Professional Documents
Culture Documents
Ngondro Practice
Ngondro Practice
INTRODUCTION... 1
The Practice of the Ngndro.... 1
Accumulations. 2
Prepare the Altar.. 2
Assume the Five-Pointed Meditation Posture... 3
The Nine Breathings of Purification. 3
DEDICATION OF MERIT... 28
Accumulations
Within the nine practices of the ngndro there are nine accumulations of 100,000 each.
They may be accumulated during formal meditation sessions, and the mantras and prayers
may also be accumulated by reciting them throughout the day. The nine to accumulate are:
Guru Yoga Prayer (Chi Tsuk Dewa Prayer)
Hundred Syllable Mantra (Yik Gya)
Great Mantra (Ma Tri Mantra)
Bodhicitta Prayer (Sem Kye)
Refuge Prayer (Chap Dro)
Prostrations
Mandala Offering
A Kar A M Mantra
Sa L O Mantra
Prepare the Altar
Altars can be very elaborate or very simple, but in essence, they function as a support that
helps you create a space for devotion in which you invite the vivid presence of the
enlightened beings and from which your practice can grow. Because you consider this space
sacred, you elevate the altar from the ground. The attention you give to this space will
reflect in your practice.
Above the altar place an image of Tapihritsa or the merit field. On the altar place
seven bowls of water and also have candles. In addition, you could have the five outer sense
offerings: Form/sight: a mirror placed in a bowl of rice. Sound/hearing: A musical
instrument or conch shell in a bowl of rice. Fragrance/smell: incense in a bowl of rice or a
bowl of saffron water. Food/taste: torma, (a ritual cake), or any food you enjoy. Touch: silk
ribbons of five colors tied to a stick.
Incense should be burned at the beginning of each practice session.
Each time you approach the altar to place or rearrange the offerings, perform three
prostrations. The water offerings should be made daily. Each morning, in front of the altar,
pour water into the seven bowls, filling them nearly to the rim and being careful not to spill
the water. Fill them from left to right. Later, preferably as the sun goes down, empty them
from right to left. The water should be placed outside on plants or shrubs where people will
not walk over it. The empty offering bowls should be wiped dry and turned over.
Additionally, fresh flowers, pictures of your teachers, scriptures, a stupa, a white
Tibetan A, or other symbols can adorn your altar as well.
]-3:A-/=-.R<,
,A-$4$-2.J-2-(J/-0R:C-1R-V%-.,
SA/-(J/-l-2:A-]-3-=-$?R=-2-:.J2?,
Drin chen tsa w la ma la sl wa dep
I pray to you, benevolent root lama.
?%?-o?-?J3?-?-!R/-0-<A/-0R-(J,
Sang gy sem su tn pa rin po ch
<%-%R-<%-$A?->J?-0<-LA/-IA?-_R2?,
Rang ngo rang gi sh par jin gyi lop
3A-g$-0,
Reflect on impermanence and upon the good fortune to practice the dharma. You may
reflect in the ways suggested below or may look directly into your life experiences to connect
with the truth of impermanence. If your practice time is short, you may enter into the
contemplation of impermanence by simply singing the impermanence prayer three times in
either Tibetan or English. Reflecting upon impermanence gradually brings the deep
realization that grasping after a permanent self is a waste of time, and that there is no time
like this present moment to practice the dharma. Note that while an essential part of the
complete ngndro, the impermanence prayer is not part of the accumulations.
1. Imagine that all your dreams have come true and that you have everything you have
ever wantedsatisfying work, beloved friends and family, wealth, and a supportive
community. Suddenly you receive a diagnosis that you have a terminal disease and
will die very soon. Your body becomes weaker day by day. All the possessions you
once enjoyed hold no value for you anymore. Whatever once brought happiness
now brings sorrow, wealth is worthless, your friends and family are anxious and
alienated from you and can bring no comfort. Reflect that this could happen at any
moment. Realize how precious life is and resolve to practice the dharma while you
are well. Know what you value and apply it now.
2. Bring to mind relatives, friends, and anyone you have known or heard of who has
died. Remind yourself that you are no different from them. It is certain that you will
die. The only uncertainty is how, where, or when this will occur. Reflect that all
conditions change and time continues ceaselessly no matter what you do. Realize the
value of this present moment. Dont waste it! Reflect on how to use your time
while in this human body. Resolve to more deeply connect to the teachings and to
practice them ceaselessly.
