Shower of Blessings: A Guru Yoga Based on the Seven-Line Prayer

by Ju Mipham Rinpoche

Mipham Rinpoche

HUNG% OR GYEN YUL GYI NUB JANG TS’HAM %

HUNG % On the northwest border of the country of Orgyen, %

PAY MA GE SAR DONG PO LA %

In the pollen heart of a lotus, %

YA TS’HEN CHHOG GI NGO DRUB NYEY %

You attained marvelous, most excellent siddhi. %

PAY MA JUNG NAY ZHEY SU DRAG %

Reknowned as the Lotus Born, %

KHOR DU KHAN DRO MANG PO KHOR %

You are surrounded by a vast retinue of Dakinis. %

KHYED KYI JEY SU DAG DRUB KYI %

As I practice, following in your footsteps, %

JIN GYIY LOB CHHIR SHEG SU SOL %

I pray that you approach to confer your blessings! %

GURU PADMA SIDDHI HUNG %

GURU PADMA SIDDHI HUNG %

Refuge and Bodhichitta:

KYAB NAY KUN DU MA HA GURU LA

In the Mahaguru, the union of all sources of Refuge,

DI ZUNG JANG CHHUB BAR DU KYAB SU CHHI

I go for refuge from this moment until complete awakening.

KHA KHYAB DRO KUN SANG GYAY SAR GOD CHIR

So that I may place all beings pervading space on the level of buddhahood,

ZAB LAM LA MAY NAL JOR LA TSON JA

I shall exert myself on the profound path of Guru Yoga.

AH: RANG LU T’HA MAL NAY PAY DUN KHA RU

AH: I am in my ordinary form. In the space before me

OR GYEN DRI MEY DHA NA KO SHAY TS’HO

is the stainless Dhanakosha Lake of Orgyen,

TING ZAB YEN LAK GYAY DEN CHHU GANG WAY

its profound depths filled with water endowed with eight qualities.

U SU RIN CHHEN PAY DONG TAB GYAY TENG

In its center is the stem of a jewelline lotus, its petals spread and unfolded on the lake’s surface.

KYAB NAY KUN DU OR GYEN DOR JE CHHANG

Atop this is Orgyen Dorje Chhang, Oddiyana Vajradhara, in whom all sources of Refuge converge.

TS’HEN PAY PAL BAR TS’HO GYAL YUM DANG T’HRIL

Radiating with the splendor of the major and minor marks of perfection, he is embracing Tsogyal, the mother consort.

CHAG YAY DOR JE YON PAY T’HOD BUM NAM

In his right hand he holds a vajra, a vase within a skull-cup in his left.

DAR DANG RIN CHHEN RU GYEN GYIY DZEY

They are lustrous and charming in their ornaments of silks, jewels, and bone.

OD NGAY LONG NAY DE CHHEN ZI JIN BAR

Within a vast expanse of five-colored light, they blaze in the majesty and blessing of supreme bliss.

KHOR DU TSA SUM GYA TS’HO TRIN TAR TIB

Surrounding them are an ocean of the Three Roots, who gather like clouds as their retinue.

JIN LAB T’HUG JEY CHHAR BEB DAG LA ZIG

They gaze upon me, raining down a shower of blessings and great compassion.

GYAL KUN NGO WO CHHI MEY YE SHE KUR

To the exalted form of deathless pristine wakefulness, the true face of all Victorious Ones,

DUNG SHUG DRAG PO DAY CHAG TAG TU TS’HAL

I constantly offer homage and prostrations of faith, with powerful and intense yearning.

LU DANG LONG CHOD DU SEM GE WAY TS’HOG

My bodies, wealth, enjoyments, and virtue accumulated throughout the three times –

KUN ZANG CHHOD PAY TRIN DU MIG NAY BUL

Out of my imagination, I offer all these in the manner of Samantabhadra: vast clouds of offerings.

T’HOG MEY NAM SAG DIG TUNG MA LU SHAG

I confess, without exception, all destructive actions and ethical downfalls accumulated since beginningless time.

SRAY CHAY GYAL WA KUN GYI YON TEN GYI

Of the positive qualities of all the Victorious Ones and their heirs,

KHYAB DAG CHIG BU GON BUI NAM T’HAR LA

You are the sole and all-encompassing lord. Protector, in your life example

NYING NAY YI RANG DAY PAY SOL DEB SHING

I rejoice from my heart. To you I pray with faith,

ZAB GYAY CHHO KYI CHHAR CHHEN BEB PAR KUL

Beseeching you to shower down a great rain of vast and profound Dharma.

RANG ZHEN GE WAY NGO PO KUN DOM NAY

Through amassing all virtuous qualities of my own and others,

DRO KHAM GYA TS’HO JI SRID NAY KYI BAR

For as long as the oceanic realms of beings continue, until then,

GON PO KHYED KYI NAM THAR JEY NYEG TE

Protector, I will swiftly follow in the wake of your example.

