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THE NGÖNDRO – WHY A BASIC DAILY PRACTICE IN VAJRAYÃNA?

Posted on by Aura of Wisdom Team

(For the beginning practitioners of Tibetan Mahayana Buddhism)

WHAT IS THE NGÖNDRO?

Ngöndro, a Tibetan term usually is translated as preliminary, preparatory or foundational practices within Vajrayana tradition of Tibetan Buddhism. It literally denotes “something that goes before, something which precedes” that the primary connotation is “preparation”. The preliminary practices establish the foundation for the more advanced Vajrayana practices, such as Sādhanā practices, or Dzogchen and Mahamudra.

“When we take our first steps on the Path, we are not yet capable of helping others. To accomplish the good of others, we must first perfect ourselves, by purifying and transforming our minds. This is the aim of what we call the preliminary practices, which establish the foundations of all spiritual progress. You may feel like dispensing with these foundations in order to practice teachings that you think are more profound, but if you do so, you are building a palace on the surface of a frozen lake.”

[Dilgo Khyentse Rinpoche]

Why we do the Ngöndro? That is the base of practice formed in the Tibetan Buddhist tradition and helps to get rid of mental obstacles like anger, attachments, jealousy, pride, etc… and build essential qualities like letting go of attachments, self-discipline, meditation, and wisdom. The regular and frequent practice has important meaning for practitioners moving on as a roadmap of instruction step-by-step on the journey to enlightenment. It is impossible to make a journey without proper preparation and keep on such preparation each day before going further on the path.

Buddhism actually offers a way to end suffering due to the confused mental states that distort our understanding about reality, a way leading to transforming these mental distortions which can result in seeing our world more clearly and finding the true happiness. The Buddha encouraged us to reflect, think critically and analyze the things rather than simply accept or reject them just based on immediate impressions.

The understanding that Ngöndro practice as a preparation for the so-called “spiritual journey” and as energizing ourselves for us to continue the journey, is a motivation to gain the appreciation and enthusiasm for doing the practice.

What is the purpose of doing the Ngondro?

The purpose of doing preliminary practices is for we to purify obstacles to achieving realization of the path to enlightenment for the sake of all sentient beings—defilements, negative karmas and downfalls—and collect extensive merit. Furthermore, to cause such realizations to ripen within our mind, we need to receive our guru’s blessings through the practice of guru yoga.

The practices that prepare the mind for successful tantric meditation by removing hindrances and accumulating merit. These practices are found in all schools of Tibetan Buddhism and are usually done 100,000 times each; the four main practices are:

  • Recitation of the refuge formula,
  • Mandala offerings,
  • Prostrations
  • and Vajrasattva mantra recitation.

The Gelug tradition adds five more: guru yoga, water bowl offerings, Damtsig Dorje purifying meditation, making tsatsas and the Dorje Khadro burning offering practice.

In general, we have built up the habit of thinking and acting on the basis of ignorance and unawareness of reality, that has distorted our understanding about reality and cause an enormous strength of negative force to drive us unconsciously into the compulsively acts in the same way.

The enormous effort needs to overcome and eventually wipe out such inborn negative force and build up that in positive way, that why doing 100,000 repetition with Ngondro practices are a good way to start. Actually such amount positive repetitions is miniscule compared to the negative beginningless lifetimes repeating, but the Ngondro practices start building up in our mind the new thinking.

WHAT IS PRACTICAL APPROACH OF THE NGÖNDRO?

There are two styles of doing the Ngöndro practices:

1. As preparation at the start of our practice in Buddhism. In many Tibetan traditions, teachers instruct new students to do a Ngöndro from the start. If newcomers actually agree to practice them, usually for the reason that they had come to the teacher seeking help in overcoming some difficulties they were having in life. Because they have faith and confidence in the spiritual teacher, they follow his or her advice to do a Ngöndro.

Doing the Ngöndro practices tests their commitment and builds up discipline and perseverance, the point is to help the students break through whatever mental blocks they might have and make them more receptive for the next steps of their training, specifically, the next steps are tantric practice.

