An exploration of the "Ngondro Practices" prepared by Lobsang Tashi,
    The "Ngondro Practices" are usually done by a Tibetan Buddhist
 before he/she begins a specific deity practice.  There are two
 divisions in the ngondro classification. The general (sometimes called
 outer or common) ngondro practices, and the extraordinary (sometimes
 called the inner or uncommon) practices.
    The goal of the general practices is to turn the mind away from the
 distractions of the world toward spiritual practice. The goal of the
 extraordinary practices is to purify our basic emotions.
    In order to make the exploration of Ngondro as clear as I can I
 will include here two exerpts:
    1.) a summary statement from "A Handbook of Tibetan Culture"
 Compiled by the Orient Foundation and edited by Grahm Coleman,
 Shambala Publications, Boston, 1994 p. 349.
    2.) parts of a Ngondro Commentary, originally given by Khenpo
 Palden Sherab (Nyingma Lineage, see our BIOGRAPH Library) and
 transcribed by myself in the spring of 1991.
                                            -  Lobsang Tashi -
 Handbook of Tibetan Culture: (indentations by Lobsang)
 The outer (ngondro) preliminaries concern meditation on:
     a.) the advantages of human rebirth
     b.) impermanence
     c.) the workings of karma
     d.) the suffering of living beings within cyclic existence
 The inner (ngondro) preliminaries are:
     a.) taking of refuge in conjunction with the performance of
           100,000 prostrations (which purifies pride)
     b.) cultivation of bodhicitta (which purifies jealousy or mundane
     c.) the recitation of Vajrasattva's hundred-syllable mantra (which
           purifies hatred/aversion)
     d.) the mandala offering (which purifies attachment)
     e.) guruyoga (which purifies delusion)
 Ngondro Commentary by Khenpo Palden Sherab (edited by Lobsang Tashi):
      Tashi Delek, good morning.  Today I am going to talk about the
 Ngondro practice. The Ngondro practice is a very, very special
 practice. Without having this practice, there is no way to reach
 enlightenment. It is very, very special.  Ngondro practice is the
 embodyment teaching of the Buddha.  The Buddha gave many different
 teachings, but Ngondro practice is the most condensed embodyment
 teaching.  All of the teachings from Hinayana to Dzogchen are yoga
 teachings.  However Ngondro, is THE condensed teaching which we can
 apply without neglecting any of Buddha's teachings.  We do Ngondro
 practice both for our own enlightenment and for the benefit of all
 sentient beings.
      "Ngondro", of course, is a Tibetan word. "Ngondro" means "going
 ahead".  Many people maintain that Ngondro is a less important
 practice, kind of a pre-school practice. But these people really
 misunderstand.  Ngondro is really an essential practice. It must be
 done, fully accomplished, before enlightenment can be reached.  If we
 want to reach enlightenment, this practice must be done because
 Ngondro practice is the root of enlightenment.
      If we want to plant a tree and have oranges, or flowers, then
 definitely we have to plant a seed.  We can't expect fruit and flowers
 without planting the seed.  To bear fruit the tree has to be deep
 rooted.  Similarly, before we can reach enlightenment, Ngondro
 practice must be done, and must be rooted deep within our heart
      Without paying attention to this practice, you won't get results
 from any other practice. You won't achieve the results you want,
 because you won't have the foundation.  Other practices may look full
 of excitement, but without Ngondro it's like building a nice, fancy
 house without any foundation.  The house won't last for a long time.
 The shelter would not be good for you and not good for others.  The
 house will require a large insurance cost.  Without Ngondro as a
 basis, other practices will bring some obstacles, not enlightenment.
      This is why Ngondro is so very important. It is a foundation
 practice. It is a root practice. It is an essential practice.  Every
 other practice must incorporate Ngondro practice. Only then can we can
 reach enlightenment.  Then we can be true Bodhisattvas, truly
 beneficial beings for all other sentient beings.
      Ngondro practice is part of the Vajrayana teachings. In
 Vajrayana, the teacher, the guru, is very important. Of course we have
 many different teachers. However, all teachers can be manifestations
 of the state of Buddha.  Particularly in Vajrayana Buddhism, your
 teacher directly communicates the teachings to you, brings you to the
 teachings, and invokes your primordial natural state. This is why we
 represent the teacher as Buddha.
      This Ngondro text we are using has a special prayer to the Lama.