3. Imagine that you are naked and empty-handed in a foreign land. You feel totally
helpless. This is similar to when you were bornnaked and totally dependent upon
others. Reflect that all beings are interdependent. Even if you are in the peak of
health and feel you need no ones help, you were young once and will be sick or old.
Let these reflections inspire you to develop yourself spiritually in order to help
others, knowing that all conditions change and that you, too, may need help again as
you once did.
4. Imagine your own death. As you become weaker, your body no longer supports the
elements. Each dissolves and the corresponding part of the body ceases to function.
As the earth dissolves into the water, you can no longer move your limbs. As the
water rolls into the fire, your circulation slows and ceases; you lose control of the
fluids of your body; your lips and tongue are parched. As the fire dissolves into the
wind, all heat leaves your body. With your final exhalation the wind rolls into the
space. Realize that at this time, whatever dharma you have realized and the strength
of your connection to your teachers wisdom and the blessings of the lineage are
your only help. Therefore, realize how fortunate you are to have this precious human
body, your teachers, the teachings, and dharma brothers and sisters who help you to
practice. Make a commitment to practice with joyful exertion.
3A-g$-0,
GJ-3-:#R<-2:A-2R/-=-~A%-0R-3J.-28A/-.,
Kye ma kor w bn la nying po me zhin du
HR.-*A.-2.J/-0<-:6B/-0-~A%-<J-eJ,
Khy nyi den par dzin pa nying r j
3A-g$-o.-=-*J-2<-LA/-IA?-_R2?,
Mi tak gy la ky war jin gyi lop
:.A-;A-2.J-2-.<-43-;.-43-=,
Di yi de wa dar tsam y tsam la
o/-+-g$-+-<J-2-~A%-<J-eJ,
3A-g$-o.-=-*J-2<-LAA/-IA?-_R2?-,
Mi tak gy la ky war jin gyi lop
2>$?-0
We engage the four powers in this practice: witness, admitting misdeeds, remorse, and
applying the antidote.
1. Visualize the merit field before you with the presence of Tapihritsa or Shenlha kar
vividly clear. (For a complete description of the merit field, see the prostration
section). Feel the actual presence of these enlightened beings as you call them before
you as witness.
2. Admit or expose your negative deeds to them by vividly bringing to mind situations
in which through body, speech, or mind you had direct or indirect involvement in
causing harm to yourself or others. Consider the ten non-virtuous actions, and
realize that you have been involved with these actions over countless lifetimes:
The Ten Non-Virtuous Actions
Three of body: killing, stealing, sexual misconduct
Four of speech: lying, sowing discord, speaking harshly, idle chatter
Three of mind: coveting, enmity, holding false views
3. Realize the harm those actions caused you and others and feel a sense of empathy;
connect with the states of mind that precipitate those actions or views and feel
remorsea sincere desire not to repeat these patterns.
4. In order to cleanse yourself of the results of those actions that will ripen in the
future, apply the antidote, the 100 syllable mantra, for a total accumulation of 100
thousand. The Ma Tri mantra is also accumulated for a total of 100 thousand. Each
of those mantras is presented on the following pages.
The Hundred Syllable Mantra ~ Explanation of the Visualization
from Shardza Rinpoche
Visualize all your teachers wisdom in the form of Shenlha kar. Connect with the four
powers as above. As you recite the mantra, light from the heart of Shenlha kar enters
your crown and washes through your body and mind stream completely purifying all of
your negative actions committed through body, speech, or mind throughout all of your
lifetimes. These impurities are washed away and leave your body through the lower
orifices. The ground below you opens up and deep in the earth is the red Lord of Death
with an open mouth. Mixing together with the stream of nectar from the heart of
Shenlha kar, all your impurities become delicious food for the Lord of Death who is
completely satisfied with this offering. In this way, all of your karmic debts are paid. By
the end of the recitation session, experience your body as completely clear and luminous.
With the final recitation, your lower orifices close, and your body fills to overflowing
with nectar. You become of the same nature as Shenlha kar. Remain in that state
while it is fresh, and then continue with the rest of the ngndro practices. If this is the
end of your practice session, dedicate the merit at this time.
