The Ngondro Practices by Lobsang Tashi

An exploration of the "Ngondro Practices" prepared by Lobsang Tashi,
sysop of MOUNT KAILAS BBS.

   The "Ngondro Practices" are usually done by a Tibetan Buddhist
before he/she begins a specific deity practice.  There are two
divisions in the ngondro classification. The general (sometimes called
outer or common) ngondro practices, and the extraordinary (sometimes
called the inner or uncommon) practices.
   The goal of the general practices is to turn the mind away from the
distractions of the world toward spiritual practice. The goal of the
extraordinary practices is to purify our basic emotions.

   In order to make the exploration of Ngondro as clear as I can I
will include here two exerpts:

   1.) a summary statement from "A Handbook of Tibetan Culture"
Compiled by the Orient Foundation and edited by Grahm Coleman,
Shambala Publications, Boston, 1994 p. 349.

   2.) parts of a Ngondro Commentary, originally given by Khenpo
Palden Sherab (Nyingma Lineage, see our BIOGRAPH Library) and
transcribed by myself in the spring of 1991.

                                           -  Lobsang Tashi -

Handbook of Tibetan Culture: (indentations by Lobsang)

The outer (ngondro) preliminaries concern meditation on:
    a.) the advantages of human rebirth
    b.) impermanence
    c.) the workings of karma
    d.) the suffering of living beings within cyclic existence

The inner (ngondro) preliminaries are:
    a.) taking of refuge in conjunction with the performance of
          100,000 prostrations (which purifies pride)
    b.) cultivation of bodhicitta (which purifies jealousy or mundane
          ambition)
    c.) the recitation of Vajrasattva's hundred-syllable mantra (which
          purifies hatred/aversion)
    d.) the mandala offering (which purifies attachment)
    e.) guruyoga (which purifies delusion)

Ngondro Commentary by Khenpo Palden Sherab (edited by Lobsang Tashi):

     Tashi Delek, good morning.  Today I am going to talk about the
Ngondro practice. The Ngondro practice is a very, very special
practice. Without having this practice, there is no way to reach
enlightenment. It is very, very special.  Ngondro practice is the
embodyment teaching of the Buddha.  The Buddha gave many different
teachings, but Ngondro practice is the most condensed embodyment
teaching.  All of the teachings from Hinayana to Dzogchen are yoga
teachings.  However Ngondro, is THE condensed teaching which we can
apply without neglecting any of Buddha's teachings.  We do Ngondro
practice both for our own enlightenment and for the benefit of all
sentient beings.
     "Ngondro", of course, is a Tibetan word. "Ngondro" means "going
ahead".  Many people maintain that Ngondro is a less important
practice, kind of a pre-school practice. But these people really
misunderstand.  Ngondro is really an essential practice. It must be
done, fully accomplished, before enlightenment can be reached.  If we
want to reach enlightenment, this practice must be done because
Ngondro practice is the root of enlightenment.
     If we want to plant a tree and have oranges, or flowers, then
definitely we have to plant a seed.  We can't expect fruit and flowers
without planting the seed.  To bear fruit the tree has to be deep
rooted.  Similarly, before we can reach enlightenment, Ngondro
practice must be done, and must be rooted deep within our heart
center.
     Without paying attention to this practice, you won't get results
from any other practice. You won't achieve the results you want,
because you won't have the foundation.  Other practices may look full
of excitement, but without Ngondro it's like building a nice, fancy
house without any foundation.  The house won't last for a long time.
The shelter would not be good for you and not good for others.  The
house will require a large insurance cost.  Without Ngondro as a
basis, other practices will bring some obstacles, not enlightenment.
     This is why Ngondro is so very important. It is a foundation
practice. It is a root practice. It is an essential practice.  Every
other practice must incorporate Ngondro practice. Only then can we can
reach enlightenment.  Then we can be true Bodhisattvas, truly
beneficial beings for all other sentient beings.

