TABLE OF CONTENTS 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

THE THREE PRACTICES FOR TAMING ONESELF.... 4

Opening Your Heart with Guru Yoga.. 4 Guru Yoga Prayer 5 Impermanence. 6 Impermanence Prayer....7 Admitting Your Misdeeds 8 The Hundred Syllable Mantra... 9 Translation of the Hundred Syllable Mantra... 10 The Great Mantra... 11 Translation of the Great Mantra. 11

THE THREE PRACTICES FOR PURIFYING ONESELF.. 12

Bodhicitta: Generating the Mind Intent on Enlightenment. 12 Bodhicitta Prayer 12 The Refuge Visualization 13 How to Perform a Prostration 14 The Refuge Prayer... 15 Offering the Mandala.. 16 Mandala Offering Mantra and Prayer.. 18

THE THREE PRACTICES FOR PERFECTING ONESELF 19

Purification through Mantra..... 19 Purification Mantra.. 20 Offering Your Body as a Ganapuja.. 21 Offering Your Illusory Body as a Ganapuja Prayer.. 22 Aspiration Practice.. 24 Guru Yoga Prayer.... 25 The Invocation of Tapihritsa... 26

DEDICATION OF MERIT... 28

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THE NGNDRO PRACTICE

FROM THE THE EXPERIENTIAL TRANSMISSION OF ZHANG ZHUNG

INTRODUCTION

Although the practices that make up the ngndro are called preliminary or foundational practices, many practitioners adopt them as their main practice and complete the nine sets of 100,000 repetitions several times over the course of a lifetime. Rather than trying to accomplish the ngndro as fast as possible, a better approach is to understand these beautiful practices as complete practices in themselves. Within each is contained the entire path to liberation. Traditionally, Tibetan practitioners would devote six to nine months exclusively to completing the ngndro. If you have the interest or means of doing a long personal retreat, it is a very good way to do the practices. As this is impractical for most Westerners, these practices should be integrated into the routine of daily life. To realize the beneficial fruits of the ngndro the practice, one should be engaged seriously and with consistency. Daily practice helps us become familiar with the form of the practices and to slowly internalize their essence. One or two meditation sessions a day is strongly encouraged. You should practice with the aim of completing the traditional nine sets of 100,000 repetitions. Work with the circumstances of your life and devote what time you can. If your foundation for spiritual growth is weak, your spiritual life will be fragile or shaky. The ngndro is the traditional method that provides a solid foundation of understanding and experience upon which a strong spiritual life can be developed. Do not be discouraged by thinking that completing the ngndro will take too long, or that you want to finish the ngndro to progress to the higher teachings. The practices of the ngndro are never finished; rather they accompany the practitioner through the years like a life-long friend.

The more you devote yourself to these practices, the more you will be familiar with the experiences that these practices bring and the more you'll find the practice grounded within you. You will come to notice that every time you do a specific practice, a single prostration, for example, the experience is strengthened by the thousands of prostrations you have done previously. This is part of the beauty of the ngndro. One recommendation to support you to become more familiar with the ngndro and to integrate it into your daily life is to spend a month focusing on each part of the ngndro and once a week do the entire ngndro together. A serious practitioner will consistently practice until he or she is sure that the experience of the practice has developed and integrated into his or her life.

The ngndro practices are divided into three sets of three practices, or nine practices in all. The first set of three tames the mind of the practitioner through three basic practices: opening the heart with guru yoga, contemplating impermanence, and admitting misdeeds. The second set purifies the practitioner through three common or ordinary practices: developing bodhicitta, going for refuge and performing prostrations, and offering the mandala. The third set perfects the practitioner through three profound or extraordinary practices: purification through mantra, offering the body as a ganapuja, and prayers of aspiration.

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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.

