Dmitry Ermakov

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kalden yungdrung
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Dmitry Ermakov

Post by kalden yungdrung » Fri Jul 28, 2017 3:40 pm

Tashi delek,

Dmitry Ermakov and his wife Carol are since 1995 attending the teachings of Lopon La and busy with making transcripts from the teachings of the Yongdzin Rinpoche in Europe. Also John Reynolds is present at those teachings of Lopon La. Both do a good job and their work is very precious.

Both John and Dmitry are connected to Shenten Dargye Ling in France, the main Dharma Centre of Lopon Tenzin Namdak La in Europe.
I like their work very much and would recommend that. :applause:

The Yongdzin Rinpoche & Dmitry Ermakov - 019.jpg
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Biography of Dmitry Ermakov:

DMITRY ERMAKOV was born in 1967 in Leningrad, Soviet Union, and trained as a classical musician from the age of six. He was raised in a highly cultural environment, attending after-school classes on ancient history, mythology and art history at the prestigious Hermitage Museum. During his summer holidays he often participated in archaeological digs led by his aunt, the former Head of Archaeology at Kiev University.

In 1987 Dmitry joined the University of Leningrad's expedition to Khakassia near the Tuvan (Tyvan) border to excavate Scythian Kurgans. This was his first trip to Siberia.

His interest in Buddhism began in his childhood, with a book called Gods of the Lotus by Parfionov. The book details the author's trip to the Himalayas and it opened up a whole new world of deities and religions. Later, this interest was combined with martial arts based on Taoism and Zen philosophy, and Qi Gong, disciplines which were strictly forbidden in the Soviet Union.

It was only with the coming of Perestroika in 1989 that Dmitry was able to meet Buddhist masters: receiving a blessing for the Lotus Sutra from a Japanese Zen master; and then teachings and initiations from a Tibetan Buddhist lamas: Bakula Rinpoche (1989), Khenchen Palden Sherab and Khenpo Tsewang Dongyal Rinpoches (1991), Namkhai Norbu Rinpoche (1992).

In 1993 Dmitry moved to the UK and in 1995 he met the great Bönpo master Yongdzin Lopon Tenzin Namdak Rinpoche. He has been practising Yungdrung Bon and attending Yongdzin Rinpoche's teachings ever since.

Dmitry first visited Buryatia in 1990 where he struck up a deep friendship with the Buddhist thangka-painter Batodalai Doogarov as well as with a several of the local bo and utgan shamans.

Welcomed into their circle, Dmitry was able to gain unique insight into the Buryatian spiritual tradition of Bo Murgel, insight which developed into a detailed study of the similarities and differences between this ancient tradition and Yungdrung Bon. With the patient help of Yongdzin Rinpoche, Dmitry spent years researching a large anthology, Bo and Bon: Ancient Shamanic Traditions of Siberia and Tibet in their Relation to the Teachings of a Central Asian Buddha, (2008), which sheds new light on both traditions.

Dmitry went on to study Tibetan at Oxford University with Prof. Charles Ramble (2009-2010) and, as well as having articles published in both English and Russian, has been invited to lecture in Oxford, London, St. Petersburg, Vilnius, Cagliari, Budapest etc. His knowledge of Tibetan brings a new level of scholarship to the books and transcripts he and his wife Carol produce for the international Bonpo sangha.

Dmitry currently lives in the North Pennines, UK, where he works as a freelance translator. Alongside his work for the Bon tradition, he is currently composing pieces for a new fusion album.

List of transcripts currently available to European Bönpo Sangha:

