The Vajra Seven-Line 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 Seven-Line Prayer according to any one of these trainings, the result of that particular training will be attained.
Hung
Ö-gyen-yul-gyi nub-chang tsam
Pe-ma ké-sar dong-po-la
Ya-tsen chö-gi ngö-drüp nyé
Pe-ma jung-né shé-su drag
Khor-du khan-dro mang-pö khor
Kyé-kyi jé-su dag-drub-kyi
Chin-gyi lob-chir shèg-su sol
Guru Pema Siddhi Hung
there are five levels of interpretation in this.
(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; and
(5)
the meaning according to the accomplishment of the result.
1) The Common Meaning
This is the level of practicing The Vajra Seven-Line Prayer in relation to the way of Guru Rinpoche’s appearance in this earthly world as a manifested form (Skt.Nirmāṇakāya).
In actuality, Guru Rinpoche is not separate from Samantabhadra(Universally Excellent), who is fully liberated from the beginning as the self-arisen Dharmakāya (the ultimate state). Without moving from the sphere of the Dharmakāya, he is spontaneously accomplished in the Sambhogakāya (the enjoyment body in pure forms), which has five absolute qualities.1 He is also the self-arising manifestation in various displays of Nirmāṇakāya (the manifested body in impure forms), the self-reflection 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 mahāparinirvāṇa of Śākyamuni Buddha, Guru Rinpoche appeared on a lotus in Dhanakośa lake of Oḍḍiyāṇa 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 chen po). He served devotees of India, Oḍḍiyāṇa, 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 prayer begins with the invocation of the enlightened mind of Guru Rinpoche by the utterance of the syllable HŪṂ , the self-arisen seed syllable of the mind of all the Buddhas.
1,
In the west of the Jambu continent, at the northwest of Oḍḍiyāṇa, the land ofthe Khadros (Ḍāka:s and Ḍākinī:s) in the Dhanakośa lake, filled with water of eight pure qualities.
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 syllableHRĪḤ , and it dissolved into the heart of Amitābha 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 lotus-born miraculous birth.
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 vajradhāra state, not just ordinary attainment.
4,
His name is renowned as the lotus-born (Padmasambhāva).
5,
And he is surrounded by retinues of manifold khadros (Ḍāka:s and Ḍākinī:s).
6,
One should pray with the three kinds of faith2, thinking, “O Protector, I will follow after you, and I will practice accordingly.”
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.”
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 accomplish—the common and uncommon attainments. HŪṂ means the supplication to bestow the siddhi:s (attainments).
2) The path of liberation
HŪṂ —awakens the self-arisen wisdom, the ultimate nature.
1,
The Mind1 (o-rgyan-yul) is the freedom (mtshams) [from the extremes] of samsāra (nub) and nirvāṇa (byang).
2,
It is the realization of the union (sdong-po) of the primordially pure ultimate sphere (padma) and luminous, vajra intrinsic awareness (ge-sar) and (la).
3,
It is the Great Perfection, the marvelous (ya-mtshan). It is the attainment (brnyes) of the supreme siddhi (mchog-gi-dngos-grub), the state of vajradhāra.
4,
This is the wisdom of the absolute nature, renowned as (zhes-su-grags) the ultimate basis (’byung-gnas) of the Buddhas (padma).
5,
This wisdom is with (bskor) its numerous manifestative powers (mang-pos) emanating (’gro) in the ultimate sphere (mkha’) as attributes (’khor-du).
6,
I firmly develop confidence (bdag bsgrub-kyis) in the nature of the nondual primordial wisdom (khyed-kyi-rjes-su).
7,
In order to (phyir) purify all the attachments to appearances as the primordial wisdom (byin-gyis-rlobs), may I realize (gshegs su gsol) the ultimate nature.
The primordial wisdom is emptiness in its essence (dharmakāya) (GURU), clarity in nature (sambhogakāya) (PADMA), and all pervasive in compassion [power] (nirmāṇakāya) (SIDDHI) with fivefold wisdom (HŪṂ ).
