瑪南願景：噶奇美多傑仁波切原始訪談整理稿
中文版｜依主題分段整理
文件性質：原始訪談逐字稿之主題整理與中文翻譯 整理原則：保留仁波切口語思路、比喻與修行脈絡；刪除少量無意義重複語助詞，依內容補入段落標題。未將口語內容改寫成對外募款文案。原文中語意不確定處，以較保守方式處理，正式引用前宜再核對錄音。
一、訪談引導：從歷史走向願景
提問者
有些人喜歡知道完整的故事，我們會把完整故事放上去。但有些人沒有那麼多耐心，這也沒有關係。有耐心的人可以深入讀；沒有耐心的人，如果在前面的階段就已經產生連結，也不一定需要先讀完整故事，我們就可以直接談您的願景。
什麼願景？就是整個計畫。現在您是第三代，您接下來想做什麼？為什麼您在這裡？為什麼要做這件事？
我們想建立一個平台，把這些內容連結起來。現在也把您的話錄下來，之後 AI 就可以依循這些原始內容繼續工作。
就像您剛剛提到的：為什麼（Why）、做什麼（What）、怎麼做（How）。我覺得這個架構非常好，所以我一直記得。
二、從歷史與傳承，讓人與瑪南重新連結
仁波切
我們會讓人透過歷史、透過傳承，與這個地方產生連結。
經過千年的加持，人們至今仍然可以很強烈地感受到它。瑪南之所以能夠一路走到今天，成為今天的樣子，是因為它有非常深的根。
這份加持一代一代傳下來，最後也像一份傳承的遺產一樣，來到我們家族。
它其實很簡單、很直接。這些人也是非常堅定的佛法追隨者。
但「佛法」並不表示它只屬於僧人或出家眾。佛法屬於所有人，是為所有人而存在的。而這些人本身，就是活生生的例子。
如果你去看他們怎麼生活：白天、晚上，家庭、財產，以及生活裡無窮無盡的混亂與工作，全都在一起。
這是一種真正在生活裡工作的修行。
三、修行不是頭銜，而是活在日常裡
那個火一直都還在。
即使是在寒冷的屋子裡，大家都看得到。
而這也不只是某一位仁波切個人的故事。如果真的一路往回追五百、六百年的歷史，就會看到這個家族，甚至可以說，是瑪南本身的一部分。
我想很多瑪南人可能都不知道自己家族有這樣的傳承。因為他們沒有興趣去說：「我是誰、我是什麼身分」，也不會要求別人給他們功勞或尊敬。
他們得到尊敬，是靠自己的存在、自己的清淨行持，以及自己的清淨修持。
四、Papa Rinpoche：一個非常平凡、也非常完整的人
你再看 Papa Rinpoche。
他是一個非常簡單的人，非常簡單的人。
其實他是一位祖古，但對他而言，這件事並沒有那麼重要。他只是把自己的心完全放在一種簡單的生活裡。
他是一個有許多孩子的父親，同時也是祖父——那位瑜伽士、Grandpa Rinpoche——身邊的一雙手。祖父並沒有做太多世俗的工作，所以 Papa Rinpoche 就一直幫忙。
但他沒有抱怨。
他只是非常滿足地幫助祖父，然後簡單地生活。
那是一種很美的生活，充滿喜悅，也充滿知足。
整個社區的人都能感受到這一點。
在他和社區之間，幾乎沒有一種「宗教人物在上面、一般人在下面」的巨大距離。有時候，所謂的精神協助反而會在人與人之間製造距離；但在這裡幾乎沒有那個距離。
人們覺得他非常親近。
所以，一代一代傳下來的，不只是智慧。
更重要的是，愛還在。
那份溫暖還在。
五、第三代：接住前兩代留下來的東西
但現在，某種程度上，這件事落到了我身上。
好像不知道從哪裡冒出來，我就被放進了這個位置。因為前面兩代都已經離開了。
但我確實能夠感受到這件事。
也因為直貢澈贊法王的指導，以及他很大的願心，我希望自己能夠在這件事上付出一些努力。
也許法王看見、或感覺到，我在這個地方能夠扮演一個比較適合的角色。
六、我原本從來沒有想過自己會做這些事
對我個人而言，我也能感受到這個連結。
我從來不是一個「做事的人」。我也從來沒有打算去做什麼計畫。
但有一次我只是短暫去了一趟。
我真的感受到那份愛。
我感受到那個環境，也感受到其中的愛。
這些都是非常純粹的連結。
甚至土地本身，都有它的加持。
七、兩個責任：我們這一代，以及下一代
我看到兩件事情。
第一，是我們這一代。
第二，是接下來的世代。
所以，不管我接下來帶進來的是什麼計畫，對我而言最重要的，是把那些東西真正扎根下來：
人與人之間的情感、愛、尊重，以及心裡的溫暖。
這裡的人，本來心就是溫暖的。
我希望把這件事放在最優先的位置。
我們也有自己的品味、自己的判斷。同時，我們對未來有責任——對我們這一代，也對下一代。
八、佛法的核心，可以讓一個人感到生命完整
我真心相信，佛法的精髓可以做出很大的貢獻。
它可以讓一個人感覺自己的生命是完整的。
當我們談到這些核心品質——智慧，尤其是佛法真正的精髓——它並不只是「有一顆好心」而已。
它包含對生命本身非常深刻的理解。
九、這個實體計畫，是一個讓人重新連結的平台
所以這個平台、這個計畫、這個實體的建設，應該成為一個地方：
一方面，你能在這裡感受到歷史的豐富，以及其中的愛；
另一方面，它也能提供修行真正的精髓。
如果仔細看，修行其實帶著一種觀看生命的方式。
它幫助你重新連結。
而你也需要一個空間，讓這件事能夠發生。
你需要一顆善良的心，也需要勇氣。
重新連結之後，是接受。
接受之後，才有調整。
最後留下來的，是和諧。
十、把文化與善心，轉化成真正可經驗的生命
某種程度上，我們手上已經得到了一些禮物：
善良的心，以及文化傳統。
但我們需要非常有意識地運用自己的智慧，去磨利它、訓練它，然後純粹而直接地工作在這個活生生、會呼吸、可以親身經驗的生命上。
這其實才是佛法真正提供的東西。
對很多人而言，佛法可能只是念誦、儀式，或某些形式。
但它不應該只停在那裡。
它應該是活生生的、會呼吸的、可以親身經驗的。
而在這個經驗裡，我們會真正去看：
什麼是貪？
什麼是煩惱？
什麼是慈悲？