Dzogchen Texts
Nyamzhag Gompa'i Laglen; Paris, 1999
Kusum Rangshar; Paris, 1999
Without Actions, Without Traces, from Zhang Zhung Nyengyud [rDzogs pa chen po zhang zhung snyan rgyud las bya bral zhugs so]; France, 1999
Gyalwa Chagtri, vol I; Blanc, 2001
Nyamgyud, Chyaru; vol II ; Blanc, 2001
Nyamgyud, vol I ; Blanc, 2001
Nyamgyud, vol II; Blanc, 2001
Tri Yeshe Lama, Excerpt from Rigdzin Dupa; Blanc, 2001
Dringpo Sorzhag, vol I; Blanc, 2002
Dringpo Sorzhag, vol II; Vimoutiers, 2003
Dringpo Sorzhag; vol III; Vimoutiers, 2004
Namkha Trüldzö vol I; Vimoutiers, 2004
Namkha Trüldzö vol II; Shenten, 2005
Namkha Trüldzö vol III; Shenten, 2006
Namkha Trüldzö vol IV; Shenten, 2007
The Seven Mirrors of Dzogchen (YLTNR and KTY); Shenten, 2005
The Seven Mirrors of Dzogchen ch. 1-4 (YLTNR); Germany, 2011
Teachings on Correcting Faults [excerpt from Magyud]; Shenten, 2005
Gyalwa Chagtri, chapter II; Shenten, 2007
Gyalwa Chagtri, chapter III; Shenten, 2008
Gyalwa Chagtri, chapter IV; Shenten, 2009
Gyalwa Chagtri, chapter V; Shenten, 2011
Yetri Thasel vol I; Pauenhof, Germany, 2007
Yetri Thasel vol II; Pauenhof, Germany, 2008
Yetri Thasel: Mogyud; Pauenhof, Germany, 2009
Yangtse Longchen vol I; Shenten, 2008
Yangtse Longchen vol II; Shenten, 2009
Yangtse Longchen vol III; Shenten, 2009
Zhang Zhung Nyengyud [vol I]; Shenten, 2010
Zhang Zhung Nyengyud [vol II]; Shenten, 2011

Practice Texts
Teachings on the Loving Goddess Jamma [instructions and practice]; Paris, 2001
The Healing Practice of Sidpai Gyalmo; Vimoutiers, 2003
Teachings on Chöd; Paris, 2004
Prayer to Gyerpung Drenpa Namkha; Shenten, 2007
Drenpa Namkha Tsokchod [short version]; Shenten, 2007
Drenpa Namkha Tsokchod [full version]; Shenten/Germany 2011 (forthcoming)
Sangchöd and Surchöd [detailed explanation by Khenpo Tenpa Yungdrung]; Pauenhof, Germany, 200
Tummo in the tradition of Shardza Rinpoche (Geshe Gelek Jinpa) [detailed instructions, lineage prayer etc]; Shenten, 2005
Tummo in the Chagtri tradition (Geshe Gelek Jinpa) [detailed instructions plus practice]; Sardinia, 2010
Purification Practice of the Six Lokas (Khenpo Tenpa Yungdrung); Shenten, 2006
Practice of the Wisdom Buddha Kengtse [history, instructions and practice]; Shenten, 2006
Daily Practice Booklet: 7-point daily practice from Zijiyd; Precious Mala of Tsewang Monlam; Shenten, 2006
Rainbow Tent Phowa [Jagurma] vol I [translation of text]; Shenten, 2007
Rainbow Tent Phowa [Jagurma] vol II [Instructions on practice plus Signs of death by Lishu Tagring]; Shenten, 2007
Matri Mantra; [instructions and practice]; Paris, 2008
Long-Life Practice of Tsewang Rigdzin [instructions, practice, supplementary teachings]; Shenten, 2009
Instructions on the Moment just before Dying; Shenten, 2011

Teachings for Newcomers
Ngöndro Teachings Shenten, France, 2005
The Four Wheels of Bön ; Shenten, 2005
Bonkhor Tsigzhi (The Four Wheels of Bön); Shenten, 2010 (not yet released)
Bönchyod Gurim (Chagtri chapter I); Shenten, 2006
The Nine Ways of Bön vol I; Shenten, 2006
The Nine Ways of Bön vol II; Shenten, 2007
Virtuous and NegatIve Actions; Shenten, 2006

These books are available to practising students of Yongdzin Rinpoche at:

The best meditation is no meditation

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kalden yungdrung
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Re: Dmitry Ermakov

Post by kalden yungdrung » Sun Jul 30, 2017 7:24 pm

Lopon La and Dmitrz and Carol - 016.jpg
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Tashi delek,

Like discussed earlier, Dmitry and Carol are very close to the Yongdzin Rinpoche. They work hard together regarding teachings and everything related to the spreading of the Bön teachings. Their transcripts and books have the blessings and approval of Lopon La and can so be seen as trustable.

Dmitry and Carol spent a couple of weeks at Triten Norbutse Monastery last month. With Yongdzin Rinpoche, finalizing the status of their Foundation, and discussed future collaboration with senior Monks and Lamas.

