Understanding the Ngöndro, or the Preliminary Practices of Tibetan Buddhism

Carlo Carranza on how the Ngöndro — the preliminary practices of Tibetan Buddhism — functions as a roadmap to enlightenment, giving us step-by-step instructions for our journey to liberation.

By Carlo Carranza

Photo by 和 平

What is the Ngöndro?

The Ngöndro is a series of what are known as “preliminaries” or “preliminary practices,” which form the base of practice in the Tibetan Buddhist tradition. It helps practitioners clear away mental obstacles and build essential qualities like letting go of attachments, self-discipline, meditation, and wisdom. This foundation is crucial for moving on to more advanced Vajrayana teachings and practices. Think of the Ngöndro as a roadmap to enlightenment — it gives us step-by-step instructions on our journey to liberation.  

A Practical Approach

Buddhism, in general, offers a way to end suffering by addressing the confused mental states that distort our understanding of reality. It teaches that transforming these mental distortions can lead to true happiness and the end of suffering by helping us see our true nature and the world more clearly. The Buddha encouraged us to reflect, analyze, and think critically rather than simply accept or reject things based on immediate impressions. As said in the Anguttara Nikaya:

When the world understands the truth, when the mind is seen as luminous and free from impurities, meditation reveals itself as the essential path. Through diligent practice, one removes the impurities that obscure the mind, revealing its innate purity. Thus, meditation gains meaning: as the method for awakening to truth, dispelling ignorance and liberating the mind to its natural state of clarity and peace.

This approach may be helpful for those exploring Ngöndro or the Preliminary Practices for inner transformation.

The Stages of the Path

Variations on the Ngöndro practice path are found across the various schools in the Tibetan tradition. Commentaries on all these texts can be found and used as practice manuals alongside Ngöndro practice. The Nyingma tradition has The Words of My Perfect Teacher by Patrul Rinpoche. The Kagyu tradition has The Jewel Ornament of Liberation by Gampopa. The Sakya school offers teachings on the Three Perceptions, while the Gelug tradition presents the renowned Gradual Path or Lam Rim of Tsongkhapa. These texts can be companions to understanding the meaning behind Ngöndro practice.

“Ngöndro practices reinforce the profound view of buddhanature, affirming that every sentient being possesses the potential to attain enlightenment… highlighting the transformative power of the Buddha’s wisdom and compassion”

Contemplating the Outer Preliminaries before starting the main Ngöndro path is vital. They provide a base for understanding suffering, impermanence, and causality, help cultivate genuine motivation, and prepare the mind by addressing fundamental aspects of one’s life and mental state. This preparation stabilizes and purifies the mind, making it ready for the Inner Preliminaries. This process doesn’t require constant sitting; physical activities, study, mental reviews, and reflection also aid in becoming familiar with the material.

The Outer Preliminary Practices 

Generally, Ngöndro practice is divided into two parts: the Outer Preliminaries, which consist of contemplations on the preciousness of human life, death, and impermanence, and the Inner Preliminaries, which, as the main body of Ngöndro practice, consists of Refuge, Vajrasattva practice, Mandala offering, and Guru Yoga, which we will delve into in detail. 

The following are the Outer Preliminaries, which should be contemplated for at least 14 hours.