     Ngondro practice is part of the Vajrayana teachings. In
Vajrayana, the teacher, the guru, is very important. Of course we have
many different teachers. However, all teachers can be manifestations
of the state of Buddha.  Particularly in Vajrayana Buddhism, your
teacher directly communicates the teachings to you, brings you to the
teachings, and invokes your primordial natural state. This is why we
represent the teacher as Buddha.

     This Ngondro text we are using has a special prayer to the Lama.
We say the Lama prayer as the beginning of the Ngondro practice.  For
example, if we begin practice early in the morning, first we connect
with the primordial wisdom mind of the Lama, then we do the Ngondro
practices. We should not do the Ngondro practices with regular mundane
conceptions.  We should do the Ngondro practice with the understanding
that the excellent qualities of the primordial natural state are our
own true nature. Thus we should do the Ngondro practice with an
attitude of devotion, love, and compassion.

     Now we shall delve into the text. First is the prayer calling
Lamas from afar. There are three different versions of this prayer,
the long version, the medium version, and the very condensed version.
The version in the text we are using today is the very condensed one.

"NAMO LUMED TEN GYI GONPO LAMA KHYEN"
Homage! Lama, infallible constant protector, (you who) know!

    If you are very busy, you can just say this line and then begin
the Ngondro practice. Here you are calling the Lama from afar.
Actually you are really invoking your primordial natural state of
mind. This state of mind can be seen in one sense as being far away
from our normal, daily state of mind.  Our ignorance is really deep
and is a great hindrance to reaching our primordial state of mind.  On
the other hand this state can be seen as right here. It is never
really beyond you.  It is never separated from you. It is always here.
What you need to do now, is to have sincere longing, devotion, and
confidence that you CAN reach your primordial state of mind which will
then be your guide. The Lama is not separate from your primordial
state of mind. Your primordial state of mind is your absolute teacher
and will guide you through every situation.
     It is not necessary to feel that you are calling the Lama from a
long distance away, but having this attitude shows the extent of your
devotion, your sincerity, and your desire to invoke your inner wisdom,
your primordial natural state of mind. You revere your Lama , just as
you revere your absolute teacher, through love, compassion, devotion,
and confidence.  This is why you chant the prayer to the Lama.  Your
duality conceptions are constantly producing obstacles, so we revere
our primordial natural state in order to dispel these obstacles.  Our
ignorant conceptions are like helpless children. They call to the
primordial wisdom state to dispel ignorance and duality.  The
primordial natural wisdom is like a mother to our ignorant
conceptions.
     This Lama prayer is part of the devotion prayers, part of the
refuge prayers. It shows your confidence and understanding of the true
nature of the Lama.  Now we begin the Ngondro practices. The first
practices are called the general Ngondro practices.  These are also
called "developing the four reverse attitudes".  These attitudes
reverse your mind from its diluted phenomena state.

"DAL  JOR  DI  NI SHIN TU  NYED PAR  KA"
The freedoms and the favorable conditions of this (human birth) are
extremely difficult to obtain.

     The first of the attitudes concerns the precious human body.  The
most precious human bodies are the ones benefitting all sentient
beings. In general, human beings are all very special. In particular
though, the most precious humans beings are those who are really
working for all other sentient beings, who have positive attitudes and
positive thoughts.  These human beings are very rare and very
precious.
     There are many different qualities which make this human body
very special for us. This human body, in this life situation, is free
from many obstacles presented to other forms of life.  With our
potential for positive mind, virtue, understanding, love, and
compassion, we are different from other beings.  We can see and
understand things deeper than some other beings.  Therefore our human
conditions are very special.  As students of the Dharma we don't focus
only on the surface level.  We are looking for something deeper, and
want this to happen for other sentient beings also.  We are trying to
reveal our natural essence. This attitude, (which we express with our
body, speech, and mind) combines with all the circumstances of our
human body to make this human life very very precious.
     It is important to recognize just how precious this moment is. We
should be happy and have joy in this.  It is very important. Right now
we are really free. We can do anything that we like. We have
opportunity, freedom, and capabilities. Feel joy in this opportunity
and be a very happy person.

