Avalokiteshvara Nyungne Purification Practice – H.E. Garchen Rinpoche

Translated by Ina Bieler & Transcribed by Florence Lee

Avalokiteshvara Nyungne Purification Practice

Today, I would like to say Tashi Delek to all the sangha and dharma friends who are assembled here today. Thank you all so much for coming here for the benefit of all sentient beings to liberate them from suffering; thinking about all sentient beings limitless as space. And I am very grateful because you came here for this reason and this is a very meaningful gathering. This is a perfect dharma gathering with many Drupons and Khenpos, some who had completed 9-year retreats. Together, we will take these vows and for this reason the benefits are even greater. We are extremely fortunate and this merit of our gathering here is really incredible and we should all rejoice in that.

We are starting the Nyungne today and when the practitioner Gelongma first took the vow she became very ill but was subsequently cured from her illness. It is a lineage of asceticism enduring many hardships and that is why it is referred to as Nyungne which is related to sickness. But then it is also to be practiced by those without illnesses and all of the different practices of deity yoga and mantra recitation are the same in terms of their benefit. So then what makes the difference here is that the benefit of these vows we are taking is really tremendous. These are explained extensively and as for myself I had received the Mahayana vows from the great master Drepung Geshe Ngawang Phuntsok. He had explained all the benefits very extensively to me and all of these benefits are translated into Chinese and also spread around the world.

But in general, the difference between taking a vow or not taking a vow determines the amount of merit and benefit you receive from the practice. All of the sangha who have assembled here today with any of the 7 vows of the Pratimoksha you belong to, all of you have taken some sort of vow. So, what is the essence of a vow in general? First, we start with the refuge vow and in this context, we explain the benefits of the vow. Which means that we are restraining ourselves from certain actions understanding that self-grasping and the afflictions are the root cause of all suffering. We know that all sufferings come from these afflictions and recognizing that in the future, we commit to not again repeat those actions. Sol this is the etymological meaning of a vow and in the past, we have spent many countless eons in unmindfulness controlled by afflictive emotions. We engaged in the ten non-virtuous actions and the five heinous crimes until the present day. Not seeing the faults in these actions, we have accumulated karma and as a result of that, we wander endlessly in the six realms of samsara.

Recognizing that, we confess all the faults committed in the past. This is a method to confess and purify and as a skillful means the Buddha taught the sojong or the restoring vows. For example, on the 15th or 30th day of the month, there is a tradition of taking those vows. What happens is that we are purifying all negativities and we are restoring all virtue. So that is a supreme method to purify and to restore. And the Nyungne is a practice that belongs to the sojong or the purification and restoring vows.

So, for the precepts we take a vow and it depends on our own dispositions, opportunities and merits. We can take some vows, the four root vows or any of the 7 vows of the Pratimoksha. Whichever vow you take keep it as well as you can. And as for the timing of keeping those vows, ideally for the bodhisattva vow, you take it until you attain the state of enlightenment. In the Drikung Kagyu, in the opening prayer it says ‘Until we die, or if you can for a certain time’. Ideally you take those Pratimoksha vows until you die. And in the middling case, for a month or a year or even just a single day. The benefits are inconceivable. So, when we recognize the benefits of those vows, we then apply our body, speech and mind to the practice of virtue. And we discern clearly what is virtuous and non-virtuous?

Before we just didn’t know what are non-virtuous but there are also many virtuous actions that we are unaware of. With body, speech and mind anything that is beneficial comes from a place of loving kindness and compassion. But ordinary sentient beings don’t know that and this kind of love becomes attachment to ones’ family and friends. Once there is attachment, there is aversion. On one hand, there is virtue because there is love but it turns into attachment. So, it becomes defiled. The Buddha taught the authentic path explaining the benefits of virtuous practice. What are the ten virtuous actions and the fault of non-virtuous actions? When we take those vows, first we need to recognize what is a fault and what have we not recognized before?

What is the root cause of all the suffering and discomfort in this world in this lifetime? It all comes from the afflictive emotions and where do these afflictions come from? They all arise out of self-grasping and if you recognize that, you then see the fault because it leads to suffering. ‘Where does it come from? It comes from my own afflictions and where are they? They are here in my own mindstream. And when we repeat the vow, we say ‘So now I have recognized the fault that I have not recognized previously’.’

