The Nalandabodhi Practice Curriculum, designed by The Dzogchen Ponlop Rinpoche, can be found in the Practice Instructor’s Manual I. Students should receive information about it from their Practice Instructors. Practice Coordinators, Center Directors, and At-large Sangha Directors also have this information.
As the teachings of Ponlop Rinpoche proceed toward the Dzogchen curriculum, students who attended sangha retreat may be confused about what they should be practicing. However the Practice Curriculum has not changed and students are encouraged to allow the flavor of dzogchen to support, but not supplant, their practice path(s).
Below are some current guidelines about the curriculum to assist you in supporting students of The Dzogchen Ponlop Rinpoche:
Shamatha/vipashyana/Mind Trainings: generally this curriculum is accomplished in a period of approximately 16 months. During this time the student is expected also to be progressing through the Study Curriculum.
Ngondro: After the shamatha/vipashyana and Mahayana curriculum, Rinpoche requests students to practice the Kagyu ngondro, “Chariot for Traveling the Noble Path” (Track A) unless special arrangements have been made between himself and the student. In Nalandabodhi the accumulation is 11,000 of each of the ngondro practices. Our Acaryas, Lamas, and Western Teachers, as well as Norma Burke in Canada, are authorized to permit students to begin this ngondro and to give the reading transmission.
When a student has completed the ngondro he or she may email Lee Worley (leew@mho.com) and request the Mahamudra Shamatha Practice Manual and Tracker. Lee will include a letter which provides information about additional resources available from Nalandabodhi and Vajra Echoes for the study of Mahamudra.
If a student is interested in receiving the Vajrasattva Abhisheka, an option upon completion of the Kagyu ngondro, they should begin by doing the Mahamudra curriculum which, in Rinpoche’s words, is a good ground for deity yoga and prepare to receive the Vajrasattva Abhisheka the next time Rinpoche offers it.
If a student is practicing Mahamudra and deity yoga in alternation, they may “count” the deity yoga day as a mahamudra session. However this does not work in reverse. Rinpoche has said that Nalandabodhi’s main yidam practice, Vajrsattva, along with other yidams, such as Vajrayogini and Chakrasamvara, may be used in this way. Tara, however, is not a substitute for Vajrasattva and should only “be done occasionally.”
Tara Sadhana: The empowerment that students received at the sangha retreat was a blessing empowerment. Students or Centers wishing to practice Tara can continue using the Nalandabodhi Tara Sadhana. For individual practice, students who received the empowerment may also choose to practice the “Ritual for the Visualization of Khadiravani Tara” that was distributed at the time of the 2007 Sangha Retreat Tara empowerment. If a Tara practice shorter than the above two options is desired one may do the supplications and visualization for the Nalandabodhi Tara Sadhana, but omit the songs at the beginning and end.
Those who have completed the Mahamudra Enhancement year and received the lung (given at Sangha Retreats 2006 and 2007) are authorized to begin the Longchen Nyingtik Ngondro. Currently our translators are working to clarify which ngondro liturgy is appropriate for our sangha. Rinpoche says that the commentary to be used is found in Patrul Rinpoche’s The Words of My Perfect Teacher. As soon as we have more information we will make it available to you.
If there are other questions or unclear aspects of this information, please email Lee or Norma or discuss your concerns with our Western teachers. And please help us encourage the Nalandabodhi Sangha to actively work with their Practice Instructors or Practice Buddies so that our mandala may continue to deepen its connection to our beloved guru and to the precious Kagyu and Nyingma lineages.
Lee Worley (leew@mho.com) and Norma Burke (normatsultrim@shaw.ca)
NEC Practice Directors
July, 2007
Wednesday, July 18, 2007
Friday, June 8, 2007
PI Info from Lee
June 2007
Dear Practice Instructors of Nalandabodhi,
Sangha Retreat is almost upon us! Amazingly there will be over 70 PIs at retreat this year. I feel that we are beginning to fulfill The Dzogchen Ponlop Rinpoche’s aspiration that all our Nalandabodhi sangha become trained as Practice Instructors.
I am writing you with a couple of details that will concern those at sangha retreat and also have significance for everyone.
First, as you may already know, members of the NEC Practice team have created four letters to students that give information about what books, DVDs, and materials they might consider at their level of practice. These letters are not designed to take the place of the personal relationship between PI and instructee. The were generated out of a need on the part of the Nalandabodhi Bookstore to make it more possible to pre-order for the retreat. However they also provide support for the dialogue between you and your students.
