The Meaning of The Vajra Seven Line Prayer To Guru Rinpoche by Tulku Thondup
The Meaning of The Vajra Seven Line Prayer To Guru Rinpoche by Tulku Thondup
To Guru Rinpoche
Excerpted from Enlightened Journey by Tulku Thondup, © 1995 and
used by arrangement with Shambhala Publications, Inc. Published by
Buddhayana. First edition, I979; second edition, I989.
THIS CHAPTER is a summary of a commentary on The Vajra SevenLine
Prayer, entitled Padma Karpo (The White Lotus), written by Mipham
Namgyal (18461912), a celebrated scholar of the Nyingma Buddhist
tradition of Tibet. The original Tibetan text of Mipham's commentary is
very profound and difficult to understand or to translate, and I have
summarized the basic points of his text in this chapter.
The Vajra SevenLine Prayer is the most sacred and important prayer in the
Nyingma tradition. This short prayer contains the outer, inner, and
innermost teachings of the esoteric trainings of Buddhism. By practicing
The Vajra SevenLine Prayer according to any one of these trainings, the
result of that particular training will be attained.
In this summary there are five levels of interpretation. They are (1) the
general or common meaning; the path of the hidden meaning (sBas Don),
consisting of the next three levels; (2) the meaning according to the path of
liberation (Grol Lam); (3) the meaning according to the perfection stage
(rDzog Rim); (4) meaning according to the Nyingthig of Dzogpa Chenpo:
the direct realization of the spontaneous (Lhun Grub Thod rGal); and (5)
the meaning according to the accomplishment of the result. From among
these levels of meaning it is proper for a person reciting the vajra prayer to
learn and practice the particular level that is suitable to his or her capacity.
I have arranged this summary merely with the hope of being able to
indicate that this brief prayer contains different levels of meaning and
training, as many followers of the Nyingma teachings who are acquainted
with The Vajra SevenLine Prayer are often unaware of its deeper
meanings, But in order to comprehend the complete meaning of the prayer,
I urge the readers to read the original text of Mipham Rinpoche.
In Tibet, the Nyingmas recite The Vajra SevenLine Prayer to Guru
Rinpoche three times before reciting any other prayers, doing any
meditation, or performing any ceremony. Many devotees repeat it hundreds
of thousands of times, reciting it during all their waking hours, making it as
their main prayer, breathing, life, and contemplation.
STRUCTURE OF THE TEXT
Because of the complex organization of the text a number of headings,
subheadings and italics, and brackets have been supplied and a note of
explanation may therefore be of benefit to the reader.
Mipham's commentary has divided each level of interpretation of The
Vajra SevenLine Prayer into an introduction, the utterance of the seed
syllable, the object of the prayer, the prayer, the mantra for invoking
blessings, and (for the first level of interpretation only) the contents of the
prayer.
On the basis of each level of interpretation given by Mipham's commentary
I have extracted a root meaning for The Vajra SevenLine Prayer, and the
reader will find that, for each level of interpretation, the root meaning is
given first, followed by Mipham's commentary (with its subdivisions).
With respect to format, there are three different uses of italics, First,
throughout the body of the text, italics are sometimes used for unfamiliar
Tibetan words (given in phonetic forms), followed either by an English
equivalent or, occasionally a Sanskrit equivalent (indicated by the
abbreviation Skt.) in parentheses, Second, English words in italics,
appearing in the commentary, are used to indicate that they are the
translated words of The Vajra SevenLine Prayer itself. The reader is
encouraged, when reading the commentary, to refer back to the root
meaning section to see how the italicized words comprise a coherent root
meaning. Third, beginning with the hidden meaning (second) level of
interpretation onward, the esoteric meanings in the rootmeaning sections
are followed by the corresponding phrases of The Vajra SevenLine Prayer,
which are given in parentheses in italicized Tibetan phonetic form.
Throughout the text, square brackets are sometimes used to indicate words
added so as to make the meaning clear. Finally, in order to keep the number
of footnotes to a minimum, key Tibetan terms are put in parentheses in a
transliterated form.
There are differences in spelling at two places in the Tibetan of The Vajra
SevenLine Prayer. For the last syllable of line 6, I have used kyee (Kyis)
according to Mipham's commentary, where some texts use kyi (Kyi). For
the third syllable of the seventh line, I have used lab (brLab) as in the
Longchen Nyingthig texts, as it is the version commonly recited, although
Mipham and some others have used lob (rLobs).