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Commantary
The prayer begins with the utterance of the seed syllable of the mind, HŪṂ , which awakens the self-arisen primordial wisdom, the true nature of samsāraand nirvāṇa.
1
The country of Oḍḍiyāṇa 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 Oḍḍiyāṇa means.
The mind or the ultimate nature of the mind is the freedom from sinking in samsāra and rising to nirvāṇa, as it is neither remaining in nor partial to the two extremes—samsāra and nirvāṇa.
2
Pa-dma, the lotus, signifies the ultimate sphere (dharmadhātu), 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.
“gesar,” the pistil, signifies the luminous, vajra intrinsic awareness (rig pa’i rdo rje), which is the means of realizing the nature. The spontaneously accomplished, self-radiant intrinsic awareness, primordial wisdom, is blossoming with clarity; so it resembles the pistil of a lotus.
As the stem (sdong-po) holds the pistil and the petals of a lotus together, the self-arisen, great blissful primordial wisdom dwells as theunion 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.
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 supremesiddhi, the state of vajradhāra.
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 pa-dma, the buddhas. This is the recognition of Pa-dma ’byung-gnas as the absolute Buddha.
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).1 So, in the uncovered space of the ultimate sphere, numerous manifestative powers of the intrinsic-awareness primordial wisdom are emanating as its attributes ceaselessly.
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.”
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 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 the ultimate nature (chos nyid) by dissolving subjective-objective duality into it, as waves of water into water, through the blessing powers of the instructions of the Lama and through study and reflection.”
The primordial wisdom is the emptiness essence (ngo bo stong pa), thedharmakāya, 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 sambhogakāya, 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 is the universal compassion, which arises in the samsāric and nirvāṇic display (rol pa), fulfilling the wishes of all the endless beings, which is SIDDHI or attainment.
HŪṂ signifies the self-arisen primordial wisdom, the seed syllable of mind, possessor of five primordial wisdoms.
3) The perfection stage
HŪṂ —awakens the self-arisen innate wisdom.
1
At the center (mtshams) of the ro-ma (nub) and the rkyang-ma(byang) channels of the vajra body (o-rgyan-yul),
2
at (la) the eight-petaled chakra of the heart (pa-dma) in the “essence” (thig le) (ge-sar), in the dbu ma, the central channel (sdong-po),
3
dwells (brnyes) the marvelous (ya-mtshan), great blissful, stainless primordial-wisdom mind the changeless luminous essence, the attainment of supreme siddhi (mchog-gi-dngos-grub).
4
It is renowned (zhes-su-grags) as the spontaneously present, absolute Padmasambhāva (pa-dma ’byung-gnas).
5
This primordial-wisdom essence is with (’khor) many (mang-pos) kinds of energy (rlung) and essence (thig le), which are manifestating in the empty sphere (mkha’-’ gro) of the channels as animations (’khor-du).
6
According to the skillful nature of the vajra body (khyed-kyi-rjes-su), I will train in the primordial wisdom (bdag bsgrub-kyis) through the stages of esoteric training.
7
In order to (phyir) transform all existents into the sphere of great bliss (byin-gyis-rlobs), may I attain the great bliss of the vajra body (gshegs su gsol).
The supreme primordial wisdom (GURU) and the unstained and self-arisen great bliss (PADMA) bring the ultimate great primordial wisdom (SIDDHI), the holy Mind of the Buddhas (HŪṂ ).
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Commantary
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 HŪṂ syllable signifies the awakening of the self-arisen, innate primordial wisdom.
1
The country of Oḍḍiyāṇa signifies the vajra body, the extraordinary base of tantra.
