…the most inspiring one I have heard for a long time.

It’s very nice, and it’s done with so much devotion,

so, it’s wonderful, actually!

(00:28 )Rinpoche reciting a prayer in Tibetan

[00:02:17]

(Rinpoche is reading the questions… laughing 00:02:15) If the other people are the creation of my mind,
does it mean that I am the creation of their mind? What is the meaning of this relationship? So, this is
the question of the chicken and the egg; which came first. It is…when we try to look at all phenomena as
display of one’s own mind, very often, this kind of juncture comes where we begin to have this question.
If everything is my mind…if every projection is my mind, then, two things that come up is…then, what is
me or who am I as you ask, and the other is, sense of…little bit of a hesitation in that this might be so
arrogant to think that everything is a projection of yourself. Then, it’s better to not be so, sort of, as you
said; if everything is…if every projection, animate and inanimate is your mind’s projection, then, you
have to go a little bit more subtle into that…into thinking: it’s not so much the projections, but it is the
mind that thinks projection. Appearances are the result and causes of interdependent origination. So,
we are not talking so much they are not being existent; as long as there are causes and conditions
formations of appearances will be unceasing.

[00:05:23]

So, we are not talking about not being at all there, we are talking about it as…as far as causes and
conditions formulate, there is always composition. But, then, there…beyond the composedness of
causes and conditions, there is a imposition of an imputation that we bring to what is composed that
supposes that there is a tangible reality beyond its actual presence. So, it’s pretty much…the problem is
this superimposition of the supposition of a tangible reality. So, therefore, it’s not defeating appearance,
when we talk about the projection of appearances being mind…we are not talking about defeating or
deconstructing of what is the result of interdependent origination; we are not trying to destroy
appearance. Rather, we are looking at the mind that supposes that there is something more than there
actually is. So, when we say ‘look at the projection of… look at everything as the projection of one’s own
mind’, we are not looking at the appearance as much as is the articulation of the appearance, the mind’s
relationship to the appearance based upon its articulation of what it supposes it to be. So, therefore,
this relationship that you have with the appearance has to be carefully analyzed, where mind relates to
thing as they are, not as you suppose it to be. Now, on the [? (00:08:54)] meditatively speaking an
answer to your question; when you rest in meditation and you think “oh, everything is mind’s
projection”, then, if a thought comes, “everyone cannot be my mind’s projection”, then, you have to
look at, is that question not your mind? Then, if you think “Oh, yes! Everything is my mind!” then you
have to look at the mind that supposes it is in this way. “Everything is real” then you have to look at the
mind that supposes it to be real. Or, a doubt “this cannot be real”, then, you have to look at the mind
that is saying it is not real. “Others are my projection”, when the mind thinks that way, you have to look
at the mind that thinks that way. Or, “I am…I must be another person’s projection”, then, you have to
look at the mind that supposes it to be that way. Then, you will find that everything is indeed your
projection.

[00:10:49]
Thinking it this way is possible is your mind, thinking that this is impossible is, also, your mind. Logic is
your mind, being illogical is, also, your mind. Someone who says “this is possible” is, also, your mind,
someone who says “it is impossible’ is, also, your mind. Belief is your mind and disbelief or doubt is,
also, your mind. So, from that perspective, what is not mind? So, one should, also, think in this way. So,
if we continue with the fourth…but before I go into the fourth meaning of the Seven Line Supplication,

From in the North West of Oddiyana,

The pistil of a blooming lotus flower,

Endowed with supreme wonder siddhi,

You are renowned as Padmakara,

Surrounded by your retinue of many dakinis,

We practice following your example,

Please, approach and grant your blessings,

Guru Pema Siddhi Hum.

Now, this afternoon…this morning, we spoke about the meaning…the hidden meaning in accordance to
the Path of Completion, where we spoke a little bit about the visualization of channels, prana and the
nadis. Generally, this Path of Completion comprises of, mainly, three practices: the practice of tummo,
the practice of vajra consort and the practice of dream yoga. Now, when we speak about such a
visualization, and then the corresponding reflection of the channels, the tigle and so forth, you have to
combine it with these three forms of practices. So, if you know what these practices are, then, you
should combine the third meaning with these practices. If you don’t know what these practices are,
then, I believe, this is not the right moment to go through them. So, these are just terms.

