You know, to get group of people to to help to familiarize how to organize Nyungne retreat, how to be prepared for the Nyungne retreats. During the Nyungne retreat, what kind of disciplines that we have to go through so that you can be able to guide the newcomers. So it’s a kind of like a SPT that we label as SPT training, something like that. So I’m sure many of you already done a Nyungne retreat, and you know it, you know, so far you know what exactly it should be. So here today we will do more question and answer.
So during your past Nyungne retreats, you know, whatever the difficulties that you face, you know, such as during the preparation, during the the actual sessions, as a being, as the vajra master who did the Nyungne, or even for the chanting master who did the chanting prayers, and also the ritual assistant to doing the Nyungne retreat that you if you have encountered any difficulties. And and also the the the different, you know, vows that you need to practice during the Nyungne retreat, such as the Mahāyāna precept and in particularly the the one of the most strict Mahāyāna precept in relation to the Nyungne practice such as whole day fasting. In relation to that, what kind of restriction that we have to follow, but at the same time, even understanding the restrictions, yet you have faced difficulties. So if you want to clarify any difficulties. Then you have difficulty in the mudras and difficulty in arranging offerings.
So anything to do with the Nyungne. So please raise questions so we do more question and answer. So I think the question answer and from there because many of you have already done Nyungne many times and some of you even attended Nyungne retreat in the monasteries and the nunneries in Nepal. So know, so basically and basically, the text is very clear. The sequence is very, very clear.
You know? So so I have nothing much from my side to, you know, I will I will I will try to input based on your question. You know? Okay. Is that okay?
Thank you. Label person also can. Yeah. Not necessarily. You have to be a monk.
The vajra Master in relation to Nyungne practice, you need to at least have a highest what’s it, the great initiation of the compassionate Buddha and who have completed the commitment retreat, you know, dependent on their own Lineage Guru. So some of the Lineage Guru, the commitment is to complete like one million recitations. Some of the Lamas, they will give a commitment of complete four sets of Nyungne, four sets of Nyungne in entire life, in the rest of it. Some of the lamas, they give a commitment of at least one Nyungne every year until the rest of the life. So at least you have to complete this basic requirement.
On top of that, you need to know when to sprinkle the bus waters, when to ring the bell, you know, because everybody will follow the vajra master, the main person who’s leading the retreat, then join with the chanting master. The chanting master has a certain chanting master has also very heavy responsibilities to make sure that the prayers are complete, the sessions are complete with the complete prayers, and at the same time, know, full concern of the participant of their needs, you know. Then at the same time, as for the vajra master, you need to have some kind of confidence when any, you know, the misbehaviors or the breaking breaking vows such as the the on the on the actual fasting day, supposed not to drink water, supposed not to eat, then somebody is almost dying, you know, of thirst and really is dying. You know, he really feels it is dying. So in that case, you know, the person to consult is the vajra Master.
The vajra Master have to have a confident and have to have some kind of understanding when to give permission, when to permit the person to drink the water, when to, you know, at the same time if you are not allowing him to drink the water, then you also have to understand that he will definitely not die. You need to have some kind of confidence that if I say no, have to know that he will not die. But then at the same time, you have to have a confidence to permit because it’s you have to be responsible to break the vow of the person. Because when the vajra master have permit, means the person will not break the vow. The the person who asked the permission will not break the vow.
But if vajra master is not confident, then just simply say, okay. Then there’s a danger of breaking the vow. So through your practice, your own practice, you should have some kind of confidence to lead the retreat. Similarly, with the same goes for medicine, if someone is feeling ill Yeah. Like to use the same Same.
So I need to add one addition for the just now the the responsibility for vajra Master. When somebody really felt that he is dying or he really cannot take it without any drink, then if you are going to permit him to drink the water, then from your action vase, you to give one, what do you call, one sip of water in his left hand. Know, put the left hand like this, then pour the one sip of water from the action vase. So then after drinking that, then he can go and drink any liquid. So without the permission, start with the passing of the action vase water to the person.
Start from there. So same goes to the medicine. If somebody is sick, then you can actually take a permission from the vajra master from the very, even before the retreat and telling him that, you know, you know, doctor allow me, doctor don’t allow me to stop the medicine, you know. So therefore that, but at the same time I inspire to do the retreat. So then the vajra master have to have a full confidence to say, okay, you can come for the retreat, at the same time you can take the medicine.
So when you take the medicine you need water to drink, isn’t it? So when you take the medicine, you drink the water. Then other than taking medicine, the amount of water that you need, you not supposed to drink the water. Same thing goes to the medicine can refer to even food. Some of the people who are really inspired to do a retreat for the great purification, but at the same time without eating some amount of food, then again the vajra Master have to take responsibility to permit, say that this hour to this hour.
It’s almost like whether you’re going to break the vow or not, it’s all dependent on the vajra master’s permission. So it’s a heavy responsibility. Even those sit there, whatever, but actually has a heavy responsibility, very heavy responsibility, you know. So, you know, and very important is you cannot influence by people around you for you to make the decision. Because sometimes, oh, if I make decision people might think, oh, this vajra Master is too easy.
So then you kind of say no, you know, so not allowed. Or sometimes you might think that people might think that I’m very compassionate rather say okay okay to everybody again, you know. So you have to look into yourself and you have to fully understand the person who is asking this permission and you have to decide based on that. Based on that, in the presence of thousand of Chenrezigs in front of you, the witness in full conviction, one hundred percent conviction, the thousand of Chenrezigs, the Guru thousand of Chenrezigs, right in front of you, You’re making the decision. You are like the judgement.
Like that. Always. You have to have. You have to have. Even not just lay lay the early students are doing the the retreat.
One, you know. So even the sitting posture, first sit to vajra Master, then the chanting master. Or vajra Master sit the other side, the right side, chanting master sit the left side, You know? So you can do like that. Even the sitting sitting sequence, the vajra Master come first, know, face to face like this, and Chanting Master sit here, vajra Master sit here.
Or vajra Master number one, then the second Chanting Master, you know? And the ritual assistant always sits somewhere, you know, in the convenient to run. Know, in any retreat you must have a ritual assistant and who know who know exactly when to assist for the vajra master, mainly for the vajra master as well as for the public, you know, who need to have the same training, equal training as the vajra master who can run around. Sitting arrangement, let’s say that, let’s let’s say always it’s good to sit face to face like this, you know, like, you know, face so then the the like the altar over there, Chenrezig statue, the mandala. So one from here, one from there.
You know? So Vajra Master at the right side. Chanting Master at the left side. Of the altar. Yeah.
The right yeah. Of the altar. So so so at least in in that way, so at least can assist each other doing the mudras. If some people, they don’t know how to do mudras, so you can see, you know, see through. See from face to face, easy to see.
Then again for Nyungnye practice is action tantra. It’s an action tantra practice. So action tantra is of course the meditation, the yoga is necessary. Of course every meditation, every retreat, yoga, the practice of the inner yoga, that means the visualizations, means stages of the contemplation in the practice is necessary. But the action tantra, especially the outer actions, the outer performance are extra important which the outer actions which involve the cleanliness and the completeness and proper the setup of the offerings and the arrangements and the preparations, you know.
So such as arranging altar, you know, you need to put at least few hours or one whole day to make sure that, you know, the entire gompa, the altar is properly clean, including, you know, like, you know, how clean you see, but at least all the environment outside, everything, you know, sweep, clean, properly clean. So then including the light bulbs that need to be changed. You know? Everything have to be clean and no broken. No.