  1. The Precious Human Rebirth: To appreciate the rare opportunity and unique freedoms and endowments we have for practicing dharma and making the most of this valuable chance. It’s like winning the lottery: you don’t get excited about the piece of paper itself but rather about the potential and opportunities it represents. The ability to read, understand, and take interest in the teachings and their practice exemplifies this rare and precious opportunity.
  1. Impermanence and death: Contemplating them reminds us of life’s momentary nature, encouraging us to prioritize meaningful practices and personal transformation. As Longchenpa notes, while impermanence and death are certain, their timing is not; we have very little time! It’s important to limit future plans and focus on practicing the teachings in the present moment. As the Japanese haiku master Issa Kobayashi says: “In the cicada’s cry, no sign of the passing summer — just the sound of the Buddha.”
  1. The principle of karma: This contemplation helps us understand how our actions shape our future experiences, motivating us to make wise choices and act responsibly. Tsongkhapa, who was the founder of the Gelug tradition, emphasized the importance of mindful speech, saying that speaking truthfully and kindly creates positive karma while lying or speaking harshly can lead to negative repercussions. With this understanding, we can cultivate ethical behavior based on wisdom and make choices that lead to better outcomes and progress on the path.
  1. Defects of samsara: Gampopa, a key master of the Kagyu tradition, suggests reflecting on the constant distress and temporary nature of sensorial pleasures in order to aspire to change the cycle of constant dissatisfactions and stay committed to the path. This helps us recognize the persistent dissatisfaction and suffering in cyclic existence and the neurotic states of mind, which drives us to seek antidotes and a path toward liberation.
  1. The benefits of liberation: This contemplation is important because it highlights the lasting peace that comes with achieving freedom, inspiring and motivating us to strive for and commit to the path of enlightenment. Patrul Rinpoche said that one gains a clear, unobstructed view of reality and experiences the profound peace that comes from being free of the anxiety and confusion in this type of existence.
  1. The importance of a teacher: In order to see the value of a qualified master with the proper qualities is essential because such a teacher provides the guidance, support, and authentic teachings needed for effective practice and meaningful progress. According to the renowned and prominent Sakyapa master  Sakya Pandita, a qualified teacher possesses ten qualities, such as deep wisdom, compassion, and mastery of the teachings.
  1. Shamatha (calm abiding meditation): This is important because concentration helps develop mental stability and focus, which are essential for deepening meditation and gaining insight on the path. These instructions are explained and described in nine levels to develop progressively deeper concentration and mental stability, starting from initial effortful focus and advancing to a state of effortless, profound tranquility. Practicing involves consistently applying mindfulness and concentration techniques, gradually overcoming distractions, and achieving a more stable and unified mind.

Reflecting on these contemplations is key to cultivating mental clarity and stability. They help shift the mind away from distractions and superficial concerns, fostering a disciplined and focused state. This preparation provides the appropriate view and the right disposition needed to engage effectively in Ngöndro practices, enhancing meditation, insight, and commitment to the path of inner transformation.

The Inner Preliminary Practices

The Ngöndro involves deep meditation on the nature of reality,  emptiness, and the nature of mind. More important than focusing on the number of repetitions or accumulations is one’s constant familiarization with these new ways of perceiving oneself and the world. This ongoing integration of insights helps overcome conceptual limitations and advance us toward enlightenment.

Before engaging in the main practice, you will need to receive transmission and instructions for the liturgy you will engage with. Although each Ngöndro liturgy may vary, generally, each section includes specific instructions and practices tailored to the teachings and lineage of the respective tradition. These practices typically involve physical actions, recitations, and visualizations to focus the mind, accumulation to build merit, and dissolution to integrate the practice and prepare for further meditation. 

Ngöndro practice consists of a hundred thousand accumulations of the different sections, and many are intimidated and even turn away from Ngöndro practice for this reason. However, accumulations can be approached in different ways. For instance, even bringing to mind the Buddha and the teachings can count as a recitation of refuge. Reciting the mandala offering, engaging in activities such as spending time with others, studying the dharma, doing mental reflections and contemplations, or singing the mantra while washing dishes can all contribute to the accumulations in your Ngöndro practice. Some teachers, for example, advise their students during the third three-year retreat to stop focusing on accumulating numbers and, instead, to truly “live” their sadhana (practice text) practice in their own words and style. (Please note that one must receive clear instructions from one’s teacher to approach practice in this way.) Each of these aspects will be explained in the next four sections, drawing on the advice of my teacher, Dzongsar Khyentse Rinpoche, in ways that are practical for the modern practitioner.

Refuge, Bodhichitta, and Prostrations

This section consists of reciting the refuge prayer to remember the Three Jewels—Buddha, dharma, and sangha—as our objects of refuge while simultaneously performing prostrations. 

