Ngondro Commentary (eBook)

Instructions for the Concise Preliminary Practices

Jane Tromge (Autor)

eBook Download: EPUB

2015 | 1. Auflage
63 Seiten
Padma Publishing (Verlag)
978-1-881847-49-6 (ISBN)

'The Tibetan word ngondro means 'to go before' or 'preliminary,' and these preliminary practices fall into two basic categories. The first, that of the outer preliminaries, common to both the Hinayana and Mahayana Buddhist paths, consists of contemplation of the four thoughts that turn the mind. Then there are the extraordinary preliminaries special to the Mahayana and Vajrayana paths: refuge, bodhicitta, mandala offerings, Vajrasattva purification, guru yoga, and transference of consciousness. The ngondro in Tibetan Buddhism establishes the foundation for the entire Vajrayana path-it is as fundamental to the practitioner's development as the alphabet is to written language. Among the preliminaries of the various lineages, the Dudjom Tersar Ngondro of the Nyingma tradition-on which this commentary is based-is possibly the most concise. Written, then concealed in the eight century by Padmasambhava (Guru Rinpoche), it was intended for these times when few people have sufficient leisure to fully practice. H.H. Dudjom Lingpa (1835-1904) revealed this treasure; his incarnation, H.H. Dudjom Jigdral Yeshe Dorje (1904-1987), from whom I had the excellent fortune to receive these teachings, clarified the text and taught it widely throughout his life. The Dudjom Tersar Ngondro is an extremely powerful practice for turning the mind toward dharma, for purifying obscurations, and for bringing forth the qualities of realization. It enhance devotion to the dharma and receptivity to the highest level of teachings, the Great Perfection. For practitioners with receptive minds, the Great Perfection perspective can evolve from ngondro itself. The Dudjom Tersar Ngondro-succinct, unelaborate, and grounded in guru yoga-provides a superb means of opening the door to the nature of mind.'-His Eminence Chagdud Tulku Rinpoche

"e;The Dudjom Tersar Ngondro-succinct, unelaborate, and grounded in guru yoga-provides a superb means of opening the door to the nature of mind. The Tibetan word ngondro means 'to go before' or 'preliminary,' and these preliminary practices fall into two basic categories. The first, that of the outer preliminaries, common to both the Hinayana and Mahayana Buddhist paths, consists of contemplation of the 'four thoughts that turn the mind.' Then there are the extraordinary preliminaries special to the Mahayana and Vajrayana paths: refuge, bodhicitta, mandala offerings, Vajrasattva purification, guru yoga, and transference of consciousness. As we undertake ngondro, we acquire certain skills that we will use again and again in Vajrayana practice. We learn to contemplate, to develop a visualization, to recite prayers and mantra, to perform prostrations and mandala offerings, to dissolve the visualization, and to rest in nonconceptual meditation. We begin our practice with pure motivation, follow the lineage instructions in each section, redirect our attention whenever it wanders, and close with the pure dedication of virtue to all sentient beings. In general, we learn how to meditate. The ngondro in Tibetan Buddhism establishes the foundation for the entire Vajrayana path-it is as fundamental to the practitioner's development as the alphabet is to written language. Among the preliminaries of the various lineages, the Dudjom Tersar Ngondro of the Nyingma tradition-on which this commentary is based-is possibly the most concise. Written, then concealed in the eight century by Padmasambhava (Guru Rinpoche), it was intended for these times when few people have sufficient leisure to fully practice. H.H. Dudjom Lingpa (1835-1904) revealed this treasure; his incarnation, H.H. Dudjom Jigdral Yeshe Dorje (1904-1987), from whom I had the excellent fortune to receive these teachings, clarified the text and taught it widely throughout his life. Practice of the outer and the extraordinary preliminaries provides a strong foundation for spiritual development. The teachings on the four thoughts give rise to the renunciation of ordinary attachments and guide us toward what is beneficial. Refuge creates a sense of protection and blessing. Bodhicitta clarifies our motivation and arouses our compassion-we acknowledge our highest spiritual aspirations. Mandala offerings generate the accumulation of merit and the revelation of pristine awareness that we will need to fulfill our aspirations. Vajrasattva provides a method by which we can purify the obstacles to enlightenment-the mind's poisons, habitual patterns, negative karma, and intellectual obscurations. Guru yoga enables us to receive the pure qualities of the lama's realization. Transference of consciousness allows us to continue our path uninterrupted after this lifetime by finding rebirth in the pureland. Thus these are extremely powerful practices for turning the mind toward dharma, for purifying obscurations, and for bringing forth the qualities of realization. They enhance devotion to the dharma and receptivity to the highest level of teachings, the Great Perfection. For practitioners with receptive minds, the Great Perfection perspective can evolve from ngondro itself."e;-His Eminence Chagdud Tulku Rinpoche