So, now we recognize the faults that we have committed to be the cause of all our sufferings. Regarding our activities of body and speech for as long as we see a duality of self and other, in harming others we are ultimately harming ourselves. Right now, if we harm others, we are doing that in order to benefit ourselves. However, it will all come back to us in the end. Why is that? It is because on the ultimate level in the mind there is no self and no other. It is just like you are cutting your own hand and from the ultimate perspective, karma is even closer. Then, you recognize that you have harmed others for your own sake and all of that is what we refer to as non-virtuous actions.

I don’t know anything aside from that and in the 37 bodhisattva practices, it says ‘all suffering without exception comes from wishing for one’s own happiness.’ Everything that we do with a selfish motivation becomes a harmful activity. First recognizing this, who has created all of these activities? It is the afflictions that created all of these activities. The Mahayana sojong vows holds the view of equalizing self with others. So today, if I practice one good thing, it is for the benefit of sentient beings. And in order to benefit oneself, we have to benefit others. Of course everyone wants to benefit themselves but if you want to benefit yourself you have to really question, ‘does it really benefit me by thinking about myself?.’

This is what you have habituated to since beginningless times in samsara. These are the obscurations and the only way to overcome them is the altruistic mind which is like the sun. Even though you possess buddha nature, temporarily the mind has become like an ice-block due to self-grasping. Slowly you transform this through the altruistic mind with the Mahayana sojong vows. So what are the benefits of these vows? You have to ask yourself these questions.

The buddha had said to the arhats at the assembly, there were some butchers killing many animals. The butcher needed to do that in order to survive and feed his family. The arhat told him that he had butchered animals his entire life and asked him to take a vow not to kill anymore animals. But the butcher said if he took the vow then his family will not survive. Then the arhat asked him does he kill at night? The butcher replied that he does not kill at night so the arhat said that he could take a vow not to kill at night. So, the Arhat then requested him to please take this vow. The butcher then accepted and took this vow to not kill any animal at night.

The understanding we can take from this is that the Buddha had taken birth as the merchant and as a result of that killing he was born in hell. And when he was born in hell, he was being eaten by yakshas the whole day. But at night, the king appeared to him and it was just like the Pureland of Dewachen. So why is that and what happened? The Buddha then said that it is because the merchant took a vow to not kill at night. For example, whatever vow you take, it could be one or two. And in terms of timing it could be an hour in the morning or evening or the entire day. However long you are able to keep the vow, the benefits are inconceivable.

So now, during the Nyungne retreat, when you go home you don’t have to stop talking. But if you can keep a vow of silence then that is better. Actually, the greatest benefit of the Nyung-ne vows is to refrain from talking because many negative actions derive from speech. So, if you are not able to keep the vows for a long time, you can keep the vows for however long you think you are able to keep them. Of the 8 Mahayana sojong vows, if you can just keep one of those vows it is of great benefit. Often, we don’t keep those vows and many faults arise. Buddha explained the faults and sufferings that arise from each of these actions. And that is why Buddha came up with these 8 Nyungne vows but you can take whichever vow you are able to keep.

Next, we will begin with taking those vows but mainly you should think that you are taking these vows for the benefit of all sentient beings. Then it becomes a Mahayana Sojong vow and this is extremely important. These are the benefits and the benefits of keeping those vows are really inconceivable. One very important point to mention is that you have to keep this one in mind. That is in this life we say that ‘May all sentient beings have happiness and the causes of happiness’. It is easy to say that but then in this life, whatever you do directly or indirectly if there is anyone who harms you, you get angry at them. We consider this an enemy who hates us and it is most important to understand first of all where this comes from. So, in the previous life this person was someone who was extremely kind to you but you have not repaid that kindness. All of that love has transformed into hatred and has become as powerful as a nuclear bomb.

Anyone who harms you has in the previous life been extremely kind to you like your parents or your friends. So, recognize that and consider them first and foremost wishing for their happiness. If this state of mind is always present, then whatever you do whether you are actually mindful or not becomes virtuous. Then even a samsaric mundane activity which seem to be non-virtuous becomes virtuous. It is very important to remember that and in the Drikung Kagyu, Jigten Sumgon made this prayer on cultivating compassion first and foremost for one’s enemies. So, based on this measure we can see whether or not we have cultivated immeasurable compassion and love. This is one very important point that I ask you to please bear in mind.