Although the new students may get some basic sutra teachings along the way, the main instruction they receive for their Ngöndro concerns the details of the visualizations and ritual. In the process of doing their Ngöndro, the students develop the states of mind and motivation that go with the physical and verbal practices. But the main aim seems to be to do the 100,000 prostrations and the like, and then get on with tantra.

2. In the Gelugpa tradition, ngondro practices are done along the way, not as a start for Buddhist practice, and are done to enhance both sutra and tantra practice. The emphasis is on first learning about and developing to some extent the states of mind that will accompany the physical and verbal repetitions, and also on developing a sincere motivation for doing the practices. Students then fit the practices in along the course of their studies, and engage in them at the advice of their teachers or under their own initiative, in order to strengthen their motivation and understanding.

With either method, the main danger to avoid is having the practices become mechanical, with either nothing going on in our minds while doing them, or with a negative attitude toward the practices. When done properly, however, both methods are equally effective.

Then, what is difference between the Ngöndros across the schools of the Tibetan traditions?

Ngöndro is an essential practice of all schools of Tibetan Buddhism as well as the indigenous Bön tradition. Each of the four main schools of Tibetan Buddhism—Gelug, Kagyu, Nyingma and Sakya—have variations as to the order of the preliminaries, the refuge trees visualized, the lineage gurus and deities invoked, prayers etc.

  • The Nyingma tradition has The Words of My Perfect Teacherby Patrul Rinpoche.
  • The Kagyu tradition has The Jewel Ornament of Liberationby Gampopa.
  • The Sakya school offers teachings on the Three Perceptions,
  • The Gelug tradition presents the renowned Gradual Pathor Lam Rim of Je Tsongkhapa.

These texts can be companions to understanding the meaning behind Ngöndro practice. Despite these differences, all Ngöndro practices have as their goal the enlightenment of the practitioner so that he/she may be of the greatest benefit to all sentient beings, that is, the cultivation of bodhichitta.

HOW MANY STAGES OF THE PATH?

In general, the preliminary practices are divided into two sections:

  • The Outer Preliminaries, which consist of contemplations on the preciousness of human life, death, and impermanence,
  • And the Inner Preliminaries, which, as the main body of Ngöndro practice, consists of Refuge, Vajrasattva practice, Mandala offering, and Guru Yoga.

The Outer Preliminaries 

The Outer preliminaries (aka common or ordinary preliminaries) consist of a series of deep reflections or contemplations on the following four topics:

  • The preciousness of this human birth – for example, several versions of the Ngöndro emphasize reflection on the eighteen freedoms and advantages[1]
  • The truth of impermanence and change
  • The workings of karma
  • The suffering of living beings within samsara

These reflections are intended to inspire a strong sense of renunciation, an urgent desire to emerge from samsara and follow the path to liberation. The above four contemplations are sometimes referred to as “the four reminders” or “the four mind-changers” or “the four thoughts which turn the mind towards Dharma.” Additional reflections may be included in the specific instructions on the Outer preliminaries within different lineages, but the above four topics are the main reflections.

  1. The Precious Human Rebirth: To appreciate the rare opportunity and unique freedoms and endowments we have for practicing dharma and making the most of this valuable chance. It’s like winning the lottery: we don’t get excited about the piece of paper itself but rather about the potential and opportunities it represents. The ability to read, understand, and take interest in the teachings and their practice exemplifies this rare and precious opportunity.
  2. Impermanence and death: Contemplating them reminds us of life’s momentary nature, encouraging us to prioritize meaningful practices and personal transformation. As Longchenpanotes, while impermanence and death are certain, their timing is not; we have very little time! It’s important to limit future plans and focus on practicing the teachings in the present moment.
  3. The principle of karma: This contemplation helps us understand how our actions shape our future experiences, motivating us to make wise choices and act responsibly. Je Tsongkhapa, who was the founder of the Gelug tradition, emphasized the importance of mindful speech, saying that speaking truthfully and kindly creates positive karma while lying or speaking harshly can lead to negative repercussions. With this understanding, we can cultivate ethical behavior based on wisdom and make choices that lead to better outcomes and progress on the path.
  4. Defects of samsara:Gampopa, a key Master of the Kagyu tradition, suggests reflecting on the constant distress and temporary nature of sensorial pleasures in order to aspire to change the cycle of constant dissatisfactions and stay committed to the path. This helps us recognize the persistent dissatisfaction and suffering in cyclic existence and the neurotic states of mind, which drives us to seek antidotes and a path toward liberation.
  5. The benefits of liberation: This contemplation is important because it highlights the lasting peace that comes with achieving freedom, inspiring and motivating us to strive for and commit to the path of enlightenment.
  6. The importance of a Teacher: In order to see the value of a qualified Master with the proper qualities is essential because such a Teacher provides the guidance, support, and authentic teachings needed for effective practice and meaningful progress, a qualified Teacher possesses ten qualities[2], such as deep wisdom, compassion, and mastery of the teachings.
  7. Shamatha (calm abiding meditation): This is important because concentration helps develop mental stability and focus, which are essential for deepening meditation and gaining insight on the path. These instructions are explained and described in nine levels[3] to develop progressively deeper concentration and mental stability, starting from initial effortful focus and advancing to a state of effortless, profound tranquility. Practicing involves consistently applying mindfulness and concentration techniques, gradually overcoming distractions, and achieving a more stable and unified mind.

