Seven-Line Prayer (Live) - YouTube, Ani Choying Drolma Seven-Line Prayer to Guru Rinpoche, Padmasambhava, is one of the most ubiquitous and important prayer, performed across lineage and in particular the Nyingma tradition who commence nearly every practice with it
Also known as The Seven Verses of the Vajra. The invocation by which Guru Rinpoche came into this world.
When you invoke Padmasambhava you can do so by chanting the ‘Seven-Line Prayer’, the prayer that is most commonly used in the Nyingma and Dzogchen traditions. “To this very prayer, you can give your whole mind, in devotion,” said Guru Rinpoche. He also said:
When a disciple calls upon me with yearning devotion, And with the melodious song of the Seven-Line Prayer, I shall come straightaway from Zangdokpalri, Like a mother who cannot resist the call of her child.
HUNG is an expression of magnetism and a skilful means to invoke the wisdom minds of the jñānasattvas.
The place where the Precious Master took birth was in the northwest of the land of Oddiyana. There, in the Milky Lake, where the water has the eight qualities of purity, he was born in the form of an eight-year old child in the heart of a lotus flower. The King of Oddiyana found that he was endowed with the most marvellous attainments and invited him to his palace.
As he had been born from the heart of a lotus, he became renowned as the 'Lotus Born'. At the time of his birth, he was surrounded by hosts of dakinis. Following in the footsteps of this wonderful master, vow to practise until you reach his level of realization.
Pray that just as he arrived at the palace of the King of Oddiyana in the past, he may come now and inspire you with his blessing.
GURU means master. PADMA signifies that he is an emanation of Amitabha, since Amitabha belongs to the buddha family of lotus speech. SIDDHI stands for the accomplishments, and HUNG for gathering.
So altogether it means, 'Gather the accomplishments of the Lotus Master!
The root meaning
Dilgo Khyentsé Rinpoche explained the path of the hidden meaning – the path of liberation.” He began then, to expound the root meaning :
“The first word is the syllable Hung. This awakens the nature of self-arisen wisdom. Then the first line: Ögyen yul-gyin nub chang tsam.” Sem-nyid is the nature of Mind – but when sem, conceptual mind, is misunderstood as being divided from it; this is dualism. Sem-nyid is identical with Ögyen yul. This is the freedom—tsam—from the extremes of samsara nub and nirvana chang. Samsara is cyclic experience and nirvana is the release form cyclic experience into emptiness. These are known as extremes because although nirvana is the release form samsara – it abandons form. The nature of Mind is not disturbed by the forms that arise because it is the nature of space to give rise to form.
“So, then – the next line coming?” at which Dilgo Khyentsé Rinpoche motioned me to recite.
“Pema ké-sar dongpo la.”
“This is meaning: the realisation of the union dongpo of the primordial sphere pema and intrinsic awareness ké-sar.”
Dilgo Khyentsé Rinpoche motioned me again.
“Ya-tsan chö-gi ngö-drüp nyé.”
“Dzogchen is the Great Completeness. This is the marvellous ya-tsen attainment nyé of the supreme accomplishment chö-gi ngödrup.”
“Pema Jung-né shé-su drag.”
“This is the wisdom of the primordial nature, renowned as zhesu trag the ultimate ground jung-né of the Buddhahood Pema. This is the nondual ground of Being.”
“Khordu khandro mang-pö ’khor.”
“This wisdom ’khor is with its multiplistic power of manifestation mangpo emanating dro in the primordial sky kha as attributes of nondual realisation ’khordu. This is the primordial purity of the phenomenal world.”
“Khyé kyi jé-su dag drüb kyi ,”
“I develop firm confidence ‘dag drub kyi’ in the nature of nondual primordial wisdom khye kyi je su.”
“Ching gyi lob chir shèg su sol .”
“In order to purify ‘chir’ all the attachments to appearances as the primordial wisdom ‘ching-gyi lob’, may I realise the ultimate nature ‘shèg-su sol’.”
“Guru Pema Siddhi Hung.”
“The essence of primordial wisdom is the emptiness of chö-ku ‘Guru’. The nature of primordial wisdom is the clarity of long-ku ‘Pema’. The energy of primordial wisdom is the all-pervasive compassionate power of trülku ‘Siddhi’ as manifested by the fivefold wisdom of the elements ‘Hung’.”
“Yah . . . and so . . . the verse begins with the seed syllable of the nature of Mind ‘Hung’, which awakens self-arisen primordial wisdom – which is the actual nature of samsara and nirvana.
The country of Ögyen—Oddhiyana—is a unique source of Vajrayana.
In relation to the path, your Mind—the nature of Mind—is the unique source of Vajrayana. This is the meaning of Ögyen. The nature of Mind is free from descending samsara and ascending nirvana. This descending and ascending are meaningless because the nature of Mind is not partial to the extremes. It has no addiction to either form or emptiness.
Pema is the lotus – and signifies chö-ying – the sphere creative space of phenomena. This is the nature that must be realised. It doesn’t dwell anywhere. It’s beginninglessly pure - just as the lotus flower is unstained by the impurity of the mire in which it grows.
Ké-sar is the pistil – and signifies the vajra: the luminosity of intrinsic awareness – the method of realising the nature of Mind. This is spontaneously-accomplished and realised as self-radiant intrinsic-awareness, primordial wisdom. It blossoms with clarity – and for that reason it resembles the pistil of a lotus. Dongpo is the stem which supports the pistil and the lotus petals. This is the self-arisen primordial wisdom of unconstrained ebullience that resides as the union of the sphere of phenomenal reality and sphere of primordial wisdom, and it is the ultimate nature of the mind or the innate luminosity of the mind. Mind is the luminous spontaneously-born, Great Completion, the primordial wisdom of the absolute nature. This is the meaning of the fourth empowerment of Inner Tantra – and it is this which is marvellous.
The nature of Mind is the ground of all Buddhas of the three times, who have blossomed like lotus flowers – so the nature of Mind is renowned as the basis of Pema: the Buddhas.
This recognition is known as Pema Jung-né—Padmasambhava—the absolute Buddha. In terms of this state or realisation, there are five spectral rays of primordial wisdom which naturally manifest. To realise the nature of nondual primordial wisdom and to integrate it into everyday life with unchanging confidence, we say ‘I shall follow your practice.’
Guru: If you become experienced and discover the ultimate nature you will realise the view and complete this realisation through meditation. Then you will transform all attachments into the pure appearances that radiate from the essential sphere. Primordial wisdom is the emptiness essence of Bring.
Pema: The nature of primordial wisdom is luminosity. It is spontaneously accomplished as the sphere of realised appearances, which are a ceaseless display of power in being inseparable from the sphere of unconditioned potentiality. So Pema, is the lotus which unstained by dualism. The inseparability of the essence and nature is the empathetic appreciative activity display, which arises independent of samsara and nirvana. Through this the needs of endless beings are fulfilled. This is known as the attainment of siddhi.
Finally Hung is the self-arisen primordial wisdom – and the seed syllable of Mind which possesses the five primordial wisdoms.