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!
Saturday, March 3, 2007
Aspiration Prayer
Dear Nalandabodhi Sangha,
As we prepare for increased activity in the coming months at Nalanda West and within the entire Nalandabodhi mandala, please make aspiration prayers that Nalanda West and the network of Nalandabodhi centers will receive all the financial and human resources they need to accomplish the vast vision of our teachers, His Holiness Karmapa, Khenchen Tsultrim Gyamtso Rinpoche and our beloved guru, The Dzogchen Ponlop Rinpoche.
On Chotrul Duchen and throughout the year when you recite "The Aspiration Prayer of the Victorious Ones" (included in this message) and do other practices, please think specifically about strengthening Nalanda West, Maitrivana, and all Nalandabodhi centers and study groups for the benefit of limitless sentient beings.
Rinpoche has taught that these intentions are the tendrel, or auspicious causes and conditions, for our fruition on the Mahayana journey. With that in mind, may we join together in the aspiration for fulfillment of the wondrous opportunities now arising in the Nalandabodhi Mandala. Please include this prayer in your liturgy today, on Chotrul Duchen, celebrating Buddha Shakyamuni’s display of fifteen days of miracles to spur devotion and increase the merit of his current and future disciples. How appropriate!
With great appreciation for this Nalandabodhi Family,
Lynne Conrad Marvet/ Robert Fors/ Lama Karma Gyaltsen
Nalanda West Directors
Kim McMeans
Chair, Nalandabodhi Executive Council, Canada
Mark Power
Chair, Nalandabodhi Executive Council, US
ASPIRATION PRAYER TO THE VICTORIOUS ONES OF THE TEN DIRECTIONS AND FOUR TIMES
NAMO GURU
In the monkey month of the monkey year, on the tenth day, in the middle floor of Samye in the Turquoise Room, at the time of opening the Vajradhatu Mandala, the one from Uddiyana uttered this aspiration. Just as the king and his disciples then did continuously, those of future generations should make this aspiration one-pointedly as their heart practice.
Victorious ones of the ten directions and four times and your heirs,
Assemblies of gurus, yidams, dakinis and dharmapalas,
Innumerable as the atoms in all realms without exception, please approach
And take your seat upon the lotus and moon in the sky before us.
Respectfully, we prostrate in body, speech and mind.
We present you with outer, inner, secret and suchness offerings.
In the presence of the sugatas, the supreme support,
We are ashamed of the accumulation of our past wrong doings
And with regret, we fully confess our present negativity.
From now on, we vow to refrain from these.
We rejoice in all accumulations of merit and virtue
And beseech you, victorious ones, to not pass into parinirvana,
But turn the wheel of dharma of the tripitaka and the unsurpassable vehicle.
We dedicate the accumulation of virtue to the mindstreams of all beings without exception:
May they travel to the ground of unexcelled liberation.
Buddhas and your heirs, please think of us.
May this supreme aspiration that we compose to you
Be equal to that of the victorious Samantabhadra and his heirs,
And may our knowledge be like that of the noble Manjushri.
May we train in the footsteps of them all.
May the precious gurus, the glory of the teachings,
Pervade everywhere like space,
Illuminate all, like the sun and moon
And like mountains, remain eternally stable.
May the sangha, the ground of the teachings,
Be of harmonious mind, pure conduct, and rich in the three trainings.
May the retreat practitioners of secret mantra, the essence of the teachings,
Keep their samayas and reach perfection in creation and completion.
May the sovereigns of the dharma, the patrons of the teachings,
See their domains expand, and may the teachings thus be benefited.
May the royal ministers, the servants of the teachings,
Their intelligence flourishing, be effective in their endeavours.
May fortunate householders, the nourishers of the teachings,
Have material comfort and be free of all harm.
May everyone in all countries throughout the word who have faith in the teachings
Be happy and free of obstacles.
Moreover, we yogis and yoginis who abide on the path,
May our samaya not decline and may our wishes be fulfilled.
May everyone with whom we have good or bad connections
Be both immediately and ultimately accepted by the victorious ones.
May all beings, having entered the door of the unsurpassable vehicle,
Attain the great kingdom of Samantabhadra.
Vigorously make this aspiration throughout the six phases.
SAMAYA GYA.
This was extracted as a public terma by an emanation of Price Murub, the great treasure-revealer Chogyur Dechen Lingpa, from the lower part of the Snow Grouse Pass on Jewel Rock Mountain, the right side of the supreme sacred place called Great Lion Sky Cliff. The text, written upon the silk dharma robes of Vairocana by Tsogyal in dakini script, was then immediately copied down correctly by Pema Garwang Lodro Thaye. May virtue and goodness increase.
Under the guidance of The Dzogchen Ponlop Rinpoche and based on explanations by Lama Tashi Dondrup, translated by Tyler Dewar.
© 2001 by The Dzogchen Ponlop Rinpoche, Nalandabodhi and Tyler Dewar.
Monday, February 19, 2007
new year's address from H.H. Karmapa
Hello everyone,
Daia here.
Losar Tashi Delek!
Yesterday at Nalandabodhi New York we had a beautiful Year of the Fire Pig celebration, and part of our festivities included the reading of a new year's address recently spoken by His Holiness the 17th Karmapa in Bodhgaya. The transcript was sent to us by one of our members who was and still is over there. It got such a great response from people that we at NBNY thought it might be nice to share it with others. I'd include it as an attachment, but I don't think that's possible, so here it is in full (about 2 single-space pages):
When I was little and living in the monastery, on New Year's eve I would be anxious with anticipation waiting for the New Year to arrive. I could barely sleep, perhaps because of the possibilities of new hopes and aspirations. So for this New Year, I also have hope and aspiration. It's a new hope with the coming of this New Year that I might be able to walk on the same soil, the western continent—walk through the same landscape, and open the door to this intimacy. That is my hope for the New Year.