什麼是善意？
什麼是無私？
而你在不在乎這些？
如果你不在乎、不珍惜，那也沒有關係，也許這不是你要的。
但如果你在乎——那你就是適合的人。
佛法會非常美地在你身上發生作用。
不論你原本是不是佛教徒，屬於其他信仰，或有任何背景，都沒有關係。
十一、佛法不區分你是誰
佛法不會區分任何人。
你就是你。
無論你是誰，無論你的背景是什麼。
所以，不論是哪一種本尊修持、禪修，或任何修行形式，如果回到實際的核心，我們真正需要尋找的是一些善巧、也能吸引現代人的方法與課程。
讓人重新與自己連結。
帶著一顆接受的心重新連結。
然後，在那個基礎上找到適合自己的調整。
一層一層，最後走向和諧。
十二、直接工作在人類的身體、情緒、智慧與意識上
這是一種非常純粹的工作。
直接工作在人類的身體感官、人類的智慧、人類的情緒，以及人的意識本身。
即使只是對一個人，我們也可以提供一些看起來非常簡單、非常普通的東西。
如果這些方法真的能啟發一、兩個人，讓他們得到一種有根、有基礎的信心，我真心相信，世界各地的人類家庭都需要這樣的東西。
這應該成為整個計畫的核心。
就像主晶片一樣。
因此，不論未來設計什麼課程、什麼修持形式，都要確保它遵循這些主要原則。
十三、短期個人閉關與四季修持
有人可以來做一段短期閉關，個人的短期閉關。
我也希望能夠提供依季節而設計的修持指引。
個人短期閉關最長以十天為一期，之後再重新申請或續期，並依空間是否可用來安排。
季節性的修持，可以像四季一樣，每一季聚焦在一種修持：
息（zhi） 增（gye） 懷（wang） 誅（drak）
第一個階段，我們可以先專注在「息」。
其實這非常好，也和風水、元素的能量相應。
因為季節本身的元素能量就具有某種安定的品質。
特別是在冬天之後，經歷嚴酷的天候，一切慢慢平息下來，就像「息」的能量來到。
然後到了收成的時刻，就像「增」。
這些事情其實都可以和自然元素的能量一起發生。
十四、與當地社區的關係：不只保存文化，也提升表達能力
至於當地社區，只要是他們文化上真正需要的，我們都應該準備好提供協助。
但我們也應該更主動、更精準地工作，而不是只把某種加持放在他們頭上就結束。
我們可以提升語言、溝通與表達的品質。
這會真正擴展一個人的整體視野。
語言其實是人類非常大的禮物。
如果只能用手勢溝通，你能傳達的東西非常有限。
而語言本身，也有很多細緻與轉折。
十五、為什麼是空行母、金剛亥母？
提問者
請談談空行母，以及金剛亥母。
仁波切
是的，空行母。
尤其是金剛亥母。
特別是在那洛巴的傳承中，這是一個非常具有代表性的修持。
其實，不論在哪一個傳承、以哪一種本尊形式來修，拙火（Tummo）都是非常核心的基礎。
它像是一條高速公路，各種無上瑜伽續的修持都會在這裡會合。
它也是進入中脈修持的一扇門。
十六、金剛亥母殿：不是隨意蓋一座寺院
拙火是特殊修持的根本。
這也是為什麼我特別希望把它帶到瑪南。
我曾經親自去請示直貢澈贊法王。
我說，我想建立一座寺院，但我不希望只是隨意蓋一個東西。
我希望它和修持真正核心的內容有關。
尤其是和我們自己的修行傳承有關。
法王就說：
「那麼，蓋一座金剛亥母殿怎麼樣？」
這非常少見。
而且金剛亥母也是各種修持中非常核心的一部分。
所以這裡有一個非常直接的加持與傳承連結。
十七、拙火與那洛六法：從根開始，而不是到處摘果子
如果從核心來看，整個那洛六法以及這條道路，都和瑜伽母與拙火密切相關。
拙火是特殊修持的根。
其他脈輪、氣脈的工作，都與它相連。
但這些修持需要真正高品質的訓練。
我們確實可以在瑪南建立一個高品質、高層次的修行環境——一個適合拙火與那洛六法的修行淨土。
其實，如果真正把拙火修持建立起來，那洛六法的其他部分會比較自然地隨之而來。
我們需要做的是：先把所有努力、能量和時間放在拙火這個根上。
就像養一棵樹。
先保護它、照顧它，盡我們所能讓它長大。
等樹真的長起來，果實自然會跟著出現。
但我們現在常常是在「摘果子」——這裡碰一點，那裡碰一點。
於是我們追逐一個欲望，又追逐下一個欲望，卻沒有真正走在修行的根、那條主要道路上。
十八、氣脈進入中脈：不同傳承共享的核心工作
即使是在寧瑪、噶舉、大圓滿等不同傳統裡，這個核心並沒有那麼不同。
རྩ་རླུང་དབུ་མར་ཆུད། 脈與風息攝入中脈。
沒有人能否認這一點。
透過這樣的工作，一種廣大的火花會發生，視野也開始打開。
你是在工作於自己的能量。
讓能量被淨化。
用一個非常成熟、非常善巧的心，讓原本四處散亂的能量不再到處遊走。
當你真正能夠收攝能量，很多東西就會開花。
十九、真正的修行：見、修、果不能分開
如果真的嚴肅談修行，有三件事：
見（View） 修（Practice） 果（Fruition）
如果你真的希望修行有最高的品質，見、修、果就不能各走各的。
它們必須一致。
必須結合在一起。
這才是真正的修行。
「見」是基礎，也是覺知真正指向的地方。
當你正在調整、正在修正某些東西時，如果忘記了這個根本，你就已經偏掉了。
在道上，它仍然必須在。
到果位時，它必須成為你自己的直接經驗。
如果見是一套、修是另一套，那就失去了真正的修行。
二十、佛性是背景：不要在念頭出現時忘記它
如果看我們的修持，因是佛性——如來藏。
當你正在面對各種現象時，背後那個背景一直都在。
我們真正的目標，是那個背景本身。
但當某種特徵、念頭或現象出現，變成干擾時，我們往往忘記了那個顯現本身。
其實，顯現一直都在。
所以當念頭的特徵出現時，要確保我們仍然能夠持住、認出那個顯現。
二十一、呼吸與念頭之間的「空隙」
在呼吸與呼吸之間，有一個空隙。
在念頭與念頭之間，也有空隙。
甚至在念頭之中，也有那個空間。
它一直都在。