There are two main reasons for taking refuge: first, an intelligent fear of continuing with an unrealistic view of ourselves and reality, which will lead to future suffering, and second, confidence that the objects of refuge are valid sources of protection. Bodhicitta, the altruistic determination towards enlightenment, guided by wisdom and compassion to benefit all sentient beings, is also vital. Understanding and cultivating bodhicitta is essential on this path. Bodhicitta involves more than just being compassionate or kind; it requires recognizing the deep suffering in ourselves and others and developing a sincere aspiration to alleviate that suffering. This aspiration leads us to strive for our own enlightenment as the most effective way to help others. Achieving enlightenment involves mastering both method and wisdom, which are detailed in the paramitas, or perfections. These are commonly summarized into the six perfections of generosity, discipline, patience, joyous effort, concentration, and wisdom. All of them further condensed into the three higher trainings: Discipline, Meditation, and Wisdom. These elements correspond to the Eightfold Noble Path. Understanding and integrating these concepts is a fundamental part of the Refuge practice in Ngöndro.

Taking refuge in the Buddha means following the example and relying on an enlightened being, who is not a creator god, but someone, like us, who has fully realized their own potential. Taking refuge in the dharma means abandoning extreme views that see actions in an absolute way or deny the principle of interdependence. This translates to not harming others. When taking refuge in the sangha, we avoid following advice that might reinforce extreme views. In essence, taking refuge means accepting the principle of interdependence—understanding cause and effect—and recognizing that we are responsible for our own mental states.

In summary, the Inner Practices involve establishing a lifelong habit of integrating the dharma into our mind. To do this, we recite the refuge prayer found in the liturgy of our Ngöndro while performing prostrations and striving to practice every day. 

While performing prostrations and reciting the refuge prayer is the traditional and primary way to accumulate merit in this section, here are some other examples of what one’s  daily practice might include:

All these actions are part of the practice, contributing to the traditional 110,000 recitations of the Refuge and Bodhichitta prayer performed while prostrating. Instead of feeling overwhelmed by the number, find motivation in the variety of ways available to complete this section.

Don’t be afraid of the prostrations! There are several ways to do them and ways to modify them if you have physical limitations. Always check with your teacher or instructor for advice.

Vajrasattva recitation

To prepare ourselves for dharma practice, we need to undergo purification, and Vajrasattva practice is a powerful way to achieve this. The essence of purification is to acknowledge and reveal our negative actions and mistaken motivations — harmful actions we have taken with our body, speech, and mind in the past. In this sense, purification means letting go of our unhelpful habits and the actions that stem from them, essentially resetting our non-virtuous tendencies. The traditional practice involves visualizing Vajrasattva, who embodies the purity we all possess and symbolizes our potential for enlightenment, helping us remove obstacles and negative karma. Vajrasattva is a radiant figure with a white body seated above or in front of us. We imagine light and nectar flowing from him into us, purifying our body, speech, and mind. As we visualize, we recite with focus and confidence the 100-syllable mantra of Vajrasattva:

OM VAJRASATTVA SAMAYA MANUPALAYA VAJRASATTVA DENOPA TISHTA DIHO ME BHAVA SUTO KAYO ME BHAVA SUPO KAYO ME BHAVA ANURAKTO ME BHAVA SARVA SIDDHI ME PRAYATSA SARVA KARMA SU TSAME TSITTAM SRIYAM KURU HUM HA HA HA HA HO BHAGAVAN SARVA TATHAGATA VAJRA MA ME MUNTSA VAJRA BHAVA MAHA SAMAYA SATTVA AH

It can help to start by reciting the mantra slowly and recording it in our own voice to make it easier to learn. Finally, we dedicate the merit of our practice to the benefit of all beings.

As with all Ngöndro practices, you can take Vajrasattva beyond the cushion! Reflecting on the positive changes and clarity gained through your practice, cutting down on plastic usage, and picking up any trash you come across are some of the practices that my teachers advise us to do as our inner purification is also related to our outer conditions, due to the nature of interdependence. Besides  the traditional 110,000 recitations, you can include the following actions as part of your practice:

Mandala Offering

It is said that in order to understand the profundity of the dharma, one needs abundance: an abundance of skills, time, circumstances, devotion, and the ability to interpret the teachings. To achieve this, various types of merit must be accumulated. The practice of mandala offering is intended to cultivate a sense of generosity and to accumulate merit. The goal is to cultivate an attitude of selflessness and readiness to give, reflecting our commitment to the path. 

The mandala offering practice involves creating a symbolic representation of the entire universe as an offering to the buddhas and all beings. We begin by visualizing a grand, sacred ground, representing the entire cosmos filled with precious materials such as mountains, rivers, oceans, and palaces, which are transformed into a realm of beauty and purity. As you visualize, recite the mandala offering prayer with devotion and clarity, seeing the offering as a gesture of your deepest respect and dedication. 

