeks. Then I thought it was impossible
because I’m getting old and it has so many pages that I would never finish, so I
stopped. However, after some months I thought that even if I don’t finish, better
to give it a try, otherwise nobody will. And this book is very important for all
people interested in Dzogchen teaching. So I continued even if I didn’t have much
time because I was going around giving teaching retreats, but when I had time I
dedicated myself to writing it down day and night. After two years I finished to
type it all in my computer. Then I became aware that I did not copy it well because
I was reading and writing it in the correct way without marking the mistakes in the
original text so that my digital copy was not the copy of the original book.
Scientifically we have to know that, otherwise nobody will know how was the
original book. I did it again correcting and putting back all the original
mistakes. So it became two volumes at the end. After one or two years I finished
it, marking what was the original text and which were my corrections, otherwise it
had no value. But meanwhile I found another original copy of the Dra Thalgyur
tantra.
我开始了这项工作并持续了几个星期。然后我想这是不可能的，因为我已经老了，而且它有那么多页，我永远不
会完成，所以我停止了。然而，几个月后我想，即使我不能完成，最好也要试一试，否则就没有人愿意。而这本
书对所有对大圆满教法感兴趣的人都非常重要。所以我继续写下去，即使我没有太多时间，因为我到处去讲课闭
关，但当我有时间时，我就日夜不停地写下去。两年后，我完成了在电脑上打字的工作。然后我意识到我没有很
好地复制它，因为我是以正确的方式阅读和书写它，而没有标记原文中的错误，所以我的电脑副本不是原书的副
本。在科学上，我们必须知道这一点，否则没有人会知道原书是怎样的。我又做了一遍，把所有原来的错误都改
正了，放了回去。所以它最后变成了两卷。一两年后，我完成了它，标明哪些是原文，哪些是我的更正，否则它
就没有价值了。但与此同时，我又发现了另一本《 Dra Thalgyur》密续的原版。
Previously in Tibet this book was not known but later in East Tibet lived Kathog
Situ Rinpoche, a very learned teacher. He was a highly important reincarnation who
was very interested in the Dzogchen teaching. He went everywhere in central Tibet
and also to Nepal and India searching for original books of the Dzogchen teaching.
He found many commentaries of Dzogchen tantras, copied them and brought them back
to his residence, Kathog monastery. His idea was to print them to show that they
were important texts and commentaries of Dzogchen. But when he returned from his
journeys he didn’t live long and after a few years he passed away. His library
remained there, but no one understood what it was. In ancient times that monastery
was very famous for Dzogchen Semde and Longde. They were studying and applying
these teachings and there was a very rich transmission and tradition. But recently
all the lamas of Kathog monastery had became very famous reincarnations that were
interested only in developing nice temples, etc., not in studying very much. So
they lost some of those qualifications and no one thought about Kathog Situ
Rinpoche’s library anymore.
以前在西藏，这本书并不为人所知，但后来在东藏住着一位非常博学的老师——噶陀司徒仁波切。他是一个非常
重要的转世，对大圆满的教法非常感兴趣。他走遍了西藏中部以及尼泊尔和印度，寻找大圆满的原始典籍。他找
到了许多大圆满的释论，并把它们复制下来，带回了他的住处--噶陀寺。他的想法是把它们印刷出来，以表明它
们是大圆满的重要文本和释论。但当他从旅行中回来时，他没有活多久，几年后就去世了。他的图书馆仍在那里，
但没有人明白那是什么。在古代，那座寺院因大圆满的 Semde 和 Longde 而非常出名。他们在研习这些教法，并
有着非常丰富的传承。但最近，噶陀寺的所有喇嘛都成了非常有名的转世，他们只对发展漂亮的寺庙等感兴趣，
而不是非常认真地研习。所以他们失去了一些传承，没有人再关注噶陀司徒仁波切的图书馆。
Then recently a learned khenpo had the idea of looking at the texts in that library
and discovered all the Dra Thalgyur commentaries and small commentaries of Dzogchen
Upadesha tantras, and he tried to publish all these texts in the Nyingma Kama
series. When I discovered these copies I compared the 5th Dalai Lama’s and Kathog
Situ Rinpoche’s copies and I understood that their source was not the same.
Originally both were handwritten, but I had no handwritten copy of Kathog Situ
Rinpoche’s, only the publication of the khenpo. Also I found that sometimes in the