"KYE  TSHED  MI TAG  CHI WAI  CHO CHAN  YIN"
Everything born is impermanent and bound to die.

     The second attitude is concerned with changeable natural states.
Thinking about how the world is changing and moving is really very
important. Everything is changing. The seasons, time, everything is
always changing, not going to last beyond one moment. In gross levels,
in subtle levels, everything is changing.  We are also changing all
the time.  Even though we have gained this precious human body and all
our special circumstances, these are not going to last forever. The
essential changing nature is part of everything.  It doesn't happen
just with us. Everything is changing, what you see, what you perceive,
what you think.  Everything is continually moving in a changing state.
This is the natural system, a law of nature.  Everything has to
change.
     We cannot prevent or stop things from changing. Rather than
moving in the direction of the change, what we do is to practice
"clinging".  Clinging, (attachment) means trying to hold onto things
as they appear to be right now.  But even though you cling, change
will not stop. When we develop strong attachment to things as they
appear to be right now, and then when we see them changing, we feel
suffering and sadness.  By our attachments we try to prevent things
from changing, things which by their very nature must change.  This
attitude can only produce suffering.  When we truly understand that
everything by natural law must change, then we will understand that
there isn't anything to be attached to. Without attachment we won't
have too much suffering or sadness.
     We must relax our mind, and let things move and change as is
their nature. With this attitude we won't have worries; we won't have
much suffering. You move your mind along the direction of change,
because you know that change has to take place. If snow comes its OK;
that is the nature of the winter. If flowers come, that's also OK;
that is the nature of spring.  We move along with the changes.  Along
our life path, many changes will come. If your mind is open and
relaxed about the changes, you will get some results.
     Right now we are here. It is January 1991. In January 3091, we
will all be gone. That is the nature of things. No point in worrying
about it now. What we have to do is not cling to everything. We must
use the opportunity of this moment.  This is really most important. We
should use this opportunity and take advantage. We should not miss
this golden opportunity.  Every time is really the right time.  Use
this moment as a precious moment. Use this moment to move toward your
purpose.  This attitude will benefit you in this lifetime as well as
in the next lifetime.

"GE  DIG  LE  KYI GYU  DRE  LU WA MED"
The results of virtuous and unvirtuous actions (which are causes) are
inexorable.

     Now we shall explore the third attitude, the cause and effect
system. This is also known as "the understanding of the system of the
cause and effect". Everything really depends upon the cause and effect
system. The law of cause and effect is always working. If a cause and
condition are present, there will definitely be a result.  Results
must come from their causes and conditions. Right causes and
conditions produce right results or effects.  This never alters. This
always operates. If we don't have the right causes and conditions,
there will not be right results no matter how much we hope or expect
them. If we have the right causes and conditions, definitely the right
results will come.  It is inevitable.  Even if we say we don't want
them, the results will definitely show up.
     Inwardly everything is like this also. Positive inward causes and
conditions bring positive inward results.  Negative inward causes and
conditions bring negative inward results.  Mixed positive and negative
inward causes and conditions bring mixed inward results or effects.
     Knowledge of the cause and effect system is very important in
Buddhism. Karma is the name of this system.  You are the one who gets
the results of your own causes and conditions. You are the producer of
your own causes and conditions; you are therefore the producer of your
own effects.  Whatever you do, the results will come to you. By
understanding this system, we can learn the importance of having more
positive attitudes.  Reduce your negative activities, and learn more
positive activities. This is the lesson of this line of the text.
Cause and effect are inevitable.

"KHAM  SUM  KHOR WA  DUG NGAL  GYA TSHOI  NGANG"
The three realms of cyclic existence have the nature of an ocean of
suffering.

     This line of the text brings us to the fourth understanding.  The
reference here to suffering reminds us of the natural changing state
and our mind of attachment.  As long as we have attachment and
clinging, we will always react, and our reactions present a lot of
difficulties.  By the very nature of samsara we are not comfortable
all the time.  Actually, because our clinging mind continually reacts
to change, samsara is always uncomfortable.  For as long as you don't
give up your attachment and clinging, that is as long as your
uncomfortable mood will stay. The whole point is that we should not be
too attached to temporary sensory pleasures.  They are going to
change.  Bring your mind more into the detached state.  Then practice
Dharma.

