Starting Your Meditation With The Seven-Branch Mahayana Prayer

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The seven-branch Mahayana prayer is a devotional practice for dedicating merits. It is typically done as a preliminary to meditation but is also a complete practice on its own.

Preliminaries to Meditation

Most of us have rituals we do at the start of each meditation practice. We might clean our space, place fresh flowers or water bowls on our altar, or fluff and arrange our meditation cushions. Our pre-meditation routine might even include brewing the coffee for later, giving our dog a chew or writing something down on a to-do list so it’s not lingering in our mind.

Perhaps we start each practice the same way, by sitting comfortably and tall, closing our eyes or gazing downwards and grounding ourselves by bringing awareness to our body and the rhythm of our breath. These rituals help put us in a more settled and spacious state of mind, so we can get the most benefit from our practice. In Mahayana Buddhism, preliminaries to meditation include the seven-limb prayer.

Translated as seven limbs, seven branches, or seven aspects of devotional practice, the most common version of this prayer is attributed to the 8th-century sage Shantideva. The prayer is part of a routine that helps prepare the mind for meditation. It is also a complete practice of accumulation and purification.

When we meditate with the mindset of a bodhisattva, we meditate with the intent to benefit all sentient beings. In our unenlightened state, however, we’re not effective helpers. And so, we do our best to reach full and perfect enlightenment in this very lifetime by purifying our mental afflictions and accumulating merit.

The seven-branched prayer reminds us of this lofty goal, the practices that bring it to fruition, and the foundation of wisdom and skillful methods on which it rests.

The Seven-Limb Prayer

As a devotional practice, the seven-branched prayer assumes we have an object of devotion in mind. Shantideva’s prayer thus has a preliminary of its own. We first take refuge in the three jewels of Buddha, dharma and sangha and reaffirm the intention to meditate for the benefit of all beings.

While the wording of the seven-limb prayer may vary, the essence of practice is as follows…

Prostration

Prostrations accumulate merit and purify egoic pride. We thus begin by humbling ourselves by bowing to the three jewels. We can physically prostrate or simply imagine it. Either way, we hold reverence for the teachers, the practice and high practitioners in mind.

Offering

Offerings are a practice of generosity, an antidote to greed. We can place actual offerings on an altar as well as making offerings with our mind. As we offer, we bring to mind that which we are willing to give for our practice and for the benefit of others, such as our time and effort.

Confession

Confession, the antidote to aggression, is simply acknowledging our humanity and the parts of us that have yet to be awakened. Perhaps we skipped our meditation yesterday or we are struggling with some aspect of the 10 misdeeds. Acknowledging our mistakes helps us learn and grow from them.

Rejoicing

Despite our human imperfections, here we are, getting ready to meditate! Rejoicing brings awareness to the good we are presently engaged in. We can also rejoice in the Buddha nature that is shared by all living beings. Jealousy is purified when I recognize your enlightenment is connected to mine, and vice versa.

Requesting Teachings

We humbly beseech every Buddha and bodhisattva to please teach, to bless us and all beings with wisdom, the antidote to ignorance. Asking to be blessed with insight and teachings also brings awareness to our willingness to learn.

Requesting the Teacher to Stay

Asking our teachers to please stay acknowledges our own commitment to practice until the path of no more learning. This step also purifies wrong view. By adopting right view, we recognize all beings as potential helpers. We are forever accompanied by teachers.

Dedication

Dedicating the merits of our practice purifies lingering doubt. Faith is fortified when we see the benefits of our practice in action, having given them away. The dedication of virtuous actions not only increases our merit, but reminds us of our intent. We train the mind not merely for our own freedom, but for everyone’s. Thus, we have come full circle as we conjure up our motivation. We are now ready to meditate.