You know? And then after that then you need to have a place to, you know, if there’s a thousand-arm Chenrezig statue, of course. If not, at least the thangka or at least a picture, you know. So then in the center, then right side any sūtra, the the, you know, whatever sūtra, like say the sūtra, the eighty thousand stanzas of the teaching or Kangyur Sūtra or Prajñāpāramitā Sūtra, it doesn’t matter, you know, certain sūtra, then left side, you know, the symbolism of stupa, one of the stupa. Then in front of that, then you need to set the mandala house if you have.
You know, the mandala house. If you don’t have the mandala house, then, you know, if you have a mandala house, then in the mandala house, you need to in the mandala house, then best is to have a sand mandala, thousand-arm Chenrezig sand mandala. That is is the best. If not, then at least the the mandala drawn on the cloth drawn on the cloth called ready-made mandala drawn on the cloth. K?
If that also not possible, then at least the drawing mandala on the paper. If that also not, then at least the photo, the mandala photo, you know, the printed photo, you know. Then printed photo sent in the a printed photo like that. So then the if if the mandala house, then you have to adorn with all the auspicious banners and auspicious banners and beautiful flowers, you know, like something that which is very nice for the smell, nice for the eye senses, you know, just beautify it. You know?
So if no mandala house, then send mandala. Great. Then around there, you offer a lot of flowers, you know, adorned with the flowers, perfumes, you know, whatever. So like that. And then you need to set up these the offerings for the mandala, mandala bath offerings, which is also regarded as the Mandala offering, offering, bath offering for the mandala.
Then after that, you offer the front generation offerings. Then after that so then after that, then you need to make the you need to put a so I think I I missed a sequence. In the mandala, in the center of the in the what’s it? Mandala? In front of mandala, you need to have a torma, the ritual cake, the torma.
And torma, for the thousand hundred children, the torma have to be white color. So in our like, in Malaysia, the best is to make through the what do you call the the butter? What do call the no. No. That there’s one butter that that It’s white color.
Yeah. The white color. Shuckling. Shuckling. Shocking.
Shocking. Shocking. Anyway, that’s one butter. It’s very nice, but quite tough to make the torma, but it’s it’s it’s good. If not, then you make to oat.
Oat, but then offer how to say? Offer butter cover. You know? So the in the in the yeah. Marjorie.
My my marjorie. Marjorie. Yeah. Yeah. Margarine good.
Margarine is good. Yeah. Margarine. So my margarine because it won’t turn it won’t it won’t melt. And at the same time, it’s very good.
It’s It is edible, but at the same time, it’s a color. Margarine, very good. But in the margarine, need to add three white and three sweets. Know, three white and three sweets. So then that have to decorate.
So one day we will have a torma class. So that day then we will we will have a ton of my class. So, you know, so that is also part of the the SPC training. One day we will torma class. So the first torma class we will learn is to make a torma for the.
Then maybe then maybe torma for Tārā Puja, torma for Medicine Buddha Puja, you can make many. You know? So one day, we’ll have a torma class. So then what do you call it? So the white color, Then so maybe I don’t have to explain now.
Yeah? Because there’s so many here and there. So so maybe no need. So, anyway, so in the center of what generates it at the right side, torma for the protector, which should be red torma. You know, red torma.
Then the left side, the torma for the landlord torma for the landlord, which is white color. The infer of that, then there’s the bath offering for the front generation. Before we did ad offering for the mandala, now it’s bath offering for the front generation. Okay. And now, again, I missed one thing.
So before we set up the offering, after we put the torma, so somewhere at the right side, you put the the, what you call, the the long life You need to have a long life vase. You know, I think we call long life vase without the victory vasee. Sorry. Victory bus. We should put the victory bus.
And the victory vase should place on, if possible, again, mandala. If not, then at least the drawing mandala. If not, at least eight petal lotus drawing mandala. So eight petal lotus drawing mandala. And this eight petal lotus, again, has a color.
In the center in the center, red color. In the center red color, then, center red color, then east direction is a east direction is a blue color. East south direction is a yellow color. South. Then what?
West. North. No. West. West is because I’m not sure.
West white. What’s the color? Then north green. I think something like that. North North is green color.
North North is green color. So this is the victory vas. So victory vas, this kata should go to on the victory vas. This this kata. So again, this kata, the way of tying is is something like that.
So anyway, it has again different meanings. So this is nice drawing. So eight-petal lotus. So the the the other the the four corner, you can just leave as wide or just some little panes, but the other east, west, north, south, you have to have a specific color as I mentioned earlier, you know, so like that. So then on top of that, you put the victory vase.
And on the victory vase, instead of putting this one, you have to put a plant, what you call, trunk, branch. Branch. And the best is to use a fruit tree branch. Fruit you know, fruit tree branch. And if not, at least non poisonous tree branch, you know, like that.
So then in front of the victory you need to set up an eight offerings, victory vase offerings, eight offerings. That is the offering for the vase lady, you know, victory vast. So then after that, then you need to offer you need to set a front generation offerings front generation offerings. No. No.
No. Sorry. No. Self generation offering. Sorry.
Self generation offering. Front generation offering already gone. Now the self generation offering. And the self generation offering have to start from the right from your side. If you are sitting because we are sitting up, isn’t it?
So we have to arrange from this side. The rest of the offering should arrange from the right side of the statue. But the self generation should right side of yourself on the altar. So then there’s some tradition around the mandala, you set up four offerings each direction also also okay, but just one offering also can. So it’s both can, but why not we set up for for offerings, you know, something like that.
So then so then after that after that, the offerings are well set up. Can you’re adorned with many flowers and many, you know, food offerings or whatever, You know, as many outer offering as possible to set up. So then then then then yourself, you know, when you go for a Nyungne retreat, you should have a very I mean, not necessarily new cloth, but if possible, maybe with new cloth with a new, you know, like something that you you haven’t wear for, like samsaric things, samsaric purpose, like drinking party, dinner party, you know, or, you know, go to clubs or go to, you know, all sort of samsaric works, know, something new clothed and, you know, like very, very, you know, new, fresh, like that. Impossible. If not, at least, you know, I think in Malaysia maybe not possible, maybe it’s more to the sun like us, know, we hardly wash our drops, so maybe the discipline is more relevant to us, maybe for you all, always wash clothes, so maybe it’s okay.
So anyway, have to be very clean even the clothes clothes. And, you know, you have to have a proper shower, you know, physically, you have to have a very clean gesture or like that. So then So no need to go through. So then then start with the the morning when you wake up. When you wake up before go to the eight Mahāyāna precept, you have to, of course best is to shower you know watch probably like that you know at least brushed it and like that so then but no ornaments no ornaments Then maybe if you want to use watch, maybe you put a watch on your on your table, but not really wearing a watch.
And no necklace, no no no bracelets, no whatever, you know. So all those ornaments should be taken out. But glasses, I think you have to wear because you need to read the books. So I think it’s okay. So then so like that.
Then Yeah. I think it’s the best is to decide. The vajra Master I think should be like continue for the whole session, the entire session, one vajra, whole retreat, one vajra Master. But the Chanting Master maybe can can assign each station different chanting master if possible because it’s very tiring because you need to chant a lot, know. So maybe each station you can assign a different, you know.
But the vajra master is actually only that much responsibility but no no no much no need to use much energy like chanting this thing, you know. This is a quite quite I think it’s one vajra master will be okay. I think it’s quite difficult to manage so vajra master assign a separate better. A chanting master should be separate better. The chanting master’s main focus is to make sure chant the sequence of prayers should be properly done.
And the vajra master is to kind of like take care of the the ritual gestures and also to to look after the people. You know? If if somebody that really struggling, but maybe feel shy to come come to talk to you, maybe you you can just, you know, raise your hand. Maybe he can come and talk to you. You know?