5th Dalai Lama’s copies some lines were missing and some words were different.
Comparing all these versions I worked on them for two years and did many
corrections. Later I removed all the corrections for those who are interested in
reading the amended version of the Dra Thalgyur tantra. Altogether, with the
version showing the corrections and the original text I prepared six volumes that
I presented during the Dzogchen Forum in Moscow many years ago. This was one of my
works.
后来，最近一位博学的堪布有了查看该图书馆中的文本的想法，并发现了所有的《Dra Thalgyur》释论和
《Dzogchen Upadesha》密续的简短释论，他试图在 Nyingma Kama 系列中出版所有这些文本。当我发现这些
副本时，我比较了五世达赖喇嘛和噶陀司徒仁波切的副本，我明白他们的来源是不一样的。原本两者都是手写的，
但我没有噶陀司徒仁波切的手写本，只有堪布的出版物。我还发现，有时在五世达赖喇嘛的抄本中，有些句子不
见了，有些字也不同。对比所有这些版本，我花了两年时间，做了许多修正。后来我为那些有兴趣阅读《Dra
Thalgyur》密续修正版的人删除了所有的修正内容。总的来说，我准备了六卷显示修正的版本和原文，多年前在
莫斯科的大圆满论坛上发布。这是我的工作之一。
The Dra Thalgyur Tantra is a very important root of the Dzogchen teaching. When we
go to the essence of the Dzogchen teaching the most important text is the Dorje
Sempa Namkha Che. It is not a tantra, it is a lung. In the Dzogchen teaching a text
that contains all complete explanations of base, path, and fruit is called a root
tantra. In the Vajrayana teaching a root tantra has ten qualifications. A text that
is explaining only some of them is not a root tantra. In Dzogchen teaching it is
different but base, path, and fruit must be complete; then it becomes a root
tantra. A lung contains the most important points of a tantra. If a tantra, for
instance, has ten chapters, maybe some of them are not the very essence of the
teaching and only two or three chapters represent the essence of everything. When a
teacher like Guru Garab Dorje, and also some of the mahasiddhas in the different
dimensions, found these tantras they took the essence of them and compiled a lung.
Dorje Sempa Namkha Che is a lung, the essence of the Dzogchen teaching. When
Vairochana started to translate Dzogchen teaching in Tibetan, he first translated
five texts. Four of them are lungs, not tantras, the tantras were translated later.
Lungs are more essential, more important. One of the first lungs translated by
Vairochana was not an original lung of the teaching, it was a text, Changchub
Semgön, written by Mañjushrimitra for introducing the Dzogchen teaching to
buddhists. Among these five is Dorje Sempa Namkha Che that Garab Dorje was chanting
when he was a small boy, not because he learned it from someone but because he was
an emanation of Buddha Shakyamuni.
《Dra Thalgyur》密续是大圆满教法中非常重要的根基。当我们去了解大圆满教法的本质时，最重要的文本是
《 Dorje Sempa Namkha Che》。它不是一部密法，而是一部 Lung（根本文）。在大圆满教法中，包含基、
道和果的所有完整解释的文本被称为根本密续。在金刚乘教学中，根本密续有十种资格。只解释其中一部分的经
文，就不是根本密续。在大圆满教法中则不同，但基、道、果必须是完整的，那么它就成为根本密续。Lung（根
本文）包含了一个密续最重要的内容。例如，如果一部密续有十个章节，也许其中有些章节并不是教法的精髓，
只有两三个章节代表一切的精髓。当像 Guru Garab Dorje 这样的老师，以及不同维度的一些大成就者，发现
这些密续时，他们取其精华，编成一部 Lung（根本文）。《 Dorje Sempa Namkha Che》是一个 Lung（根
本文），是大圆满教法的精华。当毗卢遮那译师开始用藏语翻译大圆满教法时，他首先翻译了五部经文。其中四
部是 Lung（根本文），不是密续，密续是后来翻译的。Lung（根本文）是更基本的，更重要的。毗卢遮那译师
最早翻译的 Lung（根本文）之一不是教法的原始 Lung（根本文），而是文殊友为向佛教徒介绍大圆满教法而写
的文本，即 Changchub Semgön。在这五部中，《 Dorje Sempa Namkha Che》是嘎拉多杰在小的时候念的，
这并不来自于他向他人的学习所得，而是因为他是释迦牟尼佛的化身。
The first of the twelve primordial teachers is Tönpa Nangwa Tampa, the last one is
Buddha Shakyamuni who didn’t teach directly Dzogchen teaching. Indeed among the
twelve teachers someone taught the Dzogchen teaching directly, someone indirectly.
Buddha Shakyamuni did not transmit the Dzogchen teaching, but we consider the
Dzogchen teaching a Buddhist teaching because Garab Dorje was an emanation of
Buddha Shakyamuni, so his teaching is considered Buddha Shakyamuni’s teaching.