Invocation

THE FIRST LINE OF THE NGONDRO INVOKES the lama with “Namo,” which means “homage,” and continues, “O lama, infallible constant protector.” The title “lama” represents the attainment of specific spiritual qualities that infallibly protect and benefit sentient beings. An authentic lama holds an unbroken lineage of the Buddha's teachings. He or she has studied the teachings, contemplated them, and questioned them until all doubts have been thoroughly resolved and clear comprehension has dawned. Going beyond a scholarly, intellectual approach, the lama has meditated until the very essence of the teachings—particularly those concerning bodhicitta and the nature of mind—has wrought profound transformation. Bodhicitta motivation inspires the lama to lead beings out of the pit of samsara. With the lama's realization of emptiness, compassion and love benefit beings spontaneously and the lama's blessings penetrate their mindstreams. For this reason it is said that if we see, hear, remember, or touch the lama we can find liberation. The lama's compassion always connects with our devotion, like the linking of a hook and an eye.

The intellectual understanding acquired through scholarly endeavors represents a necessary and valuable component of a lama's training. However, we would not want to rely spiritually on someone who has studied books but not integrated their meaning through meditation any more than we would trust a surgeon who is a brilliant theoretician but has never performed an operation or a driving instructor who knows the rules of the road but does not in fact drive. We seek a lama who has attained the open perspective of a meditator, who can see beyond the ordinary patterns of phenomena, who can guide our meditation with his or her own.

Many experiences can arise in meditation, some positive and some disturbing. The lama has meditated until he or she has obtained confidence in all levels of practice, and can discriminate between mere transitory meditative phenomena and stable signs of attainment. From experience gained in meditation, the lama can guide us around pitfalls in our own meditation and inspire us to the highest spiritual accomplishment. A qualified lama helps us develop the sequence of our training, enhancing current practices or changing emphasis when appropriate so we follow the most direct path to realization. A single type of meditation may not be the most effective way to train our mind, any more than a single medicine will cure all the illnesses that may afflict us over an extended period. Vajrayana methods vary according to the personality and capabilities of practitioners as well as the types of obstacles they encounter. The lama provides us with the skillful means to deal with our individual circumstances and mentalities.

The lama's training also protects us because it refines our sense of what conduct of body, speech, and mind to accept and what to reject. We avoid planting karmic seeds for future suffering, and in this sense the lama offers us constant protection in this life and future lives. The lama's prayers and guidance can also protect us from the obstacles arising from past karma. Though we may still be confronted by difficult situations, the lama shows us how to work with them through our practice.

Our connection with an infallible lama indicates great merit and strong prayers of aspiration in past lives. However, a terrible spiritual tragedy results if we meet and follow a false teacher who distorts the teachings and does not base spiritual instruction on pure lineage transmission, who merely pretends to have realization, whose concern for followers is motivated by self-interest. Such teachers waste their followers' opportunity for spiritual development in this life, betray them when they die, and undermine the merit they need to find a spiritual path in the future. If treated by an incompetent, fraudulent physician, a patient can expect declining health or a loss of life. If guided by a false teacher, a student can expect to lose spiritual well-being for this and many lifetimes to come.

Some enlightened lamas manifest wisdom in unconventional ways; some charlatan lamas seem serene and wise and have fine reputations. How can we know the difference? We check their lineage—true lamas revere their lineage and have served their own teachers with exemplary devotion. We check their motivation, their good heart. Is their intention really to benefit sentient beings? Can we feel compassion underlying their actions? Again, wrathful activity can be carried out with unconditional love and compassion; peacefulness can be hypocritical. We check back. Do we experience a greater clarity as a result of the lama's words and actions? Are our mind's workings illuminated? Do we gather impetus to practice and correct our conduct? A true lama can bring about moments of positive transformation through the skillful means of dharma. A false lama merely manipulates our spirituality and reinforces poisonous emotions and deluded tendencies. Someone posing as a lama, but devoid of pure lineage and pure motivation, devoid of the qualities that arise from authentic meditation, resembles something foul wrapped in brocade. The eye may be deceived, but the nose can smell it.