I and other Bönpos wish them many success with their mission ! :applause:
The best meditation is no meditation

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kalden yungdrung
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Joined: Sun Aug 01, 2010 10:40 pm

Re: Dmitry Ermakov

Post by kalden yungdrung » Sun Oct 22, 2017 8:01 pm

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Tashi delek,

Carol and Dmitry are very close to the Bön Yongdzin Rinpoche, together with John Reynolds, they form the editors of many valuable transcripts / books.

They are doing very great jobs regarding the spreading of the ZZNG Dzogchen Cycle of teachings , but also other Dzogchen Cycles, and are also connected to Lopon la`s main Dharma Centre in Europe, Shenten Dargye Ling / France.

They work very close together with Lopon Tenzin Namdak Rinpoche, and all is done in a blessed happy mood.
All in all the blessed helping hands of Lopon La.

Carol and Dmitry spent a few days in Shenten Dargye Ling, France, working on translations, preparing new practice materials and verifying translations.

We are happy to report that Yongdzin Rinpoche is in good health and fine spirits. :applause: :thumbsup: :bow:

Photo: Yongdzin Rinpoche checking the new short Drenpa Namkha Tsok with Dmitry
by Carol Ermakova, September 2017
The best meditation is no meditation

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kalden yungdrung
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Re: Dmitry Ermakov

Post by kalden yungdrung » Tue Dec 26, 2017 9:03 pm

Tashi delek,

Dmitry la, gives here an excellent explanation about the

- Base
- Path
- Fruit

Dmitry Ermakov - 015.jpg
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Dmitry Ermakov :thanks:

Bönpo Dzogchen

The highest of the 9 Ways, Dzogpa chenpo khyabpar yang tsewai thegpa (rDzogs pa chen po khyad par yang rtse ba'i theg pa) - "the Highest, Unsurpassable Path of Great Perfection" - contains teachings on Dzogchen.

This is the Path which leads to the full realization of Buddhahood (rdzogs sang rgyas pa).

From the perspective of Dzogchen, none of the other paths arrive at this complete realization since their Views are based on the principle of 2 Truths (bden pa gnyis) and all of them, including Tantra, use consciousness (shes pa) to attain their realization.

Therefore, the other 8 Ways are all provisional (drang don) and lead to the realization of some aspects of the final truth, but they are never able achieve it ultimately, as it is. Dzogchen, on the other hand, does not rest on the 2 Truths but instead is based on a direct understanding of the Nature of Mind (sems nyid) beyond the use of any consciousness.

Here, the Nature of Mind is understood as being self-perfected (rang rdzogs) and aware of itself. This is what is called Self-Awareness (rang rig) or simply Rigpa (rig pa).

The Nature of Mind is non-dual (gnyis med), inseparable (dbyer med), both the aspects of emptiness and clarity are primordially present (ye gnas gsal stong dbyer med), and it is primordially liberated (ye grol).

This Nature of Mind pervades all phenomena, but is peculiar only to sentient beings, i.e. beings endowed with mind or consciousness (sems can).

Inanimate objects do not have the Nature of Mind since they have neither mind nor consciousness. Neither is this Nature of Mind one indivisible Nature common to all sentient beings similar to the primordial, universal consciousness such as is found in Brahmanism or Hinduism where it is illustrated by the metaphor of a single moon reflected in many bowls of water. One being's Nature of Mind is not another being's Nature of Mind, even though the Nature of Mind of every being is endowed with the same qualities and characteristics: emptiness, clarity and non-duality.


This Primordial State (gnas lugs) or Primordial Base (ye gzhi) represents the Primordial State of Buddha (ye sangs rgyas pa), is primordially present in all sentient beings (sems can), but remains unrecognized. In other words, sentient beings are ignorant of this Primordial Base, and it is this ignorance (ma rig pa) which is the cause for Samsara or Khorwa ('khor ba).

Dzogchen teachings recognize 3 aspects of the Primordial Вase:

- its Essence (ngo bo) which is Emptiness (stong pa) or Primordial Purity (ka dag)
- its Nature (rang bzhin) which is Self-Awareness (rang rig) or Clarity (gsal ba)
- its Energy (thugs rje, literally 'compassion'), which represents the primordial inseparability of Self-
Awareness and Clarity (ye gnas rig stong dbyer med) and has the quality of being uninterrupted and non-stop (ma 'gag pa).

These 3 aspects are also known as the 3 Bodies of the Buddha of the Base (gzhi'i sku gsum).