When we follow a buddhist teaching it is important to know that Buddha’s teaching

is not only the oral teaching he gave in India. Buddha is omniscient, a totally
enlightened being having many possibilities to communicate; so the Buddhist
teaching has many aspects, not only what was taught in India. In Tibet we have the
collection of all the teachings of Buddha called Kangyur. Ka means word of Buddha,
gyur means translated in ancient times from Sanskrit to Tibetan. The Kangyur
comprises 108 volumes. It does not mean that all these were taught in India at
Bodhgaya or somewhere else as oral teachings. In sacred places of India, like
Rajghir at Vulture Peak, Buddha taught Mahayana, but most Mahayana teachings are
not oral teachings developed in India.
十二位原始导师中的第一位是唐巴南华丹巴，最后一位是释迦牟尼佛，他并没有直接传授大圆满教法。事实上，
在十二位导师中，有人直接传授大圆满，有人间接传授。释迦牟尼佛没有传授大圆满，但我们认为大圆满是佛陀
的教法，因为嘎饶多杰是释迦牟尼佛的化身，所以他的教学被视为释迦牟尼佛的教法。

当我们遵循佛陀教义时，重要的是要知道，佛陀的教义不仅仅是他在印度的口头教义。佛陀是全知全能的，是一
个完全开悟的生命，有许多沟通的可能性；所以佛陀的教法有许多方面，不仅仅是在印度的教授。在西藏，我们
收集了佛陀所有的教法，称为 Kangyur（甘珠尔）。Ka 指的是佛陀的话语，gyur 指的是在古代从梵文翻译成藏
文。甘珠尔有 108 卷。这并不意味着所有这些教法都是在印度的菩提伽耶或其它地方口授。在印度的圣地，如灵
鹫峰的拉吉尔，佛陀传授了大乘佛法，但大多数大乘佛法不是在印度起源的口授。
When Buddha manifested parinirvana or death, 18 different schools of Hinayana
immediately appeared. There was no Mahayana at that time. Mahayana was really weak
and no one was presenting himself as a Mahayana follower. Hinayana schools were
fighting each other. Today in South Asia what is left is Theravada, one of the 18
schools but Theravada doesn’t represent all Hinayana schools.

Mahayana developed in different dimensions, not only in the human dimension. So how
was it developed in the human dimension? Not only through Buddha’s mouth. We have
three or four different aspects of Buddha’s teaching; one is shalne sungpai ka,
through Buddha’s mouth: people listened to his teaching and then wrote it down.
These are the sutras.

The second aspect is jesu nangwai ka, that means people empowered by Buddha, not
Buddha himself. For instance the Prajñaparamitahridayasutra is the very essence of
paramita in Mahayana and is very diffused in China, Japan, and India. This sutra is
also saying there are no eyes, no ears, no nose, etc. and at the end it is saying
there is no path, no wisdom, no attainments, etc., only total emptiness or
shunyata.
This is a very important sutra and from its introduction you can understand its
origin. In Buddha’s thangkas there are two standing monks, Shariputra and
Maugdalyayana or Mogallana. They are representing the Hinayana tradition but in a
real sense Shariputra had full knowledge of Mahayana, so he asked Buddha, “How can
we understand total emptiness?” Buddha said, “Please ask Avalokiteshvara.” So
Shariputra asked Avalokiteshvara while Buddha remained in a state of contemplation.
Then Avalokiteshvara explained there are no eyes, no ears, etc.; all these
explanations were given by Avalokiteshvara. But we do not say that this sutra was
taught by Avalokiteshvara, we say it is a sutra of the Buddha; even if the words
were pronounced by Avalokiteshvara it is a teaching of Buddha. Buddha was in a
state of contemplation and in that moment there was no separation from the state of
Avalokiteshvara, so this became Buddha’s teaching. The difference lies in our
dualistic vision. This is not the only sutra of that kind, we are just using it as
an example. If you read the Kangyur you can find many sutras Buddha gave permission
for and they became Buddha’s teachings. Many teachings of Buddha in Mahayana are
called chingyi labpai ka: Buddha empowered something and from it came a teaching
that was not pronounced through his mouth. Many teachings like this exist, the most
important example is a sutra in the Kangyur stating that in the dimension of the
Devas there was a big drum which emitted a sound that was a teaching. When Buddha
empowered objects in this way there was a reason. It was necessary to have this
kind of knowledge and teaching in that moment and that dimension. Somebody wrote it
down and that sutra became Buddha’s teaching. There are many similar teachings of
Buddha. Also in some places teachings came out from stupas, rocks, trees; by
looking into Kangyur you can understand this.
当佛陀示现般涅槃或曰死亡时，立即出现了 18 个不同的小乘学派。当时还没有大乘佛法。大乘真的很弱，没有人
以大乘的信徒自居。小乘学派互相争斗。今天在南亚，剩下的只是小乘 18 个流派之一，他们并不代表所有小乘流
派。

大乘佛法在不同的层面上发展，而不仅仅是在人类层面上。那么它是如何在人类层面上发展的呢？不仅仅是通过
佛祖的嘴。我们有三个或四个不同方面的佛陀教导；一个是 shalne sungpai ka，通过佛陀的嘴：人们听了他
的教导，然后把它写下来。这些是佛经。

第二个方面是 jesu nangwai ka，也就是由佛陀授权的人，而不是佛陀本人。例如，《般若波罗蜜多心经》是

大乘佛法中波罗蜜多的精髓，在中国、日本和印度都非常流行。这部经也在说没有眼睛、没有耳朵、没有鼻子等，
最后说没有道路、没有智慧、没有成就等，只有完全的空性或曰 Shunyata。