We have letters for shamatha/vipashyana/mind training, Track A ngondro, Track B ngondro, and Mahamudra. Much of the material (but not all) is covered in your Practice Instructor Manual, but you might find it beneficial to have a letter to hand a student after discussing the materials you feel he or she should purchase at this time. Email me: leew@mho.com and I will send you whichever letters you need.
Second, we have secured a space and time for meditation instruction at retreat this year! This will be a first! During the meditation period after lunch, 1:30 to 3:00 pm, the Dining Tent will be available for PIs to meet with their students. There may be more than one PI in the tent at the same time, but I think it will be spacious enough so that you and your instructee can feel comfortable. Norma Burke is creating a schedule, or sign up sheet. No more rainy walks as PI meetings!
I encourage you to meet with your students at retreat. Especially if you have long distance or email Practice Instructees, it would be beneficial for you to have a bit of “face time.” I also want to encourage those of you unable to attend retreat to let your students who are attending know that they are invited to meet with a PI at retreat and encourage them to share what they discovered with you upon their return home. In this way we can indeed begin to become PIs for one another and take Rinpoche’s vision a step further.
With gratitude for the instruction you are offering and the love you share with others,
Yours in the Buddharma,
Lee Worley
NEC US Practice Director
Dear Practice Instructors of Nalandabodhi,
Sangha Retreat is almost upon us! Amazingly there will be over 70 PIs at retreat this year. I feel that we are beginning to fulfill The Dzogchen Ponlop Rinpoche’s aspiration that all our Nalandabodhi sangha become trained as Practice Instructors.
I am writing you with a couple of details that will concern those at sangha retreat and also have significance for everyone.
First, as you may already know, members of the NEC Practice team have created four letters to students that give information about what books, DVDs, and materials they might consider at their level of practice. These letters are not designed to take the place of the personal relationship between PI and instructee. The were generated out of a need on the part of the Nalandabodhi Bookstore to make it more possible to pre-order for the retreat. However they also provide support for the dialogue between you and your students.
We have letters for shamatha/vipashyana/mind training, Track A ngondro, Track B ngondro, and Mahamudra. Much of the material (but not all) is covered in your Practice Instructor Manual, but you might find it beneficial to have a letter to hand a student after discussing the materials you feel he or she should purchase at this time. Email me: leew@mho.com and I will send you whichever letters you need.
Second, we have secured a space and time for meditation instruction at retreat this year! This will be a first! During the meditation period after lunch, 1:30 to 3:00 pm, the Dining Tent will be available for PIs to meet with their students. There may be more than one PI in the tent at the same time, but I think it will be spacious enough so that you and your instructee can feel comfortable. Norma Burke is creating a schedule, or sign up sheet. No more rainy walks as PI meetings!
I encourage you to meet with your students at retreat. Especially if you have long distance or email Practice Instructees, it would be beneficial for you to have a bit of “face time.” I also want to encourage those of you unable to attend retreat to let your students who are attending know that they are invited to meet with a PI at retreat and encourage them to share what they discovered with you upon their return home. In this way we can indeed begin to become PIs for one another and take Rinpoche’s vision a step further.
With gratitude for the instruction you are offering and the love you share with others,
Yours in the Buddharma,
Lee Worley
NEC US Practice Director
Saturday, June 2, 2007
Publications
Dear Practice Instructors of Nalandabodhi,
NEC Practice has written several letters that can inform students as to what books and DVDs are suggested, recommended, and/or required for the various practices of Nalandabodhi. The letters also encourage students to meet with their PI to discuss the texts you think suitable for them to purchase and at which points in their practice.
If you are interested in copies of these we have the following:
Shamatha/Vipashyana
Ngondro, Track A
Ngondro, Track B
Vajrasattva Sadhana
Mahamudra Shamatha
You are welcome to give copies of these letters to your students, but the letter shouldn't take the place of your personal connection and discussion. The Nalandabodhi Bookstore will be asking sangha retreatants to identify what texts they want in advance of their arrival so a meeting with your students on this matter is advisable soon.
Please email me at: leew@mho.com.
Thanks so much,
Lee
NEC Practice has written several letters that can inform students as to what books and DVDs are suggested, recommended, and/or required for the various practices of Nalandabodhi. The letters also encourage students to meet with their PI to discuss the texts you think suitable for them to purchase and at which points in their practice.