Good morning my dharma friends. Om Ah Hung. Yesterday, we spoke about those sojong vows and when we repeated those vows there is this verse where we said ‘just as the previous Buddhas, arhats and so forth took those vows.’ When we repeat that we understand the qualities of a Buddha. For instance, Patrul Rinpoche had said that when you hear about the qualities of a Buddha, then the mind enters a state of virtue. So, the qualities of the Buddhas are really inconceivable and if you remember them bring them to mind and remember the three kayas. All the great qualities and tears will come to our eyes. In this way our mind opens up and our wisdom channels open up. Our body, speech and mind is applied to virtue. And as a sign of that faith arises.

Guru Rinpoche had said that when you hear a history then an inspiration arises. When you hear about the qualities, faith arises. When trusting faith arises, the blessings enter your mind. And when you are free of any doubts, then all aims and purposes will be accomplished. Then if you remember the Buddha’s qualities, in an instant a very special feeling will arise. In the text here it explains the meaning of each of those lines in the sojong vow prayer. And first we said ‘just as the Tathagatas have taken the vow.’ A Tathagata is someone who has realized the dharmata or the reality of how things really are. Their intention, mind, path and result is the same. How they are the same is that at first they gave rise to bodhicitta only being concerned about the benefit of all sentient beings. And then in the middle they accumulated merits throughout three endless eons. And in the end, they all attained the same fruition of full awakening.

It is said within the expanse of primordial wisdom, all the Buddhas are one. So we read these lines in order to bring to mind all these Tathagathas. This term ‘dharmata’ is the realization of emptiness and that self and other do not exist. When you see that then you realize the ultimate truth of how things really are. Not seeing that self and other are inseparable is samsara and not reality itself. So, this is what the term Tathagatha here refers to. It is those who act in accord with all who have realized and act in accord with reality itself. Next are the arhats and the commentary says that ‘an arhat is someone who has become liberated from the enemy of the 4 maras or demons.’ Those of you who are familiar with the Vajrakilaya practice will know about those maras. For instance, there is first the demon or the mara of the aggregates and due to having aggregates, we develop the mara of afflictive emotions. Then there is the mara of the son of gods which refers to the attachment to samsaric pleasures. Then there is the mara of the lord of death and for as long as we perceive a duality of self and other, we experience the fear of death.

The secret mantra provides methods to overcome these maras. For example, through the generation stage you overcome the mara of the aggregates by visualizing the deity. By transforming the afflictions into primordial wisdom, you defeat the mara of afflictions. Then because you realize that buddha nature which transcends birth and death, you overcome the mara of the lord of death. And if you release the attachment to samsaric pleasures, you overcome the mara of the son of the gods. That is by realizing on the ultimate level, the natural state of the mind is great bliss. This is also mentioned in the Vajrakilaya practice; that by realizing the ultimate great bliss from the nature of mind you overcome the mara of the son of the gods. In this way you become liberated by overcoming these maras. In brief, you overcome the afflictions and release them into primordial wisdom. In this path of liberation, you liberate the 4 maras which is the path of all the Buddhas.

Then, if we engage in similar practices as the Buddhas and enter the same path, we will also develop similar qualities. Next in the sojong prayer is ‘the perfectly complete Buddhas’. The perfectly complete Buddhas are those who have woken from the sleep of ignorance and who have with perfect intelligence realized the nature of all phenomena. What this refers to is that having awoken from the sleep of ignorance, the buddhas accomplished the two-fold knowledge. And that is to know the nature of things and to know all things that exist. So, first the Buddhas have realized how things really are; the true phenomena of all samsara and nirvana. Secondly, realizing all the things that exist is to realize the interdependent arising of the infallibility of cause and effect. That the radiance of emptiness is cause and effect. So, these are the two kinds of knowledge that the Buddhas have gained; having attained perfect and complete enlightenment.