这是一部非常重要的经文，从它的介绍中你可以了解它的起源。在佛陀的唐卡中，有两个站立的僧人，
Shariputra 和 Maugdalyayana 或 Mogallana。他们代表的是小乘传统，但在真正意义上，舍利弗对大乘有
充分的了解，所以他问佛陀："我们怎样才能理解完全的空性？" 佛陀说："请问观世音菩萨。" 于是舍利弗问观
世音菩萨，而佛陀仍处于禅观的状态。然后观世音菩萨解释说没有眼睛，没有耳朵等；所有这些解释都是由观世
音菩萨给出的。但我们不说这部经是观世音菩萨传授的，我们说它是佛陀的经；即使这些话是观世音菩萨念出来
的，也是佛陀的教导。佛陀处于禅观的状态，在那一刻，与观世音菩萨的状态没有分离，所以这成为佛陀的教导。
差别在于我们的二元论视角。这样的经文并不是唯一的，我们只是用它作为例子。如果你阅读《甘珠尔》，你可
以发现许多佛陀认可的经文，它们成为佛陀的教义。在大乘佛法中，佛陀的许多教法被称为 chingyi labpai
ka：佛陀加持一些东西，并从中产生了一部不是通过他的嘴开演的教法。像这样的教法有很多，最重要的例子是
《甘珠尔》中的一部经，其中说到在天神的空间里有一面大鼓，它发出的声音是一种教法。当佛祖以这种方式赋
予物体加持时，是有原因的。在那个时刻和那个维度，有必要拥有这种知识和教导。有人把它写了下来，这本经
书就成了佛陀的教诲。佛陀有很多类似的教诲。也有一些地方的教义是从佛塔、岩石、树木中产生的；通过观察
甘珠尔，你可以理解这一点。
In India Buddha manifested tantras like Kalachakra, but not orally, it was a
manifestation. Buddha manifested as Kalachakra and transmitted it; the same is true
for Hevajra and Chakrasamvara manifestations, peaceful, joyful, wrathful, etc.
These teachings are related to transformation and manifestation; in the Kangyur
there are many tantras as teachings of Buddha.

Another way is lungdu tenpai ka: these are Buddha’s prophecies. For instance Buddha
gave teachings on cause and effect in the four noble truths and it was developed in
Sutra. Then someone asked him how can we get beyond cause and effect and Buddha
answered that in due time there will be a teacher giving teachings beyond cause and
effect. For this reason Garab Dorje is recognized as an emanation of Buddha
Shakyamuni.

At the beginning nobody knew it. When Garab Dorje was a small boy chanting the
Dorje Sempa Namkha Che, there were many royal teachers in Oddiyana because the
king, being very devoted to Buddha Shakyamuni, invited many pandits and they became
royal teachers. When they heard the boy Garab Dorje explaining how you should go
beyond cause and effect and how all teachings not going beyond cause and effect are
not perfect complete teachings, only provisional, the pandits were worried because
Buddha’s teaching was based on cause and effect, so Garab Dorje could be dangerous.
Therefore they sent a message to the famous University of Nalanda, in India, where
many pandits of Yogachara school resided. They said, “A boy is chanting in this
way, when he grows up he can become dangerous for our teaching. We must go to
Oddiyana to defeat this small boy and eliminate this idea.”

At that time Garab Dorje asked his mother the princess to discuss with the pandits
and she said, “You cannot discuss with pandits, you have not changed your teeth
yet.” After a while a group of pandits from Nalanda travelled to Oddiyana and
Mañjushrimitra, the best pandit of the Yogachara school was among them. They
travelled many months because at that time Oddiyana was in the current Pakistan,
now a Taliban place. When they arrived, they visited Garab Dorje and started
arguing with him. He replied with only a few words and Mañjushrimitra, because of
his good karma, woke up immediately and understood that Garab Dorje was an
emanation of Buddha. He said, “I have accumulated very bad actions because of not
knowing that you are an emanation of Buddha Shakyamuni, what can I do for purifying
this?” Garab Dorje said, “Don’t worry, you can write a book explaining what you
understood in the language of Yogachara.” So Mañjushrimitra wrote Changchubkyi
Semgön or Dola Sershun.

Changchubkyi Semgön equals meditation on bodhichitta, where bodhichitta means

primordial state, not compassion as in the Sutra style. In Dola Sershun, do means
stone. When you do not have knowledge you only see a stone. But then you discover
that it is pure gold; sershun means very purified gold. Mañjushrimitra wrote this
book and sent it to Nalanda where everybody understood that Garab Dorje’s teaching
was the essence of Buddha Shakyamuni’s teaching. Mañjushrimitra became the most
important student of Guru Garab Dorje. Also Thuwo Rajahasti, another pandit of the
group, became his student, and they learned Semde, Longde, and Upadesha. At the
time of Guru Garab Dorje no Dzogchen tantras existed, but today we have all the
Dzogchen tantras because they were all taught by Garab Dorje. Most of the teachings
taught by the twelve Dzogchen teachers were retransmitted by him.

