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The Explanation of the Vajra Verse Supplication, Entitled The Mind Ornament of Padma

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Om svasti,
Having paid homage to the lord guru, the wish-fulfilling jewel who dispels misery by thinking of him, I will let my words open up for a small understanding of the meaning of the Vajra Verse Supplication. It is stated in these words :

DUSUM SANGYÉ GURU RINPOCHE
Buddha of the three times, Guru Rinpoche,
NGÖDRUP KUNDAK DEWA CHENPO SHAB
Lord of all siddhis, Great Bliss One,
BARCHÉ KUNSEL DÜDÜL DRAKPO TSAL
Dispeller of all obstacles, Wrathful Tamer of Mara,
SOLWA DEPSO JINGYI LABTU SOL
I supplicate you, please bestow your blessings.
CHINANG SANGWÉ BARCHÉ SHIWA DANG
Pacify the outer, inner and secret obstacles,
SAMPA LHUNGYI DRUBPAR JINGYI LOB
And bless me with the spontaneous fulfillment of my wishes.

I will now clarify a little of the meaning of these vajra words of Guru Rinpoche himself, the quintessence of all supplications revealed in the profound treasures of Orgyen Chokgyur Lingpa, explaining it in accordance with the regular teachings of Kunkhyen Lama Dorje Siji Tsal from the oral instructions of my family lord, Gyurme Ngedon Wangpo.

Buddha of the three times, Guru Rinpoche,
Externally, this means the Precious Buddha among the Precious ones because Orgyen Rinpoche himself is the master who is inseparable from the three mysteries of all the buddhas appearing throughout the past, present and the future.

Internally, it means the guru, the root of blessings, among the Three Roots, because Orgyen Rinpoche himself is the general wisdom form of all the gurus of the Mind, Sign and Hearing Lineages.

Secretly, it means the Dharmakaya among the three kayas because he is primordially present as emptiness endowed with all the supreme aspects possessing the indivisible nature of the kayas and wisdoms.

Lord of all siddhis, Great Blissful One,
Externally, this means the sacred Precious Dharma because all the virtues of the truly high and the definite goodness originate from practicing in accordance with the words of the Guru.

Internally, it means the yidam, the root of siddhis, because all the common and supreme siddhis without exception originate from Guru Rinpoche himself.

Secretly, it means the Sambhogakaya because he enjoys all the phenomena of samsara and nirvana as unconditioned great bliss in the manner of nonduality without moving away from Dharmakaya.

Dispeller of all obstacles,
Externally, this means the Precious Sangha because the dispelling of all the obstacles for the five paths and ten bhumis as well as the origination of all virtues depends upon the sangha,. The companions on the path who, again originate by means of Orgyen Rinpoche.

Internally, it means the dakini. dharmapala, the roots of activity, because they clear away the practitioner's obstacles for the paths and bhumis and accomplish favorable conditions by means of the four activities. They again originate through Orgyen Rinpoche himself because he is the main figure in all mandalas.

Secretly, it means the Nirmanakaya because he emanates in bodily forms, taming by any means necessary within the perceptions of the various higher, inferior or mediocre disciples, and so establishes them on the paths of ripening and liberation after having taught all the essential points of the profound or extensive teachings which suit their intellects.

In this way, the one who externally is the nature of the Three Precious Ones, internally the nature of the Three Roots ands secretly the nature of the three kayas, the chief form of all the buddhas, the source of all the sacred teachings, the crest ornament of all the sangha, and who is the great lord encompassing all families, is the one who bolds the secret name of

Wrathful Tamer of Mara,
Why is that? It is because he spontaneously tamed the terrifying Four Maras, delivered the three secret enemies into dharmadhatu and liberated himself through realization. Since he has attained mastery over the four activities, he liberates others of out loving kindness by means of his unceasing compassion of eliminating and cherishing. Thus, through his power of great wisdom endowed with the twofold purity, he liberates the two obscurations along with habitual patterns into the state of nondual space and awareness.
To the guru who possesses such qualities,

I supplicate you,
Externally one approaches with the intense power of devotion and, longing by supplicating for the desired aim of quickly achieving the supreme and common siddhis.

Internally, one accomplished by acknowledging the fact that one's three doors primordially abide as the mandalas of Body, Speech and Mind.