I mean, that day is not supposed to even speak, isn’t it? So so you have to kinda watch everybody. You know? Everybody’s alright. Because you you you you permission from vajra Master.
Even need to go to hospital. Need permission from vajra Master in order not to break the vow, in order to secure whatever amount of merit that he have accumulated after that that that hour or that minute like that. I think, yeah, I think that will, of course, the requirement, you know, if if very strict, then requirement is to must have initiation, great initiation of Chenrezig, and you have done a retreat event. So then you can do the yoga practice. You know?
If not, at least you need the highest yoga tantra such as Guhyasamāja, Heruka, Yamāntaka,, Vajrayoginī, Chakrasamvara, etcetera. Then you have done the retreat, one of the retreat of the deity, then you can do the retreat. But then again, since this practice is so marvelous, it’s so powerful for purification, and so many people don’t have such opportunity and karma to have such kind of condition. So then it says that you can accept even those who can attend even one session, you should accept. You should allow them to attend even one session, you know.
And those people who don’t even read, who don’t even know how to read the text, read the prayer, but just know how to chant Om Mani Padme hum and have faith to Chenrezig, even that also qualified to the Nyungne retreat. And do the prostration, recite Om Mani Padme Hum entire session and take the Mahāyāna precept and follow the actual sequence of the Nyungne retreat. It’s also must allowed. So I mean, if if possible that we try our best to not to have a restriction of space. Like, say, if you really want to host Nyungne, okay.
Let’s announce about three, four months before announce. So then let’s say last deadline, let’s say one month before or two months before the New Year retreat. So then by then, if there’s a thousand people, you must arrange a place where thousand people can host. If there’s a hundred people, hundred people. So we cannot say our center only can host forty people and there’s ten extra people are asking for the retreat but you say you cannot provide.
So again, we create a good condition to practice the Nyungne but at the same time you kind of reject the request for the Nyungne retreat. In that kind of situation, our respected lamas, they advise, there’s no such in the text but respected lamas advise for us to accept anybody who want to join and based on that try to organize some place where you can host everybody. So that’s what advice. I mean, I’m saying this in our case we have such a limited space. Then we say, okay, recitation close, then ten fifteen people disappoint of doing the retreat.
So based on our Guru’s advice since you’re organizing then you should organize you should find a way to accommodate them until there’s nobody is, like, you know, requesting. So for that, I think you have to plan very early if want to host a Nyungne retreat. Yeah. So yeah. So Nyungne retreat, especially any silent retreat is in fact is one of the one of the one of the method to train the the mindfulness.
You know, any silent retreat actually is to tame our mind. So since it’s to tame mindfulness, the mindfulness is about to be mindful of the precepts. So if the precept is not to speak, so we really have to put put our full effort to to avoid it. But even in case it just really happens, then so so so during the the the retreat, we have a prostrations practices, like a confession, prayers, prostrations teachings. So that time then you just confess.
You just you just confess, in front of a chamber that unintentionally that I’ve said may, you know, ask forgiveness. So it’s okay. So I think in that kind of circumstances, I think the vajra master is the one that will just generate compassion to the person. And so in that kind of situation, you can assist, at least be her condition for for her or him to not to waste the merit, and and and and you do the dedication on behalf of him. It will not happen hundred percent, but at least there’s a great assistant, you know.
So, you know, as as we said, doing Nyungne retreat is very, very, very unique, very, very interesting. You know, the severe gastric problem normally is like in ordinary days without having one meal you will start to suffer so much. But once you get into Nyungne retreat, in fact the Nyungne retreat start to cure the gastric. This is amazing, know. I think similar to other sickness even you have a very severe pain or sicknesses once you start to do the Nyungne retreat you can really see the purification is like like in immediate like it’s happening there you know but in not necessarily in the negative kind of experience but in a positive manner such as gastric you start to feel recovering and after a Nyungne retreat you almost feel your gastric is alright you know, so like that.
But in even though I said before, it’s vajra Master, you know, you have so many, like, excuses to to to make the flexible, you know, the retreat. But But especially last time, Geshe Amchog Rinpoche used to advise, since you are doing Nyungne retreat, you should take the opportunity to be the most strict retreat. You should advise and make very clear from the beginning to everyone, this should be the most strict and most extensive retreat. So in his case, is somebody that who accomplished more than two thousand sets of Nyungne and his way to conduct is you don’t you can you can you don’t even swallow saliva the full day, you know, the morning that you take the precept. Oh, no, no.
Not from the morning that you take the precept. It starts from the midnight. So in many cases, our, you know, this is too clever, many cases we start the stopping of the liquid and the food and the speech when we take the Mahāyāna precept until the next day the sunrise, isn’t it? But the actual practice is supposed to even though the precept you take before sunrise, but the meal and the drinking and the speech should control from the midnight from the midnight. So I experienced, you know, some of that.
So let’s say the the minor precept we take five o’clock. Let’s say five o’clock. Four thirty, you know, already prepare some kind of thing to, you know, you need to drink, know, drink properly and until, you know, you stop. Then after that, go to the precept. And it can last quite at least for half a day, you know.
It happens. It really it really happens. You know, it really happens. So the the the strictness avoiding food and drink start from the midnight of the day. Then before sunrise, take the minor precept.
Then we’ll go up to the next day sunrise. So then that is the last session, isn’t it? The next day, the last session, the breaking of the drinking and the eating, again, I have to clarify there. Some they do at the end of the session. Some they do the moment the moment you know, there’s one stage you you you pass the water, you know.
Previous day, you you sprinkle on your crown, but that day is is is supposed to, you know, pass. So so in fact, was it in some cases, the the moment you taste the water, then you you you break the, you know, fasting. But but from what what what Geshe Amchok Rinpoche was advised is you only do the the after the the self generation after self generation at the end, before the auspicious prayers, you know, almost at the end. Almost at the end. If you do almost at the end, you know, before before the the auspicious prayer, then when you look at the the the the, you know, the sunrise, the brightness, then it’s just nice.
Just nice. If you if you the the moment when you wake up, you taste the the neck that time you break you you break the drinking. It’s it’s it’s around four or four, five o’clock. It’s not even sunrise. You know?
So it’s it’s it’s the preset is until sunrise. You know? That’s in the text, it says until sunrise. So when the prayer start, it just makes just before the auspicious prayer starts. After doing all the the front generation, torma offering, self generation, everything after that.
So the so so here we should break the drinking and eating just before the auspicious the ending auspicious prayer even after the protective prayers. So after the inner offering, we could So we have to sprinkle, yeah, sprinkle, yeah. Yeah. Yeah. K.
Also, what’s There’s a new new question never arise. Yeah. Possible. So I think is that we have to follow the the the Nyungne precept. If the day that you can taste the nectar, then of course you can taste the nectar, but then for the the meat, can just just touch and taste it.
If not if not, you just do the gesture. Do the gesture. So not not not taste not not taste my tongue like that. So I I go to the beginning. So I go to my my my okay.
So so the moment, let’s say, the let’s say the one set of. So first day, you know, after wash, after, you know, clean, after proper setup, then you come down in the. Then the do do prostration, you know, do do do prostration. Then after that, then you give the water. So the water is to that that is that is the time that you you cleanse, you wash the inner negativities, know, the negative emotions.
In particular, you have any kind of delusion, you know, to cleanse, to make your mind very clean for the retreat to wash, you know, to the moment you taste the bath water, the attendant, attendant have to go around and give the water. The moment everybody the moment you taste the water, immediately try to reflect what kind of delusion that is is still there. You know? So then you try to feel that, you know, purified or the karma purified, and you become very pure kind of mind to practice the retreat. So like that.