[Due to my poor html skill, I will hereforth insert footnotes in brackets in reduced font size
rather than listing them at the end of the commentary as Tulku Thondup has done in the
original. My pardons.]
HISTORY OF THE VAJRA SEVENLINE PRAYER
It is said that these lines are the prayers of invitation of Guru Rinpoche
(Padmasambhava) to the assembly of feast offerings [The Assembly (Tshog'
Khor) comprises Rigdzins (Skt. Vidyadharas), Siddhas, Pawos, (Skt. Dakas, Heroes), and
Khadromas (Skt. Dakinis)] by the Dorje Khadromas (Skt. Vajra Dakinis).
Once there came to the monastery of Nalanda heretical teachers, learned in
languages and logic, who reviled the Dharma. The Buddhist scholars were
unable to refute them. Then most of the scholars had the same dream. In it,
Dakini Zhiwa Chog (Supreme Peace) prophesied as follows:
"You will not be able to defeat the heretics. If you do not invite here my
elder brother, Dorje Thöthreng Tsal (Vajra SkullGarland Power, Guru
Rinpoche), who lives at the Dark Cemetery, the Dharma will be destroyed."
"How can we invite him when it is so difficult to go there?" asked the
scholars.
The Khadroma said: "Set up a great offering on the roof of the monastery,
with music and incense, and with one voice recite the vajra prayer." And
she gave them The Vajra SevenLine Prayer. The scholars prayed
accordingly, and in an instant Guru Rinpoche came miraculously from the
sky. He presided over the Buddhist scholars and defeated the heretical
teachers by means of textual reference and intellectual reasoning. When he
was threatened by the magical powers of the heretics, he opened the casket
given him by the LionFaced Dakini, and he found in it the mantra of
"fourteen letters." [AH KA SA MA RA TSA SHA TA RA SA MA RA YA PHAT] By
reciting it, he eliminated the evil ones among the heretics with a rain of
lightning bolts. He caused the remaining ones to enter the Dharma. It is
said that the prayer originated from that incident.
Later on, when Guru Rinpoche came to Tibet in the eighth century, he gave
it to the king and his subjects. Intending it for future disciples capable of
training, he concealed it in many Ters. [earth or mind treasures] Later, The
Vajra SevenLine Prayer was revealed in the Ters of most of the one
hundred great Tertons of the last ten centuries of the Nyingma lineage,
again and again, as the heart of the prayers, teachings, and meditation.
THE COMMON MEANING
Root Meaning
HUM invokes the mind of Guru Rinpoche.
1.In the northwest of the country of Oddiyana
2.Born on the pistil of a lotus:
3.Endowed with the most marvelous attainment;
4.Renowned as the LotusBorn (Padmasambhava);
5.Surrounded by a retinue of many Khadros [Tib. dPa' Bo, Skt. Daka (male) and
Tib. mKha' 'Gro, Skt. Dakini (female) sages and deities.]
6.Following you I practice:
7.Please come forth to bestow blessings.
Master (GURU) Padmasambhava (PEMA), please bestow (HUM)
attainments (SIDDHI) [upon us].
Commentary INTRODUCTION
This is the level of practicing The Vajra SevenLine Prayer in relation to
the way of Guru Rinpoche's appearance in this earthly world as a
manifested form (Skt. Nirmanakaya).
In actuality, Guru Rinpoche is not separate from Samantabhadra
(Universally Excellent), who is fully liberated from the beginning as the
selfarisen Dharmakaya (the ultimate state). Without moving from the
sphere of the Dharmakaya, he is spontaneously accomplished in the
Sambhogakaya (the enjoyment body in pure forms), which has five
absolute qualities. [The absolute certainties of place, teacher, disciple, teaching, and
time.] He is also the selfarising manifestation in various displays of
Nirmanakaya (the manifested body in impure forms), the selfreflection of
compassion. This is the actual way in which Guru Rinpoche dwells and
appears. It is the display of the Buddhas, and they alone can perceive all
aspects of his display.
Eight (or twelve) years after the mahaparinirvana of Shakyamuni Buddha,
Guru Rinpoche appeared on a lotus in Dhanakosha lake of Oddiyana for
the ordinary beings of this world who have good karma. He followed
different esoteric disciplines and accomplished various attainments, such as
the light body of great transformation ('Ja' Lus 'Pho Ba Ch'en Po). He
served devotees of India, Oddiyana, and Tibet through multiple
manifestation, such as the eight forms of the Guru (Guru mTshan brGyad).
This level of interpretation is the way that we, the common disciples, pray
to Guru Rinpoche, an extraordinary object of devotion.