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THE PRACTICE OF THE NGNDRO Assume the Five-Pointed Meditation Posture

1. Sit crossed-legged 2. Hands are in equipoise position: palms facing up; the thumbs of each hand press the

base of the ring finger of the same hand; left palm rests on right, four finger-widths below the navel

3. Spine is straight with channels and joints aligned 4. Chin is pulled slightly in so that the back of the neck is lengthened 5. Shoulders and chest are open, elbows away from the body like a Garudas wings

The Nine Breathings of Purification

Visualize the Three Channels The central channel begins four finger widths below the navel and rises straight

through the center of the body. It is visualized as a tube of blue light the thickness of a fountain pen; it widens slightly at the heart to its opening at the crown of the head. The side or secondary channels, one red and one white, are smaller and have diameters the size of pencils. They join the central channel to form a junction four finger widths below the navel. The secondary channels rise straight up the body on either side of the central channel before curving around under the skull, passing down behind the eyes, and opening, one at each nostril. The right channel is white light and represents method; the left channel is red light and represents wisdom. The First Set of Three Breaths

Raise the right hand with the thumb pressing the base of the ring finger. Close the right nostril with the ring finger. Inhale the pure air element as green light through the left nostril filling the red channel. Close the left nostril with the right ring finger and exhale through the right nostril. The air travels from the junction up through the white channel and is released in the form of purplish air. With each exhalation, ne (illnesses) associated with the winds, dn (obstacles) caused by male hindering beings, and dripa (mental obscurations) associated with hatred are expelled through the white channel along with the afflictions of the past. The Second Set of Three Breaths

Change hands and nostrils and inhale the pure air element through the right nostril. Green light fills the white channel. Block the white channel by closing the right nostril and exhale, expelling the impure air, which moves up from the junction and out through the left red channel. It is released in the form of orange air. With each exhalation through the red channel, illnesses associated with bile, obstacles caused by female hindering beings, and mental obscurations of attachment are expelled along with afflictions of the future.

The Third Set of Three Breaths

With hands in equipoise mudra, inhale the pure air element as green light through both nostrils. While the gross exhalation of impure air moves out through both nostrils, direct your attention to the subtle wind that moves up through the central channel and out the top of the head, releasing in the form of reddish-brown air. With each exhalation, illnesses associated with phlegm, hindrances caused by the nagas (lu), and mental obscurations associated with ignorance are expelled along with afflictions of the present.

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THE THREE PRACTICES FOR TAMING ONESELF

OPENING YOUR HEART WITH GURU YOGA (la m nal jor)

Imagine the space before you is a clear and open sky. In the sky is a rainbow circle of light, in the center of which is Tapihritsa, a luminous being of white light seated in meditation posture. See the details vividly and clearly. Go part by part through his body and establish his form. Focus on the clearest part and make that as stable as possible for as long as possible. Think that this is the real embodiment of the three kayas (ku), the three jewels, all the masters, all the buddhas, and the possessor of wisdom, compassion, and ability. Think particularly that this is the embodiment of your root lama who has shown you kindness in this lifetime.

Tapihritsa is a living buddha. Stabilize your mindfulness of Tapihritsa as the embodiment of all the buddhas and of your teachers wisdom. Stabilize this, increasing devotion and inspiration. Maintain the visualization as clearly and sharply as possible for as long as you are able.

Bring your hands together at your heart and recite the guru yoga prayer rousing faith and devotion. (For the accumulation of 100,000 you may recite the prayer in either English or Tibetan). After reciting the prayer as many times as you are able for the practice session:

Purify through the three active elements by visualizing wisdom light coming from the seed syllables RAM YANG MANG in the heart of Tapihritsa. From a red RAM in Tapihritsas heart comes the essence of wisdom fire as red light that enters your body and burns your negativities and karmic traces. From a green YANG comes the wisdom wind element as green light that enters your body and blows negativities and karmic traces. From a blue MANG comes the wisdom water element as blue light that enters your body and flushes negativities and karmic traces. You may wish to sing each syllable three times as you visualize in order to support the experience of purification. Think that these lights are the weapons that destroy karmic traces. Experience yourself as totally pure, clean as crystal, transparent, clear, qualified, and ready to receive teachings, blessings, and empowerments.