So then after that, then you do the lotus mudra. So you have to do exactly like this or something like that. Yeah? So so this so when when you do the the lotus mudra, very, very important for you to feel that you are touching your forehead to the to the feet of the Chenrezig’s feet, Chenrezig’s feet like that. You are touching your forehead.
Then you are expressing to Chenrezig that I am also part of the lotus family. You know, expressing through a physical gesture of the mudra and to remind yourself you are part of the Chenrezig family, which is Lotus family. And in your heart also you express to Chenrezig that I am part of your family. Then with with like kind of like you are my, you know, like a refuge of three times, you know, then total reliance touching your forehead to the feet. From the very beginning you should like until that you you you can really feel the compassion of Chenrezig.
You know your goosebumps stand up, tears start to fall, know. You can really make feel from your heart. Then then then even the the session takes four or five hours you’ll be totally like bliss of compassion you know like that you know. Otherwise it’s quite torturing you know quite tough the the session going to be very tough you know like that. So then after that then so I will not go through the sequence.
So then there’s, what’s it? So that even like, you know, the for for the nyungne, it’s good to all the participants. Good to have bhaja and bell. You know? So so in certain retreat in certain retreat, not necessary.
In certain puja, not necessary. But as far as concerned with the Nyungne, you need vajra and Bell and mandala. Mandala because it’s outer action tantra practice. You need set of mandala, you know, if possible, you know, but if they are not possible, then what to do? Set of mandala, set of, vajra and bell, yeah, vajra and bell and mandala.
Then, when you then, of course, the prayer book. So you can you know, all those implements not to just put on the bare kind of floor or you should have proper tables. And on top of proper table, like, at least like this, nice cloth, you know, or at least put a shawl. If possible, get, you know, the brocade, nice square one put on then like that, you know. So then whenever you want to use, even you go to toilet whenever, the hand should be washed properly, you know, washed before you touch the implements, you know, like that.
There’s so much outer gesture or cleanliness because of the action tantra, something like that. So then when you do the mudra, so again, for Nyungne practice, it’s kind of a compulsory. It’s a mudra must do. You know, this must must do. So that’s why vajra, bell, must do, must have.
In fact, mandala must have. Now better say mandala must have. vajra Bell must have. Mudra must do. Like that, you know.
So have to learn the mudra. So this mudra is different than the highest yoga tantra mudra. So maybe many of you I think already know. You know? So the so highest degree tantra mudra is like argam.
So here is argam is. So something like that. So anyway, I think the text, I think there is is a like so you have to let’s say the corn shell, you break into two piece when you open. You know, it will be you inside, it will look something like this. You know?
So this text, I think, follow, I think Kirti Tsenshap Rinpoche’s hand mudra. So there’s a little, there’s one or two, maybe different explanation because the mudra have to go exactly the the finger gesture according with the one text. There’s a there’s a text. So it’s a Buddha’s own description of the mudra for the action tantra. So but in the the in in this text, I remember last time that I think did the mudra.
So there’s one or two. It’s slightly I think it’s so different. So anyway. Oh, sorry. Mudra of drinking water.
Oh, argam. This is argam. It’s similar to the highest yoga tantra. So mudra also one day we have to learn. Then No.
No. No. No. The argum is this one. Is it this is still this one.
The argum is this one. So when you break a cone shell, you will see inside something like that. So it’s like that. So like water, you can offer like that. You know?
So anyway just to show the bottom is the same as the highest yoga tantra the action tantra and highest yoga tantra is a similar bottom. Pube is Okay. The the flower like this. Got. Then the incense is like.
You just need to put two finger out. So then. So So when you do like this, something like that. So this two side finger have to come at at at at this this line. So it’s it’s something something like that.
So, anyway, I will I will teach at the time. The perfume. So some do like this. So it’s it’s it’s a it’s I think it’s a wrong wrong or something like that. So you have to put your thumb like this and and like like hold like this.
So you are like holding the the mirror, the mirror handle. So like this. Like this. You know? So some do like that.
So it’s it’s they they said correct is to do like this. So gain there. Then nectar offering is the same and is is the same like that. So, anyway, we will do that. So the mudra is I just want to say mudra is very very necessary.
All the participants should learn mudra, but of course, any newcomers, if they have no chance to learn the Mudra, of course, have to excuse. Yeah? So I think the the group, especially you people, while you’re learning this is to assist them. So in the past, the few time in other places, the day before when we check-in for the Nyungne retreat and that night we do training for the Mudra, but it is not really practical because we didn’t want they’re very difficult to learn, you know, for new newcomers. So like that.
So then the precept, the Mahāyāna precepts, the precept. So we all know what are the precept. So it’s, it’s so then the last day, once finished, then happily go back home like that. Any question now? Crystal mala, there’s a yeah.
It’s for practice. It’s crystal mala is more relevant because choose to use a crystal mala. You know, it’s choose to use crystal mala. And another reason is when Buddha obtained the bodhicitta, then one of the Brahmin offer crystal mala to Buddha, you know crystal mala to Buddha and that established the auspiciousness to enhance the bodhicitta. So that was one of the reasons to why we are so into using crystal mala, to enhance the bodhicitta.
So there’s one time when Buddha obtained the bodhicitta, so then one of the Brahmin offer crystal mala and that very day established auspiciousness to enhance the bodhicitta, so that was one of the reason and of course generally they choose to use the crystal mala. I think any crystal is okay but oh sorry it says the clear crystal yeah the white one clear crystal yeah Okay. Sorry? Yeah. Yeah.
Actually to stop speech, I mean, itself, you know, the the voice comes out from the your your vocal and and and that brings the communication mainly to to to stop the adult the creation of idle gossip, you know, the karma of creating the utter gossip. So it’s it’s a it’s a there is there is a different communication through writings and sign language, but but it’s still possible, of course. No. But then, you know, some people have, maybe just because of that communication cannot make it, they cannot attain enlightenment new retreat also happens. So we also have to consider about that, you know.
But I think it’s we need to tell people the restrictions but at the same time we have to give a choice. It’s individual benefit and I think we reflect on our own selves in how strict you want to do and because of the benefit that you will receive. But if the people have no choice, must communicate with the children, must communicate with their family members and because of one dead reason they give up a nunnery retreat. It’s a great loss. So it’s necessary to tell people the strictness but but I think at the same time we have to be flexible, you know, be be more realistic.
So but then again, if you if individual want to practice seriously, of course, even the sign language, you know, sign language. You know? It just that they you know, the the two day session is only to only to communicate with generalizing, you know, you know, full time communication with Chenrezig. You know? So so then then there’s a one portion of mind that you have to make sure it’s a mindfulness, make sure they don’t offend people around.
So you keep communicating with Chenrezig, you step on other people’s toes, toes no good isn’t it? And people doing retreat, we does mistakes like that. You know, we think we are practicing so seriously but we forget about people around us and that doesn’t fulfill the purpose of retreat. Know, we don’t care about the people sitting next to us. Especially since it’s a silent retreat, you know, you use when everybody ring the bell, everybody ring the bell together, you know.
So that’s why there’s some kind of discipline also you know when you use the ritual implements even in the puja not only in the retreat. When the when the chanting master think everybody think stop. When chanting master start then can you know can can you start. When chanting master already start, then you’re gonna you know, one two one two second also is it is it is and also not it is not so right, you know, so so so like that. And especially if you are tantric practitioners or sadhana practitioners, you know, not not not in doing the nunya retreat, if any kind of retreats, when everybody is silent, quiet, then you start to sit there to do all the ritual, know, like ringing bells.