THE UTTERANCE OF THE SEED SYLLABLE
The prayer begins with the invocation of the enlightened mind of Guru
Rinpoche by the utterance of the syllable HUM, the selfarisen seed
syllable of the mind of all the Buddhas.
THE OBJECT OF THE PRAYER
Line 1. In the west of the Jambu continent, at the northwest of Oddiyana,
the land of the Khadros (Dakas and Dakinis) in the Dhanakosha lake, filled
with water of eight pure qualities.
Line 2. On the stem ornamented by the pistil, leaves, and petals of a lotus,
Guru Rinpoche was born.
All the qualities and blessings of the three secrets (body, speech, and mind)
of all the Buddhas came together in the form of the syllable HRIH, and it
dissolved into the heart of Amitabha Buddha. From his heart, a light of five
colors spread out and came down on the pistil of the lotus. They
transformed into the form of Guru Rinpoche, and he took birth in the
manner of the lotusborn miraculous birth].
Line 3. He spontaneously accomplished the twofold benefit (of self and
others), and he exhibited marvelous forms, such as the eight manifestations
of the Guru. He achieved the extraordinary attainment of the Vajradhara
state, not just ordinary attainment.
Line 4. His name is renowned as the LotusBorn (Padmasambhava).
Line 5. And he is surrounded by retinues of manifold Khadros (Dakas and
Dakinis).
THE PRAYER
Line 6. One should pray with the three kinds of faith, [Dang Ba'i Dad Pa: faith
that cleanses the mind. 'Dod Pa'i Dad Pa: faith that inspires the devotee to accomplish the
same attainment as the object of his or her faith. Yid Ch'es Kyi Dad Pa: faith that produces
full confidence in the object of the faith.] thinking, "0 Protector, I will follow after
you, and I will practice accordingly."
Line 7. "In order to protect beings like myself, who are sunk in the ocean
of the three sufferings, you, the omniscient, compassionate, and powerful
one, please come to this place for the blessing of our body, speech, and
mind with your body, speech, and mind, as iron is transmuted into gold."
THE MANTRA FOR INVOKING BLESSINGS
GURU means master or spiritual guide, one who is prosperous with
excellent qualities; to whom no one is superior.PADMA is the first part of
Guru Rinpoche's name.SIDDHI is what we want to accomplishthe
common and uncommon attainments.HUM means the supplication to
bestow the siddhis (attainments).So, 0 Guru Padma, bestow the siddhi.
THE CONTENTS OF THE PRAYERTHE OBJECTS OF THE PRAYER
Line 1. The place of birth.
Line 2. The way of taking birth.
Line 3. The greatness of his qualities.
Line 4. The name of Guru Rinpoche in particular.
Line 5. Retinues.
THE PRAYER
Line 6. Praying with the aspiration of achieving inseparability from Guru
Rinpoche or developing confidence in him.
Line 7. Accomplishment of the inseparability of Guru Rinpoche from
oneself.
THE MANTRA FOR INVOKING BLESSING
THE PATH OF THE HIDDEN MEANING
THE PATH OF LIBERATION
Root MeaningHUMawakens the selfarisen wisdom, the ultimate nature.
1.The Mind [Sems Nyid: the ultimate nature and the essential nature of mind, of which
Sems (mind) is the deluded mode. In this text, Mind with a capital M denotes the
Sems Nyid.] (ogyen yul) is the freedom (tsam) [from the extremes] of
samsara (nub) and nirvana (chang).
2.It is the realization of the union (dongpo) of the primordially pure
ultimate sphere (pema) and luminous, vajra intrinsic awareness
(kesar) and (la). . .
3.It is the Great Perfection, the marvelous (yatsen). It is the attainment
(nye) of the supreme siddhi (chogki ngödrub), the state of
Vajradhara.
4.This is the wisdom of the absolute nature, renowned as (zhesu trag) the
ultimate basis (jungne) of the Buddhas (pema).
5.This wisdom is with (kor) its numerous manifestative powers (mangpo)
emanating (dro) in the ultimate sphere (kha) as attributes (khortu).
6.I firmly develop confidence (dag drub kyee) in the nature of the nondual
primordial wisdom (khye kyi je su).
7.In order to (chir) purify all the attachments to appearances as the
primordial wisdom (chinkyee lob), may I realize (shegsu sol) the
ultimate nature.
The primordial wisdom is emptiness in its essence (Dharmakaya) (GURU),
clarity in nature (Sambhogakaya) (PADMA), and all pervasive in
compassion [power] (Nirmanakaya) (SIDDHI) with fivefold wisdom
(HUM).