If you are interested in copies of these we have the following:
Shamatha/Vipashyana
Ngondro, Track A
Ngondro, Track B
Vajrasattva Sadhana
Mahamudra Shamatha
You are welcome to give copies of these letters to your students, but the letter shouldn't take the place of your personal connection and discussion. The Nalandabodhi Bookstore will be asking sangha retreatants to identify what texts they want in advance of their arrival so a meeting with your students on this matter is advisable soon.
Please email me at: leew@mho.com.
Thanks so much,
Lee
Saturday, May 26, 2007
May: Meditation Paramita
In Sanskrit it is: dhyana
In Tibetan it is: sgom pa (pro.: gom pa)
Familiarization
The ability for the mind to focus on an object is one of its natural qualities, and in fact, our minds are always engaging something or other.
In the earlier stages of spiritual development the mind is quite fickle, and has been conditioned to continuously switch objects quite rapidly.
Our capacity to sustain concentration can be trained however, and this is called the practice of meditation.
The mind may be described as a candle flame buffeted by wind. The practice of meditation is like placing a glass chimney over the exposed flame, and in doing so, allowing it to naturally calm down and grow steady. We can choose to cultivate this stability and increase our ability to focus our mind. It is important for us to make this decision and dedicate ourselves to its practice if we want to truly be able to help ourselves and others.
The material possessions and pleasures of this life will be meaningless at the time of death. We will not be able to take any of the wealth we have accumulated or people that we love with us when we breathe our last. What will actually make a difference and provide us support in our dying process is our ability to relax and focus our mind. Although the potential for such skill is innate, it is only through diligence in the practice of meditation that we can cultivate and benefit ourselves and others from it.
In the Bodhicaryavatara, or Way of the Bodhisattva, Noble Shantideva (7th century Indian mahasiddha), sings:
8.79
The trouble guarding what we have, the pain of losing all!
See the endless hardships brought on us by wealth!
Those distracted by their love of riches
Never have a moment's rest from the sorrows of existence.
8.82
All that we desire is sure to perish,
And afterwards we fall to hellish torment.
The constant, minor troubles we endure
Are all for what amounts to very little!
8.83
But with a millionth part of such vexation
Enlightenment itself could be attained!
The pains the lustful take exceed by far the trials encountered on the path,
And at the end the fruit is very far from buddhahood!
(To learn more about these, please read: The appropriate chapters in the Nalandabodhi mahayana study curriculum, and Training the Mind by Chogyam Trungpa).
Atisha (982 - 1054 CE Indian saint), uses 4 slogans in Mind Training (Tib. lo jong, blo sbyong) for the paramita of meditation:
* All dharma agrees at one point.
* Of the two witnesses, hold the principle one.
* Always maintain only a joyful mind.
* If you can practice even when distracted, you are well trained.
Contradictions to the paramita of meditation:
* Not seeking instructions in samadhi.
* Not abandoning obscurations to meditation.
* Viewing the experience of mediation as good and being attached to it.
Je Gampopa writes in the chapter on The Perfection of Meditative Concentration in his Jewel Ornament of Liberation:
"Even though you may have the practices of generosity and so forth, it is called scattered if you are without meditative concentration.
Furthermore, without meditative concentration you cannot achieve clairvoyance, and without clairvoyance you cannot benefit others."
Gampopa also describes the methods how we should train our mind and how we can work with discursive thoughts:
"Without distraction, you can enter into meditative concentration. You should train your own mind. You should meditate and apply the remedy for whichever afflicting emotion is strongest.
1. To remedy attachment, contemplate ugliness.
2. To remedy hatred, contemplate loving-kindness.
3. To remedy ignorance, contemplate interdependent origination.
4. To remedy jealousy, practice equalizing yourself and others.
5. To remedy pride, practice exchanging yourself and others.
6. If you have equal afflicting emotions or discursive thoughts, then practice watching your breath."
Sarva mangalam!
In Tibetan it is: sgom pa (pro.: gom pa)
Familiarization
The ability for the mind to focus on an object is one of its natural qualities, and in fact, our minds are always engaging something or other.
In the earlier stages of spiritual development the mind is quite fickle, and has been conditioned to continuously switch objects quite rapidly.
Our capacity to sustain concentration can be trained however, and this is called the practice of meditation.
The mind may be described as a candle flame buffeted by wind. The practice of meditation is like placing a glass chimney over the exposed flame, and in doing so, allowing it to naturally calm down and grow steady. We can choose to cultivate this stability and increase our ability to focus our mind. It is important for us to make this decision and dedicate ourselves to its practice if we want to truly be able to help ourselves and others.
