Conclusion of practices
First, the practice of The Vajra Seven-Line Prayer as Guru Yoga, according to the common meaning, will cause the arising of the profound primordial wisdom. By learning the crucial points of the paths of liberation, skillful means, or great perfection from a qualified Lama and practicing them diligently, one will achieve confidence in the realization, the result itself as expounded in the teachings, and will reach the state of vidyādhāra (knowledge holder).
With unshakable faith, visualize Guru Rinpoche, the embodiment of all refuges, on the crown of one’s head. Pray to him strongly with The Vajra Seven-Line Prayer. By the nectar pouring down from the body of the Guru, all the illness, bad karma, and sufferings of one’s body, speech, and mind are washed away in the form of pus, blood, insects, soot, and offal. At the end, one’s own body dissolves, like salt into water, and then the liquid goes down into the mouth of Yamarāja, the Lord of Death, and other creditors of karma beneath the ground. Believe that it has satisfied all of them and that all the debts are cleared. At the end, one should regard them all as having vanished into emptiness.
Again, visualize your own body in the form of the radiant body of a divinity whichever form you like. In the heart of the divinity, at the center of an eight-petaled lotus, the Lama comes down from the crown of your head and becomes one with the indestructible essence (bindu), the primordial wisdom. Then one should remain in the blissful primordial wisdom.
The postmeditative period should be treated as follows: all appearances viewed as a pure land and as divinities, food and drink as offerings, and the activities of sitting and walking as prostration and circumambulation. When you sleep, you should visualize the Guru in your heart. In all daily activities you should try to transform everything into virtuous practices without interval. It is important to visualize the Lama in the sky before you and to present offerings, offer praise, invoke his mind, and receive the blessings of his body, speech, and mind. This is because generally the good qualities of the higher realms of liberation, and especially the development of realization of the profound path, depend only on the entry of the blessings of the Guru into one’s own mind.
In order to attain the absolute primordial wisdom in one’s own mind, one must become familiar with the teachings given in the sutras and tantras in general and, in particular, with the instruction on the direct introduction (ngo ’phrod) to the absolute primordial wisdom (don gyi ye shes). And, according to one’s experience, realization, and ability, one should meditate on any of the paths of liberation or skillful means that is appropriate for oneself. By doing this, one will achieve the fulfillment of both the temporary and the ultimate result.