Looking back at this past year, we can recall experiences that have been painful and difficult. There are also joyful and happy experiences that we can recall. Different experiences, be they difficult and challenging or joyful and pleasant—they are landscapes, tapestries in our lives—something to do with attributes, significance in our lives. It's important to recall these joys and sorrows that have marked this last year. The point is, the difficulties one has faced, painful experiences, shouldn’t be left by themselves, put aside, or ignored as too painful. The difficulties and challenges should be attributes in molding and shaping the contours of one’s life and be put to meaningful use.
Personally, I have faced particular difficulties especially in the years1999 and 2000 [his escape from Tibet], as many of you know. The difficulties and challenges I have faced have become the adornments of my life. Had I not, maybe I would be anonymous—but some kind of recognition can be attributed to those times. Every difficulty can be embraced as a blessing in disguise. They can adorn one’s life. Beneficial results can be found. What would be most preferable is to be able to use whatever problems one has faced for greater development for the coming year. So they become attributes, human dignity, repleteness, fullness—decorated by being able to learn. That would be the most precious thing to do. If one can’t do that, then at least one must put aside, let go. Don’t bring a trail of baggage into the New Year. Come with new life into the New Year.
In 2006, I have come through many challenges, in particular having taken up the responsibility of steering the Kagyu Monlam. It is quite a lot of responsibility, difficulty and considerations. But this eve, all of those challenges, however difficult have been worth it because they have been done for your sake. So why get stuck with those? So I’ve left them behind. Tonight I come to you crystal fresh. I hope that you too can come fresh—decorate and dignify your human life and at least don’t bring a trail of baggage into the your present life. One needs room, so don’t bring a trail of baggage from the past. Say good-bye to last year.
So what we need to consider is that we don’t view that "time" is controlling us—that custom is controlling us. Time is not going to dictate change or custom doesn’t have control, but our willingness does. Feel inspired, motivated to change. We use the occasion of New Year to voluntarily serve as the vehicle of change. We can change anytime we want because it’s not dictated by time or custom. So the principle purpose of Buddhism is to see our conditioned habitual view—fanatical fixation of whatever view of reality that we are holding. The teachings of Buddhism help us to undo those fixations. Help us to understand fixation, rigidity—to not develop another view as we go further on the path—but gradually going beyond any view whatsoever.
When we apply Dharma in our spiritual lives and everyday activities, our attitude is free of extreme fixation. When we live our lives, face challenges and difficulties, there is enough room for movement, for activities to just occur. There’s no need to be stuck, rather, beginning to see room for hope, for possibility, for confidence.
So, on this very night it’s important for us to know that we’re not trying to particularly promote this or that view. We already have enough opinions. What we need is genuine experience of peace of mind, stability of mind, development of depth of capacity for wisdom—not dependent on counting how long one has done such and such, but on a daily basis looking at what’s going on in one’s life. What outlook is one developing from day to day, week to week, month to month.
We could use loving kindness, compassion—we can ask what further enhancement have we been able to develop? What have we cultivated in our daily life for that to occur? One needs two things:
1) Proper guidance; and
2) Examples of what is wholesome to adopt and what is unwholesome to abandon—recognizing by oneself what is unwholesome and giving it up and recognizing what to adopt. Self-help. Help yourself to appreciate, help yourself to develop, not by being dependent upon another to show you, but by embracing the guidelines that you need to follow. In terms of self-help, what do we need to do? We feed ourselves three times a day. Three times or not, we still have the notion to take care of the body. There is this notion of “I” who owns the body. This lingering experience—there is no fixed reference, not a reference to body or entity. Yet there’s some dependency, perhaps consciousness, mind, alertness that we experience. If so, perhaps we need to help that, feed that three times a day. Feed the mind in order to be strong, to be confident, to have a mature mind, like mental vitamins.
To catch a physical cold is uncomfortable, but a mind-cold is even worse. Maybe we should care for our mind more than our body.
In conclusion, I’d like to say that I’ve heard there are about 1,000 of you from abroad. So to me you are like 1,000 Buddhas, 1,000 Bodhisattvas. Actually, I don’t know what a Buddha looks like, what Buddhas are supposed to look like, but this time Buddhas have different shades of hair—blond, black, brown—short ones, tall ones. I’m so amazed at all the variety of ways that Buddhas can manifest.
That you’ve come here and sincerely participated in the Kagyu Monlam—I feel strengthened by your presence. I feel invigorated, like I want to do something. I must do more. So for this strength, I’d like to thank all of you. Thank you.
It has been in the past that my activities are dependent on others, the connection, the gathered strength of others. In the future also, the strength, the gathering of others’ inseparability, linked. And you’re all very important to me, a source of benefit to me, and maybe I’m a little bit to you. This eve I extend full-hearted good wishes for your well being and wishes that we stay connected in the coming years. If experience is happy, we’ll do it together. If experience is suffering, we’ll do it together.
With this I wish you the very best. Happy New Year.
~ H.H., the 17th Karmapa
Daia here.
Losar Tashi Delek!
Yesterday at Nalandabodhi New York we had a beautiful Year of the Fire Pig celebration, and part of our festivities included the reading of a new year's address recently spoken by His Holiness the 17th Karmapa in Bodhgaya. The transcript was sent to us by one of our members who was and still is over there. It got such a great response from people that we at NBNY thought it might be nice to share it with others. I'd include it as an attachment, but I don't think that's possible, so here it is in full (about 2 single-space pages):
When I was little and living in the monastery, on New Year's eve I would be anxious with anticipation waiting for the New Year to arrive. I could barely sleep, perhaps because of the possibilities of new hopes and aspirations. So for this New Year, I also have hope and aspiration. It's a new hope with the coming of this New Year that I might be able to walk on the same soil, the western continent—walk through the same landscape, and open the door to this intimacy. That is my hope for the New Year.
Looking back at this past year, we can recall experiences that have been painful and difficult. There are also joyful and happy experiences that we can recall. Different experiences, be they difficult and challenging or joyful and pleasant—they are landscapes, tapestries in our lives—something to do with attributes, significance in our lives. It's important to recall these joys and sorrows that have marked this last year. The point is, the difficulties one has faced, painful experiences, shouldn’t be left by themselves, put aside, or ignored as too painful. The difficulties and challenges should be attributes in molding and shaping the contours of one’s life and be put to meaningful use.