Commentary
THE UTTERANCE OF THE SEED SYLLABLE
The prayer begins with the utterance of the seed syllable of the mind,
HUM, which awakens the selfarisen primordial wisdom, the true nature of
samsara and nirvana.
THE OBJECT OF THE PRAYER
Line 1. The country of Oddiyana is a special source of tantra. In terms of
the actual path, one's own Mind is the special source of tantra, so that is
what Oddiyana means.
The Mind or the ultimate nature of the mind is the freedom from sinking in
samsara and rising to nirvana, as it is neither remaining in nor partial to the
two extremessamsara and nirvana.
Line 2. Pema, the lotus, signifies the ultimate sphere (Dharmadhatu), the
nature that is to be realized. It does not dwell anywhere and is pure from
the beginning, just as a lotus is unstained by any impurity.
"Kesar," the pistil, signifies the luminous, vajra intrinsic awareness (Rig
Pa'i rDo rJe), which is the means of realizing the nature. The
spontaneously accomplished, selfradiant intrinsic awareness, primordial
wisdom, is blossoming with clarity; so it resembles the pistil of a lotus.
As the stem (Dongpo) holds the pistil and the petals of a lotus together, the
selfarisen, great blissful primordial wisdom dwells as the union of the
ultimate sphere (dByings) and primordial wisdom (Ye Shes), and it is the
ultimate nature of the mind or the innate luminosity of the mind.
Line 3. Mind is the spontaneously born, luminous Great Perfection
(Dzogpa Chenpo), the primordial wisdom of the absolute nature, the
meaning of the fourth empowerment, which is marvelous. It is present
spontaneously as the basis of the Mind of all the Buddhas, the attainment
of the supreme siddhi, the state of Vajradhara.
Line 4. Mind is the basis of all the Buddhas of the three times, who have
blossomed forth like lotuses, the ultimate nature; so it is renowned as the
basis of Pema, the Buddhas. This is the recognition of Pema Jungne as the
absolute Buddha.
Line 5. In that primordial wisdom there are inconceivable qualities of
attainment which, if divided into their varieties, include the five types of
primordial wisdom (Ye Shes lNga). [Primordial wisdom of the ultimate sphere,
mirrorlike primordial wisdom, primordial wisdom of evenness, discriminating primordial
wisdom, and allaccomplished primordial wisdom] So, in the uncovered space of
the ultimate sphere, numerous manifestative powers of the intrinsic
awareness primordial wisdom are emanating as its attributes ceaselessly.
THE PRAYER
Line 6. To realize the nature of nondual primordial wisdom (Ye Shes) and
to perfect it through contemplation with unchanging confidence, which is
great wisdom (Shes Rab), is expressed as "I will follow after you, and I will
practice."
Line 7. If one has become experienced in and has ascertained this ultimate
nature (gNas Lugs) by realizing the view (lTa Ba) and perfecting that
realization through meditation, one will transform all the attachments to
impure appearance into the pure essence [Ngo Bo is translated here as "essence"
Generally, Ngo Bo, Thig Le of light, and Thig Le (semen) of physical body all could be
translated as "essence," and it is therefore confusing. So in this text I am translating the
Ngo Bo as "essence," Thig Le of physical body in the perfection stage as "essence," and
the Thig Le of light of Thögal as "thigle."] of primordial wisdom (Ye Shes).
Or, if one could not attain primordial wisdom, then in order to receive the
blessing of the path in one's own mind, one aspires as follows: "May I
realize ["May I realize" is the significance of "Please come" in the prayer. Being a
quotation from Pramanavarttika in Mipham Rinpoche's text, Shegs ("to come") has the
meaning of "realization" (rTogs).] the ultimate nature (Ch'os Nyid) by dissolving
subjectiveobjective duality into it, as waves of water into water, through
the blessing powers of the instructions of the Lama and through study and
reflection.
MANTRA FOR INVOKING BLESSINGS
The primordial wisdom is the emptiness essence (Ngo Bo sTong Pa), the
Dharmakaya, and since it is not inferior to any conceivable characteristic, it
is the supreme one, the GURU.
The primordial wisdom's nature is luminescence (Rang bZhin gSal Ba). It
is spontaneously accomplished Sambhogakaya, with a ceaseless display of
power. Yet it is not separate from the ultimate sphere. So it is PADMA, the
lotus, which means not stained by relative characteristics.