Luckily today we have all these tantras thanks to Garab Dorje. He did not compose
them, but he wrote some books himself; for instance a commentary of a tantra of
Mañjushri, and also some Dzogchen Semde instructions that we are using today. Many
lungs, not only these five, are called Dzogchen teaching. When Garab Dorje
manifested the rainbow body, Mañjushrimitra received his three statements
explaining how to transmit them to students, how Dzogchen practices should be
applied and how to continue in the Dzogchen state. These are the three statements
of Garab Dorje.

Knowing that they were extremely important for keeping Dzogchen teaching alive,
Mañjushrimitra divided all of Garab Dorje’s teachings into three series that were
related to the three statements. The first statement is “direct introduction.”
Someone says that traditionally we have to do preliminary practices, ngöndro
(meaning preparation), before receiving the real teaching. Still the Gelugpa and
Sakyapa traditions do not include Guruyoga in ngöndro. They do prostrations related
to the physical body, Vajrasattva practice for purifying, and offering of the
mandala for accumulating merits. Kagyüpa and Nyingmapa traditions at least include
Guruyoga, but it is difficult that at this stage you can understand the real
meaning of Guruyoga.
在印度，佛陀像时轮金刚一样显现了密乘，但不是口头上的，是一种显现。佛陀以时轮金刚的外显传播教法；喜
金刚和胜乐金刚的显现也是如此，寂静的、喜悦的、忿怒的等等。这些教法与转化和显现有关；在《甘珠尔》中，
有许多密续是佛陀的教法。

另一种方式是 lungdu tenpai ka：这些是佛的预言。例如，佛陀在四圣谛中给出了关于因果的教义，它在显乘

中得到了发展。然后有人问他，我们如何才能超越因果，佛陀回答说，在适当的时候，会有一个导师给予超越因
果的教义。由于这个原因，Garab Dorje 被认为是释迦牟尼佛的化身。

开始时没有人知道。当 Garab Dorje 还是一个念诵 Dorje Sempa Namkha Che 的小男孩时，在 Oddiyana 有
许多皇家教师，因为国王对释迦牟尼佛非常虔诚，邀请了许多班智达，他们成为皇家教师。当他们听到男孩
Garab Dorje 解释你应该如何超越因果，以及所有不超越因果的教法都不是完美的完整教法，只是相对的（正
确），这些班智达很担心，因为佛陀的教法是基于因果的，所以 Garab Dorje 可能是危险的。因此，他们给印
度著名的那烂陀大学发了一个信息，那里有许多瑜伽师地派的班智达居住。他们说："一个男孩正在以这种方式诵
经，当他长大后会对我们的教法产生危险。我们必须去 Oddiyana，打败这个小男孩，消除这种思潮"。

当时 Garab Dorje 请求他的公主母亲同意自己去与班智达辩论，她说："你不能与班智达辩论，你甚至还没有换

牙呢。" 过了一段时间，一群来自那烂陀的班智达来到了 Oddiyana，瑜伽师地派中最好的班智达文殊友就在他
们中间。他们走了很多个月，因为当时 Oddiyana 在现在的巴基斯坦，现在是塔利班的地盘。当他们到达时，他
们拜访了 Garab Dorje，并开始与他辩论。他只回答了几个字，而文殊友因为他的善业，立即醒悟过来，明白
Garab Dorje 是佛的化身。他说："由于不知道你是释迦牟尼佛的化身，我积累了非常不好的行为，我可以做什
么来净化这个？" Garab Dorje 说："别担心，你可以写一本书，用 Yogachara 的语言解释你所理解的内
容。" 于是文殊友写了 Changchubkyi Semgön 或曰 Dola Sershun（石中熔金）。

Changchubkyi Semgön 相当于对菩提心的禅修，其中菩提心的意思是原始状态，而并非是显乘中说的慈悲心。

在 Dola Sershun 中，do 是指石头。当你没有知识时，你只看到一块石头。但后来你发现它是纯金的；
sershun 的意思是非常纯净的黄金。文殊友写了这本书并把它送到那烂陀，在那里每个人都明白 Garab Dorje
的教导是佛祖释迦牟尼教导的精华。文殊友成为 Guru Garab Dorje 的最重要的学生。另外 Thuwo
Rajahasti，这群人中的另一个班底，也成为他的学生，他们学习了 Semde、Longde 和 Upadesha。在 Guru
Garab Dorje 的时候，没有大圆满密续存在，但今天我们有所有的大圆满密续，因为它们都是由 Garab Dorje
教授的。十二位大圆满导师所传授的大部分教法都是由他重新传授的。

