Seven Line Prayer

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Guru Rinpoche from the private collection of Sogyal Rinpoche, painted by Salga

Seven Line Prayer (Tib. ཚིག་བདུན་གསོལ་འདེབས་, Wyl. tshig bdun gsol 'debs) also known as The Seven Verses of the Vajra. The invocation by which Guru Rinpoche came into this world.

༄༅། །གུ་རུ་རིན་པོ་ཆེའི་ཚིག་བདུན་གསོལ་འདེབས་བཞུགས་སོ། །
The Seven Line Prayer
 
ཧཱུྂ༔ ཨོ་རྒྱན་ཡུལ་གྱི་ནུབ་བྱང་མཚམས༔
hung orgyen yul gyi nubjang tsam
Hūṃ! In the north-west of the land of Oḍḍiyāṇa,
པདྨ་གེ་སར་སྡོང་པོ་ལ༔
pema gesar dongpo la
In the heart of a lotus flower,
ཡ་མཚན་མཆོག་གི་དངོས་གྲུབ་བརྙེས༔
yatsen chok gi ngödrub nyé
Endowed with the most marvellous attainments,
པདྨ་འབྱུང་གནས་ཞེས་སུ་གྲགས༔
pema jungné shyé su drak
You are renowned as the ‘Lotus-born’,
འཁོར་དུ་མཁའ་འགྲོ་མང་པོས་བསྐོར༔
khor du khandro mangpö kor
Surrounded by many hosts of ḍākinīs.
ཁྱེད་ཀྱི་རྗེས་སུ་བདག་བསྒྲུབ་ཀྱི༔
khyé kyi jesu dak drub kyi
Following in your footsteps,
བྱིན་གྱིས་བརླབ་ཕྱིར་གཤེགས་སུ་གསོལ༔
jingyi lab chir shek su sol
I pray to you: Come, inspire me with your blessing!
གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྂ༔
guru pema siddhi hung


Contents

Commentary

Chökyi Drakpa says:

This section contains Tibetan script. Without proper Tibetan rendering support configured, you may see other symbols instead of Tibetan script.
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!'[1]

Sogyal Rinpoche says:

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.[2]
Seven Line Prayer

Significance

Mipham Rinpoche wrote: "This prayer in seven vajra lines is the most majestic of all prayers to the great and glorious one of Oddiyana, the essence of all the victorious ones of the three times. Arising as the inherent vibration of naturally occuring vajra sound, it constitutes a great treasure trove of blessings and spiritual attainments." In a hidden treasure teaching revealed by Jamgön Kongtrul, Padmasambhava says:

Billions of wisdom dakinis joined, as of one voice,
And in order to ensure the flourishing of the secret mantra teachings,
In this world, the realm tamed by Shakyamuni,
They invited me, with the melody of these seven lines.[3]

Notes

  1. A Torch for the Path to Omniscience.
  2. Dzogchen and Padmasambhava.
  3. A Great Treasure of Blessings, p. 25.

Further Reading

  • Jamgön Mipham, White Lotus: An Explanation of the Seven-line Prayer to Guru Padmasambhava, translated by the Padmakara Translation Group, Shambhala 2007
  • Thinley Norbu, The Sole Panacea—A Brief Commentary on the Seven-Line Prayer to Guru Rinpoche That Cures the Suffering of the Sickness of Karma and Defilement (Shambhala, 2014)
  • Tulku Thondup, Enlightened Journey: Buddhist Practice as Everyday Life, Shambhala 2001, pp. 166-190

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