Personally, I have faced particular difficulties especially in the years1999 and 2000 [his escape from Tibet], as many of you know. The difficulties and challenges I have faced have become the adornments of my life. Had I not, maybe I would be anonymous—but some kind of recognition can be attributed to those times. Every difficulty can be embraced as a blessing in disguise. They can adorn one’s life. Beneficial results can be found. What would be most preferable is to be able to use whatever problems one has faced for greater development for the coming year. So they become attributes, human dignity, repleteness, fullness—decorated by being able to learn. That would be the most precious thing to do. If one can’t do that, then at least one must put aside, let go. Don’t bring a trail of baggage into the New Year. Come with new life into the New Year.
In 2006, I have come through many challenges, in particular having taken up the responsibility of steering the Kagyu Monlam. It is quite a lot of responsibility, difficulty and considerations. But this eve, all of those challenges, however difficult have been worth it because they have been done for your sake. So why get stuck with those? So I’ve left them behind. Tonight I come to you crystal fresh. I hope that you too can come fresh—decorate and dignify your human life and at least don’t bring a trail of baggage into the your present life. One needs room, so don’t bring a trail of baggage from the past. Say good-bye to last year.
So what we need to consider is that we don’t view that "time" is controlling us—that custom is controlling us. Time is not going to dictate change or custom doesn’t have control, but our willingness does. Feel inspired, motivated to change. We use the occasion of New Year to voluntarily serve as the vehicle of change. We can change anytime we want because it’s not dictated by time or custom. So the principle purpose of Buddhism is to see our conditioned habitual view—fanatical fixation of whatever view of reality that we are holding. The teachings of Buddhism help us to undo those fixations. Help us to understand fixation, rigidity—to not develop another view as we go further on the path—but gradually going beyond any view whatsoever.
When we apply Dharma in our spiritual lives and everyday activities, our attitude is free of extreme fixation. When we live our lives, face challenges and difficulties, there is enough room for movement, for activities to just occur. There’s no need to be stuck, rather, beginning to see room for hope, for possibility, for confidence.
So, on this very night it’s important for us to know that we’re not trying to particularly promote this or that view. We already have enough opinions. What we need is genuine experience of peace of mind, stability of mind, development of depth of capacity for wisdom—not dependent on counting how long one has done such and such, but on a daily basis looking at what’s going on in one’s life. What outlook is one developing from day to day, week to week, month to month.
We could use loving kindness, compassion—we can ask what further enhancement have we been able to develop? What have we cultivated in our daily life for that to occur? One needs two things:
1) Proper guidance; and
2) Examples of what is wholesome to adopt and what is unwholesome to abandon—recognizing by oneself what is unwholesome and giving it up and recognizing what to adopt. Self-help. Help yourself to appreciate, help yourself to develop, not by being dependent upon another to show you, but by embracing the guidelines that you need to follow. In terms of self-help, what do we need to do? We feed ourselves three times a day. Three times or not, we still have the notion to take care of the body. There is this notion of “I” who owns the body. This lingering experience—there is no fixed reference, not a reference to body or entity. Yet there’s some dependency, perhaps consciousness, mind, alertness that we experience. If so, perhaps we need to help that, feed that three times a day. Feed the mind in order to be strong, to be confident, to have a mature mind, like mental vitamins.
To catch a physical cold is uncomfortable, but a mind-cold is even worse. Maybe we should care for our mind more than our body.
In conclusion, I’d like to say that I’ve heard there are about 1,000 of you from abroad. So to me you are like 1,000 Buddhas, 1,000 Bodhisattvas. Actually, I don’t know what a Buddha looks like, what Buddhas are supposed to look like, but this time Buddhas have different shades of hair—blond, black, brown—short ones, tall ones. I’m so amazed at all the variety of ways that Buddhas can manifest.
That you’ve come here and sincerely participated in the Kagyu Monlam—I feel strengthened by your presence. I feel invigorated, like I want to do something. I must do more. So for this strength, I’d like to thank all of you. Thank you.
It has been in the past that my activities are dependent on others, the connection, the gathered strength of others. In the future also, the strength, the gathering of others’ inseparability, linked. And you’re all very important to me, a source of benefit to me, and maybe I’m a little bit to you. This eve I extend full-hearted good wishes for your well being and wishes that we stay connected in the coming years. If experience is happy, we’ll do it together. If experience is suffering, we’ll do it together.
With this I wish you the very best. Happy New Year.
~ H.H., the 17th Karmapa
Sunday, February 18, 2007
Happy Losar!
Cheerful Year of the Fire Pig to you!
Now is a great time to make aspirations to be of benefit and develop bodhicitta every day for the coming year!
One good practice is to wake up each morning with the aspiration to be kind and open and minimize our negativity for the rest of the day. It is also good to end each day by reflecting on one's actions, learning from our mistakes and mishaps, and dedicating the merit of our beneficial actions for the benefit of all sentient beings.
Sarva Mangalam!
Ge leg phel!
Now is a great time to make aspirations to be of benefit and develop bodhicitta every day for the coming year!
One good practice is to wake up each morning with the aspiration to be kind and open and minimize our negativity for the rest of the day. It is also good to end each day by reflecting on one's actions, learning from our mistakes and mishaps, and dedicating the merit of our beneficial actions for the benefit of all sentient beings.
Sarva Mangalam!
Ge leg phel!
Friday, February 9, 2007
Online Teaching
(c) nitartha international
Greetings to Nalandabodhi Practice Instructors (PIs),
As you may recall from our PI meeting during the 2005 sangha retreat, Rinpoche requested that all PIs become engaged in the on-line study project as part of their rota responsibilities. We are in the process of completing HIN 250 on-line with MAH 300 in development. A users guide to the on-line program is available to all instructors, and those PIs who have already participated in the on line curriculum are available for consultation.
We are now in the second phase of the project, that is developing and offering the Mahayana series to students. We have received support from many of you and we are now asking those of you who have not participated in the project, to please join us in supporting the fulfillment of Rinpoche’s vision for on-line study.
