The second of the preliminaries, the 100-syllable mantra of Diamond Mind (tib. Dorje Sempa, skr. Vajrasattva), is also tantric, meaning that it works with our totality. This may be surprising since, in this practice, we are "only" sitting. But concentration on a Buddha form and on the nectar brings about a very deep change in our body, while mantras and the identification with Enlightenment transform our speech and mind.

Whatever happens to us is a product of our karma. Actions in former lives lead us to a particular genetic makeup, to our deepest traits of character, and to birth in a specific place. In order to help us remove the negativity which hasn´t yet ripened, all Buddhas unite their purifying power in the form of Diamond Mind. In this second part of the Ngondro, we are given a method for burning all poisonous seeds so that we shall no longer be hampered by negativity, and the meditation is effective. We can really expect more space in our mind, less obstacles, and a clearer view which enables us to do more for others.

The name of Dorje Sempa means "the Diamond Mind", and this aspect of Enlightenment may emanate out of an all-good space in families of five or a hundred, white or in the five wisdom-colors. It may appear as a single form, in union, as an expression of great joy as Demchok, or powerfully protective as Dorje Phurba (skr. Vajra Kilaya). I don´t know any other aspect that can be realized through so many different meditations, all ultimately changing everything into Ogmin, the Pure Land of "No Down." In the Ngondro, however, since the aim is deep purification, we meditate on the single, peaceful aspect and emphasize the developing phase of holding him above us and repeating the mantra. Therefore, the dissolving phase of identifying and becoming one with him is kept short.

For detailed description see:
Ole Nydahl: Ngöndro. The four foundational Practices of Tibetan Buddhism. Blue Dolphin Publishing 1990 (ISBN 0-931892-23-6, pages 17-42).

With kind permission of Blue Dolphin Publishing.

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