[00:14:30]

So, at this time, relevant to what we were speaking about, however, the main focus is that your body
stabilizes some sense of stillness. And within this stillness, you have the possibility to straighten the vital
nadis or the channels. And when the nadis or the channels are straightened, the prana and the flow of
pranas are unobstructed. When the flow of the prana is unobstructed within the body, it often provides
the awareness to remaining unobstructed by energies and certain pivotal points of the body. So, this
body that is made up…this, sort of, this aggregate body is made up and is brought into movement by
elements. So, sometimes, beyond the mental focus, elements, also, play an important role in whether or
not our mind becomes too active, agitated or too dull. So, because sometimes…that’s why sometimes
when people meditate or go into retreat and they have certain, sort of, great neurotic thoughts in their
mind…so, sometimes you feel for no reason at all very sad, for example, or you become very angry at
yourself or in your surroundings and so, meditators…meditators often, then, think about, you know,
spiritually what is wrong with you. Your ego is too strong, or your neurosis is too strong, or your clinging
is too strong and so forth. But, it could be just a simple reason that you didn’t have breakfast, or you
may have sleep apnea, then, because you are not sleeping properly, or that you don’t do better on a
high altitude or low altitude. So…so, sometimes these struggles that we have with neuroses are not
always about mind; of course, everything is mind, we say that. But on the other hand, you have to
appreciate elements and the power of elements, because your body is made of elements, you live in an
environment composed of elements. So, the problems’ root could very easily be in a very simple reason
and not always a profound reason having to do with profound pity things.

[00:19:36]

Recently, there was a lady who did a retreat at our retreat place. And what three months of the retreat
on Guru Rinpoche practice, she was every day crying that she did not feel devotion to Guru Rinpoche.
So, she got lot of advices of which books to read and Guru Rinpoche’s biography to read and what
(Yeshe Tsogyal ? [00:20:11]) and so on and so forth. And it didn’t seem to help. Later on, we found out
that, actually, just before she left for the retreat her husband had fallen in love with another girl. And so,
of course, then, you will not feel related to Guru Rinpoche after that, I guess! You know, Guru Rinpoche
surrounded by a retinue of dakinis… ([00:21:10] Rinpoche and the audience laughing). So, sometimes,
we bring that very kind of very mundane approach to our spiritual practice. But, of course, you are not
looking at it that way. And, it doesn’t help that the person who is doing retreat in the next room has a
nice husband, so, the husband sends packages of coffee and chocolate. So, you can’t see the empty
nature of everything being projection of your mind. So, sometimes, it’s very important for meditators to
have that kind of practical- pragmatic approach to your situation in meditation. It is not always about
ego…it is, of course, ego but, at the same time, you will try to bring a very unrealistic approach to
problems. So, you say things like “I cannot feel devotion”, whereas, at this point devotion is not the
issue. It’s about your trust in just mundane relationship that is influencing what you are going through at
this moment. Therefore, taking care of your body, taking care of the body in a suitable environment is
very necessary. This is called balancing inner elements and balancing the inner elements with the outer
elements. If you don’t recognize the importance of bringing balance and being gentle with yourself in
meditation, you will get into being very guilty and frustrated in meditation. Because, you have to also
understand that the spiritual path of practices often have a psychological effect on human mind.
You…one does not intent…it’s not intentional but it is just the nature on how spirituality has been seen
in the common world. And without any reason, however the language of spirituality often is such, and
the cultural influence over spirituality is such that anyone who is spiritually inclined has a certain habit.
And that habit is called self-effacing, self-criticism…critical…critical idea about oneself.

[00:25:37]

And, sometimes, we think that being someone who can analyze properly or examine properly, means
that we have to have a very critical idea about one’s own self. So, self-deprecation is very easy to fall
into. So, it’s a…at such points, at such times when we do not see outer elements and different influences
of the environment, instead of seeing that sort of practically, the self-deprecation might come up, and
then, you blame yourself. So, that’s why you feel frustrated in yourself as not being able to meditate
well enough, not having concentration, not being diligent, not having devotion, not being able to have
the discipline in practice and so forth. So, it’s good to find a balance, and the good way to balance with
that is to always train the mind to have a practical approach to the balance of elements. Now, a good
way to…very skillful way to bringing balance to that is allowing the body and the channels that run in the
body to be as unobstructed as possible. So, we keep talking about training mind, but you have to
understand the very strong co relationship between mind and prana. As long as there is breath, there is
life, as long as there is life there is vividness. And as long as there is vividness there is awareness. So,
untamed body creates blockages in the nadis, when there are blockages in the channels and the nadis
the flow…free flow of the wind is interrupted. And whenever there is obstruction in the wind, it will
always create speed bumps, also to the mind and the vividness of the mind.

