Guru Rinpoche (Padmasambhava)
My father is wisdom. My mother is selflessness.
My country is of the Dharma. I am sustained by clarity and confusion.
I have come here to destroy sufferings.
~ Life and liberation of PADMASAMBHAVA
The benefit of observing the great festival of the tenth day
(Tib:TSE-CHU) 10th day
By His Holiness Dudjom Rinpoche
Here is contained in brief the benefit of observing the great festival of the tenth day.
May we obtain refuge in our future rebirth in the Uddiyana Vajradhara who removes all difficulties; the mere recollection of Him brings about the bestowing of many desires, siddhis and blessings, just as does a wish-granting gem, a wish-granting tree, and a precious wish granting vessels.
According to the Pad-dong-Tsek-pa (Pad-sdong-brtsegs-pa), that root Tantra which embodies the mind of the Guru, the Guru himself proclaimed:
“I am He who is known as the self-originated Lotus,
And who emanated from the heart Center of the Buddha Amitabha.
I am Arya Avalokitesvara who is the light ray of Speech.
I am the brother of all the Dakinis and the king of the Viras.
I am the spiritual activity of all the Buddhas of the three times.
I am he who, possessing great strength of compassion appears as the Nirmanakaya of the incomparable Samantabhadra Mahavajradhara.
I am a great wave of spiritual activity which converts everyone, filling the minds of all sentient beings with hope.”
With the voice of the fearless loin which is itself secret adamantine speech, he reveals his face. From his divine from which embodies all the Mandalas of the Gurus, Devas and Dakinis.
Particularly to his disciples in the snowy land of Tibet, he has shown even greater kindness than the actual Buddha himself by his coming personally to that country, where he is universally known as Padmasambhava or Pema-jungne (Padma byung-gnas), the Vajra Guru.
For anyone who beholds his deeds, the understanding of a disciple will grow within him. As for the several occasions which he displayed he great deeds of his marvelous career (rnam-thar) of the waxing moon during the twelve months of the year.
The First Month: On the tenth day of the month of the Hare (yos-zla), having renounced his kingdom, He practiced austerities, yoga and liberation in the great cemetery of Sitavana (bSil-bai tshal), the cool forest. At the time of gathering all the Matrikas and Dakinis under his power, he became kwon as Guru Santaraksita, the Guru who is the guardian of peace.
The Second Month: on the 10th day of the month of the Dragon (brug-zla), He took Pravrajya ordination from the Bhiksu Ananda. At the time of demonstrating his attainment of unsurpassed comprehension of all the knowledge and learning contained in the Sutra and Mantra systems as taught by various scholars. He became known as Guru Sakya Senge or Sakyasimha, the Guru who is the lion of the Sakya, and as Loden Chogse (bLo-lden mChog-sred) or Matiman Vararuci, the Guru possessing intelligence and Supreme Desire.
The Third Month: on the 10th day of the month of the Snake (sbrul-zla), at the time when the king of Zahor tried to burn him alive, by his magical powers he transformed the middle of the kingdom. Then having taken up with divine consort Mandarava, at the time of displaying his adamantine body, he became known as the immortal Pema Jungne (Padma byung-gnas) or Padmakara, he who is born of the lotus.
The Fourth Month: on the 10th day of the month of the Horse (rta-zla), when certain evil ministers of the land of Udiyana tried to burn alive this Divine couple, by his power he transformed the fire in to a lake. Then by his magical powers he caused the radiant and resplendent form of the Divine couple to appear on top of the stem of a lotus plant,
The Fifth Month: on the 10th day of the month of the Sheep (lug-zla) since certain Tirthikas from South India were causing great harm to the Buddhist doctrine, with his great magical powers he ground the Tirthikas gods together with their guardians into dust. At the sky of the victory banner of the doctrine of the Buddha, he became known as Guru Senge Dradrog (Seng-ge sgra-sgrogs) or Simharavana, the Guru who roars like the lion.
The Sixth Month: At sunrise on the 10th day of the month of Monkey (sPrel-zla), He was born miraculously inside a lotus bud in the middle of Lake Dhanakosa. At the time of his turning the wheel of the Dharma for the Dakinis on the island in this lake, He became known as guru (mTso-kyes rdo-rje). Or Sororuhavajra, the Guru who is the Lotus-born Vajra.