It is not appropriate. You have to go somewhere that no one can hear your ringing bell. You do your sadhana there. Know or otherwise you just have to hold the vajra and bell as a tantric samaya but no need to make the sound because it disturbs. As long as you practice often one single person, it against the practice.
Know, against the practice. Yeah. So I think it’s some I think maybe, like, because of the the moment they that the energy cannot cope of some mantras. You know? So it’s it’s difficult to handle the situation because you you don’t know whether they are, like, just just because of acting or maybe they really cannot cope with the energy and their body start to move.
There’s such people, know, their their body, you know, the moment chanting, they start to move, you know. So so if that is nature in them, then it’s by by telling them not supposed to do, it would be quite difficult. You know? Oh. Yeah.
See. Yeah. So again, here, you know, advantage and disadvantage of giving them too many restrictions. So people because of, like, scared, then they they they don’t want to you know? So I think think we we talk a bit indirectly, you know, like, if if you have, like, difficulties of, you know, that you need you must make do some exercise and you can there’s a corner there, you know, you can go there, you you can do, you know.
No. What I mean is some is like in the nature, they they they cannot control. They put simply, they just hand just move. You know, there are such people there, you know. They just simply move.
Simply the moment chanting is that they start to walk. You know, so in in the public, quite difficult to difficult to control. But, of course, you can you can advise in general kind of we can advise to people telling the the advantage of sitting in a meditation posture, you know, like seven meditation posture and, you know, seven meditation once you introduce seven vajrayana meditation posture, your body will be straight. You’ll be standing like this you know. You’ll very disciplined you know so that then you can explain that how much benefit of doing that you know so I think that will educate them Otherwise, it’s, like, you know, would be quite difficult, especially when you say you cannot do that, cannot do that, you know.
I mean, this is a specific discussion we we say like this, but sometimes it’s quite discouraging to tell all the restrictions for new people to a hard to do the practice. I think no no. Not necessary. I think it’s you you should have a certain certain section. It’s it’s not cannot.
You know? I think that for this for the question, the answer is not not cannot. But how to say? It’s oh, unless, you know, have a one one one particular section, maybe at the back. Right?
People are, you know, facing at the back. Because because of your movement, some people distract. People are looking there. People are distracted. You know?
Then also people start to lose kind of the enthusiastic enthusiasm to to continue the session. You know? So that’s why if you can introduce the seven posture meditation, so that will, like, that will help to encourage them to remain in the posture. You know? Yeah.
But if you can organize some some corner at the other side where people can just circumambulate, I think it’s okay. There’s no such thing. They say no okay. So that’s why possible. But because of that you will give up a Nyungne retreat.
Again we have to save the person from there, you know. So if that’s the case, the person can circumambulate somewhere else. This sets one set is seven sessions, which complete two days two full days and one one session in the last. But that’s the one. Yeah.
You’re gonna say yeah. So it’s a session? I think it’s seven. Yeah. So it’s the the the final yeah.
Actually, is is I think it’s you know, one set of, it consists of seven sessions. Seven sessions. So divide it into, like, how? Three Three three. Three four one.
Three four one. So one one session. Yeah. Okay. Yeah.
K. Yeah. So, I mean, the the the commitment of a one session consists of seven sessions. You can add, of course, you know, you can add you can add extra extra extra extra sessions. Then again, you really want to do very strict Nyungne retreat, then, in post sessions should be during your sadhanas, you know, your your normal sadhanas or prostrations or recitation of Om Mani Padme Hum.
Or doing prostration conjoined with thirty five thirty five Buddha’s practice, then thirty five Buddha or doing prostration with the the, the name of the prayer, what you call the name, you know when we do a lot of prostration, they’re reciting twenty one times. So recite with this recitation then do prostration during the post session in the daytime and after the last session and do a Sūtra practice. After the last session, before go to rest, after the last session then advise you to do a Sūtra practice every day. I mean, I mean, two two days. Yeah.
Two nights. Do do a Sūtra practice because it’s the Sūtra practice also conjoined with the. Khasarpani, you know, because of that is very much relation to the Nyungne practice. So so those are the, like, recommendations, you know, say if you are really wanted to you know? So then daytime advise not to, like, sleep.
So whole day from the morning, you take a minor precept until the the last session, until you finish the soup. You will be most likely, you know, the break time is to go to washroom and the whole day doing practice. So then that also helps nighttime have some sleep because otherwise because of the dehydration somehow you know daytime feel tired then by having nap then nighttime you have a difficult of sleeping and because of that the next session will be very very difficult. So so some there’s like some suggestions like that. Okay.
Oh, I think it’s I think individuals individuals. Yeah. I mean, if there is opportunity, of course, more convenient to stay at the place. But if not, then, you know, you can go back. Yeah.
I think it’s individual choice, I think. Yeah. Yeah. Seventy what? Seventy five.
Seventy five. I see. Deity of Yeah. Yeah. Aspects.
Yeah. It’s a it’s a it’s a in in the form of meditations in in the different aspects. So seventy five. I see. The ultimate deity is the the the meditating, the the emptiness in the this this self generation, your self itself, you know, the the self generated who is in the nature of emptiness to to to make oneself to understand and reflect and to feel that you are in the nature of emptiness.
So that is the self, the ultimate deity, ultimate deity who has already arise as a Chenrezig but which is in the nature of emptiness. So in so so it’s it’s about meditating on emptiness. Then the deity of sound is the deity, the compassionate Buddha manifests in the rhythm of the mantra. It’s a deity of sound. And deity of syllables, the compassionate Buddha manifests in the form of the six syllable mantra, you know, so so like that.
And they do form the so here, the syllable transform into a thousand petal lotus as brilliant. Mark. Know? So deity of deity of form is the what do call it? The self generated which designated with the six syllable mantra through the different chakras.
So that become deity of form. So in fact it’s different stages of meditation in relation to deity yoga. And that’s involved the mantras, the word as well as the syllable as well as the the syllable which symbolize the five aggregates, you know, including the the the syllable home and the heart. So or something like that. Yeah.
Yeah. So normally here, you know, I mean, the chanting master can recite the appropriate pause for maybe, you know, one minute or, you know, thirty seconds or one minute to to to to digest, to reflect. So each each meditation. So then there will there will be greater benefit. Yeah.
Yep. That that the the completion of the counting is dependent on the vajra master. So normally vajra Master complete means you you you regard it consider as a complete. So if the vajra Master very slow one, then you will get hard time. If the vajra Master very fast one.
Question. So then before the retreat, I think good to, you know, good to tell them, you know, what what to tell them. I think we we we try to learn all the restrictions for us to understand that even in case if anybody wish to practice very strictly then maybe you’ll be the person to guide them. But otherwise after we learn all the restriction, we cannot be the person to make people very hard time. You know, we we now we know then we go and tell people like cannot this, cannot that, you know.
So we have to be very skillful means you know so should rather we should encourage them maybe it’s first time maybe they don’t know but at least can recite Om Mani Padme Hum at least they can take a minor precept then maybe naturally maybe next session they would be better you know but for us to know is if in case anybody want to practice very seriously you should be there to guide them You know, I think I think anything like that. I think so. Otherwise, it’s quite discouraging. Just now the the sorry. Excuse me.
The mantra even say, you know, sometimes due to your knee problem you cannot do a proper prostration. Never mind. You know, just sit down and put your palm. In a prostration you can introduce in many different prostrations. You know, full length prostration, just short prostration, just putting a palm doing like this or just putting palm at the heart and you should at the same time rejoice to the other people and you shouldn’t feel that you feel down because you cannot do.
