Description on
the five Ngöndro practices TOP
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.
Vajrasattva Practice
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 one’s life. Then take refuge, cultivate the mind of Enlightenment,
recite the mantra and meditate on emptiness as the antidote and reliance.
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.
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 one’s 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.
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.
Ngöndro Program
2001 with Venerable Khenchen Konchog Gyaltshen Rinpoche
Ngöndro Program
2003 with HE Garchen Rinpoche
Reading
suggestions - all of these boods are available at
Vajra Publications
Drupon
Thinley Ningpo is a teacher of Buddhist philosophy and was well- respected
as the monastery disciplinarian for several years at JangChub Ling,
the Drikung Monastery in Dehra Dun, India which is the seat of His Holiness
Drikung Kyabgon Chetsang Rinpoche and the Drikung Kagyu lineage. This
is also the site of the Samtenling Nunnery, the Drikung Kagyu Institute
and the Songtsen Library. He also accomplished the traditional three-year
retreat, during which he studied and practiced the Five-fold Path of
Mahamudra and the Six Yogas of Naropa. He was awarded the title ‘Drupon,'
or retreat master based on these accomplishments. Thus, he is accomplished
in the philosophy of sutra and tantra. Drupon is the retreat master
of the PDL Retreat Center in Frederick Maryland.