Nyungne Pre-Retreat Teaching: The Three Vehicles in One, and Non-Duality

Nyungne Pre-Retreat Teaching: The Three Vehicles in One, and Non-Duality

GarTul Chimi Dorjee Rinpoche | Zhiguang Chan Monastery | 2026.01.01

I. The Background and Lineage of the Nyungne Practice

What exactly is the practice of Nyungne (the Tibetan practice of the Eight Precepts)? Many people know it primarily as a fasting practice. When we follow the ritual text, we see that it involves fasting and receiving vows. However, the most essential part of this practice is actually the deity practice of Chenrezig (Avalokiteshvara).

The Nyungne practice has over a thousand years of history. In Tibet it has a very rich lineage of more than seven or eight hundred years, and it has been well adapted and practiced in every school of Tibetan Buddhism. Before we go into the text step by step, I want to give you a simple and clear image of the whole practice.

II. The Three Vehicles Perfectly Combined

The fasting part of Nyungne is closely connected with the purification of your body. Throughout the practice, we are reciting, chanting and doing prostrations; all of these are part of physical purification.
Alongside the physical aspect, we maintain a specific mental state and emotional connection: expanding our emotions for the benefit of all sentient beings. This is the purification of the mind.

The main practice itself is the deity yoga of Chenrezig. Therefore, this single practice connects us with a profound view in which all three vehicles are combined:

• Physical purification relates to the vows of the Pratimoksha, the vehicle of individual liberation.
• Mental purification relates to the bodhicitta of the Mahayana.
• Deity yoga belongs to the Vajrayana.

It is a complete practice in which the essence of all the teachings is integrated.

III. Bodhicitta: Where Intelligence and Emotion Meet

I want you to be very clear about the practice of bodhicitta. It is not just a particular "style" belonging to one school; it is about your own real connection with the world. When we talk about "all mother sentient beings," two points emerge:

• "All" relates to your intelligence. Your mind has a part that sees everything and understands that phenomena are in constant flow and never stop.
• "Sentient beings" relates to your emotional, experienced part.

In the Mahayana, the intellectual connection is what we call the non-dual view. However, when we practice for the benefit of all beings, that is the emotional connection. This non-dual understanding should carry you to expand your emotions.

IV. Breaking the Isolation of the Self

During practice, we often call ourselves Mahayana practitioners, but we remain very self-centered. We think, "I want to earn merit," or "I want to purify myself." When we do this, we cut the connection with everything.

If you are isolated in your own meditation, you might feel good when it's quiet, but as soon as there is noise or a challenge around you, you start to feel frustrated and distant. You become isolated. This goes against the Mahayana path.

You must realize that everything you see is a part of you, like water and waves, or fish and water. They cannot be separated.

V. Purifying Self and Others at the Same Time

During the practice, simply relax and feel compassion in your heart. Whether you feel kindness or joy, try to feel that you and all sentient beings are purifying simultaneously.

There is no "me first, then them" or "them first, then me." When you think of others being purified, you are also being purified. This is the essential way to connect with everything and purify your body, speech and mind.

VI. Deep Guidance on the Deity and the Nature of Mind

Through this practice, we will understand the entire structure, the entire point, and a very clear image of what exactly the deity is.

Let it help us understand that the deity, whom we talk about for one year, two years or three years, and for whom we keep performing pujas and rituals, is actually nothing beyond my own true nature, my own purity.

During the practice, we try to stay in the non-dual state. On the emotional level, as you practice for the benefit of all sentient beings, you and they are purified simultaneously. Your self-centeredness and self-grasping start dissolving.

VII. Seeing the "Background" Behind the Mind

As the mind becomes purer and purer, you start to see that the mind is not just "mine"; it is something happening to you. Normally we think, "I am doing this," or "this is good, this is better." All these thoughts and emotions are actually coming and going.

Once we see, "I am in everything, and everything is in me," mental purification begins. Your mind becomes more settled, more still and clearer. You have less mind chatter, and the deep noise becomes lighter and slower. You automatically feel that everything is happening to you, but there is something behind the mind. You see something behind the mind which automatically reveals itself to you. It becomes very clear: "Actually, it is always here." My mind is also coming and going, but that background, that so-called "behind the mind," is actually very much connected with the deity.

First we learn the structure, to understand how the deity connects with us. But practically, you now need to follow the instructions to see clearly: this is the heart of the deity, this is the inner quality of the deity. This completes the body, and that body is completely and universally connected. This is the real image of the deity.

Based on that understanding, as you follow the practice, you see the parts of yourself: the mind part, the physical sensations, and that background.

Body purification happens through discipline: prostrations, chanting and reading. Mental purification happens when you see that everything is connected. Therefore we purify everything simultaneously. The ideas of "sentient beings" and "myself" are not separate, because those ideas are within you.

So when you feel a little bit of kindness, a little compassion or a little joy, try to feel at the same time that every sentient being is sharing and enjoying it. There is no "first me, then them" or "first them, then me." Then your emotion and your intelligence are one.

VIII. Three Key Points of the Practice: Seed Syllable, Light and the Deity's Form

There are many students here who already know the deity well, but some of you are quite new. I want to highlight three points. First, the seed syllable HRIH: stable, pure and powerful. Second, the light: the light touches and purifies everything, removing darkness and gathering all qualities. Finally, the complete form of the deity.

This corresponds to our own outer, inner and secret levels: physically connected with the world, emotionally experiencing ourselves, and essentially, through the practice, the self-identity drops. It becomes a pure vision which is beyond the mind; it is awareness. That purity is actually the deity.

IX. Drawing Close to Yourself Through Relaxation and Slowness

Tomorrow and the day after, we are in this beautiful place with good weather. I personally feel very cozy and comfortable here, like a picnic. I want you to draw as close as possible to yourselves, and slow everything down.

Every movement you make, every eye contact, know that it is part of the purification of the body.

I want you to move and do everything as relaxed and slowly as possible. Once we start fasting, if we move too quickly, the body becomes exhausted.

From the side of the mind, see the connection: "I am in everything I see, and everything that happens around me is within me." Remind yourself: "I am connected everywhere."

Emotionally, whatever joy or compassion you feel, however small, think: "Not only am I purifying; every sentient being is purifying with me."

With this precious attitude, you become sensitive enough to feel the purest part of your mind. In that ground, know that this itself is the deity. Throughout the practice, we join ourselves towards these essential qualities. We become more and more familiar with ourselves.