     Think of all of these teachings; the precious human body, the
changing impermanent state of everything, the system of cause and
effect, the very nature of samsara as suffering. Don't be too
attached. Use this precious opportunity.  Do something good for
yourself and good for others from now on.  Turn your mind toward the
positive.  Turn your mind in the Dharma which is of benefit to you and
benefit to others. Develop less grasping and clinging. For
what is the real meaning of Dharma?  Dharma means love and compassion,
or Bodhichitta, and non-violence based on the truth. That is really
Dharma. Continue on this path with your mind, speech, and body and you
are turning in the Dharma.

     To this point in the text we have spoken of the general Ngondro
practice (the four attitudes). We have been really looking at the
samsaric levels, not using any deduction, or reasoning. We have been
looking at things are as they are.  This is the general Ngondro
practice.  You need a good understanding of the general practice
before you can proceed.
Now we will explore the extraordinary Ngondro practice.

     The first extraordinary practice is called the Refuge Practice.
Refuge Practice is the root of all Buddhist practices.  Refuge is the
foundation of all the Buddhisms, not just for the Hinayana or the
Mahayana practices.

"DI  ZUNG  CHANG CHUB  NYING PO  MA  THOB  BAR"
From now until attaining the heart of enlightenment

"LAMA  KON CHOG  SUM  LA  KYAB SU CHI"
I take refuge in the Lama, the Three Jewels.

Saying these two lines shows your determination and your devotion, as
well as your confidence and your close feeling for the objects of
Refuge, from this day until you reach enlightenment. The objects of
refuge are the Guru, the Buddha, the Dharma, and the Sangha.
     When we take Refuge with prayer and meditation.  First we chant
the Refuge lines in the text, then we do the meditation.  In our
meditation we visualize Guru Padmasambhava in the sky in front of us,
sitting in a rainbow, sitting on a one thousand petal lotus. On the
lotus are a sun and moon disc.  Guru Padmasambhava sits on the moon
disc, in the royal relaxing posture, wearing the different robes.
Visualize this scene is being in the wisdom display.  These are not
solid concrete objects but rather the embodyment of all wisdom, love,
and compassion.
     Guru Padmasambhava is surrounded by many Buddhas, Bodhisattvas,
Arhats, surrounded by all the Masters.  As they sit in front of you,
you take this Refuge. If you have a shrine in front of you, you can
mentally transform the shrine into the lotus, sun, and moon disc. Then
visualize Guru Padmasambhava and all the refuge beings surrounding
him, all radiating wisdom light. The shrine and all the area around
it, including yourself, is thereby transformed into the palace of the
pure land of Guru Padmasambhava and all the Buddhas. You also are
within the palace, within the pure land.  Say the refuge chant, with
devotion, with joy.  Then preform the prostrations.
     When you do  Ngondro practice you also do prostrations.
Sometimes these prostrations can be done when you are doing the Guru
Yoga practices. In the Ngondro practice, doing prostrations together
with the refuge is correct and more practical. There are two types of
prostrations, short prostrations and long prostrations. In Ngondro
practice we do the long prostrations, the very extensive ones. While
we are doing the physical prostrations, we chant the refuge prayer and
do the visualization meditation at the same time.
     To do the physical prostration we stand straight up and fold our
hands at the heart center. Our feet may be close together. This mudra
is called the Mudra of the Blossoming Lotus, or The Wish-fulfilling
Mudra. This mudra is a symbol of the heart. You are opening your heart
toward Guru Padmasambhava and the Three Jewels.
     Now put your folded hands on the crown chakra, then on the speech
chakra, then on the heart chakra.  Bow down on the floor. In the short
prostration your five points must touch on the floor.  The five points
are the forehead, the two palms, and the two knees.  All five points
must touch the floor.  In the long prostration, you slide completely
onto the floor.  It's like swimming on the floor (laughter); with all
of your body touching the floor. Next swing back and stand up.
     To begin the second prostration, you hands don't have to start at
the heart center. They can go right to the crown chakra.  Repeat the
prostrations again, and again, and again.  With the long prostration,
you stretch out all the way. Your belly, your knees, your forehead,
your body, all of you touching the floor. When you are getting up from
the long prostration it is all right for your knees to be on the
floor. Doing many long prostrations can be difficult at first.
Although it wasn't designed for exercise, this is a good side effect
of doing prostrations. It is a lot of exercise.  Many people have said
that when they do one hundred thousand prostrations over a short
period of time, their bodies become very light. They find it very good
for arthritic joint pains.
     In Tibet the people do a lot of prostrations.  Sometimes they
preform the long prostrations all the way from their homes in eastern
Tibet to Lhasa. By this practice they are making a strong connection
between their own body and the very famous statue of the Buddha called
the Jowo Rinpoche in Lhasa.  It is said that this statue was
consecrated by the Buddha himself.  Guru Padmasambhava and many great
masters have also concentrated this statue. In Lhasa the Jowo statue
at the Jokang temple is a central focus for pilgrimages.  So some
people do long prostrations all the way from Eastern Tibet to Lhasa.
This type of pilgrimage may take years to complete.  After a trip like
this their bodies becomes very light.  They say that they have to
carry something heavy on their backs to hold them down on the ground.
(laughter)