This preparation provides the appropriate view and the right disposition needed to engage effectively in Ngöndro practices, enhancing meditation, insight, and commitment to the path of inner transformation. The outer preliminaries are typically followed by the inner preliminary practices.

The Inner Preliminaries

The Inner preliminaries (aka uncommon or extraordinary preliminaries) consist of:

  • Taking refuge in the Three Jewels—Buddha, dharma, and sangha
  • Cultivation of bodhicitta
  • Recitations of Vajrasattva’s hundred-syllable mantra
  • Mandala offerings
  • Finally, Guru yoga practices

1. Taking refuge in the Buddha as the guide, the truth of his teaching (the Dharma) as the path, and the example of his practitioners (the Sangha) as companions on the path, so awakening a confidence and trust in our own inner Buddha nature in conjunction with the performance of prostrations (purifying pride).

There are two main reasons for taking refuge: first, an intelligent fear of continuing with an unrealistic view of ourselves and reality, which will lead to future suffering; and second, confidence that the objects of refuge are valid sources of protection.

Taking refuge in the Buddha means following the example and relying on an enlightened Being, who is not a Creator God, but someone, like us, who has fully realized their own potential.

Taking refuge in the Dharma means abandoning extreme views that see actions in an absolute way or deny the principle of interdependence. This translates to not harming others.

When taking refuge in the Sangha, we avoid following advice that might reinforce extreme views. In essence, taking refuge means accepting the principle of interdependence—understanding cause and effect—and recognizing that we are responsible for our own mental states.

2. Cultivation of bodhicitta(purifying jealousy), the heart of the enlightened mind—and training the mind to work with ourselves, with others, and with the difficulties of life;

Bodhicitta, the altruistic determination towards enlightenment, guided by wisdom and compassion to benefit all sentient beings, is also vital. Understanding and cultivating bodhicitta is essential on this path. Bodhicitta involves more than just being compassionate or kind; it requires recognizing the deep suffering in ourselves and others and developing a sincere aspiration to alleviate that suffering. This aspiration leads us to strive for our own enlightenment as the most effective way to help others.

Achieving enlightenment involves mastering both method and wisdom, which are detailed in the paramitas, or perfections. These are commonly summarized into the six perfections of generosity, discipline, patience, diligence, meditation, and wisdom. All of them further condensed into the three higher trainings: Discipline, Concentration, and Wisdom. These elements correspond to the Eightfold Noble Path[4]. Understanding and integrating these concepts is a fundamental part of the Refuge practice in Ngöndro.

3. Recitations of Vajrasattva’s hundred-syllable mantra (purifying hatred/aversion); removing obscurations of all kinds through the purification and healing practice of meditating on Vajrasattva and reciting his mantra;

4. Mandala offerings (purifying attachment); accumulating merit and wisdom by developing universal generosity and creating auspicious circumstances, through the mandala offering;

5. Finally, Guru yoga practices (purifying delusion); in the practice of guru yoga, the practitioner unites his or her mind with the “wisdom mind” of all the Buddhas and so awakens the wisdom of realization.

PURIFYING THE OBSCURATIONS THROUGH THE PRACTICES.