The Seventh Month: on the tenth day of the month of the Bird (Bya-zla), the Tirthikas form Tamradvipa (Zangs-gling) threw him in to the river Ganges. But having performed a Vajra dance in the sky, by his magical powers he caused the waters of the river to rivers their flow. Having awakening faith in them, at the time of establishing the doctrine in their kingdom, he became known as Kha-ding Tsal (mKha-lding rtsal) or Khagamana, he who soars in the sky like the Garuda.
The Eighth Month: On the tenth day of the month of the Dog (khyi-zla), having been given a poisonous concoction by the Tirthikas, he transformed it into amrita which could do no harm. Thus in the presence of his own radiant and health countenance, by his greatly expanded magical powers, he caused faith to arise in them all. At the time of converting the Tirthikas together with their retinues to the doctrine of the Buddha, he became known as Guru Nyima Odzer (nyi-ma od-zer) or Suryaprabha, the Guru who is like the rays of the sun.
The Ninth Month: On the tenth day of the Pig (Phag-zla), having assumed the divine form the Vajrakumara (rDo-rje gzhon-nu) at Yang-le-shod in Nepal, he bound by fierce oaths the gods and demons of the countries of Nepal and Tibet. Having performed the Saddhana of Sri Visuddha Heruka (dPal-chen Yong-dog), at the time of attaining the Vidyadhara stage of the Supreme Mahamudra, he became known as Guru Dorje Tod-treng Tsal(rDo-rje thod-phreng rtsal) or Vajra Kapalamalin, the Adamantine Guru with the garland of skulls.
The Tenth Month: On the tenth day of the month of the Mouse (Byi-zla) he arrived in central Tibet. Having subdued the hostile gods and demons of Tibet, He erected the great monastery of Cho-khor Pal-gyi Samye, and lit the lamp of the holy Dharma of the Sutras and the Mantras. At the time of accomplishing the ripening and libration of the fortunate king and twenty-five disciples, he became known as Guru Padmasambhava, the lotus-born Guru.
The Twelfth Month: On the tenth day of the month of the Tiger (sTag-zla), having been invited by king Indra Boddhi, the king of the country of Uddiyana, he was installed as the crown prince, and received in marriage as his wife the princess Bhasadhara(‘Od’ chang-ma). At the time of his preserving this kingdom in accordance with the Dharma, he became known as Guru Padma Gyalpo (Padma rgyal-po) or Padma Raja, the Guru who is the lotus King.
The Eleventh Month: On the tenth day of the month of the Ox (glang zla), having conjured up his wrathful form at Paro, at Tak-tsang, and elsewhere in Monyul (the country of Bhutan), He put under oath all the local deities and treasure guidance (gzhi-bdag). He then concealed in both central and remote places within the Himalayas those hidden treasures which are incomprehensible to the mind, consisting of doctrines, jewels and other holy things.
Then, at the time of bestowing secret oral instructions and making prophesies regarding the protection of the hidden treasure by the deities. He became known as Guru Dorje Drolo (rDo-rJe Gro-Lod) or VajraKrodha, the Guru of Adamantine wrath.
Similarly, there are special benefits accruing to us from the observing of the monthly Pujas on each of the Tenth day great festivals in the order given above. For example, those evil spirits which cause the disease will be pacified. Our length of life, virtue and wealth will increases; and our happiness of mind, quick encourage, and brilliance of personality will likewise increase.
Both human beings and non human spirit will gather under our power; our dominion and prosperity will increase; and the local deities and the guardian spirits will heed us as if they are our servants. The harm and injury caused by the Lord of Death and the eight groups of spirits will be mitigated. Our moral precepts will be completely purified and our wisdom will radiate into every area.
The dangers due to unfavorable planets and stars, unlucky days, enemies and thieves will no longer threaten us; good fortune and well being will increase everywhere at home and abroad. The mischief due to earth-spirits (sa-bdag), Nagas, and fierce subterranean beings (gNyan) will likewise no longer threaten us; and the Dharma Protectors and the Guardians will accomplish those deeds with which they are charged.
The damaged caused by are hindrances, enemies, and evil spirits will be ameliorated; and will gather under our power whatever we desire. Diseases which cause the body to waste away will be cleansed; bodily health and happiness of mind for ourselves as well as our friends and relatives will increase; and we will obtain whatever object we contemplate.