Receive blessings through A OM HUNG. From the white A in the forehead of Tapihritsa to your forehead come the blessings and empowerment of the enlightened body. From the red OM in the throat of Tapihritsa to your throat come the blessings and empowerment of the enlightened speech. From the blue HUNG in the heart of Tapihritsa to your heart come the blessings and empowerment of enlightened heart/mind. To support the visualization you may wish to sing each syllable three times.

Having received the blessings through these lights, you become equally realized and of the same nature as Tapihritsa. You are filled with wisdom and compassion. In this way you receive the initiation. Remain in this state as long as possible and then proceed with the rest of the ngndro. If you are concluding your practice here, say the dedication of merit.

At the end of your session of guru yoga you can also dissolve the visualization in the following way: The A in Tapihritsas forehead dissolves into light which descends into the OM at Tapihritsas throat which dissolves and descends into the HUNG at his heart. Tapihritsas body dissolves from the periphery into the center as the HUNG of his heart dissolves. A luminous tigle remainsa sphere of white lightwhich comes towards you and enters your heart. Think that you become inseparable from Tapihritsa. Rest or remain in this state of inseparability as long as it is fresh, and then continue the ngndro or conclude the practice session with the dedication of merit.

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GURU YOGA PRAYER ~ LA M NEL JOR (blama'i nal sbyor) ]- 3:A- /=- .R

IMPERMANENCE ~ MI TAK PA (mi rtag pa) 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.

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IMPERMANENCE PRAYER ~ MI TAK PA (mi rtag pa) 3A- g$- 0,

GJ- 3- :#R

ADMITTING YOUR MISDEEDS ~ SHAK PA (bshags pa) 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.

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THE HUNDRED SYLLABLE MANTRA ~ YIK GYA (yig brgya) ;A$- 2o,

2JR- 3- ;J- 3R?- (%- ;J- =3- N A- OA- +

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.

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Additionally, as part of the practice of admitting misdeeds, the Great Mantra is recited for a total of 100,000 times.

THE GREAT MANTRA

OM MA TRI MU Y SA L DU

Translation of the Great Mantra: The Great Mantra is the invocation of the Buddha Tonpa Shenrab and his consort Sherab Chamma, as well as the six manifestations of Tonpa Shenrab who appear in the six lokas (kham), or six realms of cyclic existence, in order to alleviate the suffering of the beings in those lokas. Tonpa Shenrab and Sherab Chamma together with these Six Subduing Shen guide all beings of the six lokas and correspond to the syllables as follows: OM ~ represents skillful means or method and compassion. The deity is Tonpa Shenrab. MA ~ represents wisdom and vast space. The deity is Sherab Chamma. TRI ~ transforms anger and hatred into love, purifying the hell realms. Deity: Mucho Demdrug. MU ~ transforms greed and desire into generosity, purifying the hungry ghost realm. Deity: Sangwa Ngangring. Y ~ transforms ignorance and confusion into knowledge and wisdom, purifying the animal realm. Deity: Tisang Rangzhi. SA ~ transforms envy and jealousy into openness, purifying the human realm. Deity: Drajin Pungpa L ~ transforms pride and arrogance into peacefulness, purifying the demigod realm. Deity: Chegyal Barti. DU ~ transforms indolence and self-absorption into diligence and vigor, purifying the god realm. Deity: Yeshen Tsugphu.

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THE THREE PRACTICES FOR PURIFYING ONESELF

BODHICITTA ~ GENERATING THE MIND INTENT ON ENLIGHTENMENT

SEM KY (sems bskyed)

1. Visualize the merit field. As you are seated before the merit field, imagine that surrounding you are innumerable beings of the six realms of cyclic existence.

2. Cultivate compassion for all beings by first engendering a feeling of love you have towards someone dear to you. If that person were to experience suffering, reflect upon how you would wish to relieve their suffering, even to the point of taking their suffering on as your own in order to relieve theirs. Then, reflecting that there is not one among all sentient beings who has not at one time or another been dear to you in this way, consider the immense amount of suffering among all beings in all modes of existence. Cultivate the desire to relieve this suffering, and also recognize that while you have the desire to relieve this suffering, you lack to power to do so. For this reason, determine to attain the wisdom and realization of the buddhas in order to benefit all beings who are suffering.