The material possessions and pleasures of this life will be meaningless at the time of death. We will not be able to take any of the wealth we have accumulated or people that we love with us when we breathe our last. What will actually make a difference and provide us support in our dying process is our ability to relax and focus our mind. Although the potential for such skill is innate, it is only through diligence in the practice of meditation that we can cultivate and benefit ourselves and others from it.
In the Bodhicaryavatara, or Way of the Bodhisattva, Noble Shantideva (7th century Indian mahasiddha), sings:
8.79
The trouble guarding what we have, the pain of losing all!
See the endless hardships brought on us by wealth!
Those distracted by their love of riches
Never have a moment's rest from the sorrows of existence.
8.82
All that we desire is sure to perish,
And afterwards we fall to hellish torment.
The constant, minor troubles we endure
Are all for what amounts to very little!
8.83
But with a millionth part of such vexation
Enlightenment itself could be attained!
The pains the lustful take exceed by far the trials encountered on the path,
And at the end the fruit is very far from buddhahood!
(To learn more about these, please read: The appropriate chapters in the Nalandabodhi mahayana study curriculum, and Training the Mind by Chogyam Trungpa).
Atisha (982 - 1054 CE Indian saint), uses 4 slogans in Mind Training (Tib. lo jong, blo sbyong) for the paramita of meditation:
* All dharma agrees at one point.
* Of the two witnesses, hold the principle one.
* Always maintain only a joyful mind.
* If you can practice even when distracted, you are well trained.
Contradictions to the paramita of meditation:
* Not seeking instructions in samadhi.
* Not abandoning obscurations to meditation.
* Viewing the experience of mediation as good and being attached to it.
Je Gampopa writes in the chapter on The Perfection of Meditative Concentration in his Jewel Ornament of Liberation:
"Even though you may have the practices of generosity and so forth, it is called scattered if you are without meditative concentration.
Furthermore, without meditative concentration you cannot achieve clairvoyance, and without clairvoyance you cannot benefit others."
Gampopa also describes the methods how we should train our mind and how we can work with discursive thoughts:
"Without distraction, you can enter into meditative concentration. You should train your own mind. You should meditate and apply the remedy for whichever afflicting emotion is strongest.
1. To remedy attachment, contemplate ugliness.
2. To remedy hatred, contemplate loving-kindness.
3. To remedy ignorance, contemplate interdependent origination.
4. To remedy jealousy, practice equalizing yourself and others.
5. To remedy pride, practice exchanging yourself and others.
6. If you have equal afflicting emotions or discursive thoughts, then practice watching your breath."
Sarva mangalam!
Monday, April 23, 2007
Exertion Paramita
Exertion
In Sanskrit it is: Virya
In Tibetan it is: brtson 'grus (pro. tsun dru )
Joyful Effort
There are many ways of describing Exertion. In the Padmakara Translation Group's translation of the Bodhicaryavatara, or Way of the Bodhisattva by Noble Shantideva (7th century Indian mahasiddha), it is described as heroic perseverance.
In the first two stanzas of this chapter, Shantideva sings:
1. Thus with patience I will bravely persevere.
Through zeal it is that I shall reach enlightenment.
If no wind blows, then nothing stirs,
And neither is there merit without perseverance.
2. Heroic perseverance means delight in virtue.
Its contrary may be defined as laziness:
An inclination for unwholesome ways,
Despondency, and self-contempt.
Atisha (982 - 1054 CE Indian saint), uses 2 slogans in Mind Training (Tib. blo sbyong, pro. lo jong, ) for the paramita of exertion:
Practice the five strengths, The condensed heart instructions.
Contradictions to the paramita of exertion are:
Collecting followers for fame and fortune.
Not overcoming laziness and so forth.
Indulging in busyness and chatter .
Sarva mangalam!
In Sanskrit it is: Virya
In Tibetan it is: brtson 'grus (pro. tsun dru )
Joyful Effort
There are many ways of describing Exertion. In the Padmakara Translation Group's translation of the Bodhicaryavatara, or Way of the Bodhisattva by Noble Shantideva (7th century Indian mahasiddha), it is described as heroic perseverance.
In the first two stanzas of this chapter, Shantideva sings:
1. Thus with patience I will bravely persevere.
Through zeal it is that I shall reach enlightenment.
If no wind blows, then nothing stirs,
And neither is there merit without perseverance.
2. Heroic perseverance means delight in virtue.
Its contrary may be defined as laziness:
An inclination for unwholesome ways,
Despondency, and self-contempt.
Atisha (982 - 1054 CE Indian saint), uses 2 slogans in Mind Training (Tib. blo sbyong, pro. lo jong, ) for the paramita of exertion:
Practice the five strengths, The condensed heart instructions.
