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Naturally peaceful abode of Padmasambhava,

Naturally-liberating, supreme essence of enlightened intent for
all motherly sentient beings,
Naturally-arising glorious qualities perfected in the infinite
clear light ---
May this sacred gathering place of sublime teacher and humble
disciples be victorious!

After many prior incarnations since the time of Murub Tsaypo,
the prince of the King (Trisong Duetsen), came his radiant
display of wisdom. Terton Sangye Lingpa, who immediately
reincarnated as the great treasure revealer, Orgyan Chogyur
Dechen Lingpa. His coming was prophesized in the Synthesis
of Interdependence Sutras:

The Profound termas, which were hidden in the treasury of
space, were put away for a sublime individual, the result of the
aspirations of Guru Rinpoche and Murub Tsaypo, who will
come as the future reincarnation of you, the Sublime Son. At
that time, the translators, panditas, king and followers will
likewise gather around. In particular, the meeting of the
majesties, the sublime father and son, mutually supporting each
other will gradually awaken their karmic fortune. Then they
will be able to encounter my ultimate instructions. In pure
vision, they will meet with the reality that is myself. They will
teach the fresh, sublime practice of the Mantrayana. If one
practices one will attain accomplishment without very much
effort. Also, there will be many disciples who will obtain
siddhis.

Similarly, concerning out contemporary main Lord Protector,
Orgyan DudjomDrodul Lingpa, the following is found in the
terma texts of Orgyan Dechen Lingpa:

In the future, in the nine peaked eastern snowy mountains of
Tibet,
In the self-arising secret pure realm of Dorje Phagmo,
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There will appear an emanation from the royal family of
Drogben.
Part of his name will be Jana; he will hold the yogic conduct
of Mantrayana.
His life style will not be fixed; his intelligence will be
extraordinary.
He will reveal new termas, and maintain the teachings of the
old ones.
Whoever has connection to him will be led to Ngayab Palri
(Guru Rinpoches pure-land)



























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The Ornament of the Enlightened Wisdom Mind of Guru
Rinpoche Explaining the Verses of the (6 Line) Vajra
Prayer.

Om Svasti.

Just remembering the wish-fulfilling jewel dispels all longing.
(I) Prostrate with devotion to the Lord Guru, (author) of the
verses of the vajra prayer, (and offer) a condensed explanation.
Thus:

_ ___________
DU SUM SANG GYAY GU RU RIN PO CHHE
_________________
NGO DRUP KUN DAK DE WA CHHEN POI ZHAP
___________
BAR CHHAD KUN SEL DD DUL DRAK PO TSAL
_________________
SOL WA DEB SO JYIN GYIY LAP TU SOL
___________
CHHYI NANG SANG WAI BAR CHHD ZHI WA
DANG
________________
SAM PA LHUN GYIY DRUP PAR JYIN GYIY LOB


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This six line Vajra prayer, which came from the profound
treasure of Orgyan Chogyur Dechen Lingpa, is the
quintessence of all supplications. It is the blessing filled Vajra-
speech of Guru Rinpoche. I will explain a little meaning for
this prayer according to the omniscient Lama Dorje Ziji Tsals
Vajra speech as explained in my supreme Lord Gyurm
Ngdn Wangpos precious oral transmission.

In the first place:

___________
DU SUM SANG GYAY GU RU RIN PO CHHE
Precious guru, the embodiment of all Buddhas of the Three
Times;

Outwardly, (the first line expresses the essence & meaning of)
the Buddha, (the first) from among the 3 jewels; (this is so
because) all the Buddhas of the three times manifest as the
inseparable three secrets, body, speech and mind, of the
sublime Orgyen Guru.

Inwardly, the sublime lama is the source of blessings of the
three roots. Because the lineage of mind to mind transmission,
the lineage of symbolic transmission, and the lineage of oral
transmission are without exception the embodiment of all the
wisdom body of the most precious Guru Rinpoche.

Secretly, from among the 3 kayas he is the dharmakaya.
Because he possesses the complete and perfect qualities of the
kaya of inseparable wisdom and form-emptiness; (he is) the
primordially accomplished master.

_________________
NGO DRUP KUN DAK DE WA CHHEN POI ZHAP
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Great Bliss, the lord of all accomplishments;

Outwardly, (the second line expresses the essence and meaning
of) the profound holy dharma from among the three jewels; (it
is essential because) the practitioner can take rebirth in the
higher realms and realize all the great qualities of
enlightenment in the ultimate excellence by practicing the
Gurus precious dharma instruction.

Inwardly, the source of (all desired) siddhis is the yidam
(deity); (because) all ordinary and extraordinary siddhis
without exception are received through Guru Rinpoche.

Secretly, (Guru Rinpoche) is the essence of sambhogakaya, the
body of perfect enlightened rapture; because from dharmakaya
without the least separation (from dharmakaya) he displays and
enjoys all the dharmas of samsara and nirvana in a non-dual
manner undefiled by any negative emotions for the blissful
enjoyment of (all beings)

______
BAR CHHAD KUN SEL
The one who dispels all hindrances

Outwardly, (the third line expresses the essence and meaning
of) the sublime jewel of the sangha; because it is based on the
arising of all the qualities of the unobstructed five paths and ten
bhumis the path of the sangha that you can depend on as
excellent practitioner friends. This is also accomplished
through Guru Rinpoche.