Secretly, one supplicates in the manner of applying activities by maintaining the unfabricated. continuity of self-awareness in its natural state, the real means of resolving that the guru is nowhere other than in mind-essence endowed with the nature of the four kayas and five wisdoms.
By having supplicated in this way,

Please bestow your blessings.
This means, 'please bless me to accomplish the Vajra Body, the apparent yet empty body, after having been blessed with the guru's Body in my body. Please bless me to accomplish the vajra Speech, the resounding yet empty speech, after having been blessed with the guru's Speech in my speech. Please bless me to accomplish the Vajra Mind, the aware yet empty mind, after having, been blessed with the guru's Mind in my mind. "

Pacify the outer, inner and secret obstacles,
All the conditions adverse to accomplishing enlightenment are called "obstacles". Outer obstacles are the sixteen major fears: the "earth fear" of pride, the "water fear" of desire, the "fire fear" of anger, the "wind fear" of envy, the "lightning fear" of thunderbolts, the "weapon fear" of what is sharp and piercing, the "tyrant fear" of prisons, the "enemy fear" of bandits and thieves, the "ghost fear" of flesh-eaters, the "wrath fear" of elephants, the "beast fear" of lions, the "poison fear" of snakes etc., the "illness fear" of plague etc., the "fear- of untimely death", the "fear of poverty and scarcity", and the "fear of vanishing sense pleasures”. Thus these are the sixteen.

Inner obstacles are the Four Maras; the "Aggregate Mara" of ego-cling, the "Klesha Mara" of desire and attachment, the "Godly Son Mara" of deception, and the "Lord of Death Mara" of snatching one's life away.

Secret obstacles are the kleshas of the five poisons: desire, anger, stupidity, pride and envy.

What do they cause obstacles to? They make obstacles to accomplishing liberation and the state of omniscience. For this reason one supplicates that all outer obstacles may be pacified by the power of realizing sights, sounds and awareness to be the display of deities, mantras and dharmakaya; that all inner obstacles be pacified by liberating- grasping and fixation into the space of egolessness; and that secret obstacles be pacified by the power of realizing the five poisons as the five wisdoms and taking adverse conditions as the path.

And bless me with the spontaneous fulfillment of my wishes.
Concerning wishes, there are temporary wishes and ultimate wishes. As to the first, one supplicates, for as long as enlightenment has not been attained, to accumulate the conditions conducive to accomplishing it. These are stated as follows:
"Long life span, and likewise no sickness,
A handsome form, good fortune and class,
Wealth and intelligence; thus seven."
One supplicates that one may be sustained by these "seven qualities of a high rebirth," and especially that one's being may be enriched by the "seven noble riches". The seven noble riches are: the richness of faith, the richness of discipline, the richness of diligence, the richness of modesty, the richness of learning, the richness of generosity, and the richness of intelligence.

The ultimate wish is called the supreme siddhis of mahamudra. Concerning this, the ground which is the mind-essence of all sentient beings, the sugatagarbha, abides primordially as the nature of buddhahood. Yet, without recognizing it, one's "natural face", one has become veiled by the two obscurations and the habitual patterns and has then wandered through samsara. By means of practicing the path, the unity of the two accumulations or the unity of development and completion as a remedy for these two obscurations, the fruition, realizing the natural state as it is after purifying into dharmadhatu the passing stains of this naturally pure mind-essence endowed with the nature of the four kayas and five wisdoms is called "the attainment of are the supreme siddhis". One therefore supplicates, "quickly and without the being dependent upon effort and struggle, please bless me with the automatic or spontaneous fulfillment of all my temporary and ultimate wishes!"

The supreme of swift paths, the most eminent of all,
Is this excellent guru supplication.
Adhere to it, you who long
For all the goodness and desirable things of this life and of the future.
Through the virtue of endeavoring in this may I and other beings
Be accepted by Guru Rinpoche in all our lives,
And with the fulfillment of the wishes for the two benefits,
May the auspiciousness of welfare and happiness flourish.
Due to the inquiry and request from the qualified knowledge-lady Tseten Yui Dronma, this was freely written in the Wish-fulfilling Lion cave at Paro Taktsang in Bhutan by the vidyadhara aspirant, (Dudjom Rinpoche) Jigdrel Yeshe Dorje. Siddhi Rastu.

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