如果你真正安住於那裡，這其實是非常高的標準。
噶瑪噶舉的一位上師 Khamtrul Rinpoche 的書裡，也談到這個 gap：
呼吸之間的空隙。
念頭之間的空隙。
二十二、不是追著念頭跑，而是認出留下來的覺知
當我們「看念頭」時，目的不是一個念頭出現後，再用另一個念頭跟在後面追。
當你真正看見念頭時，念頭的特徵會消散。
最後留下來的，是覺知。
念頭來來去去。
覺知留下來。
所以，當我們說「看心、看念頭」，最重要的不是追逐一個又一個模式。
而是在那些模式之間，看見：
這些東西像孩子的遊戲一樣。
不知道從哪裡來，也不知道往哪裡去。
然後，有一個東西留下來。
就是純粹的覺知本身。
二十三、Gap 是入口，Background 才是安住之處
所以在禪修裡，你沒有時間一直去修正、改變每一件事。
如果你已經對「見」有一點點味道，就開始透過念頭之間的 gap 去看。
第一個念頭與第二個念頭之間，會出現一個空隙。
但當念頭真正休息下來時，那就不再只是「空隙」。
那就是背景本身。
所以：
Gap 是一瞥。 Background 是清楚的全貌。
Gap 可以讓我們短暫看見。
但透過這個入口，我們最後需要認出那個清楚的背景，然後安住在其中。
Gap 是關鍵。
但我們需要穿過它。
二十四、從覺知走向身體的敏感度，再走向拙火
這個覺知的方法非常好。
需要一次又一次地做。
然後，以這個為基礎，我們可以更深入工作在身體的敏感度上。
因為透過身體的敏感度，我們才有可能進入氣脈、拙火等更深層的修持。
一般的領悟，可以慢慢進入更穩定的層次。
拙火修持不是玩笑。
它是所有無上瑜伽續裡最核心、也最艱難的精髓之一。
但在進入那裡之前，我們需要先有一般性的基礎。
否則，在對身體的普通執著、欲望與誘惑仍然很強的情況下，我們沒有辦法真正收攝能量。
二十五、從最基本的放鬆開始：用身體能懂的語言
如果那些領悟還沒有建立，我們就先從阻塞開始。
開始用不同的方式去感覺。
先做最普通的放鬆。
這可能是我們最能提供給一般人的東西：
用身體的領域、用身體能理解的語言，先學會放鬆。
對一般人而言，放鬆只是第一步。
然後可以再往上一層。
當身體裡不再有那麼多壓力與緊繃，你會感到非常輕。
像氣球。
像棉花。
像羽毛。
輕，而且自由。
二十六、直接工作於身體，也透過慈悲工作於情緒
我們可以直接工作在感官與身體上。
也可以間接透過愛、善意、慈悲、菩提心，工作在情緒與心的層次。
智慧則可以直接幫助身體減壓。
甚至可以說，是一種 detox——清理那些阻塞。
不一定要依靠藥物、按摩或其他外在協助。
透過心的力量，你可以看見緊繃。
你可以分析它。
你也可以放掉它。
二十七、從能量流動中，看見慈悲與瞋恨的差別
有了情緒上的支持，你會開始變得敏感。
當你選擇善意時，可以觀察能量怎麼流動。
當你選擇瞋恨時，也可以觀察能量怎麼流動，以及它帶來什麼副作用。
於是，你開始能夠選擇一種更自然、更深刻、真正有效的方式。
這是一種掌握。
也是自由。
也是你的權利。
而這不是只有佛教徒才能做的事情。
任何人都可以。
只要他真的想要，就有可能接近它。
只是坦白說，真正願意這樣做的人並不多。
二十八、覺知、觀察與修持：身體與情緒兩條路
修行可以告訴你一件很美的事情：
如果你真的想做一件事，不只是談論它，而是真的想做，它會透過覺知與敏感度開始發生。
這裡有：
覺知（awareness） 觀察（observation） 修持（practice）
而修持可以有兩個面向：
第一，是身體。
第二，是情緒。
身體的部分，是培養身體敏感度。
情緒的部分，可以透過「替換」來工作：
用善意替換欲望。
用慈悲替換憤怒。
智慧則像一座橋。
智慧幫助你看見情緒。
也幫助你看見身體裡的壓力與緊繃。
於是，身體可以在任何時間、任何地方、任何環境裡學會放鬆。
二十九、修行不一定要停下來：走路、旅行、說話都可以放鬆
你不一定非得停下所有事情才能修。
你可以放鬆地走路。
放鬆地旅行。
放鬆地說話。
你可以只是放鬆。
確保自己沒有再往身上增加阻塞、壓力與負擔。
對自己慷慨一點。
對自己善良一點。
我們常常要求：「你怎麼可以這樣？你怎麼可以那樣？」
我們對很多事情都非常嚴厲。
但為什麼又把所有東西都加到自己身上？
為什麼我們不願意給自己一點空間？
三十、每一次呼吸，都可以是一種打開
把每一次呼吸，都當成一種打開。
讓阻塞慢慢清理。
感受自由。
覺知身體與心。
回到身體，然後放鬆。
有時候也做情緒的替換。
但最重要的，還是身體的敏感度。
當身體變得足夠敏感之後，情緒上的轉化也會變得更有力量。
所以我們應該更多地工作在這裡。
我們可以一起討論、分享、練習。
甚至可以走到戶外，就只帶著這個想法去走路：
只是走。
只是放鬆。
一個純粹的行走。
一個美好的行走。
百分之百地走路。
三十一、百分之百回到自己
在那樣的行走裡，看看你如何完整地與自己在一起。
心不再四處遊走。
也不再一直找理由：
「為什麼他忽略我？」
「為什麼他要這樣、那樣？」
你立刻百分之百地回到自己。
你完整地擁有自己。
那些成千上萬沒有必要的念頭，暫時不再佔據一切。
你百分之百地回到自己。
三十二、先培養少數真正實修的核心人員
我想，我們需要幾個人非常認真地做這件事，然後再把它分享出去。
先有少數核心的人，做真正密集的訓練。
之後，我們才會有更多雙手，可以把這些方法傳出去。
這應該是我們要找到的策略：
真正選擇重要的事情，認真地做。
把心、時間、努力放進去。
不只是向別人解釋道理，而是讓人真正感受到：
我們正在完整地回到自己。
我真正需要工作的，是我自己。
三十三、噶千仁波切給我的，是「回來處理自己」的自由
其實，我和噶千仁波切在一起時，常常會感受到這件事。