3. Inspired by this feeling and in order to develop it further, recite the following prayer three times in English and three times in Tibetan, and then accumulate recitations in either Tibetan or English until you reach a total of 100,000.

BODHICITTA PRAYER ~ SEM KY (sems bskyed) ?J3?- 2*J.,

)A- v

THE REFUGE VISUALIZATION

In the center of the sky before you is a throne supported by eight lions. On top of cushions of a lotus, sun, and moon is the sambhogakaya deity, Shenlha kar, the essence of your root master. From the top of his crown (but not touching), are all the lineage masters from sutra, tantra, and dzogchen rising straight up. Among them is the prominent figure of Nyame Sherab Gyaltsen, the great 14th century master and founder of Menri Monastery, and the main holder of all the traditions. Above Nyame Sherab Gyaltsen are divided the three lineages of sutra, tantra, and dzogchen. In the center are the three dzogchen lineages. Among the three, the center line of masters (three rows across) are the lineage masters of the Zhang Zhung Nyen Gyu; on the above right of Nyame Sherab Gyaltsen is the Drakpa Korsum lineage, in two rows; and on the above left of this group in a single line are the masters of the Atri lineage. To the right side of the three dzogchen lineages the vinaya sutra lineages up to the nirmanakaya buddha. On Nyame Sherab Gyaltsens above left are all the lineages of tantra up to the sambhogakaya buddha. To the back on the right side is Tonpa Shenrab surrounded by the nine buddhas of the three times including himself as well as the buddhas of the ten directions. To the front of the right side are all the yidams of the cycles of the outer, inner, and secret tantras. Above and to the left side of Nyame Sherab Gyaltsen is the main disciple of Tonpa Shenrab, Yi Kyi Khye Chung surrounded by bodhisattvas of the five paths, ten bhumis, and ten directions. Lower on the left are all the dakinis (khandros) with the chief among them Kalpa Zangmo. In the lower part of the refuge tree on the right are all the siddhas. At knee level and in front of Shenlha kar are all the male and female guardians led by Sidpa Gyalmo, facing outward and fiercely protecting.

Think they are present and imagine Shenlha kar very clearly as the embodiment of the three jewels. The outer source of refuge is the buddha, dharma, sangha; the inner refuge is in the lama, yidam, and khandro; the secret refuge is the tsa, lung, and tigle. Imagine the texts, stupas, and statues filling the space along with divine utterances of the dharma. The three jewels are lively and compassionate and their knowledge appears for the benefit of all sentient beings, guiding all sentient beings out of the miseries of samsara. They are gorgeous and bright. Arouse devotion and inspiration in their presence.

In front of this refuge tree, multiply your own body a billion-fold. Each of you leads billions of sentient beings, and all of you go for refuge in front of the three jewels with immense devotion. Generate strong devotion to the three jewels and the strong intention to release yourself and all sentient beings from the miseries of samsara.

We show devotion through actions of the body such as prostration and circumambulation, through speech in chanting prayer and recitation, and through mind with devotion and trust and a feeling of great happiness and joy. In this way we show respect from the three doors of body, speech, and mind.

Generate a strong wish to escape from the misery of samsara for all beings including you and pray for help, taking refuge in the three jewels for protection from the misery of samsara thinking, Please help all the sentient beings to release from samsara. There is nobody that can help except you. We can only rely on you and go for refuge with body, speech, and mind. Please help us. Without any hesitationwith complete trustgenerate this intention as strongly as possible. With this intention, recite the prayer of refuge while performing a prostration.

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HOW TO PERFORM A PROSTRATION

1. Standing before the merit field with feet together, raise your open hands in front of you

and visualize that you are offering all that is pure and wonderfulyour possessions, your pleasurable experiences, and your realization.

2. Bringing the hands together in the gesture of prayer, touch your forehead, thinking that

you are receiving from the merit field the blessings and empowerments of the enlightened body in the form of light which enters your body.