You should tell them. Mental recitation, just do with, you know, proper pronunciation and according with your speed. You know? And you you never compete with other. Just do it according with your with peace to you.
Then when the vajra master complete, naturally consider that you have completed this on Mala recitation. You should comfort them like that. The same thing. You know. So before we took all the restrictions, now we can say, if you really cannot really you feel so difficult, you know, without even a sip of water, you know, don’t worry.
Don’t worry. You know? It’s of course, if you can if you can continue without water, it’s very good. But even in case you really feel very difficult, then you just go to the vajra Master and, you know, just you know, because cannot talk. Yeah?
So just raise the left hand. Put like that. Just raise left hand to the vajra Master like that. And vajra Master also, know, immediately should pull instead of, like, you know, pour like that, you know. So then the the day before you should tell them that once vajra Master pour water on your your your palm, you just drink.
Then after that then you go to get mineral water or wherever, you know, to get water, and you drink. You drink until that you are really okay. Then after that, come back and continue your bowel so you can comfort them like that. You have a physical, like, very sick. You feel very difficult then.
You know, write a note to to vajra master that need to go to hospital. You know? So during the Nyungne retreat, if you are doing very serious, then also go to get ready with, like, car or ambulance to go to to to bring to hospital also. You know, in in the past, one one time I met one time in Singapore. There’s one guy.
It’s really almost you know, he thought he’s dying. So we really have to request ambulance to bring him to hospital. You know? If it happened that you know, it happens, you see. So just stand by.
Oh, yeah. Yeah. It’s it’s good to have a few people, like a few volunteers stand by, you know, to assist. Good to that point. And and maybe that maybe these people can be part of ritual attendant also.
Okay. So any more question? And, also, at the same time, I would like to ask, this is the way that you expected me to do about decisions? You okay? You’re happy?
Yeah. Yeah. Okay. The the other one, the called the ritual assistant. No.
No. The ritual assistant is is is running everywhere. Maybe he can choose his own convenient space. You know, the the most convenient space for him to run here and there, you know, to you know? Does what?
Person is this person, sometime, let’s say, every after session, you need to refuge vow the the the water, and you need to put a new offerings. So all these are ritual assistance job. And then let’s say the vajra master pass water to somebody who asks, the ritual assistant should run and get ready with a cup of water to offer to the to the sick person. You know? Then if the vajra master’s table is very messy, so they can come and tidy up such and such.
No. Chanting master is need to need to, you know, bang symbols, you know, because, vajra master always have to ring the you know, hold the vajra, have to ring the bell. So the chanting master have to ring the symbol so it’s you know, can cannot Oh, bath bath offering have to do have to done by vajra master. Yeah. The chanting master is the read the prayer and read the prayer, then he has his own responsibilities to to you know, the certain place that no need to use symbols, just use.
Just use that. Certain place need to use symbol. They need to use symbol. So like that. Yeah.
It’s like placing the how to say how to say It’s a placing the, like, pillar or, like, making, like, kind of like a like But it has both come twice here. Yeah. What is it? It’s alright. How do you see?
It’s like it’s like it’s like placing a, like, what do say, pillar. Pillar. Then after that, beam. Then after that, you then then once you put that, then you you offer the kata. It’s like creating a, like, a, a bathroom, creating a shower room.
So it’s it’s just that. I just get. No. No. No.
It’s there’s a sequence there to follow the number. Have to have to follow the number. Yeah. So vajra Master have to have to have to do that. Have to remember that.
So this this vajra Master’s job. vajra Master have to do the do the sequence. Yeah. Okay. Selecting the vajra One five.
Six five. Okay. vajra Master selection is I mean, that’s why I mentioned earlier. At least have the, great Chenrezig initiation. Then have done the retreat of the Chenrezig initiation, Chenrezig I mean one of the one of the main qualification.
On top of that, know how to do the ritual, the leading, you know, or this the bed offering, where to ring the bell, where to where to sprinkle the, where to when to sprinkle the, you know, the bathwater, so so like that. Then if that is not possible, then the second what do you call the the what do you call the the the criteria quality. Qualification is at least receive the initiation of the three highest yogi tantric deity. Then have done the retreat of the or one of the deity. Then then, of course, know the ritual.
You know? So even that is not possible then then at least that you have done maybe past retreats, attending retreats and at least know how to to do the just just a ritual just a ritual practice and who has so much conviction in practice. So at least maybe that. Yeah. So then so that one, the retreat organizer have to go and request.
Retreat open, whoever is organizing the retreat have to have to find out who have such kind of qualification and request probably request can you be the vajra master? Then, you know, you’ll be the chanting master. You’ll be the ritual assistant. So you have to assign. Yeah.
Like that. And ritual assistant, always good to communicate with the ritual master, vajra master. You know, if if the ritual assistant not not not sure, you know, like that. Can you check it? Yeah.
Yes. Yes. And any? Yeah. No.
Yeah. Yeah. Yeah. And, also, it’s you know, some like, you have a different lama’s commitments as you have received a great initiation, then the commitment is to do a full full set of Nyungne. I think something like that.
Isn’t it? Full set of. Is that true? Full set of for rest of the life. Yes.
I think I think something like that. But maybe in different time, different disciple, maybe he gave a different commitments. So there’s one yeah. Time he gave about four sets of Nyungne rest of the life. So once you complete that, your commitment is complete.
Also okay, yeah. Okay. Yeah. Doma together. There’s a there’s a there’s a sequence of offering to the main deity, then after that, then to the protector, then to the landlord, you know, there’s a sequence.
So here again, so let’s say Nyungne four sessions. It’s similar to the rest of the other retreat also. So the torma offering, do only at the last session. No need to do every session. torma offering is only do at the last session.
Any retreat, you know only have to do one time, one in the one day. If you’re doing five sessions, do the fifth session, last session, four sessions, and the last four sessions, do the torma offering. Then all the the practices, the new retreats has a Guru Yoga practice. Guru Yoga practice. All the retreats are set.
So Guru Yoga do one only in the morning session, the first session. Rest of the session, not necessary. Even last session, conclusion session also not necessary. You know? Then auspicious prayer, only do at the last session.
If you are doing four session, first three session, do the short auspicious prayer. No need to do the the long auspicious prayer. You know, short auspicious prayer. Last session, do the long auspicious prayer like that. Then other than that, self generation, prime generation, mental recitation, all, every session have to do.
You know? So because of this arrangement, actually, become quite short. If we if we arrange that way, you know, somehow the sessions become very good, you know, good. Because the last session, you have to do, like, such a Nyungne practice, last session, you have to do the long auspicious prayer because of that you need extra time but you don’t have to do the long Guru Yoga practice that’s why it’s just nice. Morning you don’t have to do the long prayer but you have to do the Guru Yoga prayer.
So that’s why again the time is comes about the same. So the daytime daytime the sessions will be slightly shorter because both Guru Yoga practice and long auspicious practice no need to do. You know, straight, you can go to the, the, self generation, front generation, mantra recitation, then rest of the practices, the the actual practices are involved like that. So not only Nyungne, but all the retreats are same. It’s it’s possible.
Yeah. I mean, it’s it’s okay. It’s good. Because the silent is being silent always have so much benefit, especially to, you know, protect us from idle gossip. You know?
And it’s always beneficial. I mean, the whole retreat, you can just keep silent. It’s it’s good. It’s good. But it’s not part of a commitment for the first day.
