Drikung Dorje Chö Dzong, Akadeemia 5, Pärnu (2026)

12/06/2026

Abandoning Harmful Places

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The 37 Bodhisattva Practices Series: Verse 3
"When harmful places are abandoned, disturbing emotions gradually diminish. Without distraction, virtuous endeavors naturally increase. Being clear-minded, definite understanding of the Dharma arises. Resorting to secluded places is the bodhisattvas' practice."

'Resorting to secluded places' refers to the isolation of body, speech and mind; not only the body. The whole purpose of secluding the body and speech is in fact only to seclude the mind. Secluding the mind means not to fall under the power of thoughts and emotions. Only secluding the body and speech, while the mind still clings to thoughts and emotions, is pointless.

We seclude the body by traveling to isolated places, and we seclude the speech by remaining in silence. We do this in order to create an environment in which the mind is not constantly distracted by various sensory attractions. This is often misunderstood and people remove themselves from society in order to live in a hermitage to do retreat. But it only becomes a retreat if we are able to seclude our minds by not falling under the power of our own fixations.

Some people never seclude themselves from the world but are still able to sustain awareness and do not fall under the power of their thoughts. The latter is the one who is actually in retreat. However, for beginning practitioners, a place in isolation is conducive for practice because the mind is not sufficiently subdued in order to be able to withstand or resist the distractions and entertainments of the world. In an isolated place such entertainments are lacking and thus the wild and restless mind will find it easier to calm down.

Since at such a place one is not faced with outer distractions, it is easier to turn inward and watch the mind. By doing so, the wish to practice virtue will increase. When the mind is calm and stable it is easier to cultivate compassion, patience and the other perfections.

A harmful place is a place that leads to the increase of our negative thoughts and emotions. This can be any place, a mundane place or a hermitage. If, in a mundane place, one is able to control one's mind and not fall under the power of thoughts, it is not a harmful place.

In fact, yogis whose minds are stable should travel to mundane places of distraction in order to test their accomplishment. In brief, a harmful place is a place that leads to the increase of negativity and fixation, and a beneficial place is a place where one does not grasp at whatever arises. Since most people have to work and cannot seclude themselves to isolated places, you can also isolate yourself for short periods of time, for example a week, or for the weekend, or even just for a day or a few hours.

As you gain a living experience by practicing in such a way as much as you can, you will find that often the places we enjoy ourselves at are harmful places, and as your patience increases you will find that your enemies can be an enhancement to your practice. From the perspective of the Dharma, friend and enemies sometimes change roles.

HE Garchen Rinpoche

Translation Ina Bieler

05/06/2026

2026. aasta Ngondro veebiprogramm

Vadžrasattva

koos auväärse Khenpo Tenziniga

20. juuni – 12. september 2026

"Peamised takistused, mis takistavad kõiki erakordseid kogemusi ja sügava tee taipamisi, on negatiivsed teod, varjatused ja harjumuspärased kalduvused. Nii nagu on oluline peegli pinda puhastada, et selles peegelduksid vormid, on samuti oluline kõrvaldada oma varjatused, et taipamine saaks paista peegeldusena Kõige Alguse peeglis. Buddha õpetas selleks lugematuid puhastusmeetodeid, kuid parim neist on meditatsioon ja õpetajaga kui Vadžrasattvaga seotud retsitatsioon."

~ Patrul Rinpoche (1808–1887)

Meil on hea meel teatada, et registreerimine ngondro järgmisele veebimoodulile – Vadžrasattvale – on avatud. Lisateabe saamiseks ja registreerimisvormile juurdepääsuks klõpsake siin .

Nii paljudel õpilastel on soov rakendada praktikas neid erakordseid õpetusi, mida Tema Majesteet Garchen Rinpoche on väsimatult läänes jaganud viimase 28 aasta jooksul. Olenemata sellest, kas olete budismis uus või olete juba saanud palju õpetusi ja pühitsusi, on eelnevad praktikad ärkamise teel äärmiselt olulised.

Garcheni Instituudil on hea meel pakkuda oma veebipõhist eelneva praktika programmi, mis aitab õpilastel oma püüdlusi täita. Need erineva pikkusega veebimoodulid hõlmavad Tiibeti budistlikku traditsiooni ja eriti Drikung Kagyu traditsiooni, nagu seda õpetab Tema Ekstsellents Garchen Rinpoche.

Tänu meie heale juhusele jätkab auväärne Khenpo Tenzin osalejate juhendamist reaalajas õpetuse ja kommentaaridega Ngondro veebiprogrammi järgmises moodulis - Vadžrasattva. Kui olete selle programmiga uus, olete oodatud alustama Vadžrasattvaga.

Meie veebiprogramm on loodud pakkuma struktuuri ja tuge ning on meetod kogu praktika aluse arendamiseks. Eelpraktika retriidi täisprogrammid on loodud üksteisele tuginema.

See programm annab sulle paindlikkuse oma Ngöndro läbimiseks vastavalt oma elule ja ajakavale. Iga osaleja kohandab oma retriidi ajakava vastavalt oma individuaalsetele oludele. Iga eelneva vooru jaoks on vaja koguda 100 000.

Pühendumus / Samaya (püha lubadus õpetajale) osalemise eest meie veebipõhises Ngondro programmis

Kohustus on lubada teha alates 20. juunist kuni 12. septembrini iga päev vähemalt üks puhas sessioon ilma igasuguste segajateta.