[00:29:13]

So, therefore, whether it’s straightened nadis- straightened posture and the emphasis of straightened
posture is also because of this. So, therefore, here, in relating to the posture as a balance brought about
within one’s own bodies, straightened nadis, but in terms of working with the Seven Line Supplication,
straightening one’s body, as we talked about this morning in the visualization but keeping the awareness
mainly on the essence of the tigle that is in the center of your own heart. As the Tantra of Mirror of
Illusions…there is Tantra called Mirror of Illusions, has a quote regarding this visualization of the tigle in
the third meaning of the Seven Line Supplication. The tantra has words which says this way: The
imperishable or the indestructible essence drop or tigle represents supreme bliss. This supreme bliss
that is the quintessence of the wisdom endowed with the five kinds of wisdoms, self-arisen, and that it
embodies everything that it dwells upon. Dharmachakra, this called the heart chakra, or the
dharmachakra is where dharmata dwells. So, in accordance to these particular words, when you reflect
and remain one-pointed aware within the tigle, recalling this tigle or seeing this tigle as dharmata itself it
is the dharmachakra, it is the dharmata. Being able to hold that awareness in the tigle itself allows this
tigle to becoming the basis that embodies everything. There is nothing that is not embodied within this
tigle.

[00:32:24]

So, when you are visualizing, concentrate on the tigle and then, gradually, the tigle itself becomes the
supreme space mandala. Becoming bigger and bigger in its luminosity, that, it completely encompasses
your whole body, it expands throughout your whole body, becomes as big as this room, holding
everything that is within this room, become as big as this country, holding everything that is within this
country, becoming as big as this planet, holding everything within this planet, becoming as big as the
galaxy itself and even beyond, and holding everything within itself. At such a point even letting go of
visualization of the heart chakra, the nadis, the channels, the body and everything…nothing other than
this tigle becomes the space mandala. Tigle itself becomes the spacious awareness wherein everything is
contained. And within that sense of confidence of dharmata if you simply abide that is, then, holding,
what is called, the quintessence of the third Seven Line Supplication…third meaning of the Seven Line
Supplication. So, when you rest, as Guru Rinpoche himself says, the self…the essence or the tigle of self-
arisen primordial wisdom since it is spontaneous, since it is pervasively aware, this, therefore, itself is
the lotus born…spontaneously born. So, when we say Guru Rinpoche was spontaneously born on a
lotus, we are not referring to anything other than the spontaneous awareness that is born in every
moment.

So, Guru Rinpoche says, therefore, this tigle of self- arisen primordial wisdom, in other words, is none
other than the lotus born itself, is encircled by its own display. A ring of many pranas or wind energies
within the empty space of the central channel or avadhuti. So, where the prana enters the avadhuti and
the radiance, and the energy of the prana allows the tigle to become as waste as (sphere? [00:36:49]
within which everything is encompassed, then, it is really in that moment spontaneous awareness
completely permitting all directions is what one is abiding within. Therefore, here, when this kind of a
samadhi of the tigle which encompasses all phenomena, the spontaneous awareness, is what we are
resting within, then, Saraha who can sat in this kind of an awareness said … (?) sang of Guru or a song
which went this way…so Saraha in praise of the tigle says: “In front, in back and…or behind and in all ten
directions, wherever I look, there it is”; referring to spontaneous awareness. So, in the same way,
meditators simply rest within that spontaneous awareness that is limitlessly pervasive forms the bases
of all appearances and yet is inherently empty.

[00:38: 45]

As long… when you are trying to introduce yourself to it is called beginning to be on the path of practice.
When you are beginning to introduce yourself to this awareness and maintaining familiarity with…
maintaining the continuum of regular practice as such, then, this is called meditating. When through
the…when you have introduced yourself to this…when you form, sort of, recognizing this and then the
recognition becomes familiar…recognition and familiarity…gaining familiarity are meditation. Beyond,
when the recognition and the familiarity leads to a confidence of indivisabillness…when you are no
longer separated from it, when you are fully confident in it and you simply remain without being divided
from it, then, that is called realization. So, the first stage- recognizing is view, familiarity is meditation
and then becoming inseparable from it is fruition; view, meditation, fruition. Recognition…we talk
about…when you are first being introduced, then, the recognizing it is working with the view. Then the
continuum of the practice so that you become familiar with it is meditation. When the view and the
meditation have become so familiar that you are never going to be divided or separate from it, that kind
of indivisible confidence is called fruition. And, therefore, this way of working with the third meaning is
said to be, absolutely, a skillful way of being able to attain realization within one lifetime.