那不是一種自私。
反而像是一個火花，一種很解放的感覺：
「喔，我需要處理的是我自己。」
他並不創造一種讓我必須依附他的條件。
有時候，他反而會把我趕走。
他會說：
「你現在是不是可以去做點事情了？」
三十四、「去為瑪南做點事情」
在我去 GBI 之前，我曾經在那裡住了大概兩個月，也做了一段閉關。
仁波切來了。
他對我說：
「你現在是不是可以走了？去為瑪南做點工作，做一些活動。任何時候、任何一刻你想回來，都可以再回來。」
他知道我對很多事情沒有興趣。
我很容易待在自己的世界裡。
他知道這一點。
而我覺得，他其實真的希望我把自己的手腳伸展出去。
把心伸展出去。
他真心相信我有一些東西可以提供。
我可以感受到這一點。
Stretch the limbs. Stretch the heart. 伸展你的手腳，也伸展你的心。
他說：
「去做點事情吧。」
三十五、來自上師的肯定，讓這件事進入下一個階段
其實那時候，他甚至不太知道我正在做哪些事情。
後來 Khenpo Samdub 跟他說：
「仁波切，Tulku-la（噶奇美多傑仁波切）有很好的中心，在台灣、在越南，他也正在做這些、那些事情。」
仁波切說：
「Tulku 有中心？」
那一次之後，整個能量好像有一點改變。
他給了很多建議。
對我來說，那非常有意義。
ལས་རྒྱུ་འབྲས་ཡག་པོ་སློབ་སྦྱོང་།
所有這些加持，對我來說都非常重要。
三十六、在教別人之前，我自己也必須實修
對我來說，這是下一個階段。
以前，我可能比較看重智慧、某些領悟，或我們所仰望的東西。
但真正落到日常、落到那些非常細節的實際工作上，坦白說，我以前並沒有真正坐進去好好面對。
憤怒、嫉妒、不喜歡——這些東西還是會一直出現。
所以這也和前面說的一樣：
在跟別人說之前，我自己也必須先反省、先實修。
這樣其實同時利益兩邊。
利益自己，也利益學生。
Manang Vision: Original Interview with GarTul Chimi Dorjee Rinpoche
English Edition | Thematically Structured Transcript
Document type: Original interview transcript organized by theme Editorial principle: Preserve Rinpoche's oral logic, metaphors, and practice framework while removing only minor filler/repetition and adding section headings. This is not rewritten as fundraising copy. Where the original speech is uncertain, wording remains conservative and should be checked against the recording before formal quotation.
1. Interview Frame: From the Story to the Vision
Question
Some people like to know the story. We will put the full story there. But it is also good to remember that some people do not have that patience. That is okay. Some have patience, some do not.
For those who do not have patience, if they already engage at that stage, there is no need to make them read the whole story first. Then we can talk about your vision.
The vision of what? The whole thing.
Now you are the third generation. What are you going to do? Why are you here? Why are you going to do this?
We wanted a platform that can connect these things. We are recording this now, and later the AI can follow these original materials.
Like you just mentioned: Why? What? And how? That structure is really nice. That is why I mentioned it. I remember it clearly.
2. Connecting People Through History and Lineage
Rinpoche
We will let people connect through the history. Through the lineage.
Throughout a thousand years of blessing, people can still feel it strongly. The way Manang has survived until now, and what Manang is today, is very deeply rooted.