Unlucky periods among the days, months and years, as well as ill omen generally, will be mitigated; and we will fully recover whatever dominion and good fortune we may have lost. Evil spirits, who cause diseases, such as the Bhutas and the eight groups of spirits, as well as the conditions of untimely death will likewise be pacified.
We shall be freed from the ill effects of contagious magic (gtad), the disabling effects of mantras which impair the function of the intellect (sel) and which disturb our peace of mind (byad-kha), as well as elemental spirits evoked to harm us by causing disease or calamity (rbod-gtong). Indeed, our own body will become as strong as diamond.
Hypocritical deeds in violation of our precepts, such as any defect or default of the three types of vows, as well as all transgressions of the samaya vows, will be cleansed; and our mind will become pure.
Ultimately death and other accidental disasters will not arise, and immediately upon passing from this life we shall be reborn in the presence of the Guru Himself in the Realm of Lotus Light, Padmaprabhaksetra, (Padma od zhing). Also, from the practice of reciting the prayers in their proper order particularly at the time of performing Puja, we shall become as one who possesses infinite benefits; our accumulated merit shall be inexhaustible.
According to the Lama Sang-du (bLa ma gSang-dus): “On the Tenth Day of the monkey month of the monkey year: And on all the Tenth Days of the other months, my manifestations will emanate throughout Jumbudvipa in particular; and I shall bestow siddhis both ordinary and supreme.
As for those who perform saddhana of the Guru throughout their entire life. If they persist in this, then at the time of passing from this present life, they will be absorbed into my own heart centre.” According to the Treasure tradition (gter- lung) of Ratna Lingpa:
“When who remember me, as if carrying a pebble in their packet as a reminder, They and I shall indeed be inseparable To My sons, my disciplines, the king and ministers of Tibet. On the Tenth Day of each month, I myself will appear: this I promise. I, Padmasambhava, would never deceive others.” According to the zhal-dam Ser-treng (Zhal-gdams gser-phreng):
I, Urgyen, particularly on the Tenth Day which is the Great Festival, Will come to the snowy land of Tibet, Riding upon the rays of sun and moon, The rainbow, the mists or rain; And shall remove all obstacles impeding, my devoted disciples. Upon each I shall bestow the four consecrations which they desire.
This is my promise and Padma would never deceive anyone. If one who is devoted to me always observes the puja on the Tenth Day. By virtue of practicing the saddhana according to my instructions, He will realize the well being of the kingdom.”
He confirmed these adamantine verses, which surely speak the truth, many times and not one time only. He would never deceive those disciples appearing in later times who believe in His promise with all their heart. With ever increasing effort may they spread widely these festivals which are always productive of benefits and happiness in one’s present life and in all future life.
May this festival of benefit and joy be always observed everywhere, together with the Dharma in the presence of those who desire liberation. Similarly, may these glad tidings be displayed like a beautiful young maiden attractively be jeweled and graced with well-explained excellent meanings for every word.
May the messengers of Padma, wander everywhere in every direction.
This text was composed by Jigdral Yeshe Dorje (His Holiness Dudjom Rinpoche).
May happiness and good fortune come.
This precious text was translated from the original Tibetan into the English language by Vajranatha (John Reynolds). Done at Santiniketan this eight Tibetan lunar month in the year of the water-mouse (September 1972).
May all sentient beings swiftly attain enlightenment.
The Benefits of the Vajra Guru Mantra
And an Explanation of its Syllables
A Treasure Text Revealed by Tulku Karma Lingpa
I prostrate to the Guru, the Yidam and the Dakini.
I, the lowly woman Yeshe Tsogyal, made a great outer, inner and secret mandala offering and humbly asked:
The Master Lotus Born spoke thus:
Thus he spoke.
Then the Great Master spoke thus:
Tulku Karma Lingpa brought forth this treasure and copied it down from a golden scroll.
Translated by Heidi Nevin
The Seven Line Prayer
Accomplishing the Lama through the Seven Line Prayer:
A Special Teaching from the Lama Sangdü
The Terma Revelation of Guru Chöwang
Homage to the yidam deity!
Fortunate men and women of the future,
Sons and daughters of an enlightened family,
When you turn to me, the guru of Orgyen, for refuge,
Take yourself to an isolated place, and
Make deep feelings arise of melancholy at impermanence,
And disgust with samsara—this is vital.
Then rely on me completely, heart and soul.
Reflect how every kind of refuge, all your hopes,
Are all fulfilled and complete within me, the guru of Orgyen.