We need PIs who can develop and teach the MAH series starting with MAH 311, and including MAH 312 (there have been a few PIs who indicated willingness to teach this course), MAH 330, MAH 33, and MAH 350.
The approximate times these courses will be offered are:
MAH 311: September 2007
MAH 312: November 2007
MAH 330: January 2008
MAH 331: March 2008
MAH 350: September 2008
Please let me know the course (or a part of the course) you are interested in teaching. Once I have that information, I will send you the user’s guide and other information that will help you get started.
Thank you for your support in this inspiring-to-many-students-project
Warmest regards,
Stuart Horn
stuarthor@gmail.com
As you may recall from our PI meeting during the 2005 sangha retreat, Rinpoche requested that all PIs become engaged in the on-line study project as part of their rota responsibilities. We are in the process of completing HIN 250 on-line with MAH 300 in development. A users guide to the on-line program is available to all instructors, and those PIs who have already participated in the on line curriculum are available for consultation.
We are now in the second phase of the project, that is developing and offering the Mahayana series to students. We have received support from many of you and we are now asking those of you who have not participated in the project, to please join us in supporting the fulfillment of Rinpoche’s vision for on-line study.
We need PIs who can develop and teach the MAH series starting with MAH 311, and including MAH 312 (there have been a few PIs who indicated willingness to teach this course), MAH 330, MAH 33, and MAH 350.
The approximate times these courses will be offered are:
MAH 311: September 2007
MAH 312: November 2007
MAH 330: January 2008
MAH 331: March 2008
MAH 350: September 2008
Please let me know the course (or a part of the course) you are interested in teaching. Once I have that information, I will send you the user’s guide and other information that will help you get started.
Thank you for your support in this inspiring-to-many-students-project
Warmest regards,
Stuart Horn
stuarthor@gmail.com
Wednesday, February 7, 2007
Dear Practice Instructors of Nalandabodhi,
I hope you are finding our blog a good idea. There are many questions and ideas that we could include and hopefully very soon you will find this an indispensable way to stay connected.
My tours are completed, at least for now. I had a wonderful time visiting our sangha. It is so helpful to be right there with folks and hear first hand what is going on. (This picture was taken at NB Montreal.)
I come away from these visits with a strong sense that practice (and consequently Practice Instructors) has a tremendous responsibility in furthering Nalandabodhi and the wishes of The Dzogchen Ponlop Rinpoche. There are so many aspects to our mandala such as fundraising, hosting, building buildings, designing publications, that our time is always taken up. All of these needs have tangible outcomes: either they happen or they don't. Practice is more invisible. It even sometimes feels like it is a lesser need when there are so many demands on our time. Practice cannot be quantified, it doesn't show up in any report, and at the end of the year no one panics about its deficit.
So how can practice maintain a central place at Nalandabodhi with so much activity going on? This is a PI challenge. If we PIs can't keep a place for it, how can we encourage our students to do so? If our students to not see it as a value within Nalandabodhi, how can they understand the reasons for the other activities? When I don't practice I become more full of self-interest, speedier, harsher-edged. I forget to listen. Instead I wait for the open slot so that I can insert my own agenda. We might begin now to recognize and propagate practice as a way, a manner, a do (as in zendo, or kyudo) through which these other things get accomplished in order that dharma activities don't become just more business as usual.
Practice may not show up on the excel charts, but it can help a planning meeting be more than a bunch of ideas batted about. It may not bring in the big money, but it can envision elegance on a small budget. It might have little to do with the relative results, but everything to do with the path to these. I feel that we are responsible to create a sangha that listens well. As I see it, Rinpoche expects us, the PIs, to sustain a spacious container so that the construction and the computers and the dollars remain in their proper perspectives.
I look forward to working on this project together with you and I invite your wisdom, comments and inspirational ways and means to enrich this blog and to make a meaningful practice environment for us all.
Happy Losar! Auspiciousness abounds!
Lee
Tuesday, February 6, 2007
Inspiration on Discipline, Paramita for the month of February:
In Sanskrit it is: sila
In Tibetan it is: tshul khrims (Pro. "tsul trim")
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Ethical Conduct
Discipline or Ethics does not mean blindly adhering to a strict code of right and wrong. In fact, on the Mahayana path, it may very well be the most compassionate and skillful means to sometimes engage in unconventional methods that would not generally be accepted, as long as they are done with the pure intention of bodhicitta, or awakened mind.
Here, it is more of an ongoing practice of vigilance or attentiveness to not only one's actions of body, speech, and mind, but also the motivating intention behind them. The bodhisattva's is a gradual path of awakening and opening their heart and mind, and thus, we need to have a certain degree of gentleness and loving kindness (maitri) for ourselves, and of course, others.
As Khenpo Tsultrim Gyamtso Rinpoche sings,
Erring and erring, I walk the unerring path.
Aspiring bodhisattvas must be open and forgiving of mistakes, both their own and others'. They must also learn from them, and engage in regret when needs be (as opposed to egotistical guilt, which is only self-destructive). We must practice the middle way: not too tight, and not too loose. For instance, in meditation practice, not too tight might mean not just allowing the mind to go wherever it wants, but remembering the object of mindfulness and returning to it when one recognizes one has become distracted. Not too loose might mean that one is simply aware of what is happening in their experience, and not judging, indulging in or condemning it.
An example of this is how a typical Tibetan nomad herds their yaks: they just watch them. They don't try to force them to do something or other. This example can be applied to our lives both in formal meditation and post-meditation.
The Sanskrit word sila can be translated as "cool," like sitting in the refreshing shade of a tree on a hot summer day. This can mean that engaging in sila, or more precisely the Ten Virtuous Actions (not killing, not stealing, not engaging in sexual misconduct, speaking the truth, not using divisive speech, speaking gently, not idly gossiping, not to be covetous, not to be malicious, to have correct views), cools us, refreshes us, creatives positive karma, and serves to protect the wellbeing and stability of our mind, much like a glass chimney protecting a candle flame from the wind. As bodhisattvas, we can train ourselves to view the difficulties we encounter not as enemies to be destroyed or escaped, but rather as friends and indeed ornaments that can serve to beautify our dignity as human beings.
