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Ngöndro Program -- Program
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Ngöndro Practice TOP Ngöndro consists of five extraordinary preliminary practices of Vajrayana: Refuge, Vajrasattva, Mandala Offering, Guru Yoga, and Bodhicitta. This year the focus is on Vajrasattva (purification) practice. The great twelfth century Tibetan saint, Lord Jigten Sumgon said, "Ngöndro is even more important than the higher practices. One must truly understand and practice the simple and yet profound foundational teachings before one begins the higher teachings." All newcomers are wholeheartedly welcome. Rinpoche will repeat the essence of the previous teachings at the beginning of the retreat.Importance of Ngöndro Practice TOP
For the benefit of all sentient beings, the most gracious Buddha Shakyamuni spoke the Dharma through the Sutras and Tantras. The five profound paths of Mahamudra and the six yogas of Naropa are the essence of the Buddhas teachings which enable one to attain Enlightenment even in one lifetime. However, to practice the path of Mahamudra and the six yogas of Naropa, one must be fully convinced of the "four ways of turning the mind" or the four ordinary foundations reflection on the rarity and preciousness of human life; the impermanence of all composite phenomena; the unceasing nature of the suffering of samsara; and the inexorable causality of all existence. The four ways of turning the mind are the basis for the successful practice of any of the Yanas. Then one practices the four extraordinary foundations, or the Vajrayana Ngöndro, to purify the negative karma and obscurations of the mind, speech and body and to develop virtues.
Five-Year Ngöndro Program TOP Traditionally, one would complete the Ngöndro practices during a three-year retreat. This has not proven to be feasible for many people in the West. Instead, for about ten days each fall for five years, Khenchen will provide successive instruction on one of the Ngöndro practices. This will allow those who wish to do so to complete one practice each year, and finish the entire Ngöndro in five years. The program includes other supplementary Buddhist teachings each year. We are extremely fortunate to have such a rare and auspicious opportunity to study the precious and extraordinary Ngöndro in a highly systematic way under the supreme guidance of such an inspiring and achieved master, Venerable Khenchen Konchog Gyaltshen Rinpoche. Who should attend? TOP The teachings are open to anyone who is interested in studying and practicing the precious Dharma teachings. Those who do not wish to engage in the Ngöndro practices are also welcome to receive the teachings. This program is particularly designed to enable the serious practitioners to focus on meditation practice. This way, one can observe ones mindfulness in the study and practice of the precious Dharma teachings. Those who have already completed all or some of the Ngöndro may also find the retreat a valuable reminder since these practices contain the essence of Buddhism and it is common for people to do them repeatedly. Although it would be best, it is not required to attend all years of the program. All newcomers are wholeheartedly welcome. What preparation should I do? TOP In order to open our hearts and mind, to increase our receptivity for such precious teachings, some basic understanding of Buddhist philosophy is indeed necessary. The book Transformation of Suffering by Venerable Khenchen Konchog Gyaltshen Rinpoche is an excellent source.additional suggested readings (see the list below))"My intention in writing this book was to teach every level of practitioner the nature of samsara and nirvana. For this reason, there are especially detailed chapters on suffering and bodhicitta. When reading about suffering, it is very important to remain objective and not let it become depressing. As one reads further, it is my hope that readers will gain a clear understanding of how samsara is a state of suffering and how, through the method of bodhicitta practice, suffering can be used as a means of purification. Human beings have the ability to cultivate virtue and dispel ignorance. Precisely because of this inborn potential for Enlightenment, humans can liberate themselves from suffering and all its causes. Therefore, we should always rejoice at our good fortune to learn about suffering and how to be freed from it."