幸运的是，今天我们拥有所有这些密续，这要感谢 Garab Dorje。他并没有编写这些经文，但他自己写了一些书；

例如，对文殊友的一部密法的注释，以及我们今天使用的一些大圆满 Semde 说明。有许多这五部之外的 Lung
（根本文）也被视为大圆满的教法。当 Garab Dorje 显现彩虹身时，文殊友收到了他的《椎击三要》，解释了
如何将它们传给学生，如何应用大圆满的修行方法，以及如何在大圆满的状态下继续修行。这就是 Garab Dorje
的《椎击三要》。

由于知道它们对延续大圆满的教法极为重要，文殊友将 Garab Dorje 的所有教法分为三个系列，与这三个要点

相关。第一个要点是 "直指本性"。有人说，传统上我们在接受真正的教法之前要做前行，即 ngöndro（意思是
准备）。但格鲁派和萨迦派的传统并没有将上师瑜伽纳入 ngöndro 中。他们做的是大礼拜，为净化而进行的金刚
萨埵修持，以及为积累功德而供曼扎，噶举派和宁玛巴的传统至少包括上师瑜伽，但在这个阶段，你很难理解上
师瑜伽的真正含义。
This is the traditional way for maintaining schools, etc., but not for having
realization. If you like you can do that, but sometimes it doesn’t correspond to
our condition. During my first visit to USA, in Boston there was a Kagyüpa center
that invited me to talk about dharma teaching. When I arrived there I saw a very
elegant gentleman and I thought he came to listen to my talk but he said, “ I want
to talk to you about an important thing.” I answered that this was not the right
moment because I had to give a lecture and we could talk later. Then I lectured in
a hall, and through the windows I saw that gentleman outside going up and down, so
I understood that he was not interested in my talk. At the end he came to me and
said, “I want to ask you something because I heard that you are not only a teacher
but also a Tibetan doctor.” He explained his problem and it was clear that a
paralysis was starting to overtake him. I said that it was related to negative
provocations, not to a normal illness, and that he should do a practice for
controlling this negative energy. I asked if he was doing some practice and he
said, “Yes, I’m following a teacher and I’m doing preliminary practice or ngöndro.”
I said, “You are lucky to have a teacher, ask him to give you the transmission of
the practice of Vajrapani, then you practice it intensively and in this way you can
control your negative provocation. And if you use medicines, therapies, etc., they
will become very useful because you have controlled negative provocations.” He said
OK and went away without asking me for Vajrapani transmission because I was not his
teacher.

Next year I went to that place to give a talk and that gentleman arrived again
before the teachings. I asked him, “Did you do Vajrapani practice?” He said, “No,
because my teacher didn’t want to give me that transmission because I have to
finish the ngöndro.” He was doing the ngöndro for seven years already but because
of his nerve illness he could not finish prostrations. But still he didn’t ask me
for that transmission. I told him to insist with his teacher to receive the
transmission of that practice. That time he came to my teachings and knowing he was
present I explained what are negative provocations, how we can receive them and
deal with them in daily life very clearly. But he didn’t ask me for Vajrapani
transmission.

Then I didn’t see him for some time and after three or four years, when we did a
retreat in Tsegyalgar, he appeared there. A little older, he was blind, coming
with a dog and a cane. The first time he was a very elegant man but now he had
completely changed. This time he was interested in my teaching and followed my
retreat; of course I transmitted Vajrapani but it was too late. After a few years I
asked people where was that man and they said he died.

It is not sufficient only preparing. It is necessary to practice. Otherwise, as I’m

always telling my students, if you do only preparations and do not understand the
real sense of the teaching it is becoming just like pigeons, as we say in Tibet: in
the evening they are flying somewhere to sleep during the night. They turn to the
right side, then to the left side, always trying to find a comfortable position
without ever finding it, always preparing and never sleeping till morning.
这是维持学院体系的传统方式，但不是用来证悟的。如果你喜欢，你可以这样做，但有时它并不符合我们的处境。
在我第一次访问美国时，在波士顿有一个噶举派中心，邀请我去谈佛法教学。当我到达那里时，我看到一位非常
优雅的先生，我以为他是来听我讲课的，但他说："我想和你谈一件重要的事。" 我回答说现在不是时候，因为我
必须要做一个讲座，我们可以稍后再谈。然后我在一个大厅里讲课，通过窗户我看到外面的那位先生上上下下，
所以我明白他对我的谈话不感兴趣。最后他走过来对我说："我想问你一些事情，因为我听说你不仅是个老师，还
是个藏医。" 他解释了他的问题，很明显，一种瘫痪开始笼罩着他。我说，这与负面的干扰有关，与正常的疾病
无关，他应该做一个控制这种负面能量的练习。 我问他是否在做一些练习，他说："是的，我在跟随一位老师，
我在做 ngöndro。我说："你很幸运，有一位老师，请他给你传授金刚手的修持方法，然后你深入修持，通过这
种方式你可以控制你的负面干扰。而如果你使用药物、疗法等，它们将变得非常有用，因为你已经控制了负面的
干扰。" 他说好，然后就走了，没有向我求取金刚手的传承，因为我不是他的老师。