But it’s good. Yeah. And if you are doing many sets of, like, continuously, then, it’s actually much more easier than doing one set. So, you know, the the minor preset and the fasting the say fasting practice, all this become, you know, after one one session is everything adjust. So it become much more easier if you do long you know, continue many sessions.
So one set is always quite tough. Just doing one set, and the next year, just do one set. Every one set is quite tough for the body. But you once you continue, in case if you have a inspiration to do, like, a set of Nyungne, so you don’t have to worry because after the first session, after the first set, the rest of the sets become very, very easy, very comfortable. Yeah.
Like that. Yeah. What what do you mean by wisdom? Wisdom beings is the wisdom beings is the this the Such as like the all the Buddhas have, like, the two three kayas. Sambhogakāya, Nirmānakāya, then what?
Dharmakāya. So the Dharmakāya is the is the wisdom being. Dharmakāya is so dharmakaya is the the emptiness nature of empty the enlightenment in the nature of emptiness. The emptiness nature of enlightenment of that Buddha is the wisdom being. So that when wisdom being.
Then the samaya being, wisdom being and samaya being. Samaya being is the the the commitment. The what you what’s it? What’s it? The the the as the enlightenment enlightenment state of the the three kayas is the is the samaya being.
Enlightenment state of the three kayas. Samaya being, which is why called Samaya is the enlightened state which to bring about the benefit of the bodhicitta. The promises that they actualize based on the bodhicitta manifest into three kayas, three bodies. So so now when you do and to the again to the emptiness, then dissolve, you know the samaya and the wisdom being you know emerge into yourself which is merged into your wisdom wisdom deity wisdom mind merge with your your samaya vajra mind which is your own the clear light mind you know So so so, like, through emptiness becoming oneness of Buddha’s mind and your mind, Buddha’s enlightenment, the emptiness nature of the mind, and Buddha’s Samaya vajra mind, being one is the the meaning of so every retreat, every puja, whenever we we we recite that. So the mudra helps to, you know, activate to to to activate the frequency, you know, to to connect the front generation.
The front the front generation enlightened Buddha’s Samaya mind and the wisdom mind to to merge with your, you know, the Samaya and vajra mind. You know? So it it just like like kind of like kung fu. You know? Like like like like kung fu.
So it’s it’s like like that. So it’s like kind of sending like like that. So so then so the but your mind, you have to you have to feel. First, need to feel of emptiness. You need to you need to meditate on emptiness.
Because of that, then you are on dharmakaya, the the clear light mind, seeing no different than Buddha’s own dharmakaya mind is the wisdom, is emerging that called wisdom, wisdom being, dissolving the wisdom being. There’s no such thing like kind of like a light going in and out. There’s no such thing like that. It’s just understanding. And that that naturally merge the the energies through the mudra.
You know? Something like that. Yeah. Yeah. But then for, like, for your method of practice, then, again, Then you have to visualize in the different it’s a slightly different, you know, in the aspect of, you know, in the aspect of the syllable mantra.
So, again, there’s some difference with other deities. You know? But in general, it’s, you know, what what what I said. But in Yamāntaka, you know, again, other other aspect All comes in a different aspect, different samaya, different you know, being this comes to aspect, but manjushri aspect, the syllable the syllable aspect. So, again, it has a different explanation.
Yeah. Okay? Oh, yeah. Oh, yeah. For the Nyungnye practice, you need to yourself need to face to the west direction.
If possible, the compass possible, the compass west direction. Yeah. At least vajra Master have to face west. You know, at least vajra Master have to face west. I mean, all the participants able to face west is of course very good.
So that means alter should face from face to east. Face to east. We practitioner face to west. Yeah. Front alter facing to west oh, wait.
For east, and the practitioner face to west direction. It’s again, it has some kind of, you know, effect because of our internal element linked with external elements, and external elements, you see. So there’s how there’s somehow that because of the Western paradise, Western Pure Land, Chenrezig is western Pure Land, so be because of that. This side. So it’s the face.
Something like this. Yeah. At least vajra master face to the direction, then the rest see convenient, you know, how you know, convenient. You know? At least vajra.
Or then otherwise, you visualize. If you really cannot cannot make it, then you visualize that you’re facing to west direction for Nunnaya practice. Yes? Inside the book, it has there is a Guru Yoga practice. No.
Guru Yoga is a separate section. There’s there’s no, man? Should have. Request a lineage guru. That’s the one.
You know, reciting the names of the gurus, and those are the the Guru Yoga practice. If possible. Yeah. If possible. If possible.
Yeah. Impossible. So if not, then it makes very awkward. So then visualize. But I think the the organizer or the version master should inform to the public that we all should visualize that we are facing to you know, we we just just one one time, just remember that actually we are all facing to west western west direction, looking face towards the Potala the Pure Land.
The Chenrezig’s Pure Land. Yeah. Not really the Tibetan Tibet Portala, but it’s, you know, the. Okay. Any question?
Hello. Going to washroom is the best is to go to washroom during the prostration. You know? So try to, like, scientifically not so relevant but medically not so relevant to hold and to go to the toilet but but this this this you know, the toilet time is like doing prostration. When people do prostration, then you can go to a washroom.
Then, you know, then you can stay in the toilet until when people are about to finish prostration. That’s jerking. That is also one of the weirdest game. Just joking. Just joking.
So yeah. Well, wash the toilet. Oh, then the last day last day, the session when you when you you when you break when you breakfast, the first is I think it’s like like a rice porridge would be very good. You know, rice porridge, I think is is one of the most relevant, clear rice porridge. Then then, you can maybe give some soy sauce and some something to put in if people want, But the best is just plain rice porridge.
Very well fine boiled rice porridge is most relevant. Much more better than the milo. No. For for for, yeah, for for system to adjust and also inside so many beings, you know, like, very hungry, so the rice porridge is easy to consume. You know, it’s inside.
You know, there’s there’s also sometimes they they even drink a bit of milk, not so hot and on a bit warm, not hot, but not too cold, the warm milk, one or two sips. But some people, they cannot take, you know, milk. You know? Because inside so many bacterias, you know, they they were hungry. You know?
They they they’re waiting. You know? So then suddenly, chili and also the you know, it’s very spicy soups, you know, then it it hurts. So you just white plain porridge, and also it will suddenly you breakfast, so it’s your body easy to adjust. So the after that, then if you one two hours later, then you can have a big breakfast, you know, at a breakfast.
So it’s most relevant. And during the retreat, when you drink tea or coffee or Milo or even milk, have to dilute a lot of water that, you know, when you when you drink that it doesn’t, like, leave kind of thing on the on the on the teeth for us to bite. You know? Very thick one is just, you know, still melding. Is stuck here.
Yeah? So when you how to say? Solid. But here, the solid is like milo. It’s not very thick, quite quite thick.
When you drink, all stuck all stuck around the tip. So that that also not supposed to. You know? Something that drink, the teeth is still remain very, very clean. And drink, it’s very, very diluted.
Should be a drink. Right? Like that. Yes. Yes.
Last session, the mala recitation the the mantra recitation, you know, even can do three, four times or just twenty one times or whatever. Sure. But the last session, you have to do the entire sadhana from the guru yoga to the the last auspicious prayer. So whole complete. The only shortening is the mantra, recitation only.
Rest is all same. And, you know, sometimes some of the you may you may retreat, some of the disabled people also, you know, can you know, sometime might attend. We should accept them. We should you know? So for them, this let’s say, some the limb, you know, cannot do prostrations or whatever.
We we for the Nyungne practice, we have to accept them. We have to happily accept them, and we can even extra care. The organization put an extra care for them, one one of the corner. You know? So just advise them just sit down, recite and rejoice.