Traditionally, mandala practice is done by reciting a prayer based on the ancient Indian cosmology of the sacred Mount Meru and the four continents, and we recite it 110,000 times. However, you can also participate in social and voluntary work to benefit others as part of mandala offering practice.

The following are other practices you can also include in your accumulation:

After completing any of these practices, make sure to recite the phrase: Idam Guru Ratna Mandala Kam Niryatayami—this means, “This jeweled mandala I offer forth to the guru.”

Guru Yoga

This practice emphasizes developing devotion by connecting with the spiritual teacher, stressing that uniting our mind with the guru’s mind — seen as the same in nature — is essential for true progress. It involves recognizing the guru’s enlightened qualities and integrating their guidance, which is crucial for understanding and advancing on the path.

This helps us to deepen our connection with the Buddha — represented by the teacher visualized as a deity such as Vajradhara — and bring ourselves into line with the teachings. As it is a Vajrayana instruction, we must have the proper empowerment, transmissions, and pith instructions from our teacher in order to engage in this practice.  

In general, Guru Yoga begins by visualizing your guru as a radiant figure above your head or in front of you, embodying wisdom and compassion. Focus on this visualization with devotion, and recite the Guru Yoga liturgy of your Ngöndro practice along with the mantra and finally dissolve it into you. We contemplate the guru as the embodiment of the Three Jewels or in this case, the Three Roots: Guru, Yidam and Dakini, understanding that connecting with the guru is parallel to connecting with the dharma teachings. By visualizing the guru as inseparable from the three objects of refuge, practitioners develop profound devotion and a connection that mirrors the unity of our mind with the teacher’s mind.

I want to reiterate that it’s essential to receive clear instructions from your teacher for this practice. For example, my teacher advises us to visualize ourselves as the Buddha, assuming we have the necessary empowerments and guidance, and to offer everything we eat or drink as part of this practice. In the Vajrayana, method and wisdom are accumulated simultaneously because they enhance one another. Methods deepen compassion, while wisdom clarifies understanding. This integrated approach accelerates our progress through clear and precise practices, such as Guru Yoga. For this section of the Ngöndro, the number of recitations can vary; for instance, in the Longchen Nyingtik Ngöndro we find Padmasambhava’s Guru Yoga, in which we recite the Seven-Line Prayer of Guru Rinpoche 110,000 times and the mantra 100,000 times per syllable, totaling 1,200,000 repetitions. But this can change, depending on the Ngöndro that you are doing. For Padmasambhava’s Guru Yoga, my teacher encourages us to use versions of the prayer that we find inspiring. For instance, there is an English version chanted in a choir and a Spanish version in the Colombian vallenato style. This approach helps strengthen devotion, purify negative actions, and receive blessings, aligning our minds with the enlightened qualities of the guru.


All of these practices reinforce the profound view of buddhanature, affirming that every sentient being possesses the potential to attain enlightenment. Ultimately, they highlight the transformative power of the Buddha’s wisdom and compassion, providing a clear path for practitioners to realize their own innate buddhanature based on a correct understanding and practice of these instructions.

Dzongsar Khyentse Rinpoche has created a program to support practitioners on their journey called Ngöndro Gar. It is an international, non-sectarian community practicing the Ngöndro preliminaries as a self-directed practice supported by resources including liturgies, a personal instructor, and online teachings. The word Gar means “Nomadic,” reflecting that we as a community do not have a physical headquarters. We are a living community of practitioners around the world. If you are new to this practice and looking for resources and support, you can visit ngondrogar.org

En Español

This article is available in Spanish in our section El Camino del Buda.

Este artículo está disponible aqui, en español en nuestra sección El Camino del Buda.

Carlo Carranza

Carlo Carranza has studied and practiced Buddhism for over 24 years, beginning in 2001 with teachings from his main teacher, Dzongsar Khyentse Rinpoche, at the University of British Columbia. A monk for 10 years with vows from the 14th Dalai Lama, he is a Siddhartha’s Intent instructor. He has taught internationally, embraced a non-sectarian approach, translated works, and is involved with the Khyentse Foundation’s Milinda Program for Western Instructors.