3. As you bring your hands to your throat, you receive the blessings and empowerment of

enlightened speech which enters your body in the form of light emanating from the merit field.

4. With hands in the gesture of prayer, touch your heart. Thus you receive the blessings

of enlightened mind in the form of light emanating from the merit field and entering your heart.

5. Sweep your hands down in front of your body thinking that all your negative karma is

being swept away.

6. Touch the ground with five points: knees, palms, and forehead. Through this gesture imagine that you seal the doors to the five negative emotionsignorance, attachment, hatred, jealousy, and pridethe causes of continuing to wander in cyclic existence.

7. Stand up with the hands in the gesture of prayer and touch your heart. Imagine you,

your environment, and all sentient beings are buddhas in a pure dimension. This completes one prostration. Coordinate the performing of a single prostration with the recitation of the refuge prayer, either in English or in Tibetan. Do this as many times as possible, with a total accumulation of 100,000 prostrations along with the 100,000 recitations of the refuge prayer.

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THE REFUGE PRAYER ~ KYAP DRO (skyabs gro)

*2?- :PR, $>J/-

INSTRUCTION FOR MANDALA PRACTICE

This symbolic offering of all the wealth and beauty in the world along with all your thoughts and meditative experiences is an act of generosity which purifies negative actions of the past, present, and future and accumulates merit. The preferred method of offering the mandala uses a set of mandala rings made of precious metals such as gold, silver, or copper and offering substances such as grains, coins, gems, and shells. Alternatively, the offering can be made with mudra alone.

OFFERING THE MANDALA WITH MANDALA PLATE AND RINGS 1. Visualize the merit field in the sky before you, resplendent with all the objects of

refuge to whom we make offerings. 2. 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.

3. Say DRUM RI TI GAR MA LA HO A YANG RAM MANG KHANG DRUM SHAKSA 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.)

4. 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.

5. 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:

E ma jung ng teng du ri rap ri dn dang Ling zhi ling tren chi nang d yn ch

Nyi d gyen pa je wa trak gya di Dag gi l lang bl lo zh su sl

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.

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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. Begin in the gesture of equanimity. 2. OM NA MA A KAR SHA YA NI SHAK SA L SANG NGE Y SO HA ~ With the left

palm open and facing up, circle the left open palm with the right palm three times clockwise to clean the past, three times counterclockwise to clean the future, three times back and forth to clean the present.

3. Say the following making the gesture of collecting the elements:

DRUM RI TI GAR MA LA HO A YANG RAM MANG KHANG DRUM SHAK SA L SANG NGE Y SO HA

CH PUR SA L HA LO SENG

4. Create the mandala offering mudra and hold it before you while saying the mandala offering prayer:

E ma jung ng teng du ri rap ri dn dang Ling zhi ling tren chi nang d yn ch

Nyi d gyen pa je wa trak gya di Dak gi l lang bl lo zh su sl

5. Snap the fingers saying: OM A DA DA D D CH CH SA L HA LO SENG

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. 7. Abide, and then continue the ngndro or conclude with the dedication.

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MANDALA OFFERING MANTRA

OM NA MA A KAR SHA YA NI SHAK SA L SANG NG Y SO HA V)-

THE THREE PRACTICES FOR PERFECTING ONESELF

PURIFICATION THROUGH MANTRA

1. Visualize the merit field with Shenlha kar at the center. 2. Sound HUNG three times, imagining light from Shenlha kars heart radiating to all

sentient beings dissolving them into light. These lights dissolve into you, the matter dissolving into your body and the beings dissolving into your consciousness.

3. Sound a strong P and visualize yourself progressively expanding to fill all space so that all things and all beings are contained within you.

4. Sound RAM. Great fire storms erupt from the central figure in the merit field sounding like thunder and looking like lightning. This enters the crowns of all sentient beings and burns the seeds of negative karma into white ash so that they will never ripen.

5. Sound YANG. Great windstorms of wisdom arise, howling and looking like shooting stars, removing the still latent obscurations of all sentient beings, which appear as a swirl of purplish vapor.

