The fathomless accomplishment of Seven

Vajra Syllables, the crown knot of

immortality

The accomplishment through 7 Vajra syllables:

Start by refuge and altruistic intention.
In the Buddha, Dharma and Sangha
I take refuge, til enlightenment is reached
By merits of Code, Kind, Strength, rigorous, Meditation
and Understanding
May I reach Buddhahood for the sake of the beings.
our in!nitudes:"
May all beings be happy and hae the cause of
happiness May they be free from su!ering
and the cause of su!ering May they neer
part form the happiness that kno"s no su!ering
May they d"ell in peace and harmony "ithout any fear
and aersion to those near and far.
#:
Boundless "hite clouds forecast sky aboe
#ed$%ung send forth spectral light beams do"n
"hite tinged$ red toned adorns modesty
three times Buddha "ater lily born.
right hand holding &e pronged 'a%ra and
left hand holding skull cup longlife ase
left arm cradles three point khata$anga
Dressed in brocade "earing deep sleeed go"n
(n top "earing simple monastic sha"l
his head cro"ned by &e petal led lotus bud
eagle feather, 'a%ra dropping silks.
kingly resting on a lion chair
on a platform of a sun and moon.
&e )ueens In lounge indicates elements and
sea of Indian pandits, sno" land follo"ers
tri roots deities, oath bound protectors
distinct dierse attributes engagements
abundant splendid blessing like a star
re*ecting in a tran)uil sno"y lake+
$%&:
,o the Buddha #admasambhaa
I take refuge till enlightenment
,o dra" beings to the Ugyen$hahood
I shall partake in the Bodhi mind.
unlimited body as I can
prostrate much from three doors as I can
in&nite o!erings "ide as dharmatta
from my purest delight plead you accept all.
-ll the errors from my endless times
I shall declare at your noble feet
I take delight in all your noble acts$
of the samsara and nirana.
Until samsara come in to an end
I beseech you turn the dharma "heel
play your peaceful, increase, regent and magic,
adamant actiities remain like 'a%ra bolt.
I and,all of others good irtue
dedicate for boundless liing beings.
Mandala o!ering.$
This sphere is adorned by 'owers and scent (ith mt )eru sun and
moon
& o*er this to pedjung+s !eld #ll being s reborn in your sublime
!eld
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,m vara 2humi # hum. The base is golden ground !rm and pure.
,m Vajra %ekhe # hum. Surrounded by an iron fence,
&n the centre stands a $.).
)t sumeru the king of the mountains
&n the east is purvavideha. &n the south is jambudhivipa.
&n the west is -odaniya. &n the north is .ttarakuru. 0eha
and Videha
5amara and aparacamara. Satha and .ttaramantrina.
1urava and kaurava
The precious mountain The wish ful!lling tree.
The wish ful!lling cow
The wish ful!lling crops. The wish ful!lling wheel .
The precious 6ewe The precious 7ueen. The
precious minister. The precious 4lephant
The e8cellent and precious $orse. The great treasure vase.
The -odess of beauty . The -odess of -arlands. The
-odess of Song The -odess of 0ance. The -odess of
&ncence. The -odess of lowersThe -odess of 9ight The
-odess of /erfume. The Sun the )oon.
The precious .mbrella The banner of Victory
#nd all the perfect collection of the wealth and splendour
,f humans and -ods without e8ception"
& o*er this to -uru /admasambhava the lord of the universe,
#nd to the host of /admasambhava who is the embodiment of all
the tathagattas of the three times, please accept this and bestow
me the blessings. ,) -.%.
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Stre" the *o"er or grain or imagination. /ecite the mandala prayers three times "hen time
permits or other"ise once and continue to00.
kye:
Spotless refuge guru /inpoche
Being struggling in this riddle time
I kno" no other refuge than in you
do you hear this repeated be"ailing.
call your boundless kindness upon me
%ust like single mother calling single child
or like sightless abandoned motherless child
"ith no indistinct, delay, or distance.
hold me by your peg of bounteousness
supplications come out from my being
are from body1s mind 2yid3 aboe my "ill.