;A$-2o,
2JR-3-;J-3R?-(%-;J-=3-NA-OA-+<-.<-$?=-:2<-:R.-.0$-<3-J-@,
SO MU Y TR CHUNG Y LAM TRI TRI TAR DAR SEL WAR PAK RAM SO HA
2JR-.3-<-+-@/-7J<-/A-V)-Z/,
SO MU RA TA HEN WER NI DRUM HRUN
3-QJ-3-QJ-.3-<-3-QJ,
MU TR MU TR MU RA MU TR
3-;J-3-;J-@-<-3-;J,
MU Y MU Y HA RA MU Y
3-3R?-3-3R?-7J<-<R-3-3R?,
MU TR MU TR WER RO MU TR
3-/A-IJ<-+R-;J-(2-#<-<R,
3R?-2.=-ZA-ZR-7J<-/A-7J<-<R,
>.-=-7J<-<R-/-@-+-!,
SH LA WER RO NA HU TA KA
>.-KR->.-KR-.->.-KR-;,
SH DHO SH DHO DU SH DHO YA
?-=J-?-=J-QA-?-=J-;,
SA L SA L TRI SA L YA
?%-%J-?%-%J-?-?%-%J-;,
SANG NG SANG NG SU SANG NG YA
.3-<-+-@/-OA-4K-S%-3,
MU RA TA HEN TRI TS DRUNG MU
@-@-V)-V)-@R-@R-=3-=3->->-1B-1B:
Holding
the space
for the next
page
here
Translation
of the Hundred
Syllable
Mantra
Note: This is not a word for word translation, but is meant to convey the spirit and meaning of the
mantra. The mantra is a mixture of Zhang Zhung and Tibetan syllables and words. In some cases
a syllable is the seed syllable for a deity; in other cases it has a translation:
SO ~ Nampar Gyalwa
MU ~ Bn ku (body or dimension of truth, dharmakaya)
Y~ Long ku (body or dimension of speech or energy, sambhogakaya)
TR ~ Tl ku (body or dimension of manifestation, nirmanakaya)
CHUNG ~ Khuung Se
Y~ Drug Se
LAM ~ Seng Se
TRI ~ Zowo
TRI ~ Zema
TAR ~ Rucho
DAR ~ Tumpo
SEL WAR PAK RAM SO HA
May we receive the fire-like clear illumination.
SO MU RA TA HEN WER NI DRUM HRUN
I supplicate the nature of the victorious one, the palace of the Shenrab with the three bodies,
Nampar Gyalwe Khangzang:
MU TR MU TR MU RA MU TR
Bn ku, bn ku, bn ku of space,
MU Y MU Y HA RA MU Y
Long ku, long ku, long ku of wisdom,
MU TR MU TR WE RO MU TR
Tl ku, tl ku, tl ku of victory.
MU NI GYER TO Y KHYAP KHAR RO
May the Bon meditation teacher issue the illumination of the view to the disciples.
TR DAL HRI HRO WER NI WER RO
May the disciples attain the complete victory of knowledge.
SH LA WER RO NA HU TA KA
May we achieve victory from all sin, hindrance, and obscuration.
SH DHO SH DHO DU SH DHO YA
Purify, purify, may we be purified (of anger).
SA L SA L TRI SA L YA
Clear, clear, may we be cleared (of attachment).
SANG NG SANG NG SU SANG NG YA
Clean, clean, may we be cleaned (of ignorance).
MU RA TA HEN TRI TS DRUNG MU
By the grace of the wisdom of the one thousand shenrabs,
HA HA DRUM DRUM HO HO LAM LAM HUNG HUNG P P
May we attain the indestructible result of being born into the palace of purity for the benefit of
beings.
10
Additionally, as part of the practice of admitting misdeeds, the Great Mantra is recited for a
total of 100,000 times.
