Inheritance Across Traditions: Comparing the Similarities and Differences of "Five Preliminary Practices" in Nyingma and Gelug Schools

There are countless paths of practice, but the preliminary practices come first.

In the practice system of Tibetan Buddhism, all schools emphasize the importance of foundational training. Among these, the Five Preliminary Practices (Ngöndro) serve as the cornerstone of Tantric practice. Today, let's explore the similarities and differences in the practice of the Five Preliminary Practices between the two major schools of Tibetan Buddhism—the Nyingma School (Red School) and the Gelug School (Yellow School)—and appreciate the unified wisdom behind the different doctrinal streams.

The Five Preliminary Practices: A Common Foundation for Tantric Practice

The Five Preliminary Practices, as the name suggests, are five foundational methods of practice. They are the preparatory work for Tantric practice, aimed at accumulating merit and purifying obscurations, thereby laying a solid foundation for the subsequent main practices.

Within Tibetan Buddhism, undertaking the preliminary practices is seen as the key to opening the door to Tantric teachings. As one teacher instructed, "Whether or not one practices the preliminaries makes a complete difference in the transformation of one's mental continuum. Having practiced the preliminaries, one's mental continuum undergoes significant changes; this is the blessing power of the lineage masters and the preliminary practices themselves." This blessing is an intangible energy and force capable of lastingly altering the practitioner's state of mind .

Comparative Overview of the Five Preliminary Practices in Nyingma and Gelug

Although both the Nyingma and Gelug schools emphasize the Five Preliminary Practices, there are some differences in their specific content and focus.

The Five Preliminary Practices in the Nyingma School

As the oldest school of Tibetan Buddhism, the Nyingma School's system of the Five Preliminary Practices is relatively unified and fixed, typically including:

1. Going for Refuge (Kyab Dro): Developing the firm resolution to "never abandon the Triple Gem (Buddha, Dharma, Sangha), even at the cost of one's life," through the recitation and practice of taking refuge.
2. Arousing Bodhicitta (Changchub Sem): Generating the supreme Bodhicitta—the aspiration to attain Buddhahood for the benefit of all sentient beings.
3. Reciting the Hundred-Syllable Mantra of Vajrasattva (Dorje Sempa Yangtak): Purifying negative karmic obscurations through the recitation of Vajrasattva's hundred-syllable mantra.
4. Offering the Mandala (Kyilkor): Perfectly accumulating the collection of merit through the proper practice of mandala offerings.
5. Prostrations (Chaktsal): Accumulating merit, purifying obscurations, and subduing arrogance by reciting the "Seven Branch Prayer" while performing full-body prostrations.

The Nyingma School emphasizes completing each preliminary practice 110,000 times, which is considered the minimum requirement.

The Five Preliminary Practices in the Gelug School

The content of the Gelug School's Five Preliminary Practices differs slightly from the Nyingma School and usually includes:

1. Going for Refuge
2. Arousing Bodhicitta
3. Offering the Mandala
4. Vajrasattva Purification (Dorje Sempa)
5. Guru Yoga (Lama Naljor)

The Gelug School places greater emphasis on systematic structure and sequential progress, consistent with its focus on philosophical reasoning and discipline. Je Tsongkhapa, the founder of the Gelug School, is said to have performed millions of prostrations—so many that grooves were worn into the floor by his arms—and practiced the mandala offering with such intensity that his elbows became raw and even bone was exposed, demonstrating the profound importance he placed on the preliminary practices .

Deeper Differences in the Five Preliminary Practices of the Two Schools

Differences in Philosophical Foundations

The Nyingma and Gelug schools differ in their philosophical views, which also influences their approach to the preliminary practices.

The Nyingma School holds the Shentong ("other-empty") view, which posits that Buddha-nature itself is not empty but is empty of adventitious defilements. This view leads to practices that more directly point to the nature of mind.

The Gelug School primarily holds the Rangtong ("self-empty") view, asserting that all phenomena, including Buddha-nature, are inherently empty of intrinsic existence. Consequently, the Gelug School emphasizes constructing the correct view of emptiness through gradual steps.

This philosophical difference is reflected in the practice of the preliminaries: the Nyingma approach tends to focus more on directly recognizing the nature of mind, while the Gelug approach often emphasizes gradually constructing the correct view of emptiness .

Differences in Practical Focus

The Nyingma School, known as the "Ancient Translation School," retains characteristics of the original Tantric methods brought to Tibet by Padmasambhava, with a stronger focus on the direct experience of Tantra and mind practice.

The Gelug School, known as the "New Translation School," emphasizes the integration of Sutra and Tantra and sequential practice. Je Tsongkhapa established a complete system of study and practice in his works The Great Treatise on the Stages of the Path to Enlightenment and The Stages of the Path to Enlightenment and the Path of Tantra, stressing a progression from Sutra to Tantra .

One scholar vividly described this difference: "The Gelug School emphasizes the 'Path,' while the Nyingma School emphasizes the 'Methods'! In other words, the Gelug School leans towards Buddhist philosophy and reasoning, whereas the Nyingma School leans towards Buddhist theology and practice" .

Historical Interactions and Mutual Influence

Despite their differences, the Nyingma and Gelug schools have not developed in complete isolation but have experienced profound exchanges and integration throughout history.

The Fifth Dalai Lama, a Gelug leader, notably favored the Nyingma School and supported its revival. He patronized the Nyingma's main monastery, Mindrolling, and established a series of Nyingma monasteries specifically to spread Nyingma teachings .

This interaction led to a pattern sometimes described as "Gelug above, Nyingma below": Gelug doctrines were propagated at the official and intellectual levels, while Nyingma practices remained popular among the common people. When guiding followers from Sutrayana to Tantrayana, Tsongkhapa's Stages of the Path was often used as a stepping stone .

Choices and Practices for Modern Practitioners

For modern practitioners, which school's preliminary practices are more suitable?

One teacher advises that when studying, it is best to "follow one teacher, follow one lineage" to avoid confusion, as the lineages and transmissions of different schools vary. Beginners studying multiple schools simultaneously can easily become perplexed .

However, for practitioners with wisdom, it ultimately becomes clear that the teachings of different schools lead to the same destination. As one Rinpoche pointed out, "Although the names—Mahamudra, Dzogchen, Lamdre—are different, their ultimate goal is identical" .

Conclusion: Paths of Wisdom, Different Streams, Same Ocean

The Five Preliminary Practices of the Nyingma and Gelug schools, while differing in external form and emphasis, share the same core objective: purifying the mind, accumulating merit, and establishing a foundation for ultimate realization through foundational practices.

This coexistence of diversity and unity exemplifies the skillful means of the Buddha's teachings. Just as water takes the shape of its container, the Dharma adapts to the capacities of beings. The different school traditions are like fingers pointing to the moon; although their gestures vary, they ultimately guide us to look at the same moon.

Regardless of the path we choose, the important thing is to tread earnestly, practicing with devotion and Bodhicitta, to genuinely experience the mental transformation brought about by the preliminary practices.

On the path of practice, let us maintain an open mind, respect the different streams of transmission, and simultaneously focus deeply on the path we have chosen.

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