Inwardly, the dakinis along with the dharmapalas are the
source of the enlightened activity of Guru Rinpoche; because
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by means of that purity they clear all obstacles to the
accomplishment of the paths and bhumis by means of the
favorable conditions (that help) accomplish the 4 enlightened
activities. Again, accomplishment is through Guru Rinpoche
who is the essence of all the supreme mandalas.

Secretly, Guru Rinpoche is the essence of nirmanakaya
because his emanation body tames each (of his) disciples
according to whether their individual vision, capacity, ability,
etc., is supreme, low, or intermediate. (He) leads them on the
path that ripens and liberates through invaluable teachings and
most precious pith instructions that are secret, vast, and
profound.

Thus, outwardly, (he is) the three jewels. Inwardly, (he is) the
three roots. Secretly (he is) the three kayas of
enlightenment.(He is) the embodiment of all the Buddhas. (He
is) the source of all sublime dharmas. (He is)the essential
leader of all the sangha like a jewel ornament on the crown of
the head.

_____
DD DUL DRAK PO TSAL
Wrathful power, subdues demons;

Because (He is) the great sovereign of all the (Buddha)
families, (he is) the bearer of the secret name. Because (of
Guru Rinpoches supreme realization of himself) the fearful
four maras tame themselves in their own state and the three
secret enemies (the 3 poisons) are liberated into the space (of
dharmadhatu). Through Guru Rinpoches total empowerment
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of the four aspects of Buddha activity, (he) liberates rather than
defeats (all nihilists); (he) cares for his followers through his
continuous great compassion and love and he liberates others.
Like this, by means of great wisdoms power, the two
obscurations and all habitual tendencies are liberated as the
display of the state of non-dual awareness space. (So he is:
Wrathful powersubdues demons)

In this way (I) make supplication and pray to the guru
of great qualities:

_______
SOL WA DEB SO
Pray ..

Outwardly, with fierce and powerful longing and devotion, (I)
supplicate and pray to quickly receive the supreme and
ordinary siddhis, the accomplishment of the approach stage of
practice (nyenpa). Inwardly the three doors are the mandalas of
Enlightened body, speech and mind; their primordial true
nature itself is recognized and stabilized as luminous clarity. (I)
supplicate and pray to achieve the accomplishment stage of
practice (drupa). Secretly, the true nature of mind (is the
inseparable essence of) the 4 kayas and the 5 wisdoms; through
making a resolute decision to merge ones self-nature with the
gurus heart (essence, one) abides in the nature of awareness
not fixating on anything;(I) supplicate and pray please grant the
accomplishment of the (spontaneous and effortless) activity
stage of practice (leyjor).

Thus: (we) make supplication:
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__________

JYIN GYIY LAP TU SOL
bestow your blessings.


By the blessings of the gurus body to (my) body, (may all) the
phenomena of (my) body be (blessed as) vajra emptiness-body.
By the blessings of the gurus speech to (my) speech, (may all)
speech sounds (be blessed as) vajra emptiness-speech. By the
blessings of the gurus mind to (my) mind, please grant that
mind awareness be (blessed as) vajra emptiness-mind.

Thus:
___________
CHHYI NANG SANG WAI BAR CHHD ZHI WA
DANG
Please remove the outer, inner and, secret obstacles and

Thus, since all adverse conditions are obstacles to
accomplishing Enlightenment, generally (we should know) the
outer obstacles which are the 16 great fears:

1. Fear of arrogance like earth;
2. Fear of desire - attachment like water;
3. Fear of anger like fire;
4. Fear of jealousy like wind;
5. Fear of meteorites and lightning;
6. Fear of sharp pointed weapons;
7. Fear of royal prisons;
8. Fear of enemies, (thieves, and robbers);
9. Fear of flesh eating evil spirits;
10. Fear of enraged elephants;
11. Fear of wild lions, (tigers, and beasts);
12. Fear of poisonous snakes, etc.;
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13. Fear of plagues, illness, etc.;
14. Fear of untimely death;
15. Fear of being poor and in need;
16. Fear of unwanted circumstances.

Inner obstacles are the 4 maras:
(a) Skandha mara (which is) clinging to a (solid) self.
(b) Klesha mara (which is) grasping to desire
attachment.
(c) Devaputra mara (which is) cheating (ourselves)
through pride, inattentiveness, and carelessness.
(d) Myrtu mara (which is the obstacle) of death and
theft of life force.

Secret obstacles are the afflictive emotions:
1. Desire; 2. Hatred; 3. Ignorance; 4. Pride; and
5. Jealousy.