Then, again, the Seven Lines in accordance to the meaning of… related to The Path of Great Perfection:
now, this then, relates to engaging in what the Seven Lines Supplications mean when it is relevant or it is
connected to the practice of Dzogchen, particularly the trekcho and the togal experiences. So, again,
those of you who have received trekcho and togal practices, then, it will be much more easier. For the
rest of you, I am not sure what you will understand, but I will go through the literal translation. Once you
have received the pointing out instructions of the nature of mind and received the empowerments as
well as the relevant transmissions of dzogchen or mahamudra teachings, then, these Seven Lines are
referred to and one relates to them from the perspective of what is called ‘the meaning in accordance to
the path of perfection’ during which the translation… literal translation of how you would view each of
the lines of the Seven Lines are in this line: Hum, as soon as you say Hum…the Hum here from this
perspective of the fourth meaning, immediately invokes the self-arisen wisdom that brings the
realization of the ultimate nature as it is. That’s a lot pf words for just saying ‘nothing’. [(?) 00:44:37]
invokes self- arisen wisdom that brings the realization of the ultimate nature that is as it is. What does it
mean is: there is nothing to see, so, we say Hum and there is nothing.

[00:45:19]

Particularly, if you have worked clearly and devo…sort of, diligently with the first three meanings, then,
at this point the meditator will have some idea that there is really nothing to grasp. There is expansive
awareness that doesn’t and isn’t something that is graspable or needs to be defined in any particular
way. So, therefore, when you say Hum, the meditator from the perspective of the fourth meaning just
relaxes the mind within a pervasive awareness that is emptiness in nature. My suggestion is that if the
mind rests within that expansive without it being focused on anything, just loosely, relaxedly, then,
don’t do anything. However, if it seems to shift, then, again, you can work with these subsequent Seven
Lines. Where in accordance to the fourth meaning, the first line, In the North West Land of Oddiyana
should be understood in this way literally: here, in the fourth meaning, Oddiyana immediately refers to
your heart, which is your actual flesh heart. Now, in the trekcho teachings one often refers to three
things that you have to be aware of. The flesh heart, which is usually also called the bases…bases where
awareness resides. It can’t be located within the flesh heart, of course, nevertheless, there is the sense
of always working with mind at the level of the heart region, so, therefore, it is called the heart. Then,
the second component in trekcho refers to the very strong influence that influences our karmic
patterns, our habitual patterns through the pathway of the two oceans. They are called ‘ocean’ but it is
a word that defines the two eyes…the cornea of the two eyes. And the third thing that it refers to is
what is known as kati channels. It’s called the crystal kati channels or kati channels. This is a very subtle,
subtle channel that is invisible but, nevertheless, very very powerful that connects the eyes with the
heart. Recognition, articulation, perception, knowing, concept, fixation, all of these words mostly
happen through these two conduits: the heart and the eyes that are held together by the subtle kati
channel.

[00:50:26]

So, basically, one reffers to ‘everything appears’, all appearances appear and are recognized and are
articulated by the function of the ocean eyes, the heart, where the mind resides, the awareness resides
and the connection brought about by the kati channel. Therefore, here, in this first line: In the North
West of Oddiyana, Oddiyana refers to one’s heart. North West, North refers to inner space or inner
sphere; so if you close your eyes and you feel the realm of your inner sphere that is comprised of mental
patterns, conscious awareness, emotions, sensations, feelings. So, therefore, all intrinsic phenomena are
then called the inner sphere. That is, then, immediately recalled to the mind when you say ‘north’; north
refers, according to the fourth meaning the inner sphere. Then, when you open your eyes and you are
able to see everything that is on the external sphere, here, west refers to the external sphere. Then,
tsam, or the border, which is always the border that we are talking about in the middle, as it says, the
word tsam, reffers to the kati channel, that which is the subtle connection or is in between the ocean
like eyes and the…and the heart.