Throughout the generations, the blessings have been passed down, and they came to our family like a heritage.
Very simple. Straightforward. And also die-hard followers of the Dharma.
Dharma does not necessarily mean only monks or monastics. It belongs to all. It is for all. And there are living examples of that.
If you look at the way they simply live — day and night, with the household, with property, with all the unlimited chaos of life and work — it is a working life.
It is practice living inside a working life.
3. Practice Is Not a Title. It Lives in Ordinary Life.
But the fire still stays.
Even in the cold house, everybody can witness it.
And that family is not just about the Rinpoche himself. If you really trace five or six hundred years of history, that family — actually, Manang itself — is part of this story.
I do not think many Manangi people even know that their families have this kind of heritage. It is not their interest to say, “I am this and that,” and ask people to give them credit or respect.
They earned respect through their own presence, their own pure work, and their pure practice.
4. Papa Rinpoche: A Very Simple and Complete Human Being
Then you see Papa Rinpoche.
A very simple human being. A very simple human being.
He was actually a Tulku, but for him it did not matter much. He simply dedicated himself and put all his heart into his own simple living life.
He was a father of many children, and also a helping hand to the grandfather — the yogi, Grandpa Rinpoche — who did not do much ordinary work.
Papa Rinpoche helped him.
Somehow, no complaint.
Just full satisfaction. A helping hand for Grandpa. And he simply lived.
Beautiful. Full of joy and satisfaction.
Even the entire community could feel it.
There was almost no big gap between him and the people in the community. Sometimes spiritual help can create a great distance between people, but here there was almost no gap.
People could feel very close.
So, generation after generation, the wisdom was there.
But most importantly, the love was there.
The warmth was there.
5. The Third Generation: Receiving What the Previous Generations Left Behind
But somehow now, it happens to me. I am filled into this place, almost out of nowhere, because those two generations have already passed.
But I can truly feel it.