| The Jewel Ornament of Liberation by Gampopa |
| The Jewel Treasury of Advice: A Hundred Teachings from the Heart by Drikung Bhande Dharmaradza |
| Prayer Flags by Khenpo Konchog Gyaltshen Rinpoche |
| Garland of Mahamudra Practices by Khenpo Konchog Gyaltshen Rinpoche |
| In Search of Stainless Ambrosia by Khenpo Konchog Gyaltshen Rinpoche |
| Great Kagyu Masters by Khenpo Konchog Gyaltshen Rinpoche |
| Ceaseless Echoes of The Great Silence, a commentary on The Heart Sutra Prajnaparamita by Khenpo Palden Sherab Rinpoche |
| The Life of Milarepa |
| The Hundred Thousand Songs of Milarepa |
| 37 Bodhisattva Practices by Togmay Sangpo (e.g. The Thirty-Seven Practices of Bodhisattvas) |
| Suhrllekha by Nagarjuna (e.g. Nagarjuna's Letter to King Gautamiputra) |
| Bodhicaryavatara by Shantideva (e.g. The Way of the Bodhisattva) |
| Bodhipathapradipa by Atisha (e.g. Atisha's Lamp for the Path of Enlightenment) |
| Abhidharmakosa by Vasubhandu |
| Uttaratantraby Maitreya (e.g. The Changeless Nature, Buddha Nature) |
See the list of the books can be purchased from the Center before the retreat (Ratnashri Bookstore).
Description on the five Ngöndro practices TOP
2001: Refuge in the Three Jewels (Buddha, Dharma and Sangha)
Taking refuge in the three Jewels Buddha, Dharma and Sangha -- orients us firmly on the path to Buddhahood and turns us away from cyclic existence. All sentient beings are permeated by Buddha-nature yet, failing to recognize that, they remain bewildered in samsara on the wheel of cause and suffering. The sufferings that an individual experiences are like the ocean waves, endlessly washing up one after another. As long as we remain in samsara, there is no complete peace and happiness. Even though we want to be free from samsara, we do not know how. We have to rely on instructions and example from the one who has done it, who has already traveled the path to enlightenment. Thus we go for refuge to the Three Jewels: Buddha, the teacher; Dharma, his teachings; and Sangha, the spiritual community. Refuge is based on the four "ordinary foundations": meditation on impermanence, on cause and effect, on the suffering of samsara, and on the preciousness and rarity of human life. These foundations are called the four ways of turning the mind, turning it away from samsara. Without these meditations, one's refuge is incomplete. One needs to clearly understand the nature of samsara and then firmly orient oneself toward Enlightenment; in this way one draws near the path. By taking refuge sincerely, we plant the seed of liberation within ourselves. We distance ourselves from all non-virtues that we have accumulated and develop more and more positive actions. Ultimately, it will lead us to the state of Buddhahood.
Besides detailed teachings on the Buddha, Dharma and Sangha and instructions to the refuge practice, Rinpoche gave teaching and practice instructions on Heart Sutra and Tonglen as well as the empowerment and teaching of Buddha Amitayus.
2002: Vajrasattva Practice (cancelled)
Vajrasattva meditation is a special, powerful practice for the purification of the nonvirtuous causes we have created. With such a meditation, one can completely uproot all the negative karmas, just as Milarepa did. Generally speaking, virtuous and nonvirtuous acts depend on mind. Mind is the master, and the body and speech are the servants. Because of the degree of the power of afflictive emotions, controlled by desire, hatred and so forth, we create nonvirtuous acts. It is nonvirtuous if we do them ourselves, we ask others to do them for us, or we rejoice when these deeds are done by others. Not only that, when the mind is under the control of desire, hatred and so forth, even if we hear, study and practice the precious Dharma, we create nonvirtue. These nonvirtues created by evil deeds will bring suffering and undesirable conditions. These nonvirtues are created through conquering our enemies; protecting our own body and accumulating wealth. But we leave these things behind when we face death. However, nonvirtue will follow us like a shadow, life after life, and become a source of all sufferings. Therefore, it is very wise to purify all the nonvirtues we create before they bring the result. This purification, if we use the four powers, can be very effective. The four powers are remorse, antidote, resolve, and reliance. In the Vajrasattva path, Vajrasattva meditation is a special practice for the purification of nonvirtuous causes, so with confidence and without hesitation, enter into the Vajrasattva practice. Have sincere remorse for evil deeds, confess them and resolve not to create more negative karma even at the risk of ones life. Then take refuge, cultivate the mind of Enlightenment, recite the mantra and meditate on emptiness as the antidote and reliance.