KHA KHYAB DRO DREN PAY DON DU NGO

I dedicate all this for the guidance of beings pervading space.

KYAB NAY KUN DU KHYEN TS’HEY TER CHHEN PO

Great treasure of transcendent knowledge and love, in whom all sources of Refuge unite,

DU NGEN NYIG MAY KYAB CHHOG RIN PO CHHE

Precious One, you are the supreme refuge in these negative and defiled times.

NGA DOI GYUD PAY NAR SHING DUNG SHUG KYIY

I am tormented by the spread of the five degenerations. With intense longing,

SOL DEB BU LA TS’HE BU T’HUG KYIY GONG

I supplicate you: think lovingly of your child out of your innate compassion.

GONG PAY LONG NAY T’HUG JEY TSAL T’HRUNG LA

From the expanse of your enlightened intent, summon forth great compassion, and

MO DEN DAG GI NYING LA JIN GYIY LOB

Bestow your blessings into my devoted heart.

TAG DANG TS’HEN MA NYUR DU TON PA DANG

Swiftly reveal to me signs and indications,

CHHOG DANG T’HUN MONG NGO DRUB TSAL DU SOL

And grant me supreme and ordinary spiritual attainments!

HUNG% OR GYEN YUL GYI NUB JANG TS’HAM %

HUNG % On the northwest border of the country of Orgyen, %

PAY MA GE SAR DONG PO LA %

In the pollen heart of a lotus, %

YA TS’HEN CHHOG GI NGO DRUB NYEY %

You attained marvelous, most excellent siddhi. %

PAY MA JUNG NAY JE SU DRAG %

Reknowned as the Lotus Born, %

KHOR DU KHAN DRO MANG PO KHOR %

You are surrounded by a vast retinue of Dakinis. %

KHYED KYI JEY SU DAG DRUB KYI %

As I practice, following in your footsteps, %

JIN GYIY LAB CHHIR SHEG SU SOL %

I pray that you approach to confer your blessings! %

GURU PADMA SIDDHI HUNG %

GURU PADMA SIDDHI HUNG %

Thus, with these words, recite the Seven-Line Prayer as much as you are able.

Due to the devotion of your prayer, five-colored rays of the light of pristine wakefulness extend like filaments from the point of union and the heart-centers of the father and mother gurus.

As these filaments are absorbed into your own heart-center, reflect that the thread of your mindstream is being infused with blessings.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG %

Repeat the Vajra Guru mantra as much as is appropriate.

If you feel inclined to offer a tsok, do so here as set out clearly in the following text.

[Note: If you are not offering a tsok, proceed to the final part of the practice, which is marked with *** and begins with “At the Close of the Practice Session”.]

***

The Noble Vase of Glory: A Tsok Offering Connected with the Vajra Seven-Line Prayer

Arrange whatever samaya substances, such as meat, alcohol, and so on, that you have available.

HUNG AH LAY CHHO YING DANG NYAM KA PA LAR

HUNG: From AH, a skullcup equal to the basic space of phenomena;

OM LAY NANG SRID DOD YON TS’HOG SU SHOM

From OM, the sense pleasures of the world of phenomenal experience arranged within as the tsok;

HUNG GIY DE CHHEN YE SHE ROL PAR GYUR

Through HUNG, these become the play of supremely blissful pristine wakefulness;

HRIH YIY TSA SUM LHA TS’HOG GYEY PA KANG

Through HRIH, the hosts of deities of the Three Roots are delighted and fulfilled.

OM AH HUNG HRIH:

This consecrates the tsok offerings.

Invitation of the Guests and Offering of the Tsok Substances:

HUNG OR GYEN YUL GYI NUB JANG TS’HAM %

HUNG On the northwest border of the country of Orgyen, %

PAY MA GE SAR DONG PO LA %

In the pollen heart of a lotus, %

YA TS’HEN CHHOG GI NGO DRUB NYEY %

You attained marvelous, most excellent siddhi. %

PAY MA JUNG NAY ZHEY SU DRAG %

Reknowned as the Lotus Born, %

KHOR DU KHAN DRO MANG PO KHOR %

You are surrounded by a vast retinue of Dakinis. %

DOD YON TS’HOG LA TREN DREN NA %

As I invite you to this feast of sense pleasures, %

JIN GYIY LAB CHHIR SHEG SU SOL %

I pray that you approach to confer your blessings! %

GURU PADMA SIDDHI HUNG %

GURU PADMA SIDDHI HUNG %

NAY TS’HOG DI RU JIN P’HOB LA %

Rain down your blessings on this unexcelled place! %

TS’HOG CHHOD YE SHE DUD TSIR GYUR %

Transform these tsok offerings into the deathless nectar of pristine wakefulness! %