/ecall your )ualities in the da"ning time
recall your )ualities in a mid$day time
recall your )ualities in a darkness time
"ith a considerable ferent deotion
replicate your tri$root )ualities.
minus "asting much time in idle
in this terrifying %ailbird samsara
in eery condition of my life
I shall seek your guidance throughout this lifetime.
,he truly saiour guru /inpoche
4elp me attain your$hood in this one lifetime.
In my former lies I had not been able to
perhaps &lthy essel perhaps la5iness
but In this life as I come much clearer
so, bond me "ith your e6cellent compassion.
-ll the phenomena as my root guru
-ll my erbal unblemished 'a%ra mind
-ll as perfectly as they are, should I perceie
-ll my sleep be "ake to see the phantom play.
Be all liing beings good or "orse,
be eeryone "hom am I linked to
may they all receie 'idyadharas
may they fall in your citadel
-ll of these prayers are less of fare"ell the 7uru /inpoche, more r for your
personal inspirational purposes, and therefore cut your "ay short and hae the
meanings accordingly as you read the lines. 7uru /inpoche or #admasambhaa
as he says in one of his precious treasure 8,hose "ho call me, I
am al"ays at their threshold1
Sangdok palri from copper coloured mountain and many other pure abodes,
descending multitudes of guru /inpoche and deities "ith all their distinctions
enters to your &eld of merit, like a massie sno" storm fallen into an ocean and
merges into inseparable. /ecite the follo"ing
seen line prayer as much as one can. If you are in retreat you "ill able to chant
9:.::: and "ill see some ery good con&dent in practice, the seed in dharma is
no" established.
In daily practice at least seen times. ;ill mature our strength tremendously by
eeryday leel and therefore some eolution "ill happen in life. ,akes 9< minutes
to coer one round of Mala and about all together spare good =: mins for "hole
practice as beginner, thereby naturally faster, faster and clarity.
;The following lines are used from %ang 6ung yeshe to keep the same
version as general
The 7 9ine /rayer of -uru %inpoche
hung orgyen yul gyi nubjang tsam
$: &n the north"west of the land of , iy a,
pema gesar dongpo la
&n the heart of a lotus 'ower,
yatsen chok gi ng<drub ny=
4ndowed with the most marvellous attainments,
pema jungn= shy= su drak
3ou are renowned as the >9otus 2orn+,
khor du khandro mangp< kor
Surrounded by many hosts of kin s.
khy= kyi jesu dak drub kyi
ollowing in your footsteps,
jingyi lab chir shek su sol
& pray to you: 5ome, inspire me with your blessing:
guru pema siddhi hum
Chant this > lines prayer in retreat or daily practice as much as 9::s, 9:::s, 9:.:::s, 9::.:::
condusie "ith the duration of practice. -fter the conclusion, silent Meditational isuali5ation
follo"ing
Sun ? full moon like light rays issues from -uru /admasambhava@s three
secrets ;body ,m white, speech #h red and mind $um blueA. &n a rainbow
multiple color touches my ;heart, mouth and headA being washing all my pride
impurities and karmic inhabitants.
Second light ray hits right upon my head, travels throughout crown channel
which ends at navel, right in the middle at pilot light heart it dwells ? grounds
a copper coloured mandala with the presence of hundreds of deities ? gods
with all the appearance and e8istence. 5opper coloured citadel marking
letter $%& B ,nes rangrik ;consciousnessA engages with yidham deity encircled
by mantra empowers the two perfect siddhis of two bene!ts. #nd silently
recite the root /admasambhava Mantra as many as possible 9::s, 9:::s, 9:.:::s,
9::.::: condusie "ith the duration of practice.
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,*erings:"
,)"V#6%# -.%. " #%-$#), /#0$#), /.S$/4, 0./44, #9,14, -#C0$4,
CV40$4, S$#/T# #$ $.)
DDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDD
By merits of all these irtues
;ithout leaing anyone behind
May all beings be led unto his sanctuary
May they all achiee #admasambhaa1s stage.