 We say the Lama prayer as the beginning of the Ngondro practice.  For
 example, if we begin practice early in the morning, first we connect
 with the primordial wisdom mind of the Lama, then we do the Ngondro
 practices. We should not do the Ngondro practices with regular mundane
 conceptions.  We should do the Ngondro practice with the understanding
 that the excellent qualities of the primordial natural state are our
 own true nature. Thus we should do the Ngondro practice with an
 attitude of devotion, love, and compassion.
      Now we shall delve into the text. First is the prayer calling
 Lamas from afar. There are three different versions of this prayer,
 the long version, the medium version, and the very condensed version.
 The version in the text we are using today is the very condensed one.
 Homage! Lama, infallible constant protector, (you who) know!
     If you are very busy, you can just say this line and then begin
 the Ngondro practice. Here you are calling the Lama from afar.
 Actually you are really invoking your primordial natural state of
 mind. This state of mind can be seen in one sense as being far away
 from our normal, daily state of mind.  Our ignorance is really deep
 and is a great hindrance to reaching our primordial state of mind.  On
 the other hand this state can be seen as right here. It is never
 really beyond you.  It is never separated from you. It is always here.
 What you need to do now, is to have sincere longing, devotion, and
 confidence that you CAN reach your primordial state of mind which will
 then be your guide. The Lama is not separate from your primordial
 state of mind. Your primordial state of mind is your absolute teacher
 and will guide you through every situation.
      It is not necessary to feel that you are calling the Lama from a
 long distance away, but having this attitude shows the extent of your
 devotion, your sincerity, and your desire to invoke your inner wisdom,
 your primordial natural state of mind. You revere your Lama , just as
 you revere your absolute teacher, through love, compassion, devotion,
 and confidence.  This is why you chant the prayer to the Lama.  Your
 duality conceptions are constantly producing obstacles, so we revere
 our primordial natural state in order to dispel these obstacles.  Our
 ignorant conceptions are like helpless children. They call to the
 primordial wisdom state to dispel ignorance and duality.  The
 primordial natural wisdom is like a mother to our ignorant
      This Lama prayer is part of the devotion prayers, part of the
 refuge prayers. It shows your confidence and understanding of the true
 nature of the Lama.  Now we begin the Ngondro practices. The first
 practices are called the general Ngondro practices.  These are also
 called "developing the four reverse attitudes".  These attitudes
 reverse your mind from its diluted phenomena state.
 The freedoms and the favorable conditions of this (human birth) are
 extremely difficult to obtain.
      The first of the attitudes concerns the precious human body.  The
 most precious human bodies are the ones benefitting all sentient
 beings. In general, human beings are all very special. In particular
 though, the most precious humans beings are those who are really
 working for all other sentient beings, who have positive attitudes and
 positive thoughts.  These human beings are very rare and very
      There are many different qualities which make this human body
 very special for us. This human body, in this life situation, is free
 from many obstacles presented to other forms of life.  With our
 potential for positive mind, virtue, understanding, love, and
 compassion, we are different from other beings.  We can see and
 understand things deeper than some other beings.  Therefore our human
 conditions are very special.  As students of the Dharma we don't focus
 only on the surface level.  We are looking for something deeper, and
 want this to happen for other sentient beings also.  We are trying to
 reveal our natural essence. This attitude, (which we express with our
 body, speech, and mind) combines with all the circumstances of our
 human body to make this human life very very precious.
      It is important to recognize just how precious this moment is. We
 should be happy and have joy in this.  It is very important. Right now
 we are really free. We can do anything that we like. We have
 opportunity, freedom, and capabilities. Feel joy in this opportunity
 and be a very happy person.
 Everything born is impermanent and bound to die.
      The second attitude is concerned with changeable natural states.
 Thinking about how the world is changing and moving is really very
 important. Everything is changing. The seasons, time, everything is
 always changing, not going to last beyond one moment. In gross levels,
 in subtle levels, everything is changing.  We are also changing all
 the time.  Even though we have gained this precious human body and all
 our special circumstances, these are not going to last forever. The
 essential changing nature is part of everything.  It doesn't happen
 just with us. Everything is changing, what you see, what you perceive,
 what you think.  Everything is continually moving in a changing state.
 This is the natural system, a law of nature.  Everything has to
      We cannot prevent or stop things from changing. Rather than
 moving in the direction of the change, what we do is to practice
 "clinging".  Clinging, (attachment) means trying to hold onto things
 as they appear to be right now.  But even though you cling, change
 will not stop. When we develop strong attachment to things as they
 appear to be right now, and then when we see them changing, we feel
 suffering and sadness.  By our attachments we try to prevent things
 from changing, things which by their very nature must change.  This
 attitude can only produce suffering.  When we truly understand that
 everything by natural law must change, then we will understand that
 there isn't anything to be attached to. Without attachment we won't
 have too much suffering or sadness.