Because all of the above make obstacles to accomplishment of
liberation and the ultimate Enlightened state, (it is necessary) to
pacify outer obstacles by fully realizing that appearance, sound,
and awareness are the display of deity, mantra and
dharmakaya. Inner obstacles are pacified by liberating grasping
and clinging in the space of no-self or dharmadhatu. Secret
obstacles are pacified by realizing that the 5 poisons are the
nature of the 5 wisdoms (from the beginningless beginning)
and by transforming negative circumstances into positive
circumstances. (I) Supplicate and pray that by the power of
Guru Rinpoches three secret blessings all obstacles are
pacified.

________________
SAM PA LHUN GYIY DRUP PAR JYIN GYIY LOB
Grant your blessings to accomplish wishes spontaneously.

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(There are) 2 (kinds) of wishes, temporary wishes and ultimate
wishes. Temporary wishes are such that they abide until (I)
attain Enlightenment by the accomplishment of all harmonious
conditions through practice. (Thus I) continually supplicate and
pray (to Guru Rinpoche)

It is (in the sutras) such as:
Long life, as well as, freedom from illness,
Beautiful form, good fortune, noble family,
Abundance, and wisdom (these) 7 (qualities).

Thus it is written. In general, by means of these 7 noble
qualities (one achieves) rebirth and stable life in the higher
realms. (I) supplicate and pray to be empowered by the 7 noble
qualities entering my mind stream. The 7 noble qualities are:
The noble human quality of faith;
The noble human quality of discipline;
The noble human quality of diligence;
The noble human quality of modesty and shame;
The noble human quality of learning;
The noble human quality of generosity; and
The noble human quality of wisdom.

(Then,) the ultimate wish is to receive the siddhis of the
supreme mahamudra. Furthermore, the ground of all sentient
beings is Buddha nature (sugatagarbha) which is primordially
the true nature of mind. But because of not recognizing my
own true nature due to the veils of the incidental obscurations
and habitual propensities, (I) wander in samsara. The antidote
for the two obscurations is practicing by means of the union of
the two accumulations and the union of the creation stage and
the dissolution stage (kyerim and dzogrim).

As a result of (this) practice (we realize) the true nature of
mind, which is the essence of the four Kayas and the five
wisdoms; the incidental obscurations are exhausted into the
space of dharmadhatu; thus, (one) realizes the true nature of
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the way it is and achieves the ultimate siddhis. (In this way)
the temporary and ultimate wishes are swiftly, effortlessly, and
spontaneously accomplished.

(Dedication)

The sublime swift path of vajrayana is the supreme path of all
paths. Supplication to the lama is the supreme practice of all
practices. (Therefore) it is the cause for all excellent exalted
objects of desire (in this and in future lives). So just remain
close to the sublime teacher! By these my virtuous effort here,
may all beings, myself and others, be embraced by Guru
Rinpoche in all of our lifetimes.

Thus this son of noble family, wisdom holder Tseten Yutron
requests and exhort (beings to practice the holy dharma).

(I) Rigdzin Nyugu, Jigdral Yeshe Dorje, at the place called
Mon Pa Dro Tak Tsang Seng Ge Sam Drup spontaneously and
uninterruptedly wrote this down.

May this accomplish the benefit of all!

Thus, the profound terma: the Six-Line Vajra Prayer of the
Great Treasure Revealer Dechen Chogyur Lingpa is a
commentary by the main Lord Protector Dudjom Drodul
Lingpa. The essential meaning of the sutras and tantras is
explained and he lays the basis for the precious field of
accumulation-the ninefold refuge. With great compassionate
caring for all sentient beings who pervade space, he explains
the supplication in terms of outer, inner and secret meaning.
This very synthesis of the essence of the profound oral
instructions is more precious than a wish-fulfilling jewel. If our
faith, diligence, and so forth are unerring, there is absolutely no
need to have doubt, for the supplication and its commentary
will never deceive us. If we practice at all times by way of the
authentic three, namely: preparation, main practice and
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conclusion, and if we also remember the meaning while
reciting the words, the there is no doubt that all temporary and
long term obstacles will be pacified in there own state, and we
will swiftly obtain ordinary and extraordinary siddhis.

As for the basis, namely reliance upon extremely stable faith,
devotion and pure vision, it is said in the Sutra of the Ten
Bhumis:

In those people who lake faith
No positive Dharma can arise,
Just as from a burnt seed
No green shoot will ever sprout.

Likewise, it will get butter or oil from churning milk or
squeezing a sesame seed. However, one will never get butter or
oil from squeezing dry sand.

Thus the frail and weak person, Ta-De offers a sincere
reminder that it is important to strive as mush as possible
supplicating and praying with a single pointed mind of faith
and devotion.

The wisdom of all the Victorious Ones (Buddha)
Is everlastingly endowed with the most supreme qualities,
Thus, for the lineage-holders endowed with pure faith and
samaya,
May fully-perfected positivity, virtue, and goodness excellently
increase.

As aspired, may it bring fruitful accomplishment (Siddhi
Rastu)!

If one has still not seen the unchanging nature of mind,
Which has always been with one since beginningless time,
Then, immediately, having just begun to mediate on
visualization,
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How can one expect to see amazing, miraculous appearances
seen by Mahasiddhas?

These are the sacred words of the great scholar and
accomplished master Gedun Chophel.