6. Sound MANG. To completely clean all defilements, the central figure emits great floods of water, washing away the leftover obscurations.

7. Sound A three times. From Shenlha kars heart stream forth innumerable white As of different sizes. These As symbolize primordial wisdom, the seed of enlightenment. They pervade all of space and dissolve into the crowns of all sentient beings, transforming all into buddhas and the universe into mandalas where everyone is enlightened.

8. In a state of purified bliss, imagine all sentient beings chant the mantra:

A- .!

Accumulate the following mantra for a total 100,000:

(A OM HUNG) A A KAR SA L A YANG OM DU

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.

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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.

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OFFERING YOUR ILLUSORY BODY AS A GANAPUJA

GYU L TSOK BL [sgyu lus tshogs 'bul]

+- =?- 5S$?- :2=, GJ- @R- 2.$- =?- 5S$?- ?- :2=- =R- 28J?- ?- $?R=,

Ky ho! Dak l tsok su bl lo zh su sl I offer my body as a ganapuja. Please accept this offering! ;/- =$- $9$?- 28A- 2g/- 2eA.- +J.- 0

9$- 2&?- .3/- 0:A- =?- :.A- ;R/- .- :2=, Zak ch men p l di yn du bl

I offer this gift of my lowly, defiled body. HJ.- GA- v- .$R%?- *3?- gR$?- H.- 0R$, N j kn kyang jang sem chok top shok

May even those harmful ones obtain supreme bodhicitta! .3A$?- 3J.- o- (J

ASPIRATION PRACTICE ~ SOL DEP (gsol debs) $?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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GURU YOGA PRAYER ~ LA M NEL JOR (blama'i nal sbyor) ]- 3:A- /=- .R

THE INVOCATION OF TAPIHRITSA

[Nangzher Lopo chanted the following invocation to Tapihritsa]: !,, AJ- 3- @R, E MA HO !/- 29%-,$?- 3=- {- 3.R$- >J=- .!

With one-pointed devotion I pray to you, Tapihritsa, protector of beings. Grant the blessings of bestowing the empowerment upon me and other beings. May the external, internal, and secret obstacles be pacified. And may the error of self-grasping, which is ignorance, be liberated. Having recognized self-awareness, may the view and the conduct be fully realized. Please bestow upon me, at this very moment, The great meaning beyond intellect of the primordial base, empty and rootless. To you, Tapihritsa, noble protector of beings, I pray: May the beings of the six realms be protected by your compassion And may my mind be liberated!

:PR- 2:A- 3$R/- 0R- + - 0 A- Z A- 4- =, Dro w gn po Ta pi hri tsa la 2.$- ] R- lJ- $&A$- 3R?- 0?- $? R=- 2- :.J2?, Dak lo tse chik m p sl wa dep 2.$- ? R$?- :PR- =- .2%- 2{

DEDICATION OF MERIT ~ NGO MN (bsngo smon) 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:

DEDICATION~ NGO MN (bsngo smon) 2}R- (R/,

|R- $?3- .$- 0:A- .$J- 2- $%- 2IA?- 0, Go sum dak p ge wa gang gyi pa

All pure virtue done through the three doors, #3?- $?3- ?J3?- &/- i3?- GA- .R/- .- 2}R, Kham sum sem chen nam kyi dn du ngo

I dedicate to the welfare of all sentient beings of the three realms.

. $- $?3- 2?$?- 0:A- =?- 1A2- !/- L%- /?, Duk sum sak p le drip kn jang n

Having purified all afflictions and obscurations of the three poisons, {- $?3- mR$?- 0:A- ?%?- o?- MR$, Ku sum dzok p sang gy nyur top shok

May we swiftly achieve the complete buddhahood of the three bodies.

Explanation of terms in the dedication: three doors ~ body, speech, mind

three realms ~ desire, form, formless three poisons ~ aversion, desire, ignorance

three bodies (or dimensions) ~ bn ku or dharmakaya; dzok ku, long ku, or sambhogakaya; and trl ku or nirmanakaya

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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:

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bookstore@ligminchastore.org

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The Second Set of Three Breaths