Next we shall discuss the Generation of Bodhicitta.

"DA  NE ZUNG TE  KHOR WA  MA TONG  BAR"
From now until samsara becomes empty

"MA  GYUR  SEM CHAN  KUN GYI PHAN  DE  DRUB"
I shall accomplish the benefits and happiness of all sentient parent
beings.

     While we say this Bodhicitta prayer, we should continue to hold
in mind the refuge visualization which we generated earlier.  The
objects of Refuge now become the objects of Bodhicitta.  In front of
Guru Padmasambhava and all the Buddhas, you take these Bodhicitta
vows, Bodhicitta precepts.  Having Bodhicitta extends your attitude of
love, compassion and wisdom to all sentient beings without any
exceptions.  Having Bodhicitta means maintaining this attitude until
all sentient beings are completely liberated from suffering and their
deluded states.  Your courage, commitment, love and compassion must be
continued for that long, without any expectations. By taking
Bodhicitta vows, you show the extent of your courage and commitment.
You desire to bring all sentient beings into a joyful state. You show
the extent of your love, compassion, and wisdom.
     The practice of Bodichitta is called The Special Practice of the
Mahayana.  Mahayana is a sanskrit word.  "Maha" means great and "yana"
means vehicle. Mahayana is Great Vehicle Buddhism, and it is
Bodhicitta that makes the vehicle so great. This is very important.
The school which teaches the great Bodhicitta technique is the
Mahayana school.  Without Bodhichitta there is no way to gain
enlightenment.  No matter which school of Mahayana teaching you study,
without Bodhicitta, love, compassion, and wisdom, there is no way to
reach enlightenment.
     Bodhicitta is the very root of enlightenment, the root of
Buddhahood, the root of benefit for all sentient beings, the root of
all happiness and joy.  Practice understanding, love, compassion, and
wisdom for the benefit of all sentient beings.  We say these lines of
the Bodhicitta prayer in front of the objects of refuge as witnesses.
In front of the objects of refuge we generate love and compassion
again and again and again.

The next Ngondro practice in the text is that of Mandala offerings.

"TSHE  RAB KUN GYI LU  DANG  LONG  CHOD  PAL"
The bodies enjoyments, possessions, (and) glories of the succession of
all my lifetimes

"TSHOG  NYI  DZOG  CHIR  KON CHOG SUM  LA BUL"
I offer to the three jewels in order to complete the two
accumulations.