OM MA TRI MU Y SA L DU
11
?J3?-2*J.,
)A-v<-o=-2-:1$?-0-)A-28A/-.,
Ji tar gyal wa pak pa ji zhin du
:.A-?R$?-.?-$?3-.$J-2:A-3,-.0=-IA?,
Di sok d sum g w tu pel gyi
?J3?-&/-?%?-o?-,R2-0<-L-2:A-KA<,
Sem chen sang gy top par ja w chir
2.$-/A-L%-(2-3(R$-+-?J3?-2*J.-.R,
Dak ni jang chup chok tu sem ky do
12
13
14
*2?-:PR,
$>J/-<2-]-3-{-$?3-:L%-$/?-.0=,
Shen rap la ma k sum jung n pel
.?-$?3-2.J<-$>J$?-:PR-2-;R%?-GA-3$R/,
D sum der shek dro wa yong kyi gn
{-$9$?-8=-*A/-{-$.%-$?%-<2-gJ/,
Ku zuk zhel kyin ku dung sung rap ten
To the images of their forms, the stupas, and the scriptures that are the support,
KR$?-2&:A-$>J/-<2-,<-=3-!R/-0:A-1R/,
Chok ch shen rap tar lam tn p drn
And to the shenraps of the ten directions who are the lamps of the path of liberation,
$/?-28A<-K$-:5=-:PR-!/-*2?-?-3(A,
Ne zhir chak tsel dro kn kyap su chi
To all these objects of refuge, making prostrations, I and all beings go for refuge.
15
3.
4.
5.
Visualize the merit field in the sky before you, resplendent with all the objects of
refuge to whom we make offerings.
Hold the base in your left hand and the first ring in your right and circle three times
clockwise, three times counterclockwise, then three times back and forward sweeping
the mandala base your wrist/forearm, saying OM NA MA A KAR SHA YA NI SHAK
SA L SANG NGE YE SO HA. As you circle clockwise, think that you purify all the
negativities of the past; circling counterclockwise, you purify all negativities and
defilements that will be accumulated in future lives; sweeping back and forth, you
purify the present. Imagine it is pure and put the first ring on.
Say DRUM RI TI GAR MA LA HO A YANG RAM MANG KHANG DRUM SHAK
SA L SANG NG Y SO HA CH PUR SA L HA LO SENG as you put one heap
in the center representing Mt Meru. Pile a heap in the front (closest to you), which is
east, then north, west, and souththe four continentsand then make a heap to the
left and right sides of the eastern, northern, western, and southern heaps respectively.
These represent the eight subcontinents. Continue to heap the offerings of the four
inner directions, altogether making 17 heaps: one center, four cardinal directions, eight
(two to either side of each cardinal heap), and four inner directions, for a total of 17.)
Continue to heap the offerings imagining all kinds of good things in the universe and
put second ring on. With the second ring you dont need to do the heaps one by one,
but as you pile the offerings just think the second universe has all of them. Place the
third ring on and heap the rice thinking the third universe has all the offerings. Place
the top on the mandala, which represents the palace of Indra.
Imagine yourself multiplied a billion times, each of you leading a billion beings who all
become offering goddesses who make the offerings of all desirable substances to the
three jewels. Hold the mandala up and imagine a mandala of billions of universes as
big as the sky filled with wonderful things. Imagine as clearly as possible and sing the
offering prayer, thinking that the merit field accepts the offerings and you receive
much merit:
Translation:
How wonderful! Based upon the five elements are the seven mountains and
concentric mountain rings, the four continents and subcontinents together with the
external and internal pleasurable qualities, and the billion universes ornamented with
sun and moon. I offer this from my heart. Please accept this offering.
16
6.
Say the mantra of dissolution, taking off the top and removing each ring one by one,
pouring the offered substances towards you:
OM A DA DA D D CH CH SA L HA LO SENG
7.
Hold your hands in the gesture of prayer at your heart and remain in the natural state.
Repeat, constructing and offering the mandala a second and third time.
8. After the third time, for the accumulation, simply create the mandala on the base using
only the first ring. Then, placing the top upon this, hold it up and say the mandala
offering prayer in either Tibetan or English. Dissolve, then create, offer, and dissolve
again and again for a total of 100,000. Alternatively: do not dissolve the mandala after
the third construction, but place it on a table before you. Continue offering the
mandala by creating the mandala offering mudra while saying the mandala offering
prayer. Place a small amount of rice upon the mandala after each recitation before
bringing the hands to the heart. Count the recitations of the mandala offering prayer
with mudra for the accumulation of a total of 100,000.
9. On the final repetition of any one practice session, construct the full-tiered mandala,
offer it, and then leave the completed mandala on your altar until your next practice
session.