The perfection of Discipline or Ethics is to realize Three-Fold Purity, that is, the emptiness of the actor, the acted upon, and the action between the two. Transcendental Discipline or Ethics is non-conceptual, effortless action in harmony with shunyata, prajnaparamita, or tathagatagarbha; our inherent and indestructible basic goodness or Buddhanature.
From Atisha's Training the Mind (Tib. blo sbyong, Pro. "lo jong"):
Relative bodhicitta slogans relating to the paramita of Discipline:
* Sending and taking should be practiced alternately. These two should ride the breath.
* Three objects (friends, enemies, neutral people), three poisons (passion, aggression, delusion), three seeds of virtue (realizing the emptiness of any of these is virtuous).
* In all activities, train with slogans.
* Begin the sequence of sending and taking with yourself.
Contradictions to the paramita of Discipline:
Contradictions Mainly to Benefitting Others:
* Rejecting those who do not keep their discipline.
* Not developing learning, which inspires others' faith.
* Making little effort for the benefit of sentient beings.
* Not performing evil actions even though it is permitted when one has compassion and there is need.
Contradictions Mainly to Benefitting Oneself:
* Willingly taking up any of the five kinds of wrong livelihood.
* Mindlessly indulging.
* Due to desire and attachment, remaining in samsara.
Contradictions to Benefitting Both Onself and Others:
* Not preventing getting a bad reputation.
* Not controlling the kleshas.
In Tibetan it is: tshul khrims (Pro. "tsul trim")
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Ethical Conduct
Discipline or Ethics does not mean blindly adhering to a strict code of right and wrong. In fact, on the Mahayana path, it may very well be the most compassionate and skillful means to sometimes engage in unconventional methods that would not generally be accepted, as long as they are done with the pure intention of bodhicitta, or awakened mind.
Here, it is more of an ongoing practice of vigilance or attentiveness to not only one's actions of body, speech, and mind, but also the motivating intention behind them. The bodhisattva's is a gradual path of awakening and opening their heart and mind, and thus, we need to have a certain degree of gentleness and loving kindness (maitri) for ourselves, and of course, others.
As Khenpo Tsultrim Gyamtso Rinpoche sings,
Erring and erring, I walk the unerring path.
An example of this is how a typical Tibetan nomad herds their yaks: they just watch them. They don't try to force them to do something or other. This example can be applied to our lives both in formal meditation and post-meditation.
The Sanskrit word sila can be translated as "cool," like sitting in the refreshing shade of a tree on a hot summer day. This can mean that engaging in sila, or more precisely the Ten Virtuous Actions (not killing, not stealing, not engaging in sexual misconduct, speaking the truth, not using divisive speech, speaking gently, not idly gossiping, not to be covetous, not to be malicious, to have correct views), cools us, refreshes us, creatives positive karma, and serves to protect the wellbeing and stability of our mind, much like a glass chimney protecting a candle flame from the wind. As bodhisattvas, we can train ourselves to view the difficulties we encounter not as enemies to be destroyed or escaped, but rather as friends and indeed ornaments that can serve to beautify our dignity as human beings.
The perfection of Discipline or Ethics is to realize Three-Fold Purity, that is, the emptiness of the actor, the acted upon, and the action between the two. Transcendental Discipline or Ethics is non-conceptual, effortless action in harmony with shunyata, prajnaparamita, or tathagatagarbha; our inherent and indestructible basic goodness or Buddhanature.
From Atisha's Training the Mind (Tib. blo sbyong, Pro. "lo jong"):
Relative bodhicitta slogans relating to the paramita of Discipline:
* Sending and taking should be practiced alternately. These two should ride the breath.
* Three objects (friends, enemies, neutral people), three poisons (passion, aggression, delusion), three seeds of virtue (realizing the emptiness of any of these is virtuous).
* In all activities, train with slogans.
* Begin the sequence of sending and taking with yourself.
Contradictions to the paramita of Discipline:
Contradictions Mainly to Benefitting Others:
* Rejecting those who do not keep their discipline.
* Not developing learning, which inspires others' faith.
* Making little effort for the benefit of sentient beings.
* Not performing evil actions even though it is permitted when one has compassion and there is need.
Contradictions Mainly to Benefitting Oneself:
* Willingly taking up any of the five kinds of wrong livelihood.
* Mindlessly indulging.
* Due to desire and attachment, remaining in samsara.
Contradictions to Benefitting Both Onself and Others:
* Not preventing getting a bad reputation.
* Not controlling the kleshas.
Wednesday, January 31, 2007
Losar Liturgy
Hi Everyone,
I am delighted to just now realize that we have a blog. Thank you to Nick! I have enjoyed reading everyone's posts. I wanted to see if anyone could send me the liturgy for Losar. I was not able to attend last year's ceremony and want to begin to organize a fabulous day for our SF Bay Area sangha. I would also welcome anyone's ideas about how they will celebrate! Sending all of you much love on this nearly full moon evening. Our weekly Wednesday night meditation was very blessed tonight by Thomas Brooks who was visiting from Seattle.
Love,
Tina
I am delighted to just now realize that we have a blog. Thank you to Nick! I have enjoyed reading everyone's posts. I wanted to see if anyone could send me the liturgy for Losar. I was not able to attend last year's ceremony and want to begin to organize a fabulous day for our SF Bay Area sangha. I would also welcome anyone's ideas about how they will celebrate! Sending all of you much love on this nearly full moon evening. Our weekly Wednesday night meditation was very blessed tonight by Thomas Brooks who was visiting from Seattle.
Love,
Tina
Friday, January 26, 2007
From the Road
Dear PIs,
Greetings from Atlanta where it is cool but nicely sunny. I am getting ready to give a Mudra program this weekend at the Shambhala Center which everyone says is lovely.