      We must relax our mind, and let things move and change as is
 their nature. With this attitude we won't have worries; we won't have
 much suffering. You move your mind along the direction of change,
 because you know that change has to take place. If snow comes its OK;
 that is the nature of the winter. If flowers come, that's also OK;
 that is the nature of spring.  We move along with the changes.  Along
 our life path, many changes will come. If your mind is open and
 relaxed about the changes, you will get some results.
      Right now we are here. It is January 1991. In January 3091, we
 will all be gone. That is the nature of things. No point in worrying
 about it now. What we have to do is not cling to everything. We must
 use the opportunity of this moment.  This is really most important. We
 should use this opportunity and take advantage. We should not miss
 this golden opportunity.  Every time is really the right time.  Use
 this moment as a precious moment. Use this moment to move toward your
 purpose.  This attitude will benefit you in this lifetime as well as
 in the next lifetime.
 The results of virtuous and unvirtuous actions (which are causes) are
      Now we shall explore the third attitude, the cause and effect
 system. This is also known as "the understanding of the system of the
 cause and effect". Everything really depends upon the cause and effect
 system. The law of cause and effect is always working. If a cause and
 condition are present, there will definitely be a result.  Results
 must come from their causes and conditions. Right causes and
 conditions produce right results or effects.  This never alters. This
 always operates. If we don't have the right causes and conditions,
 there will not be right results no matter how much we hope or expect
 them. If we have the right causes and conditions, definitely the right
 results will come.  It is inevitable.  Even if we say we don't want
 them, the results will definitely show up.
      Inwardly everything is like this also. Positive inward causes and
 conditions bring positive inward results.  Negative inward causes and
 conditions bring negative inward results.  Mixed positive and negative
 inward causes and conditions bring mixed inward results or effects.
      Knowledge of the cause and effect system is very important in
 Buddhism. Karma is the name of this system.  You are the one who gets
 the results of your own causes and conditions. You are the producer of
 your own causes and conditions; you are therefore the producer of your
 own effects.  Whatever you do, the results will come to you. By
 understanding this system, we can learn the importance of having more
 positive attitudes.  Reduce your negative activities, and learn more
 positive activities. This is the lesson of this line of the text.
 Cause and effect are inevitable.
 The three realms of cyclic existence have the nature of an ocean of
      This line of the text brings us to the fourth understanding.  The
 reference here to suffering reminds us of the natural changing state
 and our mind of attachment.  As long as we have attachment and
 clinging, we will always react, and our reactions present a lot of
 difficulties.  By the very nature of samsara we are not comfortable
 all the time.  Actually, because our clinging mind continually reacts
 to change, samsara is always uncomfortable.  For as long as you don't
 give up your attachment and clinging, that is as long as your
 uncomfortable mood will stay. The whole point is that we should not be
 too attached to temporary sensory pleasures.  They are going to
 change.  Bring your mind more into the detached state.  Then practice
      Think of all of these teachings; the precious human body, the
 changing impermanent state of everything, the system of cause and
 effect, the very nature of samsara as suffering. Don't be too
 attached. Use this precious opportunity.  Do something good for
 yourself and good for others from now on.  Turn your mind toward the
 positive.  Turn your mind in the Dharma which is of benefit to you and
 benefit to others. Develop less grasping and clinging. For
 what is the real meaning of Dharma?  Dharma means love and compassion,
 or Bodhichitta, and non-violence based on the truth. That is really
 Dharma. Continue on this path with your mind, speech, and body and you
 are turning in the Dharma.
      To this point in the text we have spoken of the general Ngondro
 practice (the four attitudes). We have been really looking at the
 samsaric levels, not using any deduction, or reasoning. We have been
 looking at things are as they are.  This is the general Ngondro
 practice.  You need a good understanding of the general practice
 before you can proceed.
 Now we will explore the extraordinary Ngondro practice.
      The first extraordinary practice is called the Refuge Practice.
 Refuge Practice is the root of all Buddhist practices.  Refuge is the
 foundation of all the Buddhisms, not just for the Hinayana or the
 Mahayana practices.
 From now until attaining the heart of enlightenment
 I take refuge in the Lama, the Three Jewels.
 Saying these two lines shows your determination and your devotion, as
 well as your confidence and your close feeling for the objects of
 Refuge, from this day until you reach enlightenment. The objects of
 refuge are the Guru, the Buddha, the Dharma, and the Sangha.