Therefore, because of His Holiness Drikung Chetsang Rinpoche's guidance and his great wish, I wanted to put some effort into this work.
Perhaps he saw or felt that my presence might be more suitable there.
6. I Never Intended to Become a Worker
For me personally, I can also feel it.
I was never a worker. I never intended to work on projects or anything.
But I went for a short visit.
Actually, I could feel the love.
I could feel the environment and the love.
This is all pure connection.
Even the land — the blessing of the land.
7. Two Responsibilities: Our Generation and the Next
There are two things.
One is our generation.
The second is the upcoming generation.
Therefore, whatever project I am going to bring, the most important thing for me is that I really want to root those qualities:
affection, love and respect, and the warmth of heart.
The people's hearts are already warm.
I want to prioritize this.
We also have our own good taste, and we have a responsibility for the future — for our own generation as well as the future generation.
8. The Essence of Dharma Can Help a Person Feel Life as Complete
I truly believe that the essence of Dharma can make a great contribution.
It can help a person feel their life as complete.
When it comes to these essential qualities — wisdom, and especially the essence of Dharma — it is more than simply having a good heart.
There is a very profound understanding of life itself.
9. The Physical Project as a Platform for Reconnection
So the platform, the project, the physical project — this kind of platform — can be a place where one can feel the richness of history and love, while at the same time receiving the essence of practice.
If you really look at it, practice comes with a viewpoint.
It helps you reconnect.
And you need a space to do that.
It needs your good heart and your bravery.
After reconnecting, there is acceptance.
Then there is adjustment.
And finally, only harmony is left.
10. Turning Cultural Gifts and Good Heart into Living Experience
Somehow, we have been given these gifts — a good heart and a cultural tradition — into our hands.
But very intentionally, sharpening our own intelligence, we need to work purely and directly on this living, breathing, experiential life.
This is actually what Dharma truly offers.
For many of us, Dharma becomes recitation or something like that.
But not the living, breathing, experiential thing.
Within that experience, we actually look:
What is greed?
What is affliction?
What is compassion?
What is kindness?
What is selflessness?
And who cares?
If you do not care, if you do not value it — okay, maybe you are not the one.
If you care — okay. You are the worthy one. You are the right one.
Dharma is going to work beautifully on you.
It does not matter whether you were born a non-believer, in another faith, or whatever.
11. Dharma Does Not Distinguish Who You Are
Dharma does not distinguish anything.
You are whoever you are, whatever you are.
So any practice — any form of deity practice, meditation practice, anything — when we come back to the practical point, we need to find skillful and attractive programs that allow people to reconnect with themselves.
Reconnect with an accepting heart.
Through that, find a suitable adjustment.
And through adjustment, harmony after harmony.
12. Working Directly with the Human Body, Emotion, Intelligence, and Consciousness
This is pure work directly with human bodily senses, human intelligence, human emotion, and human consciousness itself.
For even one person, we can offer something that looks very simple, very ordinary.
If it can truly inspire even one or two people and give them this kind of ground — a grounded confidence — I truly believe human families need it everywhere in the world.
This should be the core essence.
It is like the main chip.
Whatever program we make, make sure every program follows those main principles, whatever the form of practice.
13. Short Personal Retreats and Seasonal Practice
Somebody can come and take a short retreat — a personal short retreat.
I also wish I can offer seasonal practice guidelines.
Individual short-term retreats can be up to ten days. Not longer than that in one period. Then they renew, depending on the availability of the places.
Seasonally, just like the four seasons, we can have four focuses:
Pacifying (zhi) Increasing (gye) Magnetizing (wang) Subjugating (drak)
For the first practice, we can focus on Pacifying.
That is actually very nice, and it also accords with feng shui and the elemental energies.
Those elemental energies have a very calming quality, especially after winter. After the harsh weather, everything is subsiding. It is just like Pacifying arriving.
Then the harvesting moment comes — Increasing.
Everything can move together with the elemental energies.
14. The Local Community: Beyond Preserving Culture
For the local community, whatever their cultural needs are, we should be ready to serve.
But we should also work actively and precisely, not just put a blessing on someone's head and stop there.
Let us enrich the quality of language, communication, and expression.
That can truly enrich their entire perspective.
Language is one of the greatest gifts for humanity.
If you can only communicate with signs, what you can communicate is very limited.
Language also contains many subtleties and turns.
15. Why Dakini? Why Vajrayogini?
Question
Please talk about Dakini and Vajrayogini.
Rinpoche
Yes, Dakini.
Especially Vajrayogini.
Especially in relation to Naropa, it is a signature practice.
Actually, throughout every lineage, no matter what form of deity is practiced, Tummo is a central ground of everything.
It is like a highway where the Higher Yoga Tantra practices meet.
It is also an entry door into the central channel.
16. The Vajrayogini Temple: Not Just Building a Random Monastery
Tummo is the root of special practice.
And especially for me, this is why I am bringing that to Manang.
Personally, I approached His Holiness and asked about something essential to practice.
I wanted to build a monastery, but not something random.