It is sometimes said that:

1. Prostrations (as part of the practice of taking refuge) remove the obscurations associated with the body. While performing prostrations and reciting the refuge prayer is the traditional and primary way to accumulate merits in this section, here are some other examples of what one’s daily practice might include:

  • Reciting the refuge prayer from our Ngöndro liturgy;
  • The time we spend remembering anything related to the Buddha, Dharma, or Sangha can count as accumulation.
  • Visiting sacred Buddhist sites; any necessary preparations may be considered part of the practice;
  • Showing respect for and offering to representations of the Three Jewels; Refraining from harming others with body, speech, or mind; Painting, restoring, or making Buddha images; Printing, distributing, or gifting dharma texts;
  • Supporting or sponsoring ordained sangha or the Buddhist community.

All these actions are part of the practice, contributing to the traditional 100,000 recitations of the Refuge and Bodhichitta prayer performed while prostrating. Instead of feeling overwhelmed by the number, find motivation in the variety of ways available to complete this section.

Don’t be afraid of the prostrations! There are several ways to do them and ways to modify them if you have physical limitations. Always check with our Teacher or Instructor for advice.

2. Recitation of the mantra of Vajrasattva removes obscurations associated with speech

The essence of purification is to acknowledge and reveal our negative actions and mistaken motivations — harmful actions we have taken with our body, speech, and mind in the past. In this sense, purification means letting go of our unhelpful habits and the actions that stem from them, essentially resetting our non-virtuous tendencies. The traditional practice involves visualizing Vajrasattva, who embodies the purity we all possess and symbolizes our potential for enlightenment, helping us remove obstacles and negative karma. Vajrasattva is a radiant figure with a white body seated above or in front of us. We imagine light and nectar flowing from him into us, purifying our body, speech, and mind. As we visualize, we recite with focus and confidence the 100-syllable mantra of Vajrasattva:

OM VAJRASATTVA SAMAYA MANUPALAYA VAJRASATTVA DENOPA TISHTA DIHO ME BHAVA SUTO KAYO ME BHAVA SUPO KAYO ME BHAVA ANURAKTO ME BHAVA SARVA SIDDHI ME PRAYATSA SARVA KARMA SU TSAME TSITTAM SRIYAM KURU HUM HA HA HA HA HO BHAGAVAN SARVA TATHAGATA VAJRA MA ME MUNTSA VAJRA BHAVA MAHA SAMAYA SATTVA AH.

It can help to start by reciting the mantra slowly and recording it in our own voice to make it easier to learn. Finally, we dedicate the merits of our practice to the benefit of all beings.

Besides the traditional 100,000 recitations, you can include the following actions as part of your practice:

  • Receive teachings on the Vajrasattva practice;
  • Recite the Vajrasattva mantra in any activity of our daily life;
  • To strengthen our desire to help others, or at least to avoid causing harm, write down anything we consider negative.
  • Create 100 tsa tsas—small clay or plaster images of deities in Tibetan Buddhism. If we’re unable to make them ourself, we can have them made or purchase them.
  • Hang 25 Vajrasattva prayer flags that symbolize positive intentions and blessings. Their function is to spread these prayers through the wind, promoting peace, compassion, and harmony for all beings.

3. Mandala offering removes obscurations associated with mind,

The practice of mandala offering is intended to cultivate a sense of generosity and to accumulate merit. The goal is to cultivate an attitude of selflessness and readiness to give, reflecting our commitment to the path.

The mandala offering practice involves creating a symbolic representation of the entire universe as an offering to the buddhas and all beings. We begin by visualizing a grand, sacred ground, representing the entire cosmos filled with precious materials such as mountains, rivers, oceans, and palaces, which are transformed into a realm of beauty and purity. As we visualize, recite the mandala offering prayer with devotion and clarity, seeing the offering as a gesture of our deepest respect and dedication.