In that vajra body, on the right side is the red ro-ma (Skt. rasanā) channel (Tib. rtsa, Skt. nāḍi) 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 rkyang-ma (Skt. lalanā) 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]:
2
The lotus (pa-dma) signifies the eight-petaled dharmacakra of the heart(snying ka ch’os kyi ’khor lo), The pistil (ge-sar) signifies theessence (or semen), the vital essence of the five elements. The stem (sdong-po) signifies the dbu ma (Skt. avadhūti) or central channel in which the primordial wisdom energy (ye shes kyi rlung) flows about.
3
Within that cycle of channel, energy, and essence the extraordinary vital essence (dvangs ma) of the vajra body—and 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 self-arisen 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,vajradhāra.
4
The primordial wisdom of realizing that luminous essence is renowned as the absolute, self-arisen Pa-dma ’byung-gnas (Padma-sambhāva).
5
That primordial-wisdom luminous essence, Padmasambhāva, is with many essences and energies (rlung) as its manifesting power (rtsal) of the great essence of primordial wisdom itself. These are manifesting in thespace 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.
6
“I will follow after you, and I will practice” signifies, first, that it is thetraining 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).
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 maṇḍalas 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 energy—the cause of samsāric 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 dharmakāya, the ultimate sphere of the basis.
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 self-liberation; 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—HŪṂ .
4) Nyingthig of Dzogpa Chenpo
HŪṂ —invokes the self-arisen wisdom that brings the realization of the face of the ultimate primordial wisdom.
1
The light of the heart (o-rgyan-yul) and its (gyi) inner ultimate sphere (nub), outer ultimate sphere (byang), and the water light of the eyes (mtshams), and
2
the light of the pure ultimate sphere and the light of emptiness thig-le(pa-dma) with the vajra chains—the power of the intrinsic awareness— (ge-sar) are present for us. Upon (la) firmly stabilizing intrinsic awareness on them through contemplation (sdong-po),
3
one achieves (brnyes) the marvelous (ya-mtshan) first three visions (snang ba) and attains the supreme siddhi (mchog-gi dngos-grub), the fourth vision.
4
This attainment is renowned (zhes-su-grags) as the attainment of the primordial Buddhahood (pa-dma ’byung-gnas).
5
Then the light of self-arisen wisdom emanates (bskor) many (mang-pos) rays and thig-le:s as its manifesting power (rtsal) (’khor-du) moving about in space (mkha’-’ gro).
6
I contemplate (bdag bsgrub-kyis) on the natural vision of original purity (khyed-kyi rjes-su).
7
In order to (phyir) attain the rainbow vajra body of great transformation (gshegs su gsol), may I purify all phenomena into the expanse of primordial wisdom (byin-gyis-rlobs).
This supreme (GURU), unstained (PADMA), and ultimate attainment (SIDDHI) is amazing (HŪṂ ).
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Commantary
Natural, self-arisen primordial wisdom dwells primordially as the ultimate nature (chos nyid, Skt dharmatā) 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 HŪṂ signifies the essence of spontaneously accomplished thod rgal, the self-arisen primordial wisdom.
1
o-rgyan-yul signifies the light of the heart (tsita sha yi sgron ma). The youthful body in a vase (gzhon nu bum sku), the radiant thig-leof 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. mtshams, the channel of the two outer and inner spheres, is the water light of the eyes (rgyang zhag ch’u yi sgron ma).
2
Through the water light of the eyes, in the outer ultimate sphere, appears the pure sky—blue, clean, with nets of rainbow rays beautified by circular thig-le, 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 thig-le(thig le stong pa’i sgron ma) in red—clear, round, and clean—will 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 pa-dma (lotus).
ge-sar (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 self-arisen wisdom (shes rab rang byung gi sgron ma) and the self-radiance of the actual intrinsic awareness, primordial wisdom.
sdong-po (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 thought-free natural mode of intrinsic awareness (rig pa rang bab rtog med). By getting experience in (la) those skillful means,
3
One will achieve the four confidences gradually and will accomplish themarvelous visions of the direct realization of the ultimate nature (chos 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 (chos nyid zad pa)—the supreme attainment, the state of vajradhāra—in this very life.