Traditsiooniline ngondro on igast esialgsest harjutusest 100 000 kogunemist ja seejärel veel 10 000, et arvestada võimalikke vigu, näiteks harjutuse sooritamist hajevil meelega.

Khenpo Tenzin mõistab, et iga inimese seisund on erinev ning mõned võivad töötada täiskohaga, osalise tööajaga või olla pensionil. Neli seanssi päevas on retriidi puhul traditsiooniline ja parim. Kui teil on aega teha ainult 1, 2 või 3 seanssi päevas, on see samuti vastuvõetav.

Kui te ei suuda 12. septembriks 100 000 punkti koguda, võite punkti kogumist jätkata kuni nende täitmiseni. Punkte saate aga arvestada ainult siis, kui istute ametliku sessiooni ajal, mitte siis, kui teete muid tegevusi, näiteks vaatate televiisorit, kuulate raadiot jne.

Osalejad peavad igal nädalal kohustuma osalema Khenpo Tenzini sessioonil otseülekandes Zoomi vahendusel või vaatama hiljem salvestatud videot YouTube'is.

Kuna ngondrot harrastavad osalejad üle kogu maailma, moodustatakse üksteist toetav ülemaailmne vaimne perekond. See on ilus ja heaendeline. Me kõik saame selles altruistlikus ettevõtmises ühineda.

Meil on hea meel teie harjutamissoovi üle ja anname endast parima, et teid toetada.

ANNETUSED

Pakume kõiki oma online-dharmaprogramme tasuta. Kuid see on võimalik ainult tänu sangha heldusele. Soovituslik annetus 300 dollarit ühe ngondro retriidi eest aitab katta Khenpo Tenzinile tehtavad annetused ja selle programmi läbiviimise kulud. Pidage meeles, et see on vaid soovitus ja igat suurust annetust võetakse tänuga vastu. KLIKI ANNETAMISEKS

Meil on hea meel teie harjutamissoovi üle ja anname endast parima, et teid toetada.

Soovin teile kõigile väga kasulikku retriiti.

Armastuse ja palvetega,
Garcheni budistliku instituudi töötajadhttps://docs.google.com/forms/d/1k3YLASgX4D04f2X2VI4iKUyxJdsuDnz-xiBUFaZz3zo/viewform?edit_requested=true

31/05/2026

Habituating Patience

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When you lose your patience, you should recognize this and feel regret. Every time you should make the commitment that next time you are going to do better and that I will not lose patience again. Then you might not lose it the next time, but eventually you will lose it again.

It is a training of habituation. You will not be able to miraculously stop being impatient without any training. The pith instruction is habituation, perseverance. If you persevere in practice, your practice will definitely improve, and in the end you will never lose your patience.

It is just like learning anything. It may be difficult in the beginning, but if we keep doing it over and over again, it becomes easy. It is a slow process, and you have to persist even if you fail in the beginning.

No matter how often you fall, you must get up and do it again. As your patience increases, you can take a vow: "No matter how much they provoke me, I shall not get angry." This is the essence of the bodhisattva vows.

But patience does not only apply to anger, it must be practiced with all emotions. When desire arises, you must not give in, but forbear; when jealousy arises, you must forbear, etc.

If you are able to be patient with all thoughts and emotions, you will not fall under their power again. If you lack patience, you will again and again fall under the power of these emotions. Diligent forbearance is mindful awareness.

HE Garchen Rinpoche

Translation Ina Bieler

21/05/2026

Continuously Practice Offering Throughout the Day

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For those of us who really want to accomplish the meaning of Mahamudra, we need to understand that daily, constantly, we have thoughts of self-clinging arising in the mind, thoughts conditioned by self-clinging. Even when drinking a glass of water, we think "oh, this water is mine." This is 'my' water in 'my' glass and 'I' am drinking. This constantly reinforces this habit. As a result, our self-clinging is like a huge mountain.

If we can create the positive habit of making offerings of all our enjoyments throughout the day to the enlightened ones, then each time we do that, it is like removing one grain of sand from the mountain of self-clinging. If we do this continuously again and again, then one day that mountain will be flattened. If, on the other hand, we don't make mental offerings, then this concept of self continues to grow. So my great hope is that you will all continuously practice offering throughout the day.

This is my great personal instruction to you.

HE Garchen Rinpoche

Translation Ina Bieler

20/05/2026

Bodhicitta is Everything

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Bodhichitta is not a practice that fits here or there. Bodhichitta is everything. Bodhichitta is the preliminary, it is also the actual practice, it is also the result in the end.

Thus you should cultivate bodhichitta day and night, continuously. When you wake up at night, do not think of yourself, remember sentient beings, remember their suffering. Whoever has not realized the nature of mind, reality itself, suffers. Whether they are rich, poor,
beautiful, powerful, smart, or not, if they have not realized how things really are, they are bound to suffer.

Do not forget their suffering and give rise to the courageous resolve not to leave them behind but to engage in activities that will help them become free of suffering. Through bodhichitta you will realize that there is no self, self-grasping will be destroyed, for when you think of others you do not think about yourself.

Ultimately 'self' and 'other' are but thoughts. When we understand that we are not separate from others, we begin to fathom the preciousness of compassion, of bodhichitta.

HE Garchen Rinpoche

Translation Ina Bieler

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