明年我去那个地方讲课，那位先生在讲课前又来了。我问他："你做了金刚乘的修持吗？" 他说："没有，因为我
的老师不想给我那个传承，因为我必须完成 ngöndro。" 他已经做了七年的 ngöndro，但由于他的神经有问题，
他不能完成大礼拜。但他仍然没有向我要求传法。我告诉他要坚持向他的老师求取这种修行的传承。那次他来听
我的教诲，我知道他在场，就很清楚地解释了什么是负面的干扰，我们如何接受它们并在日常生活中处理它们。
但他并没有要求我传授金刚手。

后来我有一段时间没有见到他，三四年后，当我们在 Tsegyalgar 做闭关时，他出现在那里。 他年纪已经很大

了，且双目失明，带着一条狗和一根手杖前来。第一次他是一个非常优雅的人，但现在他已经完全改变了。这次
他对我的教学很感兴趣，跟着我闭关；当然，我传了金刚手，但已经太晚了。几年后，我问人们那个人在哪里，
他们说他死了。

仅仅准备是不够的。有必要进行实践。否则，正如我一直告诉我的学生，如果你只做准备工作而不理解教学的真
正意义，就会变得像鸽子一样，正如我们在西藏所说的：晚上它们会飞到某个地方去睡觉。它们一会儿转到右边，
一会儿转到左边，总是试图找到一个舒适的位置，但始终没有找到，总是在准备，直到早上都没有睡觉。
Really, in the teaching we should go to the essence otherwise there is not much
benefit. When I started to give Dzogchen teachings many Tibetan teachers criticized
me directly or indirectly saying that Namkhai Norbu was giving the Dzogchen
teaching to students who had not done the ngöndro. But I’m not worried because I
know the Dzogchen teaching. Garab Dorje said that the first point is direct
introduction from mind to nature of mind, which is the main path for having
realization. This is what I already explained. Ati Guruyoga is an introduction.
There are different ways of introducing but essentially I’m teaching that way. I’m
not asking people if they did preliminary practices or not. I’m not teaching them.
We know very well that we have a very short life and we try to do our best for
having some benefit. So I’m not worried because Garab Dorje did not say to do
preliminary practices first. Since he was omniscient, he would have said it and
would have given four statements if it was necessary; first preliminary practices,
then direct introduction.

The second statement is not remaining in doubt. If you remain in doubt you cannot
have realization; for this reason you follow teachings such as Longde. Finally,
when you are 100% sure about your real nature, you integrate everything in that
state. This is the third statement of Guru Garab Dorje.

Then later also teachers who criticized me gave teachings to people without
preliminary practices because they discovered how we should work in this society;
we cannot always do complicated things. This corresponds to Buddha’s teachings; we
have to give teachings according to the conditions of individuals, their capacity
and desire. If they are interested you should give without limitations. Buddha said
this in the Sutra teachings. Preliminary practices are like a passport, to whom do
you show this passport to when you die? You cannot bring your passport, you must
leave everything behind. In your lifetime no one is checking this passport.
Limitations in Dzogchen teaching are the root of samsara, you should discover this
and be free from them.

Now I’m explaining the Dorje Sempa Namkha Che, a very important text that is also
the essence of Buddha Shakyamuni’s teaching. I worked very much on this text. There
are many original versions of the Dorje Sempa Namkha Che. First I compared all the
verses of five different original texts, then I completed the final text. This is
one work I did for a long time. After that I checked how each verse of the Dorje
Sempa Namkha Che is explained in Vairochana’s commentary. Vairochana translated
many Dzogchen teachings. He went to Oddiyana where he met Shri Simha who also wrote
a commentary of this text. We have different editions of these commentaries. The
most important edition of these texts is the Vairo Gyübum, a collection of tantras
and teachings of Vairochana that were recently discovered in Ladakh. In Tibet I
never heard that a collection of Vairochana’s texts existed; even when I arrived in
India I did not hear about it.

In Ladakh there was a Togden maybe of the Kagyüpa tradition. On the border between
Ladakh and Tibet lived an old ancient family and when a family member died, they
invited this Togden to do pujas for 49 days. While living there he discovered a
very ancient handwritten edition of Vairo Gyübum. He was not an expert on these
teachings, but he knew they were very ancient and important texts. So that family
offered those books to him. The Togden was happy and brought them to Ladakh. Later
they were published in Ladakh in Tashi Gönpa. When I received the information
that someone had published these texts in Ladakh I immediately got a copy of them.
They contain all Dzogchen root lungs, the five lungs translated by Vairochana, and
some instructions not available in general. Some of them were handwritten texts; I
copied and corrected all of them for some years. Now I have all these books,
particularly the Dorje Sempa Namkha Che root text, a commentary of Shri Simha and a
commentary of Vairochana. I typed them all in my computer.
Later, in the Dorje Sempa Namkha Che I established the words in a perfect way and I
did a weekly calendar for Dzogchen practitioners. So now there is the possibility
to study it, sometimes only one verse, or sometimes two verses for each of the 52
weeks in a year. Our translator Adriano translated the Dorje Sempa Namkha Che and
now everything is ready. I want to give you the transmission of this text
explaining it just a little so that you can read it.