DRUB CHHOG DAG LA WANG ZHI KUR %

Confer the Four Empowerments upon me, one who aspires to supreme accomplishment! %

GEG DANG LOG DREN BAR CHHAY SOL %

Dispel hindrances, those who lead us astray, and obstacles! %

CHHOG DANG T’HUNG MONG NGO DRUB TSOL %

And grant supreme and ordinary spiritual attainments! %

HUNG LA MA JE TSUN PAY MA T’HOD T’HRENG TSAL

HUNG: Holy Guru, Padma T’hod T’hreng Tsal,

RIG DZIN KHA DROI TS’HOG DANG CHAY PA YI

Together with your retinue of Holders of Intrinsic Awareness and Dakinis —

TSA SUM KUN DU GYAL WAY KYIL KHOR LA

To this mandala of Victorious Ones, in which all aspects of the Three Roots unite:

MO GU DUNG SHUG DRAG PO SOL WA DEB

I pray with devotion, and intense and powerful yearning.

DAG ZHEN GO SUM GE TS’HOG LONG CHOD CHA

All virtue accumulated by myself and others through body, speech and mind, together with all wealth and enjoyments,

NANG SRID DOD YONG GU MA TS’HANG MEY

The whole world of phenomenal experience, and all manner of delightful sense pleasures, with nothing left incomplete —

KUN ZANG DE CHHEN TS’HOG KYI KHOR LOR BUL

I offer all this as Samantabhadra’s ganachakra of supreme bliss.

T’HUG TSEY GYEY ZHEY T’HUG DAM KONG GYUR CHIG

Accept this out of your affectionate love, and be delighted! May it fulfill our sacred bond!

SOL WA DEB SO GU RU RIN PO CHHE

I supplicate you, Guru Rinpoche!

JIN GYIY LAB SHIG RIG DZING KHA DROI TS’HOG

Bestow your blessings, you hosts of Dakinis and Holders of Intrinsic Awareness.

MO DEN BU LA TS’HOG T’HUN NGO DRUB TSOL

Grant supreme and ordinary spiritual attainments to your devoted child.

DAM TS’HIG NYAM CHHAG T’HAM CHAY YANG DU DROL

Please purify all impairments of samaya commitment.

CHHI NANG SANG WAY BAR CHHAY YING SU DROL

Liberate outer, inner, and secret obstacles into basic space.

JANG CHHUB BAR DU DREL JEY DZIN ZHING

Hold me inseparable from you until my complete awakening.

TS’HE SO NYAM T’HOG YAR NGOI DA TAR P’HEL

Increase my longevity, merit, and meditative experiences and realization like the waxing moon,

SAM PA LHUN GYIY DRUB PAR JIN GYIY LOB

And grant your blessings that my wishes may be spontaneously accomplished!

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG %

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG %

***

At the close of the practice session:

LA MAY NAY SUM YI GE DRU SUM LAY

At the Guru’s three places are the three seed syllables, and from these

OD ZER KAR MAR T’HING SUM JUNG NAY SU

Emerge three rays of white, red, and dark blue light.

RANG GI NAY SUM TH’IM PAY GO SUM GI

As these are absorbed into my own three places, my three doors

DRIB JANG KU SUNG T’HUG KYI DOR JER GYUR

Are purified of obscurations, and transform into vajra body, vajra speech, and vajra mind.

T’HAR NI LA MA KHOR CHAY OD DU ZHU

Finally, the Guru together with his retinue

KAR MAR T’HIG LE HUNG GIY TS’HEN PA RU

Melts into a white sphere tinged with red and marked with HUNG.

RANG GI NYING GAR T’HIM PAY LA MAY T’HUG

As this is absorbed into my own heart-center, the Guru’s awakened mind

RANG SEM YER MEY LHEN KYEY CHHO KUR NAY

And my mind become inseparable. I rest in co-emergent Dharmakaya.

AH AH:

With these words, confront your own mind’s very nature, which is, from the beginning, beyond all artifice and contrivance, all acceptance and rejection. Primordially, it is supreme Dharmakaya — your own true face.

Then, once again, viewing all illusory appearances as being of the nature of the Guru, dedicate the virtue and formulate auspicious wishes.

On the eighth day of the waxing moon, in the month of Drozhin, in the year known as “Subduing Everything” [that is, the seventh month of the Fire Female Pig Year, 1887], this arose from the mind-lake of one who prays that he may serve the Lotus Guru in all lifetimes, Mipham Nampar Gyalwa. May there be virtue! Sarva Mangalam! May everything be auspicious!

Dedication:

DIY TS’HON DU SUM SAG PAY PAY GE TS’HOG KUN

All accumulations of virtue gathered throughout the three times:

MA LU DRO NAM SANG GYAY T’HOB CHHIR NGO

I dedicate these so that all beings without exception may attain buddhahood!