Whether in happiness or in sorrow,
Have total trust and confidence in me.
No need to make offerings or praise;
Set aside all accumulating;
Simply let devotion flood your body, speech and mind, and
Pray, pray with these seven lines:
OGYEN YUL GYI NUB JANG TSAM
In the north-west of the land of Orgyen,
PEMA GESAR DONGPO LA
In the heart of a lotus flower,
YATSEN CHOK GI NGÖ DRUP NYÉ
Endowed with the most marvellous attainments,
PEMA JUNG NÉ SHYÉ SU DRAK
You are renowned as the Lotus-born,
KHOR DU KHADRO MANGPÖ KOR
Surrounded by many hosts of dakinis.
KHYÉ KYI JÉ SU DHAK DRUP KYI
Following in your footsteps
ZHIN GYI LAB SHIR SHEK SU SOL
I pray to you: come and bless me with your grace!
GURU PEMA SIDDHI HUM
Pray in this way, over and over again.
Create a feeling of yearning and longing
So intense that tears spring from your eyes.
If the rapture of devotion overwhelms you,
Breathe out strongly, and then leave everything as it is.
Clear and awake, focused and undistracted, look within.
For children of mine who pray like this,
It goes without saying that they will have my protection,
For they will be the sons and daughters of the buddhas of past, present and future.
They will receive complete empowerment into the awareness of their own enlightened mind.
Their samadhi will be so powerful and stable, that wisdom will naturally blossom and expand.
This great blessing, which arises of its own accord,
Will dispel all the suffering that will ripen on you, or be experienced by others.
When your mind is transformed, others’ perceptions will simultaneously change,
You will accomplish enlightened activity,
And all noble qualities will be complete within you.
May the sons and daughters of my heart meet with this extraordinary skilful means, one which ripens and liberates into the dharmakaya realization of my enlightened being.
A practice with a uniquely powerful blessing, the seven line prayer is exceptionally profound; so let this instruction be an extremely secret treasure of my enlightened mind. May it meet with one who possesses a mind of wisdom, and is endowed with great compassion, called Chökyi Wangchuk.
History of the Vajra Seven-Line Prayer
It is said that these lines are the prayers of invitation of Guru Rinpoche (Padmasambhāva) to the assembly of feast offerings1 by the Dorje Khadromas (Skt.Vajra Ḍākinīs).
Once there came to the monastery of Nālanda heretical teachers, learned in languages and logic, who reviled the Dharma. The Buddhist scholars were unable to refute them. Then most of the scholars had the same dream. In it, Ḍākinī Zhiwa Chog (Supreme Peace) prophesied as follows:
“You will not be able to defeat the heretics. If you do not invite here my elder brother, Dorje Thöthreng Tsal (Vajra Skull-Garland Power, Guru Rinpoche), who lives at the Dark Cemetery, the Dharma will be destroyed.”
“How can we invite him when it is so difficult to go there?” asked the scholars.
The Khadroma said: “Set up a great offering on the roof of the monastery, with music and incense, and with one voice recites the Vajra prayer.” And she gave them The Vajra Seven-Line Prayer. The scholars prayed accordingly, and in an instant Guru Rinpoche came miraculously from the sky. He presided over the Buddhist scholars and defeated the heretical teachers by means of textual reference and intellectual reasoning.
When he was threatened by the magical powers of the heretics, he opened the casket given him by the Lion-Faced Ḍākinī, and he found in it the mantra of “fourteen letters.”2 By reciting it, he eliminated the evil ones among the heretics with a rain of lightning bolts. He caused the remaining ones to enter the Dharma. It is said that the prayer originated from that incident.
Later on, when Guru Rinpoche came to Tibet in the eighth century, he gave it to the king and his subjects. Intending it for future disciples capable of training, he concealed it in many gTers3. Later, The Vajra Seven-Line Prayer was revealed in the gTers of most of the one hundred and eight great gTertons of the last ten centuries of the Nyingma lineage, again and again, as the heart of the prayers, teachings, and meditation.
1The Assembly (tshog’ khor) comprises rigdzins (Skt. vidyādhāras), siddhas, pawos, (Tib. dpa’ bo, Skt. Ḍākas, Heroes), and khadromas (Tib. mkha’ ’gro ma, Skt. Ḍākinīs)
2AH KA SA MA RA TSA SHA TA RA SA MA RA YA PHAT.
3Earth or mind treasures.
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