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

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.

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.

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.

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.
4

GURU YOGA PRAYER ~ LA M NEL JOR (blama'i nal sbyor)

]-3:A-/=-.R<,

,A-$4$-2.J-2-(J/-0R:C-1R-V%-.,

Chi tsuk de wa chen p po drang du

From the crown of my head, palace of great bliss,

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

O precious one, grant me the blessings

<%-%R-<%-$A?->J?-0<-LA/-IA?-_R2?,
Rang ngo rang gi sh par jin gyi lop

To recognize my own true nature as a buddha.

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.

IMPERMANENCE PRAYER ~ MI TAK PA (mi rtag pa)

3A-g$-0,
GJ-3-:#R<-2:A-2R/-=-~A%-0R-3J.-28A/-.,
Kye ma kor w bn la nying po me zhin du

Alas, the phenomena of cyclic existence are without essence.

HR.-*A.-2.J/-0<-:6B/-0-~A%-<J-eJ,
Khy nyi den par dzin pa nying r j

How pitiful that we hold them to be true!

3A-g$-o.-=-*J-2<-LA/-IA?-_R2?,
Mi tak gy la ky war jin gyi lop

Bless us to understand impermanence deeply.

:.A-;A-2.J-2-.<-43-;.-43-=,
Di yi de wa dar tsam y tsam la

The happiness of cyclic existence is fleeting.

o/-+-g$-+-<J-2-~A%-<J-eJ,

Gyn tu tak tu r wa nying r j

How pitiful that we hope that it could last!

3A-g$-o.-=-*J-2<-LAA/-IA?-_R2?-,
Mi tak gy la ky war jin gyi lop

Bless us to understand impermanence deeply.

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.

THE HUNDRED SYLLABLE MANTRA ~ YIK GYA (yig brgya)

;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,

MU NI GYER TO Y CHAP KHAR RO

3R?-2.=-ZA-ZR-7J<-/A-7J<-<R,

TR DAL HRI HRO WER NI WER RO

>.-=-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:

HA HA DRUM DRUM HO HO LAM LAM HUNG HUNG P P

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.

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.

11

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<-o=-2-:1$?-0-)A-28A/-.,
Ji tar gyal wa pak pa ji zhin du

As do all buddhas and bodhisattvas of the three times

:.A-?R$?-.?-$?3-.$J-2:A-3,-.0=-IA?,
Di sok d sum g w tu pel gyi

By means of the abundant power of these virtues

?J3?-&/-?%?-o?-,R2-0<-L-2:A-KA<,
Sem chen sang gy top par ja w chir

In order to bring all sentient beings to realize buddhahood

2.$-/A-L%-(2-3(R$-+-?J3?-2*J.-.R,
Dak ni jang chup chok tu sem ky do

We produce the thought of supreme enlightenment.

12

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.

13

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.

14

THE REFUGE PRAYER ~ KYAP DRO (skyabs gro)

*2?-:PR,

$>J/-<2-]-3-{-$?3-:L%-$/?-.0=,
Shen rap la ma k sum jung n pel

To the master Shenrap, the abundant source of the trikaya,

.?-$?3-2.J<-$>J$?-:PR-2-;R%?-GA-3$R/,
D sum der shek dro wa yong kyi gn

To the tathagatas of the three times, the protectors of all beings,

{-$9$?-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

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.
2.

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:

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.

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.

Begin in the gesture of equanimity.

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

7.

17

MANDALA OFFERING MANTRA

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

V)-<A-+A-$<-3-=-@R,

DRUM RI TI GAR MA LA HO

A-;)-<)-3)-#)-V),

A YANG RAM MANG KHANG DRUM

>$-?-=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.

MANDALA OFFERING PRAYER

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,

Nyi d gyen pa je wa trak gya di

And the billion universes ornamented with sun and moon.

2.$-$A-]R?-]%?-:2=-=R-28J?-?-$?R=,,
Dak gi l lang bl lo zh su sl

I offer this from my heart. Please accept this offering.

MANTRA OF DISSOLUTION

OM A DA DA D D CH CH SA L HA LO SENG

18

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-.!<-A-k.-.-QA-?-/$-0R-8A-8A-3=-3=-J@,
A KAR A M DU TRI SU NAK PO ZHI ZHI MAL MAL SO HA

explanation of the mantra:

A KAR represents the pure state of mind
A M represents the luminous wisdom mind
DU TRI SU represents the three negative emotionsignorance, hatred, attachment
NAK PO represents negativity
ZHI ZHI purifies
MAL MAL obtains a blissful state of mind
SO HA removes all negativities of lack of understanding/misunderstanding

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

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.