4
Then one will be inseparable from the Mind of Pa-dma ’byung-gnas, who is the primordial Buddha (Samantabhadra). So, “he is renowned asPa-dma ’byung-gnas."
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 self-arisen wisdom, in the form of many clear and moving rainbow rays, thig-le:s, and small thig-le:s in the space.
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).
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 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 (HŪṂ )!
5) The accomplishment of the result
HŪṂ —invokes the primordial wisdom.
1
The esoteric training awakens one’s tantric lineage (o-rgyan-yul) of the Mind that (gyi) transcends the juncture (mtshams) of sinking (nub) in the samsāra and liberating (byang) from it through
2
the attainment of the speech (pa-dma), mind (ge-sar), and body (sdong-po) of the Buddhas, and (la)
3
[the primordial wisdom of the attainment] is marvelous (ya-mtshan). This is the attainment (brnyes) of the supreme accomplishment (mchog-gi dngos-grub), the state of vajradhāra,
4
which is renowned (zhes-su-grags) as the self-arisen absolute Padmasambhāva (pa-dma ’byung-gnas).
5
This wisdom is with (bskor) infinite (mang-pos) manifestation, boundless as space (mkha’), functioning (’gro) as its power (’khor-du).
6
I remain (bdag-bsgrub-kyis) in the realized state (rjes-su) of effortless nature, primordial purity (khyed-kyi).
7
In order for (phyir) phenomenal existents to arise as the maṇḍala of the four vajras (byin-gyis-rlobs), may I attain (gshegs su gsol) the maṇḍala of the primordial basis.
This is the realization (HŪṂ ) of the path and wisdom, which is supreme (GURU), unstained (PADMA) ultimate attainment (SIDDHI).
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Commantary
HŪṂ —the sacred primordial wisdom.
1
The country of Oḍḍiyāṇa (o-rgyan-yul) is a source of tantras, and the definition of the word Oḍḍiyāṇa 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 samsāra is very swift, like flying.
By awakening the mind, one transcends the juncture (mtshams) of samsāra and nirvāṇa by liberating (byang) it from sinking (nub) in the mud of samsāra, purifying it from all the defilements, and dissolving illusory appearances into the ultimate sphere.
2
The attainment of the purity of all sound as the maṇḍala of speech (pa-dma), the perfection of all thoughts as the maṇḍala of mind (ge-sar), and the maturation of all appearances as the maṇḍala of body (sdong-po)—the three secret aspects (gsang ba gsum) of Buddhahood—and (la)
3
The primordial wisdom of the attainment, which is oneness and evenness, is marvelous (ya-mtshan).
When one realizes this, it is the attainment of the indivisibility of the basis and result, the supreme attainment (mchog-gi-dngos-grub), the state of vajradhāra.
4
This [attainment] is renowned (zhes-su-grags) as the absolute Padmasambhāva (pa-dma ’byung-gnas),
5
And its nature is that it does not stray from the primordial ground. Yet from the primordial wisdom, there arise (bskor) infinite (mang-pos)functions (’gro) of manifestations of samsāra and nirvāṇ a, as boundless as the sky (mkha’), appearing as its power (’khor).
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 dharmakāya stage permanently. So it is the remaining (bdag bsgrub-kyis) in the realized state (rjes-su) of the primordial purity (khyed-kyi).
7
All phenomenal existents arise in the form of the maṇḍala of the four vajras1 (byin-gyis-rlobs phyir), the blessings of the primordial wisdom of one s own mind. This attainment arises as the result of attaining (gshegs su gsol) the primordial basis, the ultimate truth.
This is the realization (HŪṂ ) of the path and wisdom, which is supreme (GURU),unstained (PADMA) ultimate attainment (SIDDHI).
this is a rearrangement of the text as found at warnemyr.com