10. Abide, and then continue the ngndro or conclude with the dedication.
OFFERING THE MANDALA WITH MUDRA
1.
2.
3.
4.
Create the mandala offering mudra and hold it before you while saying the mandala
offering prayer:
5.
6.
Conclude by bringing the hands to the heart. Repeat the entire sequence three times.
For the accumulation of the mandala, perform one mandala offering mudra while
saying the mandala offering prayer. Repeat for a total of 100,000.
Abide, and then continue the ngndro or conclude with the dedication.
7.
17
V)-<A-+A-$<-3-=-@R,
DRUM RI TI GAR MA LA HO
A-;)-<)-3)-#)-V),
>$-?-=J-?%-%J-;J-J-@,
SHAK SA L SANG NG Y SO HA
KR.-1<-?-=J-@-=R-?J%-,
CH PUR SA L HA LO SENG
Translation: To become a suitable vessel, a white A (symbolizing our primordial awareness). Remove all
the negativities and misunderstandings, becoming perfectly clear and stainless. Create the great
mountain (Mt. Meru) [from the combination of the five elements]. Remove all the negativities and
misunderstandings, becoming perfectly clear and stainless. [Through] the [power of the] five
elementsspace, air, fire, water, and earththoroughly [become] a clear vessel, opening [like a] flower.
AJ-3-:L%-s:A-!J%-.-<A-<2-<A-2./-.%,
E ma jung ng teng du ri rap ri dn dang
How wonderful! Based upon the five elements are the seven mountains
and concentric mountain rings,
\A%-28A-\A%-U/-KA-/%-:.R.-;R/-2&?,
Ling zhi ling tren chi nang d yn ch
The four continents and subcontinents together with the external and internal
pleasurable qualities,
*AA-^?-2o/-0-LJ-2-U$-2o-:.A,
2.$-$A-]R?-]%?-:2=-=R-28J?-?-$?R=,,
Dak gi l lang bl lo zh su sl
OM A DA DA D D CH CH SA L HA LO SENG
18
A-.!<-A-k.-.-QA-?-/$-0R-8A-8A-3=-3=-J@,
A KAR A M DU TRI SU NAK PO ZHI ZHI MAL MAL SO HA
9. Chant for a total of 100,000. After any one practice session, always seal the practice
by resting in the natural state before continuing with the rest of the ngndro. If this
is the end of your practice session, dedicate the merit.
Through these purifications, the obscuring karma of previous lifetimes will be dispelled as
the wind dispels a scent or the sun melts early morning frost. Therefore, be consistently
diligent in this practice.
19
This mantra is an aspect of the dharmakaya, (bn ku) the formless aspect of buddha mind.
The A OM HUNG is only recited initially, leaving the final nine syllables for the repetition of
the mantra for the accumulation of a total of 100,000. The meaning of each of the nine
syllables is as follows:
A represents the primordial buddha, the changeless essence.
A (the second short A) represents the ceaseless clarity.
KAR means the purification of negative emotions, the two obscurations, and all karmas.
SA L means beyond all limitations of words and concepts.
literally means light, but its significance here means beyond conceptual obscurations and
grasping mind.
A represents buddha mind, the omni-consciousness that perceives all instantly.
YANG normally represents the air element, but in this case it is associated with the wisdom
prana, that which activates wisdom within oneself and removes obscurations.
OM represents the five buddha families, the five wisdoms, and the five embodiments.
DU essentializes everything into oneness, the tigle nyagchig, or single sphere.
Though the meaning can be broken down syllable by syllable, one should understand that
the ultimate meaning of the mantra is the essence of ones own mind. The particular benefit
of the mantra is to remove obstacles of meditation and develop clarity of the view. It is
known as the mantra of the dharmakaya Kuntu Zangpo (Samantabhadra), or the mantra that
develops the view. It is the essence of the actual deity Kuntu Zangpo, so as you recite it you
become more closely identified with the deity and all of his perfected qualities. When you
recite the mantra, you can visualize that you transform yourself into Shenlha kar, a
manifestation of pure buddha mind. You should visualize that you are leading all sentient
beings in reciting this mantra, and in this way practicing for the benefit of all beings.