The inseparability of that essence and nature [The inseparability of Ngo Bo and
Rang bZhin, sTong Pa and gSal Ba, Ch'os sKu and Longs sKu, Guru and Padma.] is the
universal compassion, which arises in the samsaric and nirvanic display
(Rol Pa), fulfilling the wishes of all the endless beings, which is SIDDHI
or attainment.
HUM signifies the selfarisen primordial wisdom, the seed syllable of
mind, possessor of five primordial wisdoms.
THE PATH OF SKILLFUl MEANS (Thabs Lam)ACCORDING TO THE PERFECTION
STAGE
Root Meaning
HUMawakens the selfarisen innate wisdom.
1.At the center (tsam) of the roma (nub) and the kyangma (chang) channels
of the vajra body (ogyen yul),
2.At (la) the eightpetaled chakra of the heart (pema) in the "essence"
(Thig Le) (kesar), in the uma, the central channel (dongpo),
3.Dwells (nye) the marvelous (yatsen), great blissful, stainless primordial
wisdom mind the changeless luminous essence, the attainment of
supreme siddhi (chogki ngodrub).
4.It is renowned (zhesu trag) as the spontaneously present, absolute
Padmasambhava (pema jungne).
5.This primordialwisdom essence is with (kor) many (mangpo) kinds of
energy (rLung) and essence (Thig Le), which are manifestating in the
empty sphere (khadro) of the channels as animations (khortu).
6.According to the skillful nature of the vajra body (khyekyi jesu), I will
train in the primordial wisdom (dag drub kyee) through the stages of
esoteric training.
7.In order to (chir) transform all existents into the sphere of great bliss
(chinkyee lab), may I attain the great bliss of the vajra body (shegsu
sol).
The supreme primordial wisdom (GURU) and the unstained and selfarisen
great bliss (PADMA) bring the ultimate great primordial wisdom
(SIDDHI), the holy Mind of the Buddhas (HUM).
Commentary
INTRODUCTION
For those who are unable to realize the absolute primordial wisdom (Don
Gyi Ye Shes) through the trainings elucidated in the path of liberation, it
could be achieved through the most extraordinary trainings of the path of
skillful means.
THE UTTERANCE OF THE SEED SYLLABLE
The HUM syllable signifies the awakening of the selfarisen, innate
primordial wisdom.
THE OBJECT OF THE PRAYER
Line 1. The country of Oddiyana signifies the vajra body, the extraordinary
base of tantra.
In that vajra body, on the right side is the red roma (Skt. rasana) channel in
which the sun energy (Nyi Ma'i rLung) moves about, decreasing the
essence (Tib. Thig Le, Skt. bindu). On the left side is the white Kyangma
(Skt. lalana) channel in which the moon energy (Zla Ba'i rLung) moves
about, increasing, cleansing, cooling, and pacifying the essence.
Between these channels, at the center [where the primordial wisdom energy
flows]:
Line 2. The lotus (pema) signifies the eightpetaled Dharmachakra of the
heart (sNying Ka Ch'os Kyi 'Khor Lo), The pistil (kesar) signifies the
essence (or semen), the vital essence of the five elements. The stem
(dongpo) signifies the uma (Skt. avadhuti) or central channel in which the
primordial wisdom energy (Ye Shes Kyi rLung) flows about.
Line 3. Within that cycle of channel, energy, and essence the extraordinary
vital essence (Dvangs Ma) of the vajra bodyand originating
simultaneously with them from the beginning, like camphor and the smell
of camphor, dwells the luminous essence ('od gSal Ba'i Thig Le), which is
unstained great bliss, the selfarisen primordial wisdom.
So it is very marvelous. This luminous essence is the inseparable union of
bliss and emptiness that transcends thoughts and description, and it is the
spontaneous accomplishment of the supreme siddhi, Vajradhara.
Line 4. The primordial wisdom of realizing that luminous essence is
renowned as the absolute, selfarisen Pema Jungne (Padmasambhava).
Line 5. That primordialwisdom luminous essence, Padmasambhava, is
with many essences and energies (rLung) as its manifesting power (rTsal)
of the great essence of primordial wisdom itself. These are manifesting in
the space of the empty hollows of the central channel and smaller channels
as their animations. If one applies the training on skillful means, the cycle
of vajra body arises as the great blissful primordial wisdom of luminous
essence.