By practising the method known as 'searching for the mind' (sems tshol) and other preliminary practices peculiar to Dzogchen, such as Khorde Rushen ('khor 'das ru shan, 'separating Khorde/ Samsara and Nyangde/Nirvana') and Semdzin (sems 'dzin, 'beholding the Nature of Mind'), both of which lead to an understanding of the difference between the mind (sems) and the Nature of Mind (sems nyid), the student comes to understand the Base described above, which is common to both Tantra and Dzogchen.

The Path of Dzogchen as such begins with a Direct Introduction (ngo sprod) to the Nature of Mind; this is given by an authentic Dzogchen master.

The Direct Introduction enables the student to gain a direct experience (nyams) of the true Natural State, and this is the base for all subsequent practice.

The main practice consists of 2 inseparable aspects:

- Trekchö (khregs chod, 'liberation of the taut state')
- Thögal (thod rgal, 'leaping over the vertex of visions').

These 2 aspects of practice are linked to the 2 inseparable qualities of the Primordial State:

- Kadag (ka dag) or Primordial Purity which corresponds to emptiness (stong),
- Lhundrub (lhun grub), or Spontaneous Perfection, which corresponds to clarity (gsal ba).

Trekchö is continuous contemplation in the Natural State of the Mind (sems nyid) free from the influence of any kind of mental activity or consciousness (rnam rtog, shes pa), free from any kind of modification (ma bcos pa), simply leaving it as it is (cog bzhag).

As a result, the practitioner is able to remain in the state of contemplation 24 hours a day without being distracted. This practice works with the aspect of Emptiness (stong pa).

Thögal practice works with the aspect of Clarity (gsal ba).

3 main methods are used here:

- dark retreat (mun mtshams)
- contemplation of the 'sky' (nam mkha') or the unification of the 3 spaces (stong ba gsum sbyor lag len)
- contemplation of sunlight (nyi 'od), Thögal itself.

Thögal practice works with the visions (snang ba) which arise from the Primordial State and develop in 4 or 5 stages (snang ba bzhi, snang ba lnga). [1] The practice of Thögal enables the practitioner to gain an unequivocal realization that all mental phenomena and external objects are none other than Empty Form (stong gzugs). [2]

Once the Dzogchen practitioner (rdzogs chеn pa) arrives at the final stage of Thögal, s/he realizes the 3 Bodies of the Buddha of the Fruit ('bras bu'i sku gsum):

1. The mind (sems) is utterly liberated into the Nature of Mind (sems nyid) and Bönku (bon sku), the Body of Absolute Reality, manifests;
2. Without going through the process of death, the physical body (lus) dissolves into the essence (snying po) of the 5 elements ('byung ba lnga) and the Rainbow Body of the Great Transfer ('ja lus 'pho ba chen po) manifests. This is the Body of Perfection (rdzogs sku);
3. The capacity to emanate many manifestations on the physical plane in accordance with the needs of sentient beings arises simultaneously. This is Trulku (sprul sku), the Body of Emanation. [3]
The realization of the 3 Bodies of the Fruit of Dzogchen is the full and final realization of the state of Buddhahood (rdzogs sangs rgyas pa) according to Yungdrung Bön.

Excerpted from D. Ermakov, Bön, for the Encyclopaedia of Buddhist Philosophy (2011). Translated from Russian by C. Ermakova.
Copyright © Dmitry Ermakov, 2012


[1] The Oral Tradition (from the country of) Zhang Zhung, Zhang Zhung Nyengyud (Zhang zhung snyan rgyud), describes five stages; other cycles of Bönpo Dzogchen describe 4.
[2] Unlike the Nyingma version of Dzogchen, Trekcho and Thögal are taught together in Bönpo Dzogchen, since they represent 2 inseparable aspects of the Natural State. For example, the most ancient of Bönpo Dzogchen teachings, the Zhang Zhung Nyengyud includes the methods known as Trekchö and Thögal in other teaching cycles, but here, the terms are not mentioned per se and the simultaneous practice of the two aspects is simply referred to as Clear Light ('od gsal).
[3] Gyaltsen, Shardza Tashi. Commentary by Lopon Tenzin Namdak, Heart Drops of Dharmakaya: Dzogchen Practice of the Bön Tradition (Ithaca: Snow Lion Publications, 1993), pp. 77-83.
The best meditation is no meditation

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