Indian #andit ugyen /inpoche
sno" land patron ugyen /inpoche
;ho had attained im$mortality
,aming eils amid south and north
,o the Buddha guru /inpoche
I bo" do"n at your holy feet.
4ail by the goodness of rupakaya
4ail by the ?: Brahmanic melodies
4ail by the holy mind of #ra%na #aramitta
4ail by (mnipotent of three doors of the @ord.
May the day and night be good
mid$day also that be good
all days and nights al"ays good
,riple gem1s blessing preail
/ecite A6 'a%rasatta mantra to &ll the emission and deletions
Conclusion to this saddhana, set your mind free in complete unconentional
moment and starting count do"n to ten to "ake up in slo" motion of three
doors.
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-ana"chakra for /admasambhava, 7 Vajra
syllable Tsok ,*ering
ollowings are e8cerptions from 1yabje 0ilgo kyentse %inpoche warm
speech.
(hat is. Secret Mantrayana has countless skilful and po"erful approaches "hich,
can make the progress of accumulation and puri&cation incredibly fast and
direct. (ne such place is the practice of tsok, "hich is primarily a practice of
o!ering. It is not %ust a practice of o!ering ho"eer. it is also a po"erful tool to
purify our samaya or friendship "ith in guru, dea, daka and dakinis and clarify
good relationship. Besides being &re pu%a the best method for puri&cation of
samaya, the tsok o!ering or practice is the least "e can carry, it is the 8inner &re
o!ering or pu%a.1 ,sok is considered as ery skilful and rich practice "ith many
layers of meaning, and it can be done in many leels of 'a%rayana path.
(hen. ,he male and female tantric practitioners get together to celebrate the
tsok feast on the tenth day of the "a6ing moon and the tenth day of the "aning
moon, as "ell as on special anniersaries of Buddha.
Tsok &ngredients. ,his is traditionally referred to as the gathering of 8delightful
substances.1 ;e should be generous in our o!erings, and not o!er %ust a little
amount "ith a miserly attitude. ;e should try to aoid polluting the o!erings
"ith limited dualistic concepts, by thinking something is too good or too
e6pensie to o!er, or een that something is too dirty or impure, or only o!ering
things "e like ourseles and leaing out all the things "e don1t like.
/ractitioners. It is said in the tantras that the male practitioners should sit on the
right and the females on the left, facing each other, "ith the a%ra master in the
centre and facing the assembly. #ractitioners should "ear their best clothes to
proide an auspicious connection for the accumulation of merit.
Some masters say the practitioners should sit in order of seniority, according to
"hen they &rst receied empo"erment into the 'a%rayana, or according to their
leels of e6perience and reali5ation and their )ualities as a practitioner.
It is best to hae an e)ual number of male and female practitioners, as they
signify the balancing of skilful means and #ar%na.2"isdom3
/lace. ;e should consider the place "here "e gather not as an ordinary room or
building, but as the sacred po"erful place "here the principle deity himself
practises the tsok feast, in the company of in&nite dakas and dakinis.
#lace the 'egetarian and non$egetarian foods and drinks aailable as pure as you can
and as in&nite as you can in imagination and clarity about holding a pride of deity
himself00
9Bandha blissful skull cup Dharmata 29.the three cracks human head
skull3
Cie meat nectars cloud of o!erings &lled
%#)"3#) B1$#) bath "hole thing emptiness
,)"#"$.) forms "hole thing ;isdom sap.
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&nvocation to /admasambhava
hung orgyen yul gyi nubjang tsam
$ : &n the north"west of the land of , iy a,
pema gesar dongpo la
&n the heart of a lotus 'ower,
yatsen chok gi ng<drub ny=
4ndowed with the most marvellous attainments,
pema jungn= shy= su drak
3ou are renowned as the >9otus 2orn+,
khor du khandro mangp< kor
Surrounded by many hosts of kin s.
khy= kyi jesu dak drub kyi
ollowing in your footsteps,
jingyi lab chir shek su sol
& pray to you: 5ome, inspire me with your
blessing:
om a hum vajra guru pema siddhi hum
$.)