THE PRAYER
Line 6. "I will follow after you, and I will practice" signifies, first, that it is
the training on understanding and accomplishing the nature of the vajra
body; and second, the primordial wisdom of great bliss through the
profound trainings with characteristics (mTshan bChas Kyi rNal 'Byor) of
the perfection stage (rDzogs Rim), which include practice on the heat yoga
(gTum Mo), the trainings through the supports of inner or outer vajra
consorts. These trainings will bring the result of admitting the karmic
energies and mind into the central channel, and realizing the state of
illusory body, luminous absorption, and dream yoga, because of the force
of physical exercises, discipline of energies, and mental concentration on
the subtle essences (Phra Mo'i Thig Le).
Line 7. Through the training of skillful means, one transforms all the
existents into the attainment of the nature of the immaculate great bliss of
the vajra body, and transforms them into the mandalas of the body, speech,
and mind of the Buddhas.To attain the great bliss of the vajra body, all the
habitual inclinations of the changing karmic energythe cause of samsaric
appearances, due to the mind defiled by thoughts with characteristics
dissolve into the central channel of changeless primordial wisdom, and are
bound to the changeless great essence, the very ultimate sphere of the basis.
So, Come (attain) to the Dharmakaya, the ultimate sphere of the basis.
THE MANTRA FOR INVOKING BLESSINGS
The primordial wisdom of the path, which is achieved through the
extraordinary path of training, is supreme; hence GURU (master).
All the impurities, such as the five emotional afflictions, arise as supports
of immaculate great bliss and selfliberation; hence PADMA (lotus).
As the final result, the great primordial wisdom will be achieved swiftly;
hence SIDDHI (attainment).
In wonderment at the arising of primordial wisdom through trainings of the
path of skillful means comes the seed letter of the Minds of the Buddhas
HUM.
ACCORDING TO THE NYINGTHIG OFDZOGPA CHENPO: THE DIRECT
REALIZATIONOF THE SPONTANEOUS PRESENCE
Root Meaning
HUMinvokes the selfarisen wisdom that brings the realization of the face
of the ultimate primordial wisdom.
1.The light of the heart (ogyen yul) and its (kyi) inner ultimate sphere (nub),
outer ultimate sphere (chang), and the water light of the eyes (tsam),
and
2.The light of the pure ultimate sphere and the light of emptiness thigle
(pema) with the vajra chainsthe power of the intrinsic awareness
(kesar) are present for us. Upon (la) firmly stabilizing intrinsic
awareness on them through contemplation (dongpo),
3.One achieves (nye) the marvelous (yatsen) first three visions (sNang Ba)
and attains the supreme siddhi (chogki' ngödrub), the fourth vision.
4.This attainment is renowned (zhesu trag) as the attainment of the
primordial Buddhahood (pema jungne).
5.Then the light of selfarisen wisdom emanates (kor) many (mangpo) rays
and thigles as its manifesting power (rTsal) (khortu) moving about
in space (khadro).
6.I contemplate (dag drub kyee) on the natural vision of original purity
(khye kyi jesu).
7.In order to (chir) attain the rainbow vajra body of great transformation
(shegsu sol), may I purify all phenomena into the expanse of
primordial wisdom (chinkyee lab).
This supreme (GURU), unstained (PADMA), and ultimate attainment
(SIDDHI) is amazing (HUM).
Commentary
INTR0DUCTION
Natural, selfarisen primordial wisdom dwells primordially as the ultimate
nature (Ch'os Nyid) of the mind. However, because of the impactedness of
karma and emotional afflictions, the ultimate nature has been covered and
its face (Rang Zhal) could not be observed.
THE OBJECT OF THE PRAYER
HUM signifies the essence of spontaneously accomplished thögal, the self
arisen primordial wisdom. Thögal brings about the vision of the true face of
selfarisen primordial wisdom from the state of spontaneously
accomplished luminous absorption, even for us ordinary people, if we
follow the instructions of this supreme yana.
Line l. Orgyen yul signifies the light of the heart (Tsita Sha Yi sGron Ma).
The youthful body in a vase (gZhon Nu Bum sKu), the radiant thigle of
primordial wisdom, dwells invisibly (Nub) in the space of the vajra body,
the inner ultimate sphere (Nang Gi dByings).
Chang is the outer ultimate sphere, the clearly appearing space, the
cloudless sky. Tsham, the channel of the two outer and inner spheres, is the
water light of the eyes (rGyang Zhag Ch'u Yi sGron Ma).
Line 2. Through the water light of the eyes, in the outer ultimate sphere,
appears the pure skyblue, clean, with nets of rainbow rays beautified by
circular thigle, like mirrors. All these are the light of the pure ultimate
sphere (dByings rNam Dag Gi sGron Ma).
