LOTUS BORN PADMASAMBHAVA
THANKA
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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 Seven-Line Prayer,
entitled Padma Karpo (The White Lotus), written by Mipham Namgyal (1846-1912),
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 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.
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 Seven-Line 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 Seven-Line 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
Seven-Line
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 Seven-Line 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 Seven-Line 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 root-meaning
sections are
followed by the corresponding phrases of The Vajra Seven-Line 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
Seven-Line
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 SEVEN-LINE 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 Skull-Garland 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
Seven-Line 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 Lion-Faced 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 Seven-Line 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 Lotus-Born (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 Seven-Line 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 self-arisen 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 self-arising manifestation in various displays of Nirmanakaya
(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 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 self-arisen 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 lotus-born 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 Lotus-Born (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 accomplish--the common and uncommon attainments.
HUM means the supplication to bestow the siddhis (attainments).
So, 0 Guru Padma, bestow the siddhi.
THE CONTENTS OF THE PRAYER
THE 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 Meaning
HUM--awakens the self-arisen 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 self-arisen 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
extremes--samsara
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,
self-radiant
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 self-arisen,
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 all-accomplished 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 "thig-le."] 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 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.
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 self-arisen 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
HUM--awakens the self-arisen 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 eight-petaled 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 primordial-wisdom 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 (khye-kyi 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 self-arisen
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 self-arisen, 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 eight-petaled 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 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, Vajradhara.
Line 4. The primordial wisdom of realizing that luminous essence is renowned
as the
absolute, self-arisen Pema Jungne (Padmasambhava).
Line 5. That primordial-wisdom 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 energy--the 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 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--HUM.
ACCORDING TO THE NYINGTHIG OF
DZOGPA CHENPO: THE DIRECT REALIZATION
OF THE SPONTANEOUS PRESENCE
Root Meaning
HUM--invokes the self-arisen 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 thig-le
(pema) with
the vajra chains--the 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 self-arisen wisdom emanates (kor) many (mangpo) rays
and
thig-les 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, self-arisen 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 self-arisen
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 thig-le 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 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 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 self-arisen
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
thought-free 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 Vajradhara--in 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
self-arisen
wisdom, in the form of many clear and moving rainbow rays, thig-les, and
small thig-les
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
HUM--invokes 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 self-arisen 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
HUM--the 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 Buddhahood--and (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 Seven-Line 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 Seven-Line 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 eight-petaled
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.
___________________________________________________________
Many thanks to Harold Talbott for connecting me to Tulku Thondup; to Tulku
Thondup for his
clarity and kindness in allowing this extraordinary commentary to be placed
on Quiet Mountain;
and to Jonathan Green at Shambhala Publications for permission to excerpt
this commentary from
Enlightened Journey, by Tulku Thondup.
This page is dedicated for the benefit of all sentient beings and to the
long, long lives of our kind
root gurus. May the Glorious Protectors continuously accompany us in the
realization of Guru
Rinpoche! - dongag tenzin