KEY KUN OR GYEN CHHEN PO JEY ZUNG NAY

In all lifetimes, through following the Great Orgyen,

RIM NYIY NGON GYUR DON NYIY T’HAR SHOG

May I actualize the two stages and bring the two benefits to culmination!

Auspicious Verses:

CHHOG SUM TSA SUM JIN LAB GE LEG PAL

The blessings, virtue, auspiciousness, and glory of the Three Jewels and the Three Roots:

CHHOG DU DRO KHAM KHYAB PAY TRA SHIY SHOG

May there be good fortune throughout the realms of beings, in all directions and times!

Dedication and Auspicious Verses composed by Chagdud Tulku Rinpoche.

Condensed Tsok Offering:

Set out the tsok offerings.

OM AH HUNG HO

This consecrates the tsok offerings.

TSA SUM LHA TS’HOG LA TREN DREN SHEG

Hosts of deities of the Three Roots, come! We invite you to this tsok gathering.

CHHI NANG SANG WAY DE CHHEN TS’HOG CHHOD BUL

We present these tsok offerings as outer, inner, and secret supreme bliss.

DAM TS’HIG NYAM CHHAG T’HAM CHAY THOL LO SHAG

We confess all impairments of samaya commitments.

NYIY DZIN DRA GEG CHHO KYI YING SU DROL

Liberate the enemies and hindrances caused by dualistic fixation into the basic space of phenomena.

NYAM NYID DE CHHEN PAY T’HUG DAM KANG

Fulfill the sacred bond of supremely blissful equanimity.

CHHOG DANG T’HUN MONG NGO DRUB TSAL SU SOL

I pray: grant supreme and ordinary spiritual attainments!

This abridged tsok offering, which is useful for accumulating numbers of repetitions [of tsok offering prayers], was composed by Jampal Dorje.

Translated by Erick Sherab Zangpo.

NOTES:

The last line of the Vajra Seven-Line Prayer, GURU PADMA SIDDHI HUNG, is generally pronounced GURU PAYMA SIDDHI HUNG by Tibetans.

Likewise, the Vajra Guru Mantra, OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG, is generally pronounced OM AH HUNG BENDZRA GURU PAYMA SIDDHI HUNG by Tibetans.

One is faced with the difficulty of presenting the Sanskrit as close as possible to how it should actually be pronounced, and how Sanskrit is generally pronounced by Tibetans, which is often (or usually) quite different.

For example, even the syllable HUNG is a tricky one. In transliteration of actual Sanskrit, it is spelt HUM (with a dot over it). It is almost always pronounced by Tibetan as HUNG. I have chosen to leave it as HUNG rather than the slightly more correct HUM, as according to the rules of Sanskrit, it is a nasalized “m” somewhere between our “m” and “ng”. Thus I am trying to render things as close as possible to actual Sanskrit, while at the same time presenting them the Tibetan way when allowable according to the pronunciation of Sanskrit.

I was faced with confusion when I first came to Tibetan Buddhism and noticed that the lamas pronounced things one way and the English translations of the texts pronounced things another way. It’s not easy to recite a mantra many thousands of times when you are not quite sure about the best way to say it — for me anyway. Right now I’m taking the approach of trying to remain close to the Sanskrit, while providing notes as to the popular Tibetan pronunciation. I hope that this provides a good bridge leading to some kind of harmonious middle-way between Sanskrit and Tibeto-Sanskrit.

Of course, everyone is free to pronounce things however they want, whether that be the Sanskrit way or the Tibetan way — or something in between.

May virtue increase!

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5 thoughts on “Shower of Blessings: A Guru Yoga Based on the Seven-Line Prayer by Mipham Rinpoche

  1. Excellent, i was looking for this exact text in order to complete my guru yoga practice! Thank you very much!
    Namaste

  2. Hi,

    Great translation by the way. I was given the ‘lung’ for this practice by an eminent lama some time ago and have been practising it ever since. The lama told me to find out how to practice this sadhana by consulting others as there was a language problem. I don’t know whether you can help me with a simple inquiry? As I don’t know any other Tibetan Buddhists here that do this practice I was wondering whether you could tell me what colour you visualise for the Dorje Chang manifestation of Guru Rinpoche. I have just assumed it was ‘midnight blue’ as in other representations but was in Nepal recently and happened to see a thankga wih the same iconographic representation, i.e. Dorje Chang with consort holding a vajra i his right hand and a skull cup and initiation vase in his right. He was depicted as white as as the consort ? Would you have any iconographic details pertaining to the correct visualisations for this practice as it is not detailed in the text I have. Many thanks Damon Peterson

  3. may there be goog fortune throughout the realm of being in all directionand time, thankn, this very very beautiful Sadhana

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