Then, by gaining experience at that, the light of emptiness thigle (Thig Le
sTong Pa'i sGron Ma) in redclear, round, and cleanwill arise like
designs on water made by throwing a stone in a pond. These two lights
(sGron Ma) function as the ground, a container, or a house. They are both
signified by the pema (lotus).
Kesar (pistil) signifies the vajra chain (rDo rJe Lu Gu rGyud), which is the
power of intrinsic awareness (Rig gDangs). It is the essence of the light of
selfarisen wisdom (Shes Rab Rang Byung Gi sGron Ma) and the self
radiance of the actual intrinsic awareness, primordial wisdom.
Dongpo (stem) signifies stabilization of the ultimate sphere (dByings) and
the intrinsic awareness (Rig Pa) by confining the power of intrinsic
awareness (Rig gDangs) in the realm of the ultimate sphere and pressing
the point (gNad gZhi Ba) through the thoughtfree natural mode of intrinsic
awareness (Rig Pa Rang Bab rTog Med). By getting experience in (la)
those skillful means,
Line 3. One will achieve the four confidences gradually and will
accomplish the marvelous visions of the direct realization of the ultimate
nature (Ch'os Nyid mNgon gSum), the development of experiences (Nyams
Gong 'Phel), and the perfection of the intrinsic awareness (Rig Pa Tshad
Phebs). After that, one will achieve the state of dissolution of (all dharmas
into) the ultimate nature (Ch'os Nyid Zad Pa)the supreme attainment, the
state of Vajradharain this very life.
Line 4. Then one will be inseparable from the Mind of Pema Jungne, who
is the primordial Buddha (Samantabhadra). So, "He is renowned as Pema
Jungne."
Line 5. Though not moving from the state of evenness of the light of self
arisen wisdom, there will be spontaneous emanation of manifesting power
(rTsal) of that selfarisen wisdom, in the form of many clear and moving
rainbow rays, thigles, and small thigles in the space.
Line 6. At that time all these developments are the mere power of intrinsic
awareness. So, one contemplates on the luminous absorption of the four
natural contemplations (Chog bZhag bZhi) in the unmodified natural
vision of original purity (Ka Dag).
Line 7. By practicing like that, may I purify all the phenomena produced by
the impure karmic energy into the expanse of indestructible primordial
wisdom to attain the rainbow vajra body of great transformation ('Ja' Lus
'Pho Ba Ch'en Po).
THE MANTRA FOR INVOKING BLESSINGS
The path of innermost essence of the luminous absorption is the
extraordinary training, as it meditates on the result, the Buddhahood itself,
as the path of training. So, it is supreme (GURU), and immaculate
(PADMA), and the ultimate attainment in this very lifetime (SIDDHI).
Amazing (HUM)!
THE ACCOMPLISHMENT OF THE RESULT
Root Meaning
HUMinvokes the primordial wisdom.
1.The esoteric training awakens one's tantric lineage (ogyen yul) of the
Mind that (kyi) transcends the juncture (tsam) of sinking (nub) in the
samsara and liberating (chang) from it through
2.The attainment of the speech (pema), mind (kesar), and body (dongpo) of
the Buddhas, and (la)
3.[The primordial wisdom of the attainment] is marvelous (yatsen). This is
the attainment (nye) of the supreme accomplishment (chogki
nögdrub), the state of Vajradhara,
4.Which is renowned (zhesu trag) as the selfarisen absolute
Padmasambhava (pema jungne).
5.This wisdom is with (kor) infinite (mangpo) manifestation, boundless as
space (kha), functioning (dro) as its power (khortu).
6.I remain (dagdrub kyee) in the realized state (jesu) of effortless nature,
primordial purity (khyekyi).
7.In order for (chir) phenomenal existents to arise as the mandala of the
four vajras (chinkyee lab), may I attain (shegsu sol) the mandala of
the primordial basis.
This is the realization (HUM) of the path and wisdom, which is supreme
(GURU), unstained (PADMA) ultimate attainment (SIDDHI).
Commentary
INTRODUCTION
HUMthe sacred primordial wisdom.