You know? So so much purification for them. Things like that. Then another thing is during the retreat, very important is to recite all the sadhana. So that is the reason that not to, like, you know, like in between go to washroom and just, you know, fall asleep, you know, and just simply do your own meditation.
Because since it’s a Kriyā tantra, is required you want to do proper, it’s required to recite, do the recitation of the entire sadhana. So because of that everyone should participate in recitation of the prayer. That also very important. So sometimes we think reciting don’t understand anything just do meditation. So actually for this practice, advise to recite the prayer.
As the voice come up. Voice come up. And you should should use your, you know, whatever voice. Yeah. Voice come up.
Yeah. Like that. Okay. Almost ten. Have a five minutes maybe.
Say, we start on ten. Any more questions? Final questions? Any any doubt? Just make sure that you’re you’re you’re you’re satisfied with today’s session.
You know, I also don’t really know actually how to handle this this this session. Yeah. Sometimes that there are not so much Yep. That some of the same information that it’s like the blood pressure. Yep.
Yeah. We can do also during that time. You can reflect when you recite the Om Mani Padme Hum. That time then you can if you you you know the four opponent power, you you record you you meditate on four opponent power while reciting the mantra. Good.
Or during the prostration. Yeah. So then also during the retreat, everyone, even though it’s like so physically, there’s so much tough toughness. But each and every individual should try to, like, have a not not not a makeup like like this, but, like, very delight, you know. Like a very very like sense of like you really physically there’s so much difficulty, but you inspire so much from your heart.
You know, you’re you’re totally overwhelmed with the bodhicitta, you know, the compassion, good compassion. You know, when you look at Chenrezig’s face in total white, you know, you know, it’s like not not a smile, laughing, but not quite but it’s like very very very calm, peaceful, very delightful when the retreaters when you see each other’s face, like so much inspiration and so much encouragement and so much, you know like so also very necessary not only this retreat even any retreat as long as you’re doing retreat in a group it’s very important you know from very morning show so long face you know Such a discouraging and and naturally your session become like they feel the more energy, you know, like, no inspiration, you know. So so it’s so that each individual have to have to take responsibility and not by the disciplinary, you know. So at the moment so it was not supposed to laugh, not supposed to but, you know, something like very very happy look. You know, people can but not make I say not make up to force yourself, you know.
But it’s like you even though physically so much difficulty but when you are totally inspired by compassion, naturally the the the thing was put on your face. Some kind of like a happy face will put put on your face. So that’s necessary. You know? So like that.
So you so much accumulate merit. You know? Yeah. So okay. Yeah.
Yeah. So otherwise many hours. So the recitation of the prayers, if you can if possible, maybe you can assign like a or you can turn by turn everybody or maybe at least ten people, you know, recite two times, three times, ten times, you know. It’s also very good because it’s it’s there’s so much effect. So much effect.
So instead of doing prostrations you come to the mic then you recite maybe let’s say five times then the other party come recite five times, somebody come recite five times So I accommodate twenty one times or one hundred times whatever, both thirty five Buddha prayer and the cherries six praises, you know, it will be good. But of course, good to recite fast because it’s take a long time. So the recitation should be very fast, faster better. The prostrations is not necessarily have to be the number of the recitation. Frustration is as much as you can but the recitation have to complete the the number.
So like that. Okay. Is like kind of like a it’s like a retreat. And name is like recite. No recitation.
Reset means stay. Stay in you know like recite in a retreat some something like that. Oh then another meaning is nyung also refer to fasting. You know fasting. So recite in fasting means retreat in fasting called is like kind of fasting.
Oh yeah, so again here, if, So before the Nyungne retreat, there’s a you know, before the Nyungne retreat, good to have one session to provide the refuge ceremony from from any any lama. You know, if possible, the the the the if possible, somebody who possessed two hundred fifty three vows of the fully ordained monk, you know, the galong, you know, you should receive from the galong who have two hundred fifty three vows. If not, then receive from either novice monk or nun. You know? So in the so then so yeah.
I think maybe something like that. So so if during the Nyungne retreat, if if no no such as sanghas are providing the the refuge for the newcomers, then go to organize some time before. So that’s why if you want to organize your name, at least three, four months before you should announce, and at least one month before you should have a closing date so that, as I mentioned earlier, so that we won’t create a karma of, how to say, rejecting the new Nyungne participants. And also that helps for us to organize, you know, the conducive place. You know?
So so if you want to organize a Nyungne retreat, you should do this. So then you should organize a refuge ceremony at least for one time. Because when you don’t have a refuge refuge vow, there’s no way you can able to gain a minor precept. You know? So I I saw in many cases that just a minor precept without refuge vow means you are not actually receiving minor precept.
Because in order to receive the any precept, you need to have a foundation vow called refuge vow. You know, then then only you can able to recite the minor precept, Buddhist vow, tantra vow, all the other vows. You know? No. No.
No. They can take If no no no no refuge vows, then then yeah. Then I think yeah. When they come to the the Nyungne retreat, they at least I think at least need to take a minor preset and at least a minor preset and recitation just result on money from home but in order to take a minor preset you need to have a refuge vow Then then then then then then I think then yeah. So then I think the vajra Master, I think, can grant, you know, vajra master can grind the the minor precept.
It’s it’s it’s there’s a lay practitioners who grind the precept also, so I think it’s okay. You know? So yeah, I think okay. Yeah. Possible.
So they so that they have to contact to the the vajra master whoever Yep. I think they can at least practice silent. Sir? Then they don’t no. They don’t yeah.
Then they can they can just take the the minor precept minor precept. Then don’t have to take the Nyungne precepts. They can still can do the minor precept. Yeah. Possible.
But, hopefully, I mean, no need to no need to excuse. If there is somebody if there’s somebody. Yeah. Okay. Can we stop here?
Any more question? Any more question? Oh, this one. During the Nyungne retreat, if you can, like, you go the, you know, the you can you can put many, many waters, offer many, waters. So then, naturally, you can it’s kind of receive the consecration blessing from the and the mantra recitation.
So then from there as a center, then you bring all the mineral water here that you can offer as a blessing water to people. You can do that. So during Nyungne retreat, there’s so many people do the mantra recitation and Nyungne practice. So those are the things that take opportunity to consecrate the water. So then you can put in center like that.
Thank you. Thank you. So for the ritual practice, I know there’s one SPC training ritual and music music. Twenty second. So for that, if you have a if you have flute.
Flute. Flute. Flute flute flute. If you have flute, then you bring along your flute so you can you can can practice. Then then you bring the the straw straw straw the straw not the big one, the drinking straw, the fine one.
Then I think in the center, will give the they know that small cup of water around so you can practice the breathing exercise on there for the for to to learn to play the trumpet. You know? So then at at your home, you have any cone shell, got a hole, can make a sound. You have you can bring along also. But I don’t know whether it’s relevant to make a lot of sound or not, but you have I I I think you bring along.
Then Yeah. There will be more more on, you know, teaching of the the symbol playing symbol, and there will be dislike more to the chanting masters, especially the present the chanting leaders will practicing more and that will not pass to everybody. For the flute, everybody can pass, learning is okay. So then from there, then we’ll later we will select at least few people, you know, then to to doing the Puja can play the flute, play the the trumpet, you know, like that. But the symbol will be you can just see, you know, if those of you interested to come.
Otherwise, it is just small group also. No problem. Just chanting chanting those who have interest to, like, lead the pujas. And, you know, those are the the main main focus. Okay?
So like that. Thank you. Okay. Okay. Well, I’m fine.
Okay. Bye bye.