• PRAYER

    The Meaning Of The Seven Line Prayer To Guru Rinpoche

    Seven_line_prayer

    Root Meaning

    HUNG — 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

    6. Following you I practice:

    7. Please come forth to bestow blessings.

    Master (GURU) Padmasambhava (PEMA), please bestow

    (HUNG) attainments (SIDDHI) upon us.

    The prayer begins with the invocation of the enlightened mind of Guru Rinpoche by the utterance of the syllable HUNG, 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.

    HUNG 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

    HUNG–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 (HUNG).

    Commentary

    THE UTTERANCE OF THE SEED SYLLABLE

    The prayer begins with the utterance of the seed syllable of the mind, HUNG, 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.

    HUNG 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

    HUNG–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 (HUNG).

    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 HUNG 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

    HUNG–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 (HUNG).

    Commentary

    INTRODUCTION

    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

    HUNG 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 (HUNG)!

    THE ACCOMPLISHMENT OF THE RESULT

    Root Meaning

    HUNG–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 (HUNG) of the path and wisdom, which is supreme (GURU), unstained (PADMA) ultimate attainment (SIDDHI).

    Commentary

    INTRODUCTION

    HUNG–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 (HUNG) 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.

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