THE OBJECT OF THE PRAYER
Line 1. The country of Oddiyana (ogyen yul) is a source of tantras, and the
definition of the word Oddiyana is "going by flying." In tantra, the
awakening of one's tantric lineage (sNgags Kyi Rigs Sad Pa) of one's own
mind and attaining liberation from the swamp of dualistic (gNyis sNang)
appearances of samsara is very swift, like flying. By awakening the mind,
one transcends the juncture (Tsam) of samsara and nirvana by liberating
(chang) it from sinking (nub) in the mud of samsara, purifying it from all
the defilements, and dissolving illusory appearances into the ultimate
sphere.Line 2. The attainment of the purity of all sound as the mandala of
speech (Pema), the perfection of all thoughts as the mandala of mind
(kesar), and the maturation of all appearances as the mandala of body
(dongpo)the three secret aspects (gSang Ba gSum) of Buddhahoodand
(La)Line 3. The primordial wisdom of the attainment, which is oneness and
evenness, is marvelous (yatsen). When one realizes this, it is the attainment
of the indivisibility of the basis and result, the supreme attainment (chogki
ngödrub), the state of Vajradhara.Line 4. This [attainment] is renowned
(zhesu trag) as the absolute Padmasambhava (pema jungne),Line 5. And
its nature is that it does not stray from the primordial ground. Yet from the
primordial wisdom, there arise (kor) infinite (mangpo) functions (dro) of
manifestations of samsara and nirvana, as boundless as the sky (kha),
appearing as its power (khor).
THE PRAYER
Line 6. If, having realized the meaning of the nature and reality of this
attainment, one then remains in it without being diverted, then just as no
stone can be found on an island made all of gold, so all the impure
appearances will come to an end, and only primordially pure appearances
will arise. One will attain liberation from all the bonds of karma and from
the emotional afflictions. All good qualities will be accomplished
spontaneously and effortlessly, and one will attain the Dharmakaya stage
permanently. So it is the remaining (dagdrub kyee) in the realized state
(jesu) of the primordial purity (khyekyi).Line 7. All phenomenal existents
arise in the form of the mandala of the four vajras [Vajra body, vajra speech,
vajra mind, and vajra primordial wisdom of the Buddhas.] (chinkyee lab chir), the
blessings of the primordial wisdom of one s own mind. This attainment
arises as the result of attaining (shegsu sol) the primordial basis, the
ultimate truth.
THE MANTRA FOR INVOKING BLESSINGS
This is the realization (HUM) of the path and wisdom, which is supreme
(GURU), unstained (PADMA) ultimate attainment (SIDDHI).
CONCLUSION OF THE PRACTICES
First, the practice of The Vajra SevenLine Prayer as Guru Yoga, according
to the common meaning, will cause the arising of the profound primordial
wisdom. By learning the crucial points of the paths of liberation, skillful
means, or great perfection from a qualified Lama and practicing them
diligently, one will achieve confidence in the realization, the result itself as
expounded in the teachings, and will reach the state of Vidyadhara
(knowledge holder).
With unshakable faith, visualize Guru Rinpoche, the embodiment of all
refuges, on the crown of one's head. Pray to him strongly with The Vajra
SevenLine Prayer. By the nectar pouring down from the body of the Guru,
all the illness, bad karma, and sufferings of one's body, speech, and mind
are washed away in the form of pus, blood, insects, soot, and offal. At the
end, one's own body dissolves, like salt into water, and then the liquid goes
down into the mouth of Yamaraja, the Lord of Death, and other creditors of
karma beneath the ground. Believe that it has satisfied all of them and that
all the debts are cleared. At the end, one should regard them all as having
vanished into emptiness.
Again, visualize your own body in the form of the radiant body of a
divinity whichever form you like. In the heart of the divinity, at the center
of an eightpetaled lotus, the Lama comes down from the crown of your
head and becomes one with the indestructible essence (bindu), the
primordial wisdom. Then one should remain in the blissful primordial
wisdom.
The postmeditative period should be treated as follows: all appearances
viewed as a pure land and as divinities, food and drink as offerings, and the
activities of sitting and walking as prostration and circumnambulation.
When you sleep, you should visualize the Guru in your heart. In all daily
activities you should try to transform everything into virtuous practices
without interval. It is important to visualize the Lama in the sky before you
and to present offerings, offer praise, invoke his mind, and receive the
blessings of his body, speech, and mind. This is because generally the good
qualities of the higher realms of liberation, and especially the development
of realization of the profound path, depend only on the entry of the
blessings of the Guru into one's own mind.
In order to attain the absolute primordial wisdom in one's own mind, one
must become familiar with the teachings given in the sutras and tantras in
general and, in particular, with the instruction on the direct introduction
(Ngo 'Phrod) to the absolute primordial wisdom (Don Gyi Ye Shes). And,
according to one's experience, realization, and ability, one should meditate
on any of the paths of liberation or skillful means that is appropriate for
oneself. By doing this, one will achieve the fulfillment of both the
temporary and the ultimate result.