Oral teachings given by Chögyal Namkhai Norbu at Namgyalgar, Australia, November 3-

8, 2015
Published by Shang Shung Publications 2017
真的，在教学中，我们应该深入本质，否则就没有什么好处。当我开始传授大圆满时，许多藏族老师直接或间接
地批评我，说南开诺布把大圆满传授给了没有做过 ngöndro 的学生。但我并不担心，因为我知道大圆满的教学。
Garab Dorje 说，第一点是直指心性，这是拥有证悟的主要途径。这就是我已经解释过的内容。Ati
Guruyoga 是一种介绍。有不同的介绍方式，但本质上我是以这种方式进行教学。我不问人们是否做了初步练习。
我不是在教他们。我们很清楚，我们的生命非常短暂，我们努力做到最好，以获得一些好处。所以我不担心，因
为 Garab Dorje 并没有说要先做初步修行。既然他是全知全能的，他就会说，如果有必要，他会给出四种说法；
首先是初步修行，然后是直接入门。

第二句话是不要保持怀疑。如果你保持怀疑，你就不可能有觉悟；为此你要遵循 Longde 等教义。最后，当你对

自己的真实本性有 100%的把握时，你就在这种状态下统御一切。这是嘎拉布多吉大师的第三句话。

再后来也有曾批评过我的老师开始给没有修过前行的人传授教义，因为他们发现我们在这个社会应该如何工作；
我们不能总是做复杂的事情。这符合佛陀的教诲；我们必须根据个人的条件、他们的能力和愿望来给予教诲。如
果他们有兴趣，你应该不加限制地给予。佛陀曾在显乘教法中这样说过。前行的修持就像一本护照，当你死后，
你要把这本护照给谁看？你不能带着你的护照，你必须把一切都留下。在你的一生中，没有人检查这本护照。在
大圆满教法中，局限即是轮回之根，你应该发现这一点，并从它们中解脱出来。

现在我正在解释《Dorje Sempa Namkha Che》，这是一部非常重要的文本，也是佛陀释迦牟尼教法的精华。

我对这个文本做了非常多的工作。Dorje Sempa Namkha Che 的原始版本有很多。首先我比较了五个不同原始
文本的所有经文，然后我完成了最后的文本。这是我做了很久的一项工作。之后，我检查了 Dorje Sempa
Namkha Che 的每一节在毗卢遮那译师的释论中是如何解释的。毗卢遮那译师翻译了许多大圆满的教法。他去了
Oddiyana，在那里他遇到了 Shri Simha，他也写了一篇关于这个文本的释论。我们有这些注释的不同版本。
这些经文最重要的版本是最近在拉达克发现的《 Vairo Gyübum》，这是一部毗卢遮那的密续和教法集。在西藏，
我从来没有听说过有一部毗卢遮那译师的文集存在；甚至当我到达印度时，也没有听说过。

在拉达克，有一个也许是噶举派传统的密咒士。在拉达克和西藏的交界处，住着一个古老的家族，当一个家族成
员去世时，他们邀请这位密咒士来做 49 天的法事。在那里生活时，他发现了一本非常古老的手写版《 Vairo
Gyübum》。他不是这些教法的专家，但他知道这些教法是非常古老和重要的文本。所以那个家庭把这些书供养给
他。密咒士很高兴，把它们带到了拉达克。后来这些书在拉达克的塔西贡布出版。当我收到有人在拉达克出版这
些典籍的消息时，我立即得到了一份副本。它们包含了所有大圆满的 Lung（根本文），由毗卢遮那译师翻译的五
部 Lung（根本文），以及一些一般人得不到的引介。其中有些是手写的文本；我抄写并纠正了所有这些文本好几
年。现在我有了所有这些书，特别是 Dorje Sempa Namkha Che 的根本文、什利-辛哈的注释和维罗查那的注
释。我把它们都打在我的电脑里。

后来，在 Dorje Sempa Namkha Che 中，我以一种完美的方式建立了这些文字，我还为大圆满修持者做了一个

周历。所以现在有可能学习它，有时只有一节，有时一年 52 个星期中的每一节都有两节。我们的翻译阿德里亚诺
翻译了《Dorje Sempa Namkha Che》，现在一切都准备好了。我想把这个文本的传承给你们，只解释一下，
以便你们能读懂它。

2015 年 11 月 3 日至 8 日，卓嘎-南卡-诺布在澳大利亚南迦勒的口头传授
2017 年由商颂出版社出版