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

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<-$4$?,
Yen lak zuk zhi ten ji gy pur tsuk

My four limbs are planted as stakes to form a stable support

,R.-=-<A/-(J/-;%?-0:A-$9J.-8=-.,
T la rin chen yang p z zhel du

For my skull, which becomes an immeasurably vast and precious cauldron

>-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

Together with my dhatus, my root and branch sense fields,

.2%-0R-.2%-gJ/-/%-OR=-.R/-$R.-.%-,

Wang po wang ten nang trl dn n dang

My sense faculties, sense organs, bowels, organs,

!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

I offer this gift of my lowly, defiled body.

HJ.-GA-v-.$R%?-*3?-gR$?-H.-0<-&/,
Khye kyi ta gong nyam tok khy par chen

To you who possess those special qualities of knowledge, experience,

and realization,

.-v-*A.-.-2.$-=-l=-.-$?R=,
Dan ta nyi du dak la tsel du sl

Please grant those very qualities to me now!

2-=R/-=/-($?-3-=?-:.A?-L%-/?,
Bu ln len chak ma l di jang n

Having purified by repaying all my karmic debts,

$/R.-LJ.-!/-G%-L%-?J3?-3(R$-,R2->R$,
N j kn kyang jang sem chok top shok

May even those harmful ones obtain supreme bodhicitta!

.3A$?-3J.-o-(J<-2}R?-0:A-LA/-_2?-GA?,
Mik m gya cher ng p jin lap kyi

Through the blessings of dedicating this vast and inconceivable offering,

: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

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.

24

GURU YOGA PRAYER ~ LA M NEL JOR (blama'i nal sbyor)

]-3:A-/=-.R<,

,A-$4$-2.J-2-(J/-0R:C-1R-V%-.,

Chi tsuk de wa chen p po drang du

From the crown of my head, palace of great bliss,

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

O precious one, grant me the blessings

<%-%R-<%-$A?->J?-0<-LA/-IA?-_R2?,
Rang ngo rang gi sh par jin gyi lop

To recognize my own true nature as a buddha.

25

THE INVOCATION OF TAPIHRITSA

[Nangzher Lopo chanted the following invocation to Tapihritsa]:

!,, 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/,

Gyen m cher bu y nyi nying p dn

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%-,

Tek p yang ts gy lung men ngak nying

$8A-;A-$/?-=$?-:#R<-:.?-PR=-:O=-.%-,
Zhi yi ne luk khor d drl trl dang

1-:R.-9J<-$?3-*R/-;R/-<%-$?=-8A%-,

Dra zer sum kyn yn rang sel zhing

: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

You embody dzogchen, the great perfection,

supreme among the teachings,
the essence of the awareness of the realized ones,
the peak of the way of realization,
the heart of the tantras, of the essential scriptures,
and of the secret instructions.
You point out the natural state, the base that is self-clear
of delusion, which is samsara,
of liberation, which is nirvana,
and of the defects and virtues of sounds, lights, and
rays.
Having completely dispelled the darkness of the minds
of beings,
You enable us to experience the base as empty and
rootless,
And simultaneously realize all stages of the path.

Experiences and realization become manifest,

and samsara and nirvana liberate in one's natural mind.
In that vastness, the three dimensions, which are the
fruit, are arrayed.

26

:PR-2:A-3$R/-0R-+-0A-ZA-4-=,
Dro w gn po Ta pi hri tsa la

With one-pointed devotion I pray to you,

Tapihritsa, protector of beings.
Grant the blessings of bestowing the
empowerment upon me and other beings.

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-.%-,

Chi nang sang w bar ch zhi wa dang

May the external, internal, and secret obstacles

be pacified.

Ma rik trl w dak dzin drl n kyang

And may the error of self-grasping, which is

ignorance, be liberated.

3-<A$-:O=-2:A-2.$-:6A/-PR=-/?-G%-,
<%-<A$-3%R/-I<-v-,R.-3,<-KA/-/?,

Having recognized self-awareness, may the

view and the conduct be fully realized.

Rang rik ngn gyur ta ch tar chin n

;J-!R%-l-V=-]R-:.?-(J/-0R:C-.R/,

Please bestow upon me, at this very moment,

The great meaning beyond intellect of the
primordial base, empty and rootless.

Ye tong tsa drel lo de chen p dn

.-v-*A.-.-2.$-=-l=-.-$?R=,

Dan ta nyi du dak la tsel du sl

eJ-:PR-2:A-3$R/-0R-+-0A-ZA-4-=,

Je dro w gn po Ta pi hri tsa la

$?R=-2-:.J2?-?R-:PR-S$-,$?-eJ?-9%?-=-2.$-o.-OR=,
Sl wa dep so dro druk tuk j zung la dak gy trl

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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!

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?-M<-,R2->R$,
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:

Ligmincha Institute
313-2nd Street SE #207
Charlottesville, VA 22902
(434) 977-6161
FAX (434) 977-7020
www.ligmincha.org
ligmincha@aol.com

Ligmincha Institute Bookstore

313-2nd Street SE Suite #107
Charlottesville, VA 22902
(434) 220-0060
Toll free: (866) 522-5269
www.ligminchastore.org
bookstore@ligminchastore.org

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