On the plane yesterday I was thinking about us PIs and wanted to send along my thoughts as we prepare for the year to come. One in which there will no doubt be many wonderful events! Our teacher has placed a tremendous amount of responsibility and confidence in us PIs and I hope that I and all of us can work to share all the tools and support we need to do our job well. Whether we are a new PI, one who was once a meditation instructor for another sangha, or have been a PI with Nalandabodhi for some time, our mission is the same: attend to the practice needs of our sangha.
With this in mind I encourage those of you who feel that you could do more but have no students of your own to email Sandra Roscoe and let her know of your availability. She is in charge of NB students who live away from the major centers and have no direct access to Practice Instructors. There may also be centers who have no PI as yet. When Chance LeMeur goes to Karme Choling this spring, for example, Louisville KY will not have a Nalandabodhi PI, yet there are a number of folks there who want to continue to study and practice with Nalandabodhi. It is not easy to have an on-line practice relationship but it is also better than not having one. Sometimes it may even be a really valuable thing to communicate in this way.
The more I travel around the more I see that we need to keep a big mind and open heart for Nalandabodhi world wide and share our skills and questions with each other in a global way. I am hoping that at sangha retreat we will have, for the first time, a dedicated Practice Instruction Room so that PI's can see students in a quiet and appropriate space. Especially for those on-line relationships, it will make a big difference to have some time to be face to face.
I hope your preparations for Losar are progressing well and joyously.
Best wishes,
Lee
Greetings from Atlanta where it is cool but nicely sunny. I am getting ready to give a Mudra program this weekend at the Shambhala Center which everyone says is lovely.
On the plane yesterday I was thinking about us PIs and wanted to send along my thoughts as we prepare for the year to come. One in which there will no doubt be many wonderful events! Our teacher has placed a tremendous amount of responsibility and confidence in us PIs and I hope that I and all of us can work to share all the tools and support we need to do our job well. Whether we are a new PI, one who was once a meditation instructor for another sangha, or have been a PI with Nalandabodhi for some time, our mission is the same: attend to the practice needs of our sangha.
With this in mind I encourage those of you who feel that you could do more but have no students of your own to email Sandra Roscoe and let her know of your availability. She is in charge of NB students who live away from the major centers and have no direct access to Practice Instructors. There may also be centers who have no PI as yet. When Chance LeMeur goes to Karme Choling this spring, for example, Louisville KY will not have a Nalandabodhi PI, yet there are a number of folks there who want to continue to study and practice with Nalandabodhi. It is not easy to have an on-line practice relationship but it is also better than not having one. Sometimes it may even be a really valuable thing to communicate in this way.
The more I travel around the more I see that we need to keep a big mind and open heart for Nalandabodhi world wide and share our skills and questions with each other in a global way. I am hoping that at sangha retreat we will have, for the first time, a dedicated Practice Instruction Room so that PI's can see students in a quiet and appropriate space. Especially for those on-line relationships, it will make a big difference to have some time to be face to face.
I hope your preparations for Losar are progressing well and joyously.
Best wishes,
Lee
Open Heart Circle Practice available
Hello PIs!
A new practice is available.
Please contact me at: nvail@naropa.edu if you are interested in receiving the liturgy and instructions.
Dear Nalandabodhi Directors and Practice Coordinators,
RE: The Open Heart Circle Practice
The Open Heart Circle is the result of a sangha interest group meeting on Death and Dying at Sangha Retreat (2005). At that meeting, we discussed services NB might offer to community members with terminal illnesses, to their caregivers, and to the community at large. As discussed at Sangha Retreat, illness and death are usually seen as a failure rather than as a natural process in our lives. In brief, the Open Heart Circle is an adapted Mahayana practice of sending and taking for all sentient beings who are ill, dying, or who have recently died. This practice helps one to develop an awareness of impermanence in daily life while awakening our innate loving kindness for ourselves and others. It helps break through the barrier of “me and mine” and the misperception (for those who are healthy) that sickness, death and dying happen to others. It offers a vehicle to bring illness and sorrow to the path and to develop compassion for both our own suffering and the suffering of others.
Nalandabodhi Centers and Study Groups are invited to implement this practice for their community as it can help develop close bonds within the local sangha while offering support. Names of international sangha members and their families could be included, as appropriate. We are also attaching a document entitled “Ceremonies for the Dead” which are additional practices that sangha members may want to engage in.
As our sangha ages, the Open Heart Circle offers a powerful vehicle for growth and transformation, both personally and community-wide.
May kindness fill the universe!
For Nalandabodhi,
Rosemary Bakker
New York, NY
Lee Worley
Boulder, CO
A new practice is available.
Please contact me at: nvail@naropa.edu if you are interested in receiving the liturgy and instructions.
Dear Nalandabodhi Directors and Practice Coordinators,
RE: The Open Heart Circle Practice
The Open Heart Circle is the result of a sangha interest group meeting on Death and Dying at Sangha Retreat (2005). At that meeting, we discussed services NB might offer to community members with terminal illnesses, to their caregivers, and to the community at large. As discussed at Sangha Retreat, illness and death are usually seen as a failure rather than as a natural process in our lives. In brief, the Open Heart Circle is an adapted Mahayana practice of sending and taking for all sentient beings who are ill, dying, or who have recently died. This practice helps one to develop an awareness of impermanence in daily life while awakening our innate loving kindness for ourselves and others. It helps break through the barrier of “me and mine” and the misperception (for those who are healthy) that sickness, death and dying happen to others. It offers a vehicle to bring illness and sorrow to the path and to develop compassion for both our own suffering and the suffering of others.
Nalandabodhi Centers and Study Groups are invited to implement this practice for their community as it can help develop close bonds within the local sangha while offering support. Names of international sangha members and their families could be included, as appropriate. We are also attaching a document entitled “Ceremonies for the Dead” which are additional practices that sangha members may want to engage in.
As our sangha ages, the Open Heart Circle offers a powerful vehicle for growth and transformation, both personally and community-wide.
May kindness fill the universe!