#rimordially pure
,he o!erings of this and another "orld
,o the 7uru #admasambhaa
I 4umbly display in your holy &eld.
By this 7anachakra
Common and uncommon mistakes
Crom the beginingless of my former lie
May they perish as I strongly "ish.
-ll my demons and my illusions
-ll my hindrance due to ignorance
heaenly in the state of Dharmatta
"ithout leaing any trace behind.
,o the mouth of stainless guru
I o!er my body, *esh and blood 2body as bone3
Karmic, desire, hatred, aDictions,
In ten directions in the space
7uru padma1s tri root )ualities
#lay as rolmo 2cymbals3
and your multiple actions
may they remain as long as space
endures
(uter pensie sensual o!erings Cie
Inner nectar, torma, light and bliss
heaenly o!ering secret mantra and
suchness natures &ll your dharma &eld.
,o the 7uru, dea, daka, dakini
Dharma pala, lord of treasure and
Utter deities plus the local gods
-ll the other &eld of the merits.
;ealth of secret, outer, and inner
(f the three "orlds &ll your sacred land
grant us freedom form this dualistic
grant me connection to the non$dual
#rimal connectedness and liberty
receie this 7anacakra tsok o!ering
to attract you and get your po"er 2siddhi3
no" and to #artake of
the left oer
,ake your portion gie me health and
"ealth may our
success meet our prosperity.
Crom this life to many lies
be my karmic fortune be my side
t"o merits gain for the omniscient.
,ill I perfect in prayer to 7uru
and obscure to the Buddhahood
,o surpass the karmic habit,
by your deep and profound teaching
7uru #adma be my instructor
sae me 7uru, unroot hindrances
Instant goodness preail foreer.
Sara magalamE
To the prayer of these sublime supplications, they will
receive de!nite results. Samaya -ya: -ya: -ya ::
hundred treasure: $undred burials : $undred seals:
Said and done by ,rgyen Trinley 9ingpa.
,rgyen Trinley 9ingpa.:
-pong ,erton "as born in ,ibet in 9FG<. During his lifetime
he sered as sublime lama to great lamas, a spiritual guide to
po"erful rulers and a teacher to both monastic and lay
practitioners. 4e gained accomplishment in many profound
practices, transmitted the Hyingtik cycles of D5ogchen
teachings and reealed his o"n termas.
In his earlier incarnation as #rince Mutik ,senpo, he "as
entrusted by 7uru /inpoche "ith many treasures, later to be
reealed by him as ,rgyen Trinley 9ingpa . Before -pong
,erton passed a"ay, he said he "ould enter the bloodline of
the Sakya, and in 9G=< "as indeed reborn as 4is 4oliness
=9st Sakya ,ri5in. In the early 9G?:s, the yogi Iangchub Dor%e,
ageing custodian of -pong ,ertonJs transmissions, "ent to
India in order to gie the transmission to 4is 4oliness as
preiously instructed by -pong ,erton.
4mpowerments of the #pong Terton 5ycle
9 /ed ,ara empo"erment
K Kurukulle empo"erment
A 7uru Sangdrub empo"erment
= ,hree /oot empo"erment
< 'a%rasatta empo"erment
? ;hite Man%ushri
> Blue Man%ushri
F Black Man%ushri
G Cheren5ig empo"erment
9: 'a%raarahi empo"erment
99 Black D5ambhala empo"erment
9K ;hite Mahakala empo"erment
FE -uru %inpoche empowerment based on the Seven
9ine /ractice
S#%V# )#C-# 9#):
Thoroughly and diligently translated by the name
called Gimwock %inpoche for the ripening time of
3ajrayan"ism in the new millennium of the !rst cycle of
ne8t HIII years of human history. )ay this bene!t
and lead all fortunate to the city of blissful and light.
)ay the teachers and students thrive in learning and
discovery. )ay humble apologise for the acute
mistakes be accepted.



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