     Mandala is a sanskrit word which means entirely, completely,
totally, without missing anything. Offering the Mandala you are
offering the entire universe. Whatever you can imagine, whatever you
can think of, offer these to Guru Padmasambhava and the three Jewels.
Make your offerings to all the great Masters, Buddhas and Bodisattvas.
     In the long Mandala practice, the grains of rice and all the
rings and circles symbolizes the complete cosmos, the sun, the moon,
the stars, the planets, the earth, water, oceans, sentient beings,
galaxies, everything. In the short mandala practice which we do daily,
we perform the Mudra of the Mandalas.  The mudra also symbolizes the
complete cosmos.  The center of the mudra is called the center
mountain, the mountain called Sumeru.  The four corners of the mudra
symbolize the four continents, the four directions.  Visualizing the
cosmos represented by this mudra, you say the offering lines.
     Mandala offerings are also known as part of the generosity
practices. You make these offerings to the Realization Beings through
your own generosity.  By making mandala offerings, you accumulate the
two types of merits, wisdom merit, and accumulation merit. Wisdom
merit depends mainly on meditation and your deepening understanding of
your true wisdom nature.  Accumulation merit comes from your
generosity, your devotion, your loving and compassionate attitude
toward all sentient beings. By Mandala offerings you gather
meritorious energy to yourself, which you can then share with all
sentient beings through dedication. By dedicating the merit you have
gained  for the benefit of all sentient beings, you dispel your own
ignorance and obscurations.
     This is the teaching on the Mandala offerings.

The fourth practice is called meditation on Vajrasattva.

"CHI WOR   LAMA DOR SEM  YER MED PAI"
Above one's head is Vajrasattva, inseparable from the Lama.

"KU  LE  DUD TSH GYUN  BAB  DRIB  JANG GYUR"
From (Vajrasattva's) body, a nectar stream descends, purifying (my)
obscurations.

     Vajrasattva is no other than Guru Padmasambhava; therefore
Vajrasattva is also your teacher.  Guru Vajrasattva is a totally
enlightened being and has the special power to remove obscurations.
When we meditate as Guru Padmasambhava we are meditating on the
Nirmanakaya Guru.  Vajrasattva is a Sambogakaya Guru.  Guru
Padmasambava and Guru Vajrasattva are the same, there is no difference
between them. In this visualization we see Guru Padmasambhava
transform into Vajrasattva.  Then we meditate on Vajrasattva.
     Visualize Vajrasattva above your head so that you both are facing
in the same direction. In the refuge visualization, the objects of
refuge face you.  This time you and Vajrasattva both face the same
direction.  Above your head is a one thousand petal white lotus. Above
the lotus is a moon disk, and on the moon disc sits Vajrasattva in
vajra posture.  This visualization is not of solid objects.
Vajrasattva and his consort appear in wisdom rainbow bodies.
Vajrasattva and his consort are in union.  Both are white in color. It
is a rich white color, like when a snow covered mountain is touched by
moon light, a very rich, bright white.  Seeing Vajrasattva as the
embodyment of all the Buddhas, of all the Buddha families, know that
Vajrasattva is also of the same nature as Guru Padmasambhava.
     Then remain just as you are, in meditation, nothing else has to
change.  Recite the 100 syllable mantra of Vajrasattva.  When you
begin the recitation of the mantra, invoke the blessings of the male
and female bodies of Vajrasattva as they extend bliss in all
directions.  Blessing nectar starts to descend from Vajrasattva in the
form of light and enters your central channel through the crown
chakra. The light fills your crown chakra, pushing away all
obscurations, obstacles, and diseases. The light nectar gradually
descends to your speech chakra, filling that chakra and pushing out
all negativities, diseases and obstacles. The light nectar then fills
your entire body, and you become as completely pure and clean as
Vajrasattva.  Your entire body is filled with the wisdom light nectar
of the Vajrasattvas.
     Each time you say the 100 syllable mantra, see yourself receiving
more and more nectar, becoming more and more purified, losing more and
more obscurations, obstacles, and diseases. Continue reciting this
mantra with a single pointed mind, great devotion, and sharp
concentration.

