The Tibetan term Ngöndro refers to the preliminary, preparatory or foundational practices or disciplines (Sanskrit: sādhanā) common to all four schools of Tibetan Buddhism and also to Bon.
They precede the Generation stage and Completion stage.
The term ngöndro literally denotes meanings in the range of "something that goes before, something which precedes."The preliminary practices establish the foundation for the more advanced and rarefied Vajrayana sādhanā which are held to engender realization and the embodiment of Dzogchen, Heruka and Mahamudra.
Nevertheless, Vajrayana masters are careful to point out that "foundational" does not mean "lesser", that the practice of Ngöndro is a complete and sufficient practice of the spiritual path, and that it can take the practitioner all the way to full enlightenment.
In Indo-Tibetan Buddhism, the higher tantric yogas are generally preceded by preliminary practices (Tib. ngondro), which include sutrayana practices (i.e. non-tantric Mahayana practices) as well as preliminary tantric mantrayana meditations.
Tantric initiation is required to enter into the practice of tantra !
Before receiving advanced tantric practices from a qualified spiritual teacher a Ngöndro usually must be completed and fully internalized. Without this foundation, practicing Tantra would be like, "planting a scorched seed, nothing will come of it !
Dilgo Khyentse Rinpoche said:
Tibetan Tantric Practice, also known as "the practice of secret mantra", and "tantric techniques", refers to the main tantric practices in Indo-Tibetan Buddhism.
The great Rime scholar Jamgön Kongtrül refers to this as "the Process of Meditation in the Indestructible Way of Secret Mantra" and also as "the way of mantra," "way of method" and "the secret way" in his Treasury of Knowledge.
We then visualize that on a moon cushion at the heart of Manjushri abiding in the centre of our crown chakra,
there is the letter DHI
encircled clockwise by the orange-coloured letters
OM HA RA PA TSA NA
on a moon cushion at the heart of Avalokiteshvara abiding in the centre of our throat chakra,
there is the letter HRIH
encircled clockwise by the white-coloured letters
OM MANI PEME HUM
on a sun cushion at the heart of Vajrapani abiding in the centre of our heart chakra,
there is the letter HUM
encircled clockwise by the blue-coloured letters
OM AH VAJRAPANI HUM HUM PHAT
Lung (Tibetan: རླུང rlung) means wind or breath. It is a key concept in the Vajrayana traditions of Tibetan Buddhism and has a variety of meanings. Lung is a concept that is particularly important to understandings of the subtle body and the Three Vajras (body, speech and mind).
There are ten kinds of inner winds—five root winds and five branch winds. We cannot sense some of the inner winds, but they do exist.
Inner winds at the deep level means movement of consciousness. Although there is no obvious movement in alaya consciousness, the mind which is born of alaya consciousness is subject to fluctuations—the arising, continuum, and ceasing of mind consciousness are also winds.
Winds can also be categorized into karmic winds and wisdom winds.
To practice tantric yoga, it is considered necessary to receive a tantric initiation or empowerment from a qualified tantric master (Vajracarya, "vajra master"). The Sanskrit term abhiṣeka refers to ritual bathing
Empowerment is the indispensable initial entry point for the practice of mantra. The reason for this is that the profound empowerment ritual produces a sudden manifestation of the ground maṇḍala that dwells primordially within oneself. This refers to the indivisible truths of purity and equality, which are very difficult to realize