This term ‘true or complete enlightenment’ is that having awoken from the sleep of ignorance, is to have cleared away all dualistic perception. Having cleared away all dualistic grasping, one sees how things really are and as a result of that develop certain qualities like the ten powers and the four kinds of fearlessness and so on. Those masters here who have studied the scriptures can tell you more about that. This term ‘enlightenment’ itself is that when all dualistic grasping has been cleared away and the mind becomes omniscient. And from this mind all qualities naturally arise just like the qualities of a flower emerging from its seed. It is just that we haven’t realized that but we can become just like that.

Next is the heavenly steed where it says that ‘it is the heavenly horse that protects the wheel turning king.’ I was very young when I came across that term ‘heavenly horse’ and I wondered what it actually means. Perhaps there are several newer disciples here who also don’t really understand this but would still engage in the Nyungne practice. So, this heavenly steed is just an outer example but when you really understand its meaning a unique feeling arises. So, the heavenly steed is not just an ordinary horse; it is an animal said to possess great love for its owner the wheel turning king. And is even willing to give up its own life in order to protect the king.

This heavenly steed is an example of someone who has given up concern for their own purpose and is able to accept any kind of difficulties for the sake of others. So, this is how we should understand this outer example. When we think about the life story of Buddha Shakyamuni, there are some people who say that the Buddha did not have a lot of compassion. Because he gave up his wife and son and just left them. This is how an ordinary person would see it from the perspective of owning a kingdom. But from today’s perspective all of these kingdoms that have existed are long gone. Often all that is left are some names and ruins.

On the other hand, the Buddha was someone who had realized the suffering of sentient beings in samsara. Having the suffering of all mother sentient beings in mind, he gave up his life out of great compassion for them. And that is why Buddha Shakyamuni’s teachings still remain in this world even after thousands of years. Even now when we think of the Buddha, a very special feeling arises and that is due to his great compassion for sentient beings. So, if we don’t understand that quality then we might easily think that the Buddha doesn’t have any love and this is how delusion perpetuates.

Why did Buddha give up his own purpose? If he did not give up his kingdom he could not have benefitted all sentient beings. For example, there is this story about Milarepa who was once invited by the Nepali King for a visit but Milarepa declined. He did not go and said that he is the real King having in mind the true kingdom of the dharma.

The next point is ‘the great elephant’ which is someone who has the ability to take on the burden of acting for the benefit of all sentient beings limitless as space. Also, they have given up their own self concern. And having done that, they have attained their true purpose of awakening which gives them the ability to carry the burden of others. To act for the benefit of others until samsara is emptied. These buddhas are able to perform the benefit of sentient beings endlessly. The Buddhas who take on the burden of others with their great compassion also means to turn the wheel of dharma.

Buddha taught the two-fold truth when he turned the wheel of dharma. The relative truth which is the teaching on karma and the ultimate truth of emptiness. And in order to realize the ultimate truth, we take those Mahayana sojong vows. Sojong means to purify and to restore. What is restored is our virtuous mind of love and compassion. And what is purified when we take these vows are non-virtuous states of mind especially our afflictive emotions. These sojong vows are especially meant for lay people and householders who are not able to keep certain vows on an ongoing basis. So, they take those vows for a certain time for a day or two, a month or a year and so on.

Also, according to the action or Kriya tantras of the secret mantra, there are various branches of asceticism, ethical discipline which are related to these vows as well and are very important. Those individuals who are sick or not able to keep those vows on an ongoing basis can take those vows for a shorter time. Also, it is mentioned in the sutras that there are great benefits of establishing the buddha’s teachings in terms of place and time. In terms of time it is said that when the buddha was still alive, there was a large gathering of followers and establishment of the sangha. Now if one only gives rise to a wish to take refuge the benefits of that are equal to practicing in those times back in the past. The benefit of the place is that when one spreads the dharma in the place where it has not yet spread, the benefits are even greater than spreading in a place where it has already spread.

For example, if you are in a pureland like dewachen and practice virtue there for many eons. It is of greater benefit to relieve the suffering of sentient beings in an impure field like this world. Even for just a moment, to practice of dharma here is of greater benefit even for an hour. The benefit is tremendous. Then there is also a third benefit in terms of the essence of the buddha’s teachings. If you are in a wealthy country in the world, if people don’t understand karma and how things really are, then all of these pleasures and wealth can become very harmful. Because there is clinging and pride from all these possessions. And from that many other afflictions and attachment to this life arise.