The mahayana instruction for ejection of consciousness at death
Is the five strengths: how you conduct yourself is important.
(The five strengths are:
1. Strong determination
2. Familiariztion
3. Seed of Virtue
4. Reproach
5. Aspiration (To learn more about these, please read: Training the Mind by Chogyam Trungpa).
Contradictions to the paramita of exertion are:
Collecting followers for fame and fortune.
Not overcoming laziness and so forth.
Indulging in busyness and chatter .
Sarva mangalam!
Tuesday, March 27, 2007
Patience Paramita
Inspiration on Patience, Paramita for the month of March:
In Sanskrit it is: kshanti
In Tibetan it is: bzod pa (Pro. "zopa")
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Patience
Jetsun Milarepa sings in Song of the Ten Perfections:
Be perfectly unafraid of genuine reality,There is no other patience than that.
Patience or forebearance is the antidote or remedy to anger and agression.
Shantideva sings:
6.1
Good works gathered in a thousand ages,
Such as deeds of generosity,
Or offerings to the blissful ones -
A single flash of anger shatters them.
6.2
No evil is similar to anger,
No austerity to be compared with patience.
Steep yourself, therefore in patience -
In all ways, urgently, with zeal.
6.3
Those tormented by the pain of anger
Will never know tranquility of mind -
Strangers they will be to every pleasure;
Sleep departs them, they can never rest.
Padampa Sangye sings:
To hate enemies is a delusion caused by karma.
Transform your vicious thoughts of hatred, people of Tingri!
Atisha's slogans for Patience paramita are:
When the world is filled with evil,
Transform all mishaps into the path of bodhi (awakening).
Drive all blames into one.
Be grateful to everyone.
Seeing confusion as the four kayas (bodies) Is unsurpassable shunyata (emptiness) protection.
Four practices (accumulation of merit, laying down evil deeds, offering to the wrathful spirits, offering to the dharma protectors), are the best of methods.
Whatever you meet unexpectedly, join with meditation.
Contradictions to the Paramita of Patience:
Not practicing the four dharmas of a practitioner (not returning curses for curses, anger for anger, blow for blow, or insult for insult).
Not working peacefully with, but rejecting, people who are angry at you.
Refusing to accept another's apology.
Giving in to anger.
In Sanskrit it is: kshanti
In Tibetan it is: bzod pa (Pro. "zopa")
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Patience
Jetsun Milarepa sings in Song of the Ten Perfections:
Be perfectly unafraid of genuine reality,There is no other patience than that.
Patience or forebearance is the antidote or remedy to anger and agression.
Shantideva sings:
6.1
Good works gathered in a thousand ages,
Such as deeds of generosity,
Or offerings to the blissful ones -
A single flash of anger shatters them.
6.2
No evil is similar to anger,
No austerity to be compared with patience.
Steep yourself, therefore in patience -
In all ways, urgently, with zeal.
6.3
Those tormented by the pain of anger
Will never know tranquility of mind -
Strangers they will be to every pleasure;
Sleep departs them, they can never rest.
Padampa Sangye sings:
To hate enemies is a delusion caused by karma.
Transform your vicious thoughts of hatred, people of Tingri!
Atisha's slogans for Patience paramita are:
When the world is filled with evil,
Transform all mishaps into the path of bodhi (awakening).
Drive all blames into one.
Be grateful to everyone.
Seeing confusion as the four kayas (bodies) Is unsurpassable shunyata (emptiness) protection.
Four practices (accumulation of merit, laying down evil deeds, offering to the wrathful spirits, offering to the dharma protectors), are the best of methods.
Whatever you meet unexpectedly, join with meditation.
Contradictions to the Paramita of Patience:
Not practicing the four dharmas of a practitioner (not returning curses for curses, anger for anger, blow for blow, or insult for insult).
Not working peacefully with, but rejecting, people who are angry at you.
Refusing to accept another's apology.
Giving in to anger.
Monday, March 26, 2007
DPR on the Radio!
Ponlop Rinpoche will be interviewed about his new book, Mind Beyond Death, on Ron Reagan's radio show on Tuesday, March 27 at noon PDT.
You can listen via the internet:
His interviews are archived online, so folks can listen at other times.
http://www.kiro710.com/showdj.asp?DJID=31725
Copies of Mind Beyond Death can be ordered from the Bodhidharma Store by contacting sbaek@nalandabodhi.org
Sarva Mangalam!
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