20
OFFERING YOUR BODY AS A GANAPUJA ~ GYU L TSOK BUL [sgyu lus tshogs 'bul]
+-=?-5S$?-:2=,
1. Invite the four guests and imagine that they assemble in the space before and
surrounding you. Visualize the merit field, inviting them as honored guests for the
feast you are about to give. These are the first guests. The second guests are the
worldly protectors. The third guests are the eight classes of beings, nature spirits,
etc., with whom you have karmic debts. The fourth guests are the beings of the six
realmshell, hungry ghost, animals, humans, demi-gods, and godswho are caught
in the endless cycle of suffering and towards whom you have compassion.
2. Sound a strong P. Visualize a hole miraculously appearing in your heart from
which your consciousness shoots out like a spark from a fire in the form of a white
tigle, a luminous sphere of light. This tigle (your consciousness) dissolves, and you
immediately arise as a light blue wrathful male wisdom deity with one face and two
arms holding a sword in your right hand.
3. As the deity, you chop off the cranium of your former body (now a corpse) with one
swift stroke of your sword. This forms a cooking vessel.
4. Sever the limbs, and use them to form the foundation for the vessel. Scrape the
flesh from the limbs and place that and the rest of the corpse into the vessel formed
from your skull, which becomes as large as the three-thousand fold universe. Light
from the heart of the deity begins a blaze which cooks the body. Your cooked corpse
becomes nectar which has the power to satisfy each of your guests.
5. Transform into countless wisdom offering goddesses, and serve the feast to your
guests.
6. Imagine that each of your guests receives and enjoys the offerings and is pleased and
thoroughly satisfied. As a result, by satisfying the first guests you achieve the two
accumulations of wisdom and merit. By satisfying the second guests, you receive
protection as they fulfill their vows. The third guests become pacified, no longer
causing disturbances to your practice. Through satisfying the fourth guests, all karmic
debts that you owe any beings in the six realms are paid and you develop immense
compassion.
7. Recite the following prayer in English or in Tibetan three times. At the conclusion,
after receiving light rays from all of your satisfied guests, abide. Then, conclude the
ngndro with the prayers of aspiration.
While this practice of offering the body as a ganapuja (tshog) is essential among the nine
practices of the ngndro for the accumulation of merit, it is not part of the 900,000
accumulations.
21
+-=?-5S$?-:2=,
GJ-@R-2.$-=?-5S$?-?-:2=-=R-28J?-?-$?R=,
Ky ho! Dak l tsok su bl lo zh su sl
;/-=$-$9$?-28A-2g/-2eA.-+J.-0<-$4$?,
Yen lak zuk zhi ten ji gy pur tsuk
,R.-=-<A/-(J/-;%?-0:A-$9J.-8=-.,
T la rin chen yang p z zhel du
>-O$-SR.-.2$?-0$?-5B=-(-o?-.%-,
Sha drak dr wuk pak tsil chu gy dang
Into which I cast my flesh, blood, warmth, breath, skin, fat, water, and tendons,
#3?-.%-*J-3(J.-l-.%-;/-=$-2&?,
Kham dang ky ch tsa dang yen lak ch
.2%-0R-.2%-gJ/-/%-OR=-.R/-$R.-.%-,
!J%-<?-?R-?J/-0-.%-2-%:A-5S$?,
Keng r so sen tra dang ba p tsok
Skeleton, teeth, fingernails, hair,
?%?-~A$?-#-2-$?3-.-<2-%J=-/?,
Dang nyik khu wa sum du rap pel n
And the pure essence and impure residue of my precious bodily fluids.
Having amplified these offerings to the size of the three thousand-fold universe,
22
9$-2&?-.3/-0:A-=?-:.A-;R/-.-:2=,
Zak ch men p l di yn du bl
HJ.-GA-v-.$R%?-*3?-gR$?-H.-0<-&/,
Khye kyi ta gong nyam tok khy par chen
.-v-*A.-.-2.$-=-l=-.-$?R=,
Dan ta nyi du dak la tsel du sl
2-=R/-=/-($?-3-=?-:.A?-L%-/?,
Bu ln len chak ma l di jang n
$/R.-LJ.-!/-G%-L%-?J3?-3(R$-,R2->R$,
N j kn kyang jang sem chok top shok
.3A$?-3J.-o-(J<-2}R?-0:A-LA/-_2?-GA?,
Mik m gya cher ng p jin lap kyi
:PR-i3?-2.$-v?-2&A%?-0-PR=-I<-&A$,
Dro nam dak t ching pa drl gyur chik
May all sentient beings be freed from the bondage due to the imputation of a self!