      When we take Refuge with prayer and meditation.  First we chant
 the Refuge lines in the text, then we do the meditation.  In our
 meditation we visualize Guru Padmasambhava in the sky in front of us,
 sitting in a rainbow, sitting on a one thousand petal lotus. On the
 lotus are a sun and moon disc.  Guru Padmasambhava sits on the moon
 disc, in the royal relaxing posture, wearing the different robes.
 Visualize this scene is being in the wisdom display.  These are not
 solid concrete objects but rather the embodyment of all wisdom, love,
 and compassion.
      Guru Padmasambhava is surrounded by many Buddhas, Bodhisattvas,
 Arhats, surrounded by all the Masters.  As they sit in front of you,
 you take this Refuge. If you have a shrine in front of you, you can
 mentally transform the shrine into the lotus, sun, and moon disc. Then
 visualize Guru Padmasambhava and all the refuge beings surrounding
 him, all radiating wisdom light. The shrine and all the area around
 it, including yourself, is thereby transformed into the palace of the
 pure land of Guru Padmasambhava and all the Buddhas. You also are
 within the palace, within the pure land.  Say the refuge chant, with
 devotion, with joy.  Then preform the prostrations.
      When you do  Ngondro practice you also do prostrations.
 Sometimes these prostrations can be done when you are doing the Guru
 Yoga practices. In the Ngondro practice, doing prostrations together
 with the refuge is correct and more practical. There are two types of
 prostrations, short prostrations and long prostrations. In Ngondro
 practice we do the long prostrations, the very extensive ones. While
 we are doing the physical prostrations, we chant the refuge prayer and
 do the visualization meditation at the same time.
      To do the physical prostration we stand straight up and fold our
 hands at the heart center. Our feet may be close together. This mudra
 is called the Mudra of the Blossoming Lotus, or The Wish-fulfilling
 Mudra. This mudra is a symbol of the heart. You are opening your heart
 toward Guru Padmasambhava and the Three Jewels.
      Now put your folded hands on the crown chakra, then on the speech
 chakra, then on the heart chakra.  Bow down on the floor. In the short
 prostration your five points must touch on the floor.  The five points
 are the forehead, the two palms, and the two knees.  All five points
 must touch the floor.  In the long prostration, you slide completely
 onto the floor.  It's like swimming on the floor (laughter); with all
 of your body touching the floor. Next swing back and stand up.
      To begin the second prostration, you hands don't have to start at
 the heart center. They can go right to the crown chakra.  Repeat the
 prostrations again, and again, and again.  With the long prostration,
 you stretch out all the way. Your belly, your knees, your forehead,
 your body, all of you touching the floor. When you are getting up from
 the long prostration it is all right for your knees to be on the
 floor. Doing many long prostrations can be difficult at first.
 Although it wasn't designed for exercise, this is a good side effect
 of doing prostrations. It is a lot of exercise.  Many people have said
 that when they do one hundred thousand prostrations over a short
 period of time, their bodies become very light. They find it very good
 for arthritic joint pains.
      In Tibet the people do a lot of prostrations.  Sometimes they
 preform the long prostrations all the way from their homes in eastern
 Tibet to Lhasa. By this practice they are making a strong connection
 between their own body and the very famous statue of the Buddha called
 the Jowo Rinpoche in Lhasa.  It is said that this statue was
 consecrated by the Buddha himself.  Guru Padmasambhava and many great
 masters have also concentrated this statue. In Lhasa the Jowo statue
 at the Jokang temple is a central focus for pilgrimages.  So some
 people do long prostrations all the way from Eastern Tibet to Lhasa.
 This type of pilgrimage may take years to complete.  After a trip like
 this their bodies becomes very light.  They say that they have to
 carry something heavy on their backs to hold them down on the ground.
 Next we shall discuss the Generation of Bodhicitta.
 From now until samsara becomes empty
 I shall accomplish the benefits and happiness of all sentient parent
      While we say this Bodhicitta prayer, we should continue to hold
 in mind the refuge visualization which we generated earlier.  The
 objects of Refuge now become the objects of Bodhicitta.  In front of
 Guru Padmasambhava and all the Buddhas, you take these Bodhicitta
 vows, Bodhicitta precepts.  Having Bodhicitta extends your attitude of
 love, compassion and wisdom to all sentient beings without any
 exceptions.  Having Bodhicitta means maintaining this attitude until
 all sentient beings are completely liberated from suffering and their
 deluded states.  Your courage, commitment, love and compassion must be
 continued for that long, without any expectations. By taking
 Bodhicitta vows, you show the extent of your courage and commitment.