Once we have found an infallible lama, we should hold him or her as dear as our own breath. Now we have access to a treasury of spiritual attainment. In our interactions, we try to see the lama through less ordinary eyes, cultivating the pure view that the lama's activities of body, speech, and mind remain inseparable from Guru Rinpoche. Although in a relative way we might find fault with the lama's human foibles, this tendency to belittle and criticize undermines our own spiritual development. The lama has intentionally accepted the limitations and suffering of human rebirth, yet abides in the recognition of buddha nature. Outwardly, to guide us, the lama may act like one of us; actually, he or she is completely different. If our obscurations make us too nearsighted to perceive the buddha manifestation in the lama's outer display, at least we must refrain from any immature, arrogant judgments. Otherwise we may block our avenue of liberation.

A Western student recently wrote of an encounter with his lama, the late Chögyam Trungpa Rinpoche, an irrefutable realization holder and a famous drinker. Sitting on a balcony, Trungpa Rinpoche signaled this student to come up and help him to his room. As he supported Trungpa Rinpoche, the student caught a whiff of alcohol. When they entered the room, Trungpa turned and said, “I understand you have been having trouble meditating.” He gestured toward some pillows. “Sit here and meditate for me.”

As the student sat down, a thought crossed his mind: “What can this drunken person do for my meditation?” Later he recollected, “After a bit I could feel him in my head cutting this bind, untying this knot, and releasing this staple until the top of my head floated free, and I had three-hundred-sixty-degree vision.”

When the student bowed to take leave, Trungpa Rinpoche advised, “Always separate the man from the teacher.”

The historical Buddha Shakyamuni faultlessly demonstrated the path to enlightenment, but at present he is not accessible to us. In the sense that our lama has willingly taken human rebirth to guide and protect us on the path, he or she shows us more direct kindness than even the Buddha. We can respond to the lama's matchless kindness with material support, by using our skills and energy to carry out his or her activity, and through the accomplishment of spiritual practice. Although meditating until signs of accomplishment arise certainly represents the highest mode of service, the great practitioners before us, honoring the priceless treasure of their lamas' teachings and empowerments, have unstintingly made offerings on all levels.

Lamas can be delineated into six categories, although a single lama may serve the functions of all six. First, the general lama (kyii lopon) gives us vows of refuge and bodhicitta as well as basic teachings. General lamas may hold many lineages or only one, but they have always received the authorization to teach what they know. Second, the vajra regent (dorje gyaltsab) ripens our mind for empowerment. Third, the empowerment lama (wanggi lopon) gives us empowerments into the levels of maha, anu, and ati yoga. Merely attending the ceremony does not constitute empowerment. Rather, empowerment depends on what takes place inwardly, in the depths of our mind—whether we achieve realization, attain meditational states of bliss, clarity, and emptiness, or gain wisdom recognition of vajra body, speech, and mind. If none of these signs occur, we may have received blessings, but not full empowerment.

Fourth is the lama who witnesses our purification when vows and commitments have been damaged (nyam chhag kangwai lopon). Fifth is the lama who teaches us what to accept and what to reject on the Vajrayana path (shey gyud drolwai lopon). Sixth is the lama who fosters our main practice, who leads us through the stages of development and completion, who instills in our mindstream the transmission of intrinsic awareness (rigpa), and who is revered as our root lama, the lama of direct oral transmission (man-ngag lungi lopon).

The process of recognizing that our mind and the mind of our root lama are in...

Erscheint lt. Verlag	24.4.2015
Vorwort	H.E. Chagdud Tulku Rinpoche
Sprache	englisch
Themenwelt	Geisteswissenschaften ► Religion / Theologie ► Buddhismus
ISBN-10	1-881847-49-7 / 1881847497
ISBN-13	978-1-881847-49-6 / 9781881847496

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