For Nalandabodhi,
Rosemary Bakker
New York, NY
Lee Worley
Boulder, CO
Sunday, January 21, 2007
Karmapa Khyenno
Hi gang! I hope you're all well.Today at Sunday sitting in Boulder, we decided to do a mala of Karmapa Khyenno mantra following the aspiration for his long-life and wellbeing. It felt really good to do.
Please stay tuned for Losar info.
Also: if the login does not appear in the upper right corner, please visit: www.blogger.com, and click on New Blogger, and sign-in to make a post.
Best wishes to you.
Sarva Mangalam!
Tuesday, January 16, 2007
hello
i wasn't sure if lee/nb wanted me to sign in once i've joined, but i'm doing that.
kris shaw nb is here.
much love
ksnb
kris shaw nb is here.
much love
ksnb
Monday, January 15, 2007
Add a link
In the "Links" section of the blog, can we add a link to Nalanda West in the sidebar (with Nalandabodhi and Boulder links); this is where the web (study, meditation and) action is with Nalandabodhi in Seattle, and where more updating and resources are currently being applied.
www.nalandawest.org
marty
www.nalandawest.org
marty
New experience
Thank you Nick for stretching my limits of computer expertise! I am looking forward to our collective wisdom being expressed via this blog.
I can't wait to see if this works!
love to all,
kim
I can't wait to see if this works!
love to all,
kim
vajradhatu to nb sangha questions
Dear PI's
Two questions about NB sangha who were Vajradhatu:
1. They used to be an MI in Vajradhatu-world and would like to become a PI in NB-world. How do we go about this?
2. They are about to finish their sadhana (not VS), other suggesting that they consult with Rinpoche, is there a perscribed course of action in this scenario?
Thanks for any info/insight
best wishes,
Stephanie
Two questions about NB sangha who were Vajradhatu:
1. They used to be an MI in Vajradhatu-world and would like to become a PI in NB-world. How do we go about this?
2. They are about to finish their sadhana (not VS), other suggesting that they consult with Rinpoche, is there a perscribed course of action in this scenario?
Thanks for any info/insight
best wishes,
Stephanie
Friday, January 12, 2007
Thursday, January 11, 2007
LOSAR IS JUST AROUND THE CORNER
Dear PI's,
Thank you for beginning to respond to my query about whether you are adding this site to your habitual patterns. Please keep letting me know.
Meantime, it is almost LOSAR. Yes, really! This would be a good time to begin to raise awareness for the coming Fire Pig year which begins on Sunday, February 18th.
In Seattle, at Nalanda West, as well as the chanting of the Losar Liturgy on Sunday, there are plans for Friday evening and Saturday as well. I believe there will be a Mahakala practice on Friday evening. I know they plan a pot luck on Saturday. As I learn more I will definitely let you know.
Losar also is the time when new coordinators, directors and so forth are welcomed to their positions and those who are stepping down receive the appreciation that they so deeply deserve for all their hard work. This is a place where PI's can really be helpful, especially if you are not stepping up or down. It is often difficult for those who are doing the stepping to also take on the celebration, gift giving, champagne or whatever the ceremony is to be.
Please also check with your Practice Coordinator or Center Director and make sure that you have the Losar liturgies. As far as we know at this time, the chants will be the same as last year.
Yours,
Lee
Thank you for beginning to respond to my query about whether you are adding this site to your habitual patterns. Please keep letting me know.
Meantime, it is almost LOSAR. Yes, really! This would be a good time to begin to raise awareness for the coming Fire Pig year which begins on Sunday, February 18th.
In Seattle, at Nalanda West, as well as the chanting of the Losar Liturgy on Sunday, there are plans for Friday evening and Saturday as well. I believe there will be a Mahakala practice on Friday evening. I know they plan a pot luck on Saturday. As I learn more I will definitely let you know.
Losar also is the time when new coordinators, directors and so forth are welcomed to their positions and those who are stepping down receive the appreciation that they so deeply deserve for all their hard work. This is a place where PI's can really be helpful, especially if you are not stepping up or down. It is often difficult for those who are doing the stepping to also take on the celebration, gift giving, champagne or whatever the ceremony is to be.
Please also check with your Practice Coordinator or Center Director and make sure that you have the Losar liturgies. As far as we know at this time, the chants will be the same as last year.
Yours,
Lee
Monday, January 8, 2007
Is anybody there?
Hello Nalandabodhi PIs, are you out there?
I want to take a pulse reading on whether this blog is something that you are looking at from time to time and also suggestions as to how we can encourage the 2/3rds of PI's who have not signed in to it to do so. There are exciting possibilities here for talking with each other as well as receiving timely information about current and future events, practices and gossip. Losar, for instance, is just around the corner!
So, please, when you read this, let us know by responding. I hope we can have a response by January 14th. There is also a new ceremony for honoring the ill and the recently deceased that I want to share. However first I need to know if you are out there.
Hope so, Love, Lee
I want to take a pulse reading on whether this blog is something that you are looking at from time to time and also suggestions as to how we can encourage the 2/3rds of PI's who have not signed in to it to do so. There are exciting possibilities here for talking with each other as well as receiving timely information about current and future events, practices and gossip. Losar, for instance, is just around the corner!
So, please, when you read this, let us know by responding. I hope we can have a response by January 14th. There is also a new ceremony for honoring the ill and the recently deceased that I want to share. However first I need to know if you are out there.
Hope so, Love, Lee
Sunday, January 7, 2007
Generosity Paramita
Inspiration on Generosity, Paramita for the month of January:
In Sanskrit it is: dana
In Tibetan it is: sbyin pa (Pro. "jin pa")
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Boundless Opening
Generosity is the first of the Six Paramitas, and as such, provides the foundation for the progressive development of the bodhisattvas along the paths and bhumis, similar to the foundation of a house providing the support on which to build the successive floors above it. The perfection of generosity occurs when one realizes the emptiness of the three spheres: the profound and vast suchness in the absence of giver, receiver, and the act of generosity between them. The benefit of this to oneself and all beings is as limitless as the sky.
In the Abhidharma, generosity is the cause of karmically inheriting wealth and good fortune in the future; abundance is the effect of having given altruistically in the past. In such a way, one can accumulate the merit that is needed to complement the accumulation of prajna.