"OM VAJRASATTVA SAMAYA MANU PALAYA
VAJRASATTVA TE NO PA TISHTHA DRI DHO ME BHA WA
SU TO KHAYO ME BHA WA
SU PO KHAYO ME BHA WA
ANU RAKTO ME BHA WA
SARWA SIDDHIM ME PRA YATTSA
SARWA KARMA SU TSA ME
TSITTAM SHRE YAM KURU HUNG
HA HA HA HA HO!
BHA GA WAN
SARWA TA THA GATA VAJRA MA ME MUNTSA VAJRI BHA WA
MAHA SAMAYA SATTVA AH"

     Supreme praise to the Vajrasattva samayas. Grant your protection
Vajrasattva. Remain firm in me. Make me totally satisfied. Increase
the positive within me. Be loving towards me. Bestow all the
Accomplishments as well as all the activities. Make my mind virtuous!
From my heart I will have great joy in the Four Boundless, Four
Empowerments, Four Joys, and the Four Kayas.
     Bhagawan, All the Tathagatas, Vajrasattva, don't abandon me. I
pray that I may become a Vajra Holder. Great Samaya Sattva! AH!
(signifying the non-duality of all.)

     After recitation of the long mantra, you should feel that
Vajrasattva smiles and says "oh norbu daughter (or norbu son).. now
you have been completely purified of all obscurations, obstacles, and
diseases." After saying this both Vajrasattvas melting into light and
the light flows down to your heart center. In that moment you become
Vajrasattva, and the entire universe is transformed into the pure land
of Vajrasattva. Understanding this fully, recite the short mantra of
Vajrasattva for as long as you have time.

"OM VAJRASATTVA HUM"

     Visualize yourself as Vajrasattva dissolving into the primordial
natural state. You have no more perceptions, no more concentration, no
more thinking. You merge with the primordial natural state and remain
in that state for as much time as you can.

"OD ZHU DAG NANG DANG DRE RO CHIG GYUR"
(Vajrasattva) melts into light and becomes mingled in one taste with
one's own perceptions.

Now comes the practice of Guru Yoga.

"RANG NYID  DORJE NALJOR  DUN  KHA  RU"
Oneself (is) Vajrayogini and in the sky in front

     When we practice Guru Padmasambhava Yoga, our task is to
completely change our frame of reference. This means that we ignore
our mundane conceptions of who we think we are.  These self-
impressions exist only on the surface. In Guru Yoga we return to our
primordial natural state.  We stop seeing ourselves and all things
around us on the surface level.  We see ourselves as Vajrayogini. We
see all external things as part of the pure land of Vajrayogini.
Vajrayogini is the primordial natural wisdom state.  We appear as the
wisdom rainbow body Vajrayogini, wisdom mother of all the Buddhas,
mother of all the realization beings. With an understanding of this
primordial wisdom nature, we can invoke the true nature of the Buddha.
     Logically therefore, our understanding the true nature of the
Buddha is dependent upon our understanding of the true primordial
wisdom nature. Guru Padmasambhava and Vajrayogini are of the same
nature. Every time we practice Guru Yoga with this understanding, we
gain more experience of the primordial wisdom nature.

     As we end our Ngondro practices we must dedicate the benefits we
have gained for the welfare of all sentient beings. Dedication
motivation is very special.  It is part of Bodhicitta practice as
well.  Dedication is very powerful.  Even though you can't see its
effect immediately, dedication definitely has an effect on subtle
levels. Do not ignore good motivation and dedication.  These
definitely help on subtle levels and blossom into the gross levels.
The Buddha always mentioned how important dedication was.
     Even in the regular world in which we live, we should have good
intentions for others. If somebody has best wishes for us, we might
feel happy. Our happiness is an effect of the intention of the good
wish.  If somebody curses you or has bad wishes for you, you feel
upset. So the bad wishes also have their effect.  It is your intention
in your actions that is very special, for intention goes much deeper
than physical activity.  Our intention really changes the focus of our
actions and speech.  Therefore our intention must be very pure and
positive. Pure and positive intention leads to beneficial activities
that will change the world, will bring peace and harmony to the world.

     This is the teaching on the Ngondro Practice.