Seven Line Prayer Commentary By Mipham Rinpoche

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 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. …

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.

The Common Meaning
HUM — invokes the mind of Guru Rinpoche.

In the northwest of the country of Oddiyana

Born on the pistil of a lotus:

Endowed with the most marvelous attainment;

Renowned as the Lotus-Born (Padmasambhava);

Surrounded by a retinue of many Khadros

[Tib. dPa’ Bo, Skt. Daka (male) and

Tib. mKha’ ‘Gro, Skt. Dakini (female) sages and deities.]

Following you I practice:

Please come forth to bestow blessings.

Master (GURU) Padmasambhava (PEMA), please bestow (HUM) attainments (SIDDHI) [upon us].

The Path Of Skillful Means According To The Perfection Stage
HUM–awakens the self-arisen innate wisdom.

At the center (tsam) of the roma (nub) and the kyangma (chang) channels of the vajra body (ogyen yul),

At (la) the eight-petaled chakra of the heart (pema) in the "essence" (Thig Le) (kesar), in the uma, the central channel (dongpo),

Dwells (nye) the marvelous (yatsen), great blissful, stainless primordial-wisdom mind the changeless luminous essence, the attainment of supreme siddhi (chogki ngodrub).

It is renowned (zhesu trag) as the spontaneously present, absolute Padmasambhava (pema jungne).

This primordial-wisdom essence is with (kor) many (mangpo) kinds of energy (rLung) and essence (Thig Le), which are manifesting in the empty sphere (khadro) of the channels as animations (khortu).

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.

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).

According To The Nyingthig Of Dzogpa Chenpo:
The Direct Realization Of The Spontaneous Presence

HUM–invokes the self-arisen wisdom that brings the realization of the face of the ultimate primordial wisdom.

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

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),

One achieves (nye) the marvelous (yatsen) first three visions (sNang Ba) and attains the supreme siddhi (chogki’ ngödrub), the fourth vision.

This attainment is renowned (zhesu trag) as the attainment of the primordial Buddhahood (pema jungne).

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).

I contemplate (dag drub kyee) on the natural vision of original purity (khye kyi jesu).

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).

The Accomplishment Of The Result–HUM–Invokes The Primordial Wisdom
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

The attainment of the speech (pema), mind (kesar), and body (dongpo) of the Buddhas, and (la)

[The primordial wisdom of the attainment] is marvelous (yatsen). This is the attainment (nye) of the supreme accomplishment (chogki nögdrub), the state of Vajradhara,

Which is renowned (zhesu trag) as the self-arisen absolute Padmasambhava (pema jungne).

This wisdom is with (kor) infinite (mangpo) manifestation, boundless as space (kha), functioning (dro) as its power (khortu).

I remain (dagdrub kyee) in the realized state (jesu) of effortless nature, primordial purity (khyekyi).

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).

Original Source:…er_to_guru_.htm

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