2003: Mandala Offering Practice
Mandala offering is a way of developing and sustaining wisdom (the realization of mahamudra) and compassion (the profound bodhicitta). Feeling deeply the wish that oneself and all sentient beings may attain Enlightenment, we offer the mandala -- which represents the entire universe -- to the enlightened ones who have always been full of compassion and wisdom. We give it all away, ourselves and everything. This offering helps us cut our clinging and attachment to this life. In addition, the merit one acquires through mandala offering gives one the strength to nurture the mind of bodhicitta.
2004: Guru Yoga
Guru Yoga bestows blessings. The teacher is the example, the model. If we see the teacher as ordinary, our mind will remain in the ordinary state, but if we see him or her as Vajradhara, we will lift the state of our minds. Viewing one's teacher as Vajradhara is a way of uniting ones mind with the Enlightened Vajradhara state. Through thinking of the teacher as Vajradhara, we receive the blessing empowering us to achieve that state ourselves. When we view the teacher as compassionate and wise, the power of our devotion eliminates the hesitations in our minds; this we call the guru's blessing. The teacher must indeed have good qualities and realizations; but the important energy in guru yoga is that of the practitioner- the student's admiration and gratitude. When you really study and practice, some little bit of experience dawns in your mind, and with it an inexpressible confidence and joy. When this occurs, you feel a true nonartificial devotion. This is devotion not merely from faith in the teacher but from one's own experience, and it is the experience of true guru yoga. Within this deep devotion one receives the four empowerments, which carry the special blessings enabling one to develop the four Buddha Bodies.
2005: Bodhicitta
Bodhicitta practices are the cultivation of mind of Enlightenment, mind of universal loving kindness and compassion, mind wishing to achieve Enlightenment for the sake of all sentient beings. All peace and happiness of samsara and all the excellent qualities of the Shravakas, Pratyeka Buddhas, bodhisattvas, and Buddhas are achieved through the practice of Bodhicitta. Without this instrction, even if one practices the highest yoga tantras, one will not attain Buddhahood. If one has this practice, one will achieve Buddhahood without choice. since all constituent elements are mental formations, the hell realm is the result of the mental formation of hatred. Boddhahood is the result of the mental formation of Bodhicitta. So the study and practice of Bodhicitta is the essence of all the teachings of the Buddha. This is the single most important path of Mahayana practice. Therefore it is very important to understand and bring this practice into our mind.
Dedication |
| By the innate roots of virtues, may all sentient beings seek omniscience without ever retreating. |
| While being in the various realms of existence, may their minds be undisturbed. |
| May they be able to liberate all sentient beings. |
| May they never stained by compounded things. |
| May they never lose unimpeded knowledge. |
| May worldly things cannot change or move them. |
| May they fulfill the pure awareness of transcendence. |
| May they be able to accomplish all knowledge and power. |
| May their fulfillment of causes and conditions of enlightening beings' practices and stages be inexhaustible. |
| By the innate roots of virtues, may all sentient beings seek omniscience without ever retreating. |
| While being in the various realms of existence, may their minds be undisturbed. |
| May they be able to liberate all sentient beings. |
| May they never be stained by compounded things. |
| May they never lose unimpeded knowledge. |
| May their fulfillment of causes and conditions of enlightening beings' practices and stages be inexhaustible. |
| May worldly things not be able to change or move them. |
| May they fulfill the pure awareness of transcendence. |
| May they be able to accomplish all knowledge and power. |
All comments are welcome! ratnashri@swipnet.se
| Ratnashri Meditation Center: Friggavägen 11, 181 32 Lidingö, SWEDEN |
| Email: ratnashri@swipnet.se |
| Website: http://home.swipnet.se/ratnashri |
| Telephone / Fax: +46 8 765 5878 |
Last updated on 2002-04-19