I wanted something essential to the practice, especially to our own practice lineage.
His Holiness said:
“How about building a Vajrayogini temple?”
It is very rare.
And it is essential to all the practices.
So there is a direct connection of blessing and lineage.
17. Tummo and the Six Yogas: Begin with the Root, Not by Picking Fruit Everywhere
Essentially, if you look at it, all the Six Yogas and that path itself are deeply connected with Yogini and Tummo.
Tummo is the root of special practice.
The other chakras and the whole system are connected.
But these require real quality of work.
We can definitely bring a high-quality, high-level practice environment to Manang — something like a practice paradise for Tummo and the Six Yogas.
Actually, if you establish Tummo practice, the Six Yogas can come more easily.
What do we need to do?
Put all our effort, all our energy, and all our time into Tummo practice first.
Once you do that, everything else comes like branches.
It is like raising a tree. We protect it and do our best. Once the tree becomes bigger, the fruit follows.
Right now, we often cherry-pick — touching here and there, this and that.
Then we run after desire after desire, rather than working with the root of the practice, the highway.
18. Channels and Winds Entering the Central Channel
Even in Nyingma, Kagyu, Dzogchen — the core is not so different.
རྩ་རླུང་དབུ་མར་ཆུད། Channels and winds absorbed into the central channel.
Nobody can deny that.
Through that, a vast spark happens. Vision starts to open.
You are working with your energy.
Purifying the energy.
With a very skilled and matured mind, you gather the energies so they are no longer wandering around.
Once you can gather the energy, everything blooms.
19. Real Practice: View, Practice, and Fruition Cannot Be Separated
If we seriously talk about practice, we are talking about three things:
View Practice Fruition
If your heart truly wants the highest quality of practice, View, Practice, and Fruition cannot go separately.
They must be aligned.
They must be combined.
That is real practice.
The View is the ground. It is also the real target of awareness.
While you are correcting or working with something, if you forget that, you are already gone.
During the Path, it must still be there.
During Fruition, it must become your own.
If View is one thing and Practice is another, you are finished.
20. Buddha Nature as the Background
If you look at our practice, the cause is Buddha Nature — tathāgatagarbha.
While you are dealing with appearances, you still see that background.
Our target is the View — the background itself.
While dealing with things, we also keep seeing the background.
But when a characteristic, a thought, or an appearance arises as a distraction, we forget the display itself.
Actually, the display is always there.
When the characteristic arises, make sure we are still able to hold and recognize that display.
21. The Gap Between Breaths and Thoughts
Between breaths, there is a gap.
Between thoughts, there is also a gap.
Even during thoughts, that space is there.
It is always there.
If you are truly there, this is actually a very high standard.
A book by Khamtrul Rinpoche, a Karma Kagyu teacher, also speaks about the gap.
Between the breaths — gap.
Between the thoughts — gap.
22. Do Not Chase Thoughts. Recognize the Awareness That Remains.
When we look at a thought, it is not meant to be one thought chasing after another thought, following its footsteps.
When you really look at the thought, the characteristic of the thought dissolves.
Then only awareness remains.
Thoughts come and go.
Awareness remains.
So when we say “look at the mind” or “look at the thought,” the important thing is not to chase from one pattern to another.
Between those patterns, you begin to see:
This is like a child's play.
Coming from nowhere, going nowhere.
Then something is left behind.
Pure awareness itself.
23. The Gap Is the Door; the Background Is Where We Rest
In meditation, there is no time to correct and change everything.
If you have a little taste of the View, you begin to look through the gap between thoughts.
Between the first thought and the second thought, a gap appears.
But once thoughts actually take a break, it is no longer merely a gap.
It is the background.
So:
The gap is a glimpse. The background is the clear picture.
The gap can give us a glimpse.
But through it, we need to recognize the clear background and settle there.
The gap is the key.
But we need to go through it.
24. From Awareness to Body Sensitivity, and from Body Sensitivity to Tummo
That awareness method is a very good tool.
We need to do it again and again.
Based on that, we can focus more deeply on body sensitivity.
Through body sensitivity, we gain access to the channels and winds, to Tummo, and to deeper levels of practice.
Ordinary realization can begin to settle into a more stable level.
Tummo practice is not a joke.
It is one of the hardest essences of all Higher Yoga Tantra.
But before that, we need the general foundation.
Without that, while ordinary fixation on the body, desire, and temptation remain strong, we cannot really gather the energy.
25. Begin with Ordinary Relaxation, in the Language of the Body
If those realizations are not yet there, begin with the blockages.
Begin to think and feel differently.
Start with ordinary relaxation.
This may be one of the best things we can offer ordinary people:
work in the area of the body, in the language of the body, and learn to relax.
For ordinary people, relaxation is the beginning.
Then we can level up.
When there is no longer so much stress and tension within you, you feel very light.
Like a balloon.
Like cotton.
Like a feather.
Light and free.
26. Working Directly with the Body, and with Emotion Through Compassion
We can work directly with the senses and the body.