Traditionally, mandala practice is done by reciting a prayer based on the ancient Indian cosmology of the sacred Mount Meru and the four continents, and we recite it 100,000 times. However, we can also participate in social and voluntary work to benefit others as part of mandala offering practice. The following are other practices we can also include in our accumulation:

  • Recite the mandala prayer from our Ngöndro liturgy;
  • Make 1,000 light offerings (of at least 5 cm);
  • Offer 1,000 sticks of incense and 1,000 flowers;
  • Make 100 food and drink offerings to people who have dedicated their lives to the practice of the dharma (such as ordained sangha);
  • Make offerings to strangers (such as beggars or unhoused individuals);
  • Sing a musical prayer of the mandala.
  • When visiting beautiful landscapes, we can offer them to the Buddhas and Bodhisattvas in the same way we offer a traditional mandala.

After completing any of these practices, make sure to recite the phrase: 

Idam Guru Ratna Mandala Kam Niryatayami

This means, “This jeweled mandala I offer forth to the guru.”

4. Guru yoga removes the obscurations of all three: body, speech and mind.

This practice emphasizes developing devotion by connecting with the spiritual Teacher, stressing that uniting our mind with the Guru’s mind – seen as the same in nature – is essential for true progress.

It involves recognizing the guru’s enlightened qualities and integrating their guidance, which is crucial for understanding and advancing on the path. This helps us to deepen our connection with the Buddha – represented by the Teacher visualized as a deity such as Vajradhara – and bring ourselves into line with the teachings. As it is a Vajrayana instruction, we must have the proper empowerment, transmissions, and pith instructions from our Teacher in order to engage in this practice.

In general, Guru Yoga begins by visualizing our guru as a radiant figure above our head or in front of us, embodying wisdom and compassion. Focus on this visualization with devotion, and recite the Guru Yoga liturgy of our Ngöndro practice along with the mantra and finally dissolve it into us. We contemplate the Guru as the embodiment of the Three Jewels or in this case, the Three Roots: Guru, Yidam and Dakini, understanding that connecting with the guru is parallel to connecting with the dharma teachings. By visualizing the guru as inseparable from the three objects of refuge, practitioners develop profound devotion and a connection that mirrors the unity of our mind with the Teacher’s mind.

PRACTICE ACCUMULATIONS

Most texts recommend specific targets for practice accumulations to a practitioner to complete:

  • 100,000 prostrations with refuge prayers.
  • 100,000 mantras of Vajrasattva
  • 100,000 mandala offerings
  • 100,000 mantras of guru yoga

However, these practice instructions are at the discretion of the Teacher. For example, a teacher might modify the recommended number of prostrations for a student who is physically unable to complete 100,000 prostrations. Or in some cases, a Teacher might suggest that a student’s dharma activity, such as volunteering at a dharma center, can be a substitute for more formal practices.

The Ngöndro involves deep meditation on the nature of reality, emptiness, and the nature of mind. More important than focusing on the number of repetitions or accumulations is one’s constant familiarization with these new ways of perceiving oneself and the world. This ongoing integration of insights helps overcome conceptual limitations and advance us toward enlightenment.

Before engaging in the main practice, we will need to receive transmission and instructions for the liturgy we will engage with. Although each Ngöndro liturgy may vary, generally, each section includes specific instructions and practices tailored to the teachings and lineage of the respective tradition. These practices typically involve physical actions, recitations, and visualizations to focus the mind, accumulation to build merit, and dissolution to integrate the practice and prepare for further meditation.

In summary, the Inner Practices involve establishing a lifelong habit of integrating the dharma into our mind. To do this, we recite the refuge prayer found in the liturgy of our Ngöndro while performing prostrations and striving to practice every day.

All of these practices reinforce the profound view of Buddhanature, affirming that every sentient being possesses the potential to attain enlightenment. Ultimately, they highlight the transformative power of the Buddha’s wisdom and compassion, providing a clear path for practitioners to realize their own innate Buddhanature based on a correct understanding and practice of these instructions.

HOW TO INTEGRATE THE NGÖNDRO IN DAILY MEDITATION?

