• Buddha's teachings

Taking refuge in the three Jewels – Buddha, Dharma and Sangha – orients us firmly on the path to Buddhahood and turns us away from cyclic existence. All sentient beings are permeated by Buddha-nature yet, failing to recognize that, they remain bewildered in samsara on the wheel of cause and suffering. The sufferings that an individual experiences are like the ocean waves, endlessly washing up one after another. As long as we remain in samsara, there is no complete peace and happiness. Even though we want to be free from samsara, we do not know how.  We have to rely on instructions and example from the one who has done it, who has already traveled the path to enlightenment.  Thus we go for refuge in the Three Jewels:  Buddha, the teacher; Dharma, his teachings; and Sangha, the spiritual community.  Refuge is based on the meditation on the four foundations or four ways of turning the mind away from samsara as mentioned above. Without these meditations, one's refuge is incomplete.  One needs to clearly understand the nature of samsara and then firmly orient oneself toward Enlightenment; in this way one draws near to the path.   By taking refuge sincerely, we plant the seed of liberation within ourselves. We distance ourselves from all non-virtues that we have accumulated and develop more and more positive actions. Ultimately, it will lead us to the state of Buddhahood. 

Vajrasattva Practice

Vajrasattva meditation is a special, powerful practice for the purification of the nonvirtuous causes we have created. With such a meditation, one can completely uproot all the negative karmas, just as Milarepa did. Generally speaking, virtuous and nonvirtuous acts depend on mind. Mind is the master, and the body and speech are the servants.  Because of the degree of the power of afflictive emotions, controlled by desire, hatred and so forth, we create nonvirtuous acts. It is nonvirtuous if we do them ourselves, we ask others to do them for us, or we rejoice when these deeds are done by others. Not only that, when the mind is under the control of desire, hatred and so forth, even if we hear, study and practice the precious Dharma, we create nonvirtue. These nonvirtues created by evil deeds will bring suffering and undesirable conditions. These nonvirtues are created through conquering our enemies; protecting our own body and accumulating wealth. But we leave these things behind when we face death. However, nonvirtue will follow us like a shadow, life after life, and become a source of all sufferings. Therefore, it is very wise to purify all the nonvirtues we create before they bring the result. This purification, if we use the four powers, can be very effective. The four powers are remorse, antidote, resolve, and reliance. In the Vajrasattva path, Vajrasattva meditation is a special practice for the purification of nonvirtuous causes, so with confidence and without hesitation, enter into the Vajrasattva practice. Have sincere remorse for evil deeds, confess them and resolve not to create more negative karma even at the risk of one’s life. Then take refuge, cultivate the mind of Enlightenment, recite the mantra and meditate on emptiness as the antidote and reliance.

Mandala Offering Practice

Mandala offering is a way of accumulating vast amount of merit, developing and sustaining wisdom (the realization of mahamudra) and compassion (the profound bodhicitta).  Feeling deeply the wish that oneself and all sentient beings may attain Enlightenment, we offer the mandala – which represents the entire universe – to the enlightened ones who have always been full of compassion and wisdom.   We give it all away, ourselves and everything.  This offering helps us cut our clinging and attachment to this life.  In addition, the merit one acquires through mandala offering gives one the strength to nurture the mind of bodhicitta.  Generally speaking, the mandala offering is a great method of using interdependence to establish the Buddhafield.

Guru Yoga

Bodhicitta

Ngöndro Program 2001

Ngöndro Program 2003