If we give that up and take those sojong vows for just 24 hours and seal this practice with a motivation of bodhicitta, then it will lead to birth in the higher realms continuously. It will close the door to birth in the three lower realms and is ultimately the source of all enlightened qualities to arise. Such is the benefit of taking those 8 Mahayana sojong vows. For example, the major and minor marks of the buddha will appear and so forth.

In brief, the essence of these vows is that it is a great merit which we will never separate from lifetime to lifetime. It will always go together with our mind. And what is the essence of all merits? It is love and love is the basis of the 6 paramitas which are the source of all good qualities to arise. Therefore, if on the basis of love you cultivate merit, the benefits are limitless. For example, Sakya pandita said that a wise person knows how to accumulate merit because whatever you do in the world or in the dharma, if you have merit, you will not require any effort in whatever you do. Everything is just accomplished naturally.

Then there are others who no matter how hard they try they never accomplish their own purpose. They can’t even survive in this world on their own. The difference between those two individuals is the merit that they have accumulated. Sakya pandita said that for someone who possesses merit their activities are effortless like the sun. But those who lack merit their efforts are like the oil in a butter lamp which will become exhausted.

That is even if you practice virtue, if you only do that for the benefit of this life the merit will be very small. Also, Sakyapa had said that if there is attachment to this life you are not a true dharma practitioner. On the other hand, if you have an altruistic intention and you have in mind the benefit of all sentient beings, even if you just recite a single Mani mantra the merit will be tremendous. So, this is what we call merit and when we develop such a merit that is based on the motivation of bodhicitta then we are merging our aspiration with that of all the Buddhas. It is just like we are putting all our money into the bank or the treasure house of all the Buddhas. Then it really becomes endless and inexhaustible. Therefore, whatever slight virtue you practice, seal it with the motivation of bodhicitta and dedicate it for the sake of others. In the future also you can take those sojong vows on your own at home for example if you are sick and can’t come. You can begin with taking refuge in the morning and take those vows and in the evening you dedicate your virtues. These instructions to encourage and inspire yourself to do the practice of virtue came from Geshe Ngawang Phuntsok.

So, I ask you to please keep this in mind but there is one important thing I forgot to mention. There is a big difference between practicing virtue when you have taken a vow and practicing virtue when you have not taken a vow. Also, Geshe Rinpoche had said that once you have taken any vow, any virtue that you practice increases and becomes more powerful. If there is someone who does not possess any vow but make an offering of butter lamps filling up the entire vast ocean or as large as a huge mountain, the benefit of that are not as great as someone who does possess a vow and offers a wick of a candle. The benefits come from the fact that when we take a vow, we take refuge at the beginning and then cultivate the motivation of bodhicitta. And in the end, we dedicate the virtues for the benefit of others. And on the basis of these three practices, if we then practice any virtue anything you do becomes much more powerful.

Also, it is said that someone who possesses a vow will be protected by gods, humans and non-humans and they will not be harmed. Therefore, the benefits of this practice are really tremendous and this commentary has also been put down into writing in Tibetan. So, in the future I will inform you more about this text as right now I am unable to see so well to explain it word by word. The text itself has benefited me greatly and I am very grateful that it has been recorded down in writing. In future it will also be of great benefit to others who reads it. Once you have taken a vow, anyone who has taken the refuge vow is a sangha and if only 4 sangha members come together to practice you already have a community of sangha. What is unique about that is that whatever aspiration a sangha makes, will be supported by all the Buddhas.

For example, once you have taken the refuge vow, it is like you become a citizen of the buddhist country. If you become a citizen of a certain country, then you acquire all the citizenship rights of that country naturally. In a similar way you acquire the rights and support of all the buddhas once you have taken refuge. This is my own personal example that I came up with and for people like myself it is easier to understand the meaning. For this reason, if you think about it you can understand the great significance of taking those vows. Even if you only able to keep a single vow, or however many vows you are able to keep think about its benefits. The benefits of a single vow really are tremendous. So, I encourage you all to engage in practice like this and acquire this text in the future because it explains clearly how to engage in this practice. I am grateful for that and thank you very much.