Indirectly, love, kindness, compassion, and Bodhicitta can work with the emotional and mental zones.
Intelligence can directly help the body de-stress.
Actually, it can be like a detox — cleansing blockages.
Without medicine, massage, or another aid, your mind can go through the tension.
You can see it.
You can analyze it.
You can release it.
27. Feeling the Difference Between Kindness and Hatred in the Flow of Energy
With emotional support, you begin to develop sensitivity.
Choose kindness and observe how the energy flows.
Choose hatred and observe how the energy flows, and see the side effects.
Then you begin to choose something organic, something profound, something that genuinely works.
This is control.
This is freedom.
This is your right.
And this is not only a Buddhist thing.
Anybody can do it.
Anybody has access, if they truly want it.
But to be honest, that willingness is rare.
28. Awareness, Observation, and Practice: Body and Emotion
Practice can tell you something very beautiful.
If you truly want to do something — not just talk about this and that, but truly do it — it comes through awareness and sensitivity.
There is:
Awareness Observation Practice
And practice has two parts:
the body part, and the emotion part.
The body part is body sensitivity.
The emotional part can work through replacement.
Replace desire with kindness.
Replace anger with compassion.
Intelligence is the bridge.
Intelligence can help you see the emotional part.
It can see the stress and tension in the body.
Then the body can relax — anytime, anywhere, in any surroundings and situation.
29. Practice Does Not Always Mean Stopping: Relax While Walking, Traveling, and Talking
It is not necessary to stop everything.
You can relax and walk.
You can relax and travel.
You can relax and talk.
You can simply relax.
Make sure you are not adding more blockages, stress, and pressure.
Be generous.
Be kind.
We are always demanding: “How can you do this? How can you do that?”
We can be very harsh and cruel.
But why are we adding everything onto ourselves?
Why are we not willing to give something to ourselves?
30. Let Every Breath Be an Opening
Take every breath as an opening.
Let the blockages cleanse.
Feel free.
Bring awareness to body and mind.
Walk through the body and relax.
Sometimes use emotional replacement.
But most important is body sensitivity.
If you work with body sensitivity, later emotional replacement becomes more powerful, because you have become sensitive enough.
So let us work more on that.
We can discuss, share, practice, and even walk outside with that idea.
Just walk and relax.
Pure walk.
Beautiful walk.
One hundred percent walking.
31. One Hundred Percent Access to Yourself
In that walk, see how beautifully you are involved with yourself.
Your mind is not wandering around.
There are no more excuses:
“Why is he ignoring me?”
“Why is he doing this and that?”
Immediately, you have one hundred percent access to yourself.
You are fully with yourself.
All this nonsense, thousands of thoughts — no more.
You have one hundred percent access to yourself.
32. Train a Few Core People Deeply First
I think a few people need to work very seriously, and then share it out.
A few core people should work seriously, like intensive training.
Afterwards, we have multiple hands that can spread it around.
That is the strategy we need to find:
seriously work on something important.
Put our heart, time, and effort there.
Not just share the reasoning, but give people the feeling that we are entirely focused with ourselves.
What I really need to work with is myself.
33. What Garchen Rinpoche Gives Me: The Freedom to Work with Myself
Actually, when I am with Garchen Rinpoche, I feel that.
It is not for a selfish reason.
It is more like a spark, a very liberating feeling:
“Oh, I need to deal with myself.”
He is not creating a condition where I need to become dependent on him.
From time to time, he even chases me away.
He says:
“How about now you go?”
34. “Go Do Some Work for Manang.”
Before I went to GBI, I stayed there for about two months. I also took a retreat there.
He came and said:
“How about now you go? Do some work for Manang. Do some activities. Then anytime, any moment you want, you can come back.”
He knows I have no interest in many things.
I stay in my own zone.
I can be difficult.
He knows that.
And I think he truly wants me to stretch my limbs.
Stretch my heart.
He truly believes I have something to offer.
I can feel that.
Stretch the limbs. Stretch the heart.
He said:
“How about you go and do something?”
35. A Teacher's Recognition Moved the Work into Another Stage
Actually, at that time he did not really know what I was doing.
Then Khenpo Samdub told him:
“Oh Rinpoche, Tulku-la — Chimi Dorjee Rinpoche — has good centers in Taiwan and Vietnam, and he is doing this and that.”
He said:
“A Tulku has a center?”
The energy changed a little.
This time, there was a lot of advice.
For me, it means a lot.
ལས་རྒྱུ་འབྲས་ཡག་པོ་སློབ་སྦྱོང་།
All the blessing means a lot to me.
36. Before Teaching Others, I Also Have to Practice It Myself
For me, that is the next level.
Before, perhaps wisdom and some realization — things we look up to — were more prominent.
But in the real, practical details of the work, honestly, I had never really sat down inside them.
Anger, jealousy, dislike — they are always coming.
So this connects back to the same thing:
Before I talk to others, I also need to reflect and practice myself.
Then it benefits both sides.
Myself and the student.