23
$?R=-:.J2?,
With the sl dep, or aspiration practice, we pray in order to receive the blessings of the lineage
masters. This is similar to the guru yoga practice with which we began the ngndro. It is the
best way of receiving blessings and making a connection to the lineage masters. Even
though milk is the source of butter, if you dont shake it, butter isnt produced. So devotion
is source of blessings, but if you dont make prayers of aspiration, blessings dont come.
On the basis of strong devotion we make prayer, sl wa dep pa, to request blessings
from our master and from the lineage masters. We request blessings and empowerments
which support us to realize the natural state of mind and to develop our practice. We
request blessing on the basis of devotion, which means trust and belief.
THE VISUALIZATION
In the clear space before you on cushions of sun, moon, and lotus is your root lama in the
sambhogakaya form of Shenlha kar. Extending upward from this central figure of light are
the lineage masters. Surrounding are all the deities of the external, internal, and sacred
tantric cycles, bodhisattvas, yidams, and dakinis. Imagining this as clearly as possible while
generating immense devotion and respect free of hesitation and doubt. Single-pointedly
generate devotion from your heart without faking it. Focus strongly. Because of your
devotion and respect, rays of wisdom light emanate from the deities and refuge objects and
dissolve into the crowns of all sentient beings including you, and when these rays touch the
crowns of all beings, the rays become streams of nectar. These streams wash all the
negativities (of all sentient beings including you) collected through innumerable lives. All
defilements become purified. Then white, red, and blue lights come from the foreheads,
throats, and hearts respectively and enter the crowns, throats, and hearts of you and all
beings. As this light dissolves into you and all beings, think that it is the essence of the
blessings of the knowledge and compassion of all the refuge objects. You and all beings are
empowered and blessed and receive all the enlightened qualities the objects of refuge
possess. From this state, recite prayers of devotion such as the Chi Tsuk Dewa Prayer or the
Invocation of Tapihritsa.
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]-3:A-/=-.R<,
,A-$4$-2.J-2-(J/-0R:C-1R-V%-.,
SA/-(J/-l-2:A-]-3-=-$?R=-2-:.J2?,
Drin chen tsa w la ma la sl wa dep
I pray to you, benevolent root lama.
?%?-o?-?J3?-?-!R/-0-<A/-0R-(J,
Sang gy sem su tn pa rin po ch
<%-%R-<%-$A?->J?-0<-LA/-IA?-_R2?,
Rang ngo rang gi sh par jin gyi lop
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!,, AJ-3-@R,
E MA HO
!/-29%-,$?-3=-{-3.R$->J=-.!<-:R.,
Kn zang tuk trl ku dok shel kar
SA-3J.-3.%?-$?=-:R.-9J<-KR$?-2&<-:UR,
Tri m dang sel zer chok chur tro
o/-3J.-$&J<-2-;J-*A.-~A%-0R:C-.R/,
3HJ/-$*A?-,$?-eJ?-:PR-2:C-.R/-=-.$R%?,
Khyen nyi tuk j dro w dn la gong
How marvelous!
You are the heart emanation of Kntu Zangpo,
Your body appears like a white luminous crystal,
clear and without impurities,
radiating light in the ten directions.
You are naked, without ornaments, signifying the
innermost essence, the primordial state.
Endowed with the two-fold wisdom of emptiness
and skillful means,
With compassion you contemplate the benefit
of beings.