Generosity is the virtue that produces peace.
- Sutra of the Recollection of the Noble Three Jewels
In A Song of Meaningful Connections, Milarepa, the Lord of Yogis, sings:
"When a skillful meditator meditating in the wilderness
And a skillful benefactor providing the wherewithal
Come together this connection leads to both gaining buddhahood
But what gives this link is meaning is to dedicate the merit.
In the Bodhicharyavatara Shantideva sings:
1.21 If with kindly generosity
One merely has the wish to soothe
The aching heads of other beings,
Such merit knows no bounds.
1.22 No need to speak, then, of the wish
To drive away the endless pain
Of each and every living being,
Bringing them unbounded virtues.
Atisha teaches of ultimate bodhicitta and generosity in his slogan teachings of Training the Mind (Tib. blo sbyong, pro. "lo jong"):
* Regard all dharmas as dreams
* Examine the nature of unborn awareness
* Self-liberate even the antidote
* Rest in the nature of alaya, the essence
* In post-meditation, be a child of illusion.
The contradictions to the paramita of generosity are:
Contradictions to Generosity with Regard to Material Things
* Not offering to the three jewels
* Giving in to possessiveness
Contradictions to the Generosity of Protection from Fear
* Not respecting more experienced people
* Not answering questions
Those That Prevent the Generosity of Others
* Not accepting invitations as a guest
* Angrily refusing gifts
Contradiction to Generosity with Regard to Dharma
* Not teaching the dharma to those who want it.
In Sanskrit it is: dana
In Tibetan it is: sbyin pa (Pro. "jin pa")
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Boundless Opening
Generosity is the first of the Six Paramitas, and as such, provides the foundation for the progressive development of the bodhisattvas along the paths and bhumis, similar to the foundation of a house providing the support on which to build the successive floors above it. The perfection of generosity occurs when one realizes the emptiness of the three spheres: the profound and vast suchness in the absence of giver, receiver, and the act of generosity between them. The benefit of this to oneself and all beings is as limitless as the sky.
In the Abhidharma, generosity is the cause of karmically inheriting wealth and good fortune in the future; abundance is the effect of having given altruistically in the past. In such a way, one can accumulate the merit that is needed to complement the accumulation of prajna.
Generosity is the virtue that produces peace.
- Sutra of the Recollection of the Noble Three Jewels
In A Song of Meaningful Connections, Milarepa, the Lord of Yogis, sings:
"When a skillful meditator meditating in the wilderness
And a skillful benefactor providing the wherewithal
Come together this connection leads to both gaining buddhahood
But what gives this link is meaning is to dedicate the merit.
In the Bodhicharyavatara Shantideva sings:
1.21 If with kindly generosity
One merely has the wish to soothe
The aching heads of other beings,
Such merit knows no bounds.
1.22 No need to speak, then, of the wish
To drive away the endless pain
Of each and every living being,
Bringing them unbounded virtues.
Atisha teaches of ultimate bodhicitta and generosity in his slogan teachings of Training the Mind (Tib. blo sbyong, pro. "lo jong"):
* Regard all dharmas as dreams
* Examine the nature of unborn awareness
* Self-liberate even the antidote
* Rest in the nature of alaya, the essence
* In post-meditation, be a child of illusion.
The contradictions to the paramita of generosity are:
Contradictions to Generosity with Regard to Material Things
* Not offering to the three jewels
* Giving in to possessiveness
Contradictions to the Generosity of Protection from Fear
* Not respecting more experienced people
* Not answering questions
Those That Prevent the Generosity of Others
* Not accepting invitations as a guest
* Angrily refusing gifts
Contradiction to Generosity with Regard to Dharma
* Not teaching the dharma to those who want it.
Monday, January 1, 2007
Tally comment from Josh
oh! the tally details: give the accumulation totals to your center's p4p counter who will, in turn, give them to me, tally@prayer4peace.net. don't know who your center's person is? ask me! want to just count yourself? tell me! want to learn more right now? check the site out: prayer4peace.net! in the last few months the numbers have been pouring in, but not so much from nalandabodhi folks. please direct any questions to tally@prayer4peace.net, and i'll let you in on the secrets so many folks outside our sangha have already figured out. happy new year!
Haaapppy New Yeeeeear
Dear Nalandabodhi PI's,
Regarding P4P, Josh Erickson our new P4P Maistro has added a comment to my new year's eve post that mentions how we now are tallying our mantra recitations. In case you are uncertain, please check out Josh's comment, encourage your sangha to practice, and see if you can obtain the DVD's from this years' Treasury of Knowledge from Vajra Echoes. They will greatly enrich your visualization and support you in aiding those new to Vajrasattva.
(I don't know how to edit my post while retaining Josh's comment or I would take away my New Year's Eve recipe)
I hope you have a very excellent 2007, that your aspirations for your students will be fulfilled and that those for your own practice meet with the time and relaxation necessary to realize them. I am so grateful for all the correspondances we have had this past year, for the work you have done to help this wing of NEC, and for your continuing friendship. Let us continue to work together to make Nalandabodhi a true sangha -- a place where the genuine dharma is well nourished on this earth.
With much love,
Lee
Regarding P4P, Josh Erickson our new P4P Maistro has added a comment to my new year's eve post that mentions how we now are tallying our mantra recitations. In case you are uncertain, please check out Josh's comment, encourage your sangha to practice, and see if you can obtain the DVD's from this years' Treasury of Knowledge from Vajra Echoes. They will greatly enrich your visualization and support you in aiding those new to Vajrasattva.
(I don't know how to edit my post while retaining Josh's comment or I would take away my New Year's Eve recipe)
I hope you have a very excellent 2007, that your aspirations for your students will be fulfilled and that those for your own practice meet with the time and relaxation necessary to realize them. I am so grateful for all the correspondances we have had this past year, for the work you have done to help this wing of NEC, and for your continuing friendship. Let us continue to work together to make Nalandabodhi a true sangha -- a place where the genuine dharma is well nourished on this earth.
With much love,
Lee
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