Ngöndro practice can be combined with the six preparatory practices to be done in a main session of meditation:

1. First Preparatory Practice. Preparing the Meditation Space & Visualization of the Buddhas.

Chose a place for your meditation and clean it well. This helps the mind to be at ease. Traditionally, the retreat place was preferably settled high in the mountain, where the air is pure. In any case, it should be a clean and inspiring place. Then select some representation of the body, speech, and mind of the buddhas. This is not indispensable but still strongly recommended, as the mere viewing of a representation (statue, painting, etc.) of the buddhas and bodhisattvas purifies negative karma, accumulates vast merits and produces imprints to achieve buddhahood in the future. Most importantly, if we generate the feeling that the buddhas are really here in front of us and we visualize nectar and rays of light, white and red, pouring down from their three doors of body, speech, and mind and absorbing into our body, speech, and mind, it purifies uncountable past negativities: physical, verbal, and mental. This is a very powerful practice to do when done with strong faith. Then we visualize that the buddhas actually dissolve into ourselves.

2. Second Preparatory Practice. Making Offerings

The offering can be done with material substances or visualized ones. The purpose of this practice is to accumulate merit. In regards to material substances, these days flowers are easily accessible and they are a great object of offering as they please the eye and produce the karma to obtain beauty in the future. If we chose to offer water, it has to be pure (drinkable). There are two types of offerings: the mundane or normal ones (material), and the supreme ones which are “based on samadhi,” or concentration; as we visualize them, we see them as innumerable, filling unlimited space.

3. Third Preparatory Practice. Body Position & Taking Refuge

Take the position for meditation, which is called “the position of Vairochana, in seven points. The purpose of this position is to get rid of the physical obstacles to meditation, which can find a detailed explanation in the Lam-Rim. Basically speaking, we should look at your back and keep our spine straight and relaxed at the same time. Crossing the legs helps to get good balance and support. We have to find the proper position to feel comfortable, to avoid pain in the knees, in the back, etc. So relax, with a straight spine; that will help the winds to move properly in the body’s channels, supporting the visualizations in our meditation.

 Then we can take refuge, which is the main practice in this third preparation: “I take refuge in the Buddha, Dharma, and Sangha.” If we feel this intensely, strongly, this is the real, actual taking refuge. In this third preparatory practice,

we should think of our guru as a buddha and feel that all the buddhas are present with him in front of us. The cause for us to receive their blessings is our aspiration. Even if a buddha will manifest in front of us, if we don’t ‘open up’ we won’t receive his blessings! And even if the object of our faith is not a real buddha, if we consider it as a buddha we will definitively receive his blessing!

4. Fourth Preparatory Practice. Visualization of the Merit Field

To visualize the merit field carefully is very important. We should feel the presence of not only one but all the buddhas in the space in front of us and make offerings to Them.

5. Fifth Preparatory Practice. Seven Limbs Practice.

Then recite the seven limbs prayer5, this practice is of great benefit. Visualize all of the buddhas in front of us or take only one Buddha as representing all of them, for example, Avalokiteshvara, as our main object of visualization, feeling that all are included with him. We offer this prayer to him in this way.

Now it is time for Intercession of Ngöndro. Motivation & Practice

Remember our purpose to increase accumulation of merit, think that all sentient beings are with us doing prostrations and recite the mantra… then do it one hundred thousand times! We can combine it with the practice of Confession to the Thirty-Five Buddhas, a really efficient practice to purify past negativities and obtain realizations very quickly. Je Tsongkhapa did this practice (3.5 million prostrations) to swiftly obtain the unbiased wisdom-realizing emptiness. So with this practice we can get rid of our negative karma, meaning that we might (at worst) experience a slightly negative result from a past negative karma instead of the full ripening of it as a major suffering. That is why prostration practice is so beneficial! Add to that, it also strengthens our body!

6. Sixth Preparatory Practice. Prayers of Aspiration and Supplication to the Buddhas, which can be done with the prayer called “The Foundation of All Good Qualities” or the “Lam-rim prayer” (from verse 84 on) from the Lama Chopa/ Guru Puja. However, recitation is not enough, we should also take time to contemplate and integrate the meaning of it in our heart. Then, after praying in this way in front of the merit field for a while, visualize that all of the buddhas present in the space dissolve into you, giving you their blessings.