2.J<-$>J$?-,$?-2&.-mR$?-(J/-!/-IA-3(R$
Der shek tuk ch dzog chen kn gyi chok
,J$-0:A-;%-lJ-o.-=%-3/-%$-~A%-,
$8A-;A-$/?-=$?-:#R<-:.?-PR=-:O=-.%-,
Zhi yi ne luk khor d drl trl dang
1-:R.-9J<-$?3-*R/-;R/-<%-$?=-8A%-,
:PR-2-]R-;A-3/-0-!/-$?=-/?,
Dro wa lo yi mn pa kn sel n
$8A-!R%-l-V=-?-=3-$&A$-(R.-gR$?,
Zhi tong tsa drel sa lam chik ch tok
*3?-gR$?-3%R/-I<-:#R<-:.?-?J3?-?-PR=,
Nyam tok ngn gyur kor d sem su drl
:V?-2-{-$?3-.LA%?-?-:$R.-36.-0,
Dre bu ku sum ying su g dze pa
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:PR-2:A-3$R/-0R-+-0A-ZA-4-=,
Dro w gn po Ta pi hri tsa la
2.$-]R-lJ-$&A$-3R?-0?-$?R=-2-:.J2?,
Dak lo tse chik m p sl wa dep
2.$-?R$?-:PR-=-.2%-2{<-LA/-IA?-_R2?,
Dak sok dro la wang kur jin gyi lop
KA-/%-$?%-2:A-2<-(.-8A-2-.%-,
3-<A$-:O=-2:A-2.$-:6A/-PR=-/?-G%-,
<%-<A$-3%R/-I<-v-,R.-3,<-KA/-/?,
;J-!R%-l-V=-]R-:.?-(J/-0R:C-.R/,
.-v-*A.-.-2.$-=-l=-.-$?R=,
eJ-:PR-2:A-3$R/-0R-+-0A-ZA-4-=,
$?R=-2-:.J2?-?R-:PR-S$-,$?-eJ?-9%?-=-2.$-o.-OR=,
Sl wa dep so dro druk tuk j zung la dak gy trl
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2}R-(R/,
With the profound intention of sharing and distributing the merit you have received through
doing these practices, recite the following prayer at the end of each session of practice or
recitation:
2}R-(R/,
|R-$?3-.$-0:A-.$J-2-$%-2IA?-0,
Go sum dak p ge wa gang gyi pa
#3?-$?3-?J3?-&/-i3?-GA-.R/-.-2}R,
.$-$?3-2?$?-0:A-=?-1A2-!/-L%-/?,
Duk sum sak p le drip kn jang n
{-$?3-mR$?-0:A-?%?-o?-M<-,R2->R$,
Ku sum dzok p sang gy nyur top shok
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This completes the foundation practices from the Experiential Transmission of the Zhang
Zhung Nyen Gyu. In order to practice the ngndro, transmission must be given by a lineage
holder. When practicing these preliminaries and taking them into your experience, you may
have special experiences in your daytime reality, contemplation, and dreams. Some of these
include images of the sun rising, being bathed, flying, being cleansed, sounds ringing out,
meeting yidams and khandros face to face, eating delicious foods, receiving teachings, the
body becoming very light, or awareness becoming very clear. Apply the practice until signs
like these convince you that you have gained realization. Doing this practice continuously
with sincere, heartfelt devotion and dedication will certainly change your life!
Commentary on the root text, instructions, and explanations of the visualizations for
this ngndro that appear in this text came from the oral teachings of Gesh Tenzin Wangyal
Rinpoche and Khenpo Tenpa Yungdrung. The prayer Offering the Body as a Ganapuja
in this booklet was translated by Kurt Keutzer. The complete chapters on the ngndro from
the Chak Tri have been translated from the Tibetan into English by David Germano as well
as being translated by John Myrdhin Reynolds. These translations can be found in separate
publications. Contact the Ligmincha Institute Bookstore to obtain a copy of these
publications as well as transcripts from ngndro retreats led by our teachers.
We express immense gratitude for our teachers tireless efforts to bring the richness
of the Bn teachings to their students in the West. May our teachers enjoy long lives free
from hindrances, and may their dharma activities flourish for the benefit of all beings. May
we take these teachings to heart and realize the fruit of the Yungdrung Bn. May the
protectors forgive any errors we may have introduced through the editing and production of
this practice booklet.
This ngndro of The Experiential Transmission of Zhang Zhung requires transmission from
a lineage holder of the Yungdrung Bn tradition.
Please respect the sacred nature of this text. SAMAYA!
2007 Ligmincha Institute
Please do not photocopy or distribute this text without express permission from
Geshe Tenzin Wangyal Rinpoche.
For further information on future retreats and for practice support materials:
Ligmincha Institute
313-2nd Street SE #207
Charlottesville, VA 22902
(434) 977-6161
FAX (434) 977-7020
www.ligmincha.org
[email protected]
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