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The Meaning of the Vajra Seven Line Prayer to Guru Rinpoche

The Meaning of the Vajra Seven Line Prayer to Guru Rinpoche

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Published by Carlos Gonzalez Cid

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Published by: Carlos Gonzalez Cid on May 30, 2014
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10/03/2014

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The Meaning Of
The Vajra Seven Line Prayer 
 To Guru Rinpoche
Excerpted from Enlightened Journey by Tulku Thondup,  !""#  and u$ed by arrangement %ith Shambhala Publication$, &nc' 
Published by Buddhayana. First edition, I99! second edition, I9"9.
 
THIS CHAPTER is a summary of a commentary on
The Vajra Seven-Line Prayer 
, entitled
 Padma Karpo
 (The White Lotus), ritten !y "i#ham $am%yal (&'*&+&), a cele!rated scholar of the $yin%ma -uddhist tradition of Ti!et. The ori%inal Ti!etan te/t of "i#ham0s commentary is 1ery #rofound and difficult to understand or to translate, and I ha1e summari2ed the !asic #oints of his te/t in this cha#ter.
The Vajra Seven-Line Prayer 
 is the most sacred and important prayer in the Nyingma tradition. This short prayer contains the outer, inner, and innermost teachings of the esoteric trainings of Buddhism. By practicing
The Vajra Seven-Line Prayer 
 according to any one of these trainings, the result of that particular training will be attained. In this summary there are five levels of interpretation. They are
 the general or common meaning; the path of the hidden meaning (
sBas Don
), consisting of the net three levels;
 the meaning according to the path of liberation (
Grol Lam
);
 the meaning according to the perfection stage (
rDzog Rim
); 
 meaning according to the Nyingthig of !"ogpa #henpo$ the direct reali"ation of the spontaneous (
Lhun Grub Thod rGal 
); and
 the meaning according to the accomplishment of the result. %rom among these levels of meaning it is proper for a person reciting the va&ra 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 ac'uainted 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 tet of ipham inpoche. In Tibet, the Nyingmas recite
The Vajra Seven-Line Prayer
to *uru inpoche three times before reciting any other prayers, doing any meditation, or performing any ceremony. any devotees repeat it hundreds of thousands of times, reciting it during all their wa+ing hours, ma+ing it as their main prayer, breathing, life, and contemplation.
 
*TR+T+R- OF T- T-/T
 Because of the comple organi"ation of the tet a number of headings, subheadings and italics, and brac+ets have been supplied and a note of eplanation may therefore be of benefit to the reader. iphams commentary has divided each level of interpretation of
The Vajra Seven-Line Prayer 
 into an introduction, the utterance of the seed syllable, the ob&ect of the prayer, the prayer, the mantra for invo+ing blessings, and (for the first level of interpretation only) the contents of the prayer. -n the basis of each level of interpretation given by iphams commentary I have etracted 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 iphams commentary (with its subdivisions). ith respect to format, there are three different uses of italics, %irst, throughout the body of the tet, italics are sometimes used for unfamiliar Tibetan words (given in phonetic forms), followed either by an /nglish e'uivalent or, occasionally a 0ans+rit e'uivalent (indicated by the abbreviation 0+t.) in parentheses, 0econd, /nglish 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 bac+ to the root1meaning section to see how the italici"ed words comprise a coherent root meaning. Third, beginning with the hidden meaning (second) level of interpretation onward, the esoteric meanings in the root1meaning sections are followed by the corresponding phrases of
The Vajra Seven-Line Prayer 
, which are given in parentheses in italici"ed Tibetan phonetic form. Throughout the tet, s'uare brac+ets are sometimes used to indicate words added so as to ma+e the meaning clear. %inally, in order to +eep the number of footnotes to a minimum, +ey 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 
. %or the last syllable of line 2, I have used
kyee
(
Kyis
) according to iphams commentary, where some tets use
kyi 
 (
Kyi 
). %or the third syllable of the seventh line, I have used
lab
 (
brLab
) as in the 3ongchen Nyingthig tets, as it is the version commonly recited, although ipham and some others have used
lob
 (
rLobs
).
01ue to 2y poor ht2l s3ill, I 4ill hereforth insert footnotes in brac3ets in reduced font si5e rather than listing the2 at the end of the co22entary as Tul3u Thondup has done in the original. My pardons.6
 
I*TOR7 OF
T(E V)J*) SEVE+L&+E P*)-E* 
 
It is said that these lines are the prayers of invitation of *uru inpoche (4admasambhava) to the assembly of feast offerings
0The 8sse2bly #Tshog :hor% co2prises Rigd5ins #*3t. ;idyadharas%, *iddhas, Pa4os, #*3t. 1a3as, eroes%, and :hadro2as #*3t. 1a3inis%6
 by the !or&e 5hadromas (0+t. 6a&ra !a+inis). -nce there came to the monastery of Nalanda heretical teachers, learned in languages and logic, who reviled the !harma. The Buddhist scholars were unable to refute them. Then most of the scholars had the same dream. In it, !a+ini 7hiwa #hog (0upreme 4eace) prophesied as follows$89ou will not be able to defeat the heretics. If you do not invite here my elder brother, !or&e Th:threng Tsal (6a&ra 0+ull1*arland 4ower, *uru inpoche), who lives at the !ar+ #emetery, the !harma will be destroyed.8 8ow can we invite him when it is so difficult to go there<8 as+ed the scholars. The 5hadroma said$ 80et up a great offering on the roof of the monastery, with music and incense, and with one voice recite the va&ra prayer.8 =nd she gave them
The Vajra Seven-Line Prayer 
. The scholars prayed accordingly, and in an instant *uru inpoche came miraculously from the s+y. e presided over the Buddhist scholars and defeated the heretical teachers by means of tetual reference and intellectual reasoning. hen he was threatened by the magical powers of the heretics, he opened the cas+et given him by the 3ion1%aced !a+ini, and he found in it the mantra of 8fourteen letters.8
08 :8 *8 M8 R8 T*8 *8 T8 R8 *8 M8 R8 78 P8T6
 By reciting it, he eliminated the evil ones among the heretics with a rain of lightning bolts. e caused the remaining ones to enter the !harma. It is said that the prayer originated from that incident. 3ater on, when *uru inpoche came to Tibet in the eighth century, he gave it to the +ing and his sub&ects. Intending it for future disciples capable of training, he concealed it in many Ters.
0earth or 2ind treasures6
 3ater,
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.
T- OMMO< M-8<I<G
 
*oot .eaning 
> 11 invo+es the mind of *uru inpoche.

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