Begin the Actual Meditation

Now we can start our main practice, the actual meditation, for instance on bodhichitta or emptiness. With a good foundation based on the Ngöndro, we will actualize these two main points easily. If our Ngöndro is of good quality, our practice will go smoothly, with easy achievement. We will get rid of any obstacles to entering the path of Buddhahood, go through the paths of accumulation and preparation with their respective realizations until we get to the last moment of an ordinary being called “supreme dharma”; then we will enter the paths of vision and meditation, when we realize emptiness directly and abide in this experience in meditative absorption: that is the most powerful way to purify negativity. But it is not something easy to obtain! It requires so much merit, which can be accumulated with the Ngöndro practice combined with a motivation of Bodhichitta!

Conclusion of Meditation – Dedication

While practicing the Ngondro, the dedication prayers are really important. We should recall all sentient beings and our wish to become enlightened for their benefit and dedicate the virtue to this purpose. Then we can recite formal prayers of dedication.

For all of those who are working a lot and don’t have so much time, we could take a little time early in the morning, or in the evening if suitable, to do some (formal) practices and use the rest of our (busy) day to think about Dharma and accumulate some merit. Some great practices can be done in a short time, like offering some water bowls or a light offering; done with a proper motivation they become very powerful. To conclude, rejoice in the great benefits of the practice.

Compiled by Aura of Wisdom 

Notes

1The eighteen freedoms and advantages.

·The eight freedoms: Freedom from the eight states where there is no opportunity to practise the Dharma:

  1. hells
  2. pretarealms
  3. animals
  4. long-living devas
  5. uncivilized lands
  6. incomplete faculties
  7. with wrong views
  8. a buddhahas not come

The ten advantages

The five circumstantial advantages

  1. a buddhahas come
  2. he has taught the Dharma
  3. the teachings have survived
  4. there are followers of the teachings
  5. there are favourable conditions for Dharma practice

The five individual advantages

  1. being a human being
  2. born in a central land
  3. with faculties intact
  4. lifestyle not harmful or wrong
  5. with faith in the three pitakas

2Ten qualities of a Dharma Teacher

  • Endowed with discipline, the teacher is gentle
  • Endowed with samadhi, the teacher is at peace
  • Endowed with wisdom, they have thoroughly pacified the afflictions;
  • Possessing superior qualities;
  • Free of laziness when it comes to benefiting others, they are diligent;
  • Having studied extensively, they are rich in terms of scripture;
  • Knowing the true nature as that which is to be known, they are realized with respect to reality;
  • They are eloquent and skilled in teaching;
  • They are loving in nature and not influenced by concerns for material wealth;
  • They have relinquished weariness with regard to teaching the dharma.

3Nine levels. Stage 1, The power of Study, Stage 2, Power of Concentration, Stages 3 & 4, Power of Memory, Stages 5 & 6, Power of Comprehension, Stage 7 & 8, Power of Diligence, Stage 9, Power of Perfection.

4Dakini in Sanskrit, Khandro in Tibetan, literally means “sky dweller” or “sky dancer,” A Dakini is a kind of sacred female being with a certain amount and type of spiritual development, wisdom, and clarity, generally related to Tantra.

5The seven limbs prayer. The Seven Limbs are: Prostration, Offering, Confession, Rejoicing, Request of the Gurus to Turn the Wheel of the Teachings, Request of the Gurus to Remain, and Dedication. The meditator visualizes performing each limb in front of the merit field or a specific Buddha.

Reference

  1. An introduction to Ngondro. https://khandrorinpoche.org/teachings/print/ngondro-teachings
  1. Buddhist-world.com/preliminaries/ngondro/
  2. Carlo Carranza. What is The Ngondro.  https://www.lionsroar.com/understanding-the-ngondro-preliminary-practices-of-tibetan-buddhism/
  3. Alexander Berzin. Advice Concerning Ngondro Preliminary Practices. https://studybuddhism.com/en/advanced-studies/prayers-rituals/preliminaries/advice-concerning-ngondro-preliminary-practices
  4. Encyclopedia of Buddhism. https://encyclopediaofbuddhism.org/wiki/ngondro
  5. Intergrating Ngondro into your daily meditation. FPMT. https://fpmt.org/mandala/archives/mandala-issues-for-2007/august/integrating-ngondro-into-your-daily-meditation/
  6. https://lamayeshe.com/article/lama-zopa-rinpoches-advice-daily-practice
  7. https://www.lionsroar.com/understanding-the-ngondro-preliminary-practices-of-tibetan-buddhism/
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