 You desire to bring all sentient beings into a joyful state. You show
 the extent of your love, compassion, and wisdom.
      The practice of Bodichitta is called The Special Practice of the
 Mahayana.  Mahayana is a sanskrit word.  "Maha" means great and "yana"
 means vehicle. Mahayana is Great Vehicle Buddhism, and it is
 Bodhicitta that makes the vehicle so great. This is very important.
 The school which teaches the great Bodhicitta technique is the
 Mahayana school.  Without Bodhichitta there is no way to gain
 enlightenment.  No matter which school of Mahayana teaching you study,
 without Bodhicitta, love, compassion, and wisdom, there is no way to
 reach enlightenment.
      Bodhicitta is the very root of enlightenment, the root of
 Buddhahood, the root of benefit for all sentient beings, the root of
 all happiness and joy.  Practice understanding, love, compassion, and
 wisdom for the benefit of all sentient beings.  We say these lines of
 the Bodhicitta prayer in front of the objects of refuge as witnesses.
 In front of the objects of refuge we generate love and compassion
 again and again and again.
 The next Ngondro practice in the text is that of Mandala offerings.
 The bodies enjoyments, possessions, (and) glories of the succession of
 all my lifetimes
 I offer to the three jewels in order to complete the two
      Mandala is a sanskrit word which means entirely, completely,
 totally, without missing anything. Offering the Mandala you are
 offering the entire universe. Whatever you can imagine, whatever you
 can think of, offer these to Guru Padmasambhava and the three Jewels.
 Make your offerings to all the great Masters, Buddhas and Bodisattvas.
      In the long Mandala practice, the grains of rice and all the
 rings and circles symbolizes the complete cosmos, the sun, the moon,
 the stars, the planets, the earth, water, oceans, sentient beings,
 galaxies, everything. In the short mandala practice which we do daily,
 we perform the Mudra of the Mandalas.  The mudra also symbolizes the
 complete cosmos.  The center of the mudra is called the center
 mountain, the mountain called Sumeru.  The four corners of the mudra
 symbolize the four continents, the four directions.  Visualizing the
 cosmos represented by this mudra, you say the offering lines.
      Mandala offerings are also known as part of the generosity
 practices. You make these offerings to the Realization Beings through
 your own generosity.  By making mandala offerings, you accumulate the
 two types of merits, wisdom merit, and accumulation merit. Wisdom
 merit depends mainly on meditation and your deepening understanding of
 your true wisdom nature.  Accumulation merit comes from your
 generosity, your devotion, your loving and compassionate attitude
 toward all sentient beings. By Mandala offerings you gather
 meritorious energy to yourself, which you can then share with all
 sentient beings through dedication. By dedicating the merit you have
 gained  for the benefit of all sentient beings, you dispel your own
 ignorance and obscurations.
      This is the teaching on the Mandala offerings.
 The fourth practice is called meditation on Vajrasattva.
 Above one's head is Vajrasattva, inseparable from the Lama.
 From (Vajrasattva's) body, a nectar stream descends, purifying (my)
      Vajrasattva is no other than Guru Padmasambhava; therefore
 Vajrasattva is also your teacher.  Guru Vajrasattva is a totally
 enlightened being and has the special power to remove obscurations.
 When we meditate as Guru Padmasambhava we are meditating on the
 Nirmanakaya Guru.  Vajrasattva is a Sambogakaya Guru.  Guru
 Padmasambava and Guru Vajrasattva are the same, there is no difference
 between them. In this visualization we see Guru Padmasambhava
 transform into Vajrasattva.  Then we meditate on Vajrasattva.
      Visualize Vajrasattva above your head so that you both are facing
 in the same direction. In the refuge visualization, the objects of
 refuge face you.  This time you and Vajrasattva both face the same
 direction.  Above your head is a one thousand petal white lotus. Above
 the lotus is a moon disk, and on the moon disc sits Vajrasattva in
 vajra posture.  This visualization is not of solid objects.
 Vajrasattva and his consort appear in wisdom rainbow bodies.
 Vajrasattva and his consort are in union.  Both are white in color. It
 is a rich white color, like when a snow covered mountain is touched by
 moon light, a very rich, bright white.  Seeing Vajrasattva as the
 embodyment of all the Buddhas, of all the Buddha families, know that
 Vajrasattva is also of the same nature as Guru Padmasambhava.
      Then remain just as you are, in meditation, nothing else has to
 change.  Recite the 100 syllable mantra of Vajrasattva.  When you
 begin the recitation of the mantra, invoke the blessings of the male
 and female bodies of Vajrasattva as they extend bliss in all
 directions.  Blessing nectar starts to descend from Vajrasattva in the
 form of light and enters your central channel through the crown
 chakra. The light fills your crown chakra, pushing away all
 obscurations, obstacles, and diseases. The light nectar gradually
 descends to your speech chakra, filling that chakra and pushing out
 all negativities, diseases and obstacles. The light nectar then fills
 your entire body, and you become as completely pure and clean as
 Vajrasattva.  Your entire body is filled with the wisdom light nectar
 of the Vajrasattvas.
      Each time you say the 100 syllable mantra, see yourself receiving
 more and more nectar, becoming more and more purified, losing more and
 more obscurations, obstacles, and diseases. Continue reciting this
 mantra with a single pointed mind, great devotion, and sharp
      Supreme praise to the Vajrasattva samayas. Grant your protection
 Vajrasattva. Remain firm in me. Make me totally satisfied. Increase
 the positive within me. Be loving towards me. Bestow all the
 Accomplishments as well as all the activities. Make my mind virtuous!
 From my heart I will have great joy in the Four Boundless, Four
 Empowerments, Four Joys, and the Four Kayas.
      Bhagawan, All the Tathagatas, Vajrasattva, don't abandon me. I
 pray that I may become a Vajra Holder. Great Samaya Sattva! AH!
 (signifying the non-duality of all.)
      After recitation of the long mantra, you should feel that
 Vajrasattva smiles and says "oh norbu daughter (or norbu son).. now
 you have been completely purified of all obscurations, obstacles, and
 diseases." After saying this both Vajrasattvas melting into light and
 the light flows down to your heart center. In that moment you become
 Vajrasattva, and the entire universe is transformed into the pure land
 of Vajrasattva. Understanding this fully, recite the short mantra of
 Vajrasattva for as long as you have time.
      Visualize yourself as Vajrasattva dissolving into the primordial
 natural state. You have no more perceptions, no more concentration, no
 more thinking. You merge with the primordial natural state and remain
 in that state for as much time as you can.
 (Vajrasattva) melts into light and becomes mingled in one taste with
 one's own perceptions.
 Now comes the practice of Guru Yoga.
 Oneself (is) Vajrayogini and in the sky in front
      When we practice Guru Padmasambhava Yoga, our task is to
 completely change our frame of reference. This means that we ignore
 our mundane conceptions of who we think we are.  These self-
 impressions exist only on the surface. In Guru Yoga we return to our
 primordial natural state.  We stop seeing ourselves and all things
 around us on the surface level.  We see ourselves as Vajrayogini. We
 see all external things as part of the pure land of Vajrayogini.
 Vajrayogini is the primordial natural wisdom state.  We appear as the
 wisdom rainbow body Vajrayogini, wisdom mother of all the Buddhas,
 mother of all the realization beings. With an understanding of this
 primordial wisdom nature, we can invoke the true nature of the Buddha.
      Logically therefore, our understanding the true nature of the
 Buddha is dependent upon our understanding of the true primordial
 wisdom nature. Guru Padmasambhava and Vajrayogini are of the same
 nature. Every time we practice Guru Yoga with this understanding, we
 gain more experience of the primordial wisdom nature.
      As we end our Ngondro practices we must dedicate the benefits we
 have gained for the welfare of all sentient beings. Dedication
 motivation is very special.  It is part of Bodhicitta practice as
 well.  Dedication is very powerful.  Even though you can't see its
 effect immediately, dedication definitely has an effect on subtle
 levels. Do not ignore good motivation and dedication.  These
 definitely help on subtle levels and blossom into the gross levels.
 The Buddha always mentioned how important dedication was.
      Even in the regular world in which we live, we should have good
 intentions for others. If somebody has best wishes for us, we might
 feel happy. Our happiness is an effect of the intention of the good
 wish.  If somebody curses you or has bad wishes for you, you feel
 upset. So the bad wishes also have their effect.  It is your intention
 in your actions that is very special, for intention goes much deeper
 than physical activity.  Our intention really changes the focus of our
 actions and speech.  Therefore our intention must be very pure and
 positive. Pure and positive intention leads to beneficial activities
 that will change the world, will bring peace and harmony to the world.
      This is the teaching on the Ngondro Practice.