[00:53:19]

So, here, then, in the first line, it simply refers to the ocean eyes and the heart and the kati channel, all
of them together, if you look carefully, is the connection between inner space and outer space. So, when
you close your eyes, the inner sphere, when you open your eyes, then, the ocean eyes and the heart
connects with the outer sphere. That outer sphere which the eyes can see and the inner sphere which
our heart can feel and the connection between them brought about by the kati channel, this is then,
sort of, understood when you read the first line In the land of …in the North West land of Oddiyana.
Knowing these three components, when you recite the first line, In the North West region of Oddiyana,
the meditator aware of the inner sphere, opens one’s eyes looking directly into space- the outer sphere.
And, within this outer sphere, in the form of a translucent tigle one stabilizes one’s awareness by
allowing one’s concentration of the outer space to becoming just one small tigle the size of a pea seed in
front of oneself in… suspended in the expanse of the space. Then, slowly, as you concentrate on this pea
sized tigle, and one has gained some sense of stability of concentration, which means, you are not
following thoughts or appearances or sound and you are fully concentrated on this translucent tigle,
then, depending upon your own capacity you may retain the tigle the size of a pea, or it can become a
little bit bigger, the size that would be almost your fist, and if it gets a little bit too tense by focusing
so…on a smaller thing, then, you can make it a little bit bigger and as big as a shield…round shield.
Depending on any one of these three, rest your awareness within the tigle directly gazing in front of
yourself, into the space.

[00:58:02]

The third line, On a pistil of a blooming lotus flower, here lotus refers to the tigle that we just
mentioned. Now, when you are concentrating on this tigle, gradually, this tigle completely expands even
bigger than the shield like tigle, as big as you can maintain your awareness. Within the trekcho
teachings, often, tigle…within the tigle one sees what is called Vajra chains. Kesar or Gesar refers to the
Vajra chains, the dorje logurgyud as they are called, and at this point if there are some of you who’ve
never heard this word, I would say, just enjoy the space at this point. That’s also quite enough to get
into too many things there…if you can just rest your mind within this spacious tigle that itself is
excellent. So, therefore, the…on a blooming lotus flower, lotus referring to the tigle, the pistil
referring…or the Gesar referring to the dorje logurgyuds or the vajra chains. Dongpo, the word… the
stamen…dongpo refers to the stabilizing of the awareness through contemplation. So, just as the stem
of the lotus stabilizes the flower, contemplation and steadying one’s awareness is referring to the
dongpo here. So, the third line, endowed with supreme wondrous siddhi refers to the four appearances,
or what are also called the four visions of trekcho: the first one being the appearance of dharmata
manifest, second is known as the appearance of the experience of appearance developing
further…appearance the fourth…third is known as the appearance of rigpa reaching full maturity or
measure, and the fourth is known as the appearance of dharmata exhausted of all grasping.

When you receive Dzogchen teachings, usually, these four which are called four visions arise as resultant
states that are the fruition of trekcho…trekcho and togyal. So also called the accomplishment of trekcho
arises as the four visions, which are also referred to as the visions of togyal. So, these are called togyal
experiences. Now, these four which are the resultant stages are called the siddhi.

So, when we say endowed with the supreme siddhi, then, we are refereeing to the siddhis of the
accomplishment of the four visions. However, this then, arises from the accomplishment of the
practices. How to give rise to these four visions arises when one allows oneself to practice by allowing
one’s own awareness to rest in its natural uncontrived state free of all fixations and thoughts. So,
following the practice, when meditators rest just focusing directly in space within the tigle itself,
whichever size of the tigle that you are focusing upon, by directly, just without any movement or [?
01:03:57] if are directly look into it, with that kind of a sense of remaining in the natural state without
any contrivance or pursuit of any thoughts…in Dzogchen this state has a name…it is, then, here called
radiance that it is imprisoned within the [(?fence 01:04:47] of space. This arises when you accomplish
the practice of the three states of non medi…non motion, non-movement. So, in trekcho, one rests
within what are called the three non-movements or non- motions; first body rests motionless, second
relates to the eyes where it is said: eyes are steady and gazing directly into space without movement,
and the third is called mind in motionless or non- movement. So, usually defined as mind mounted on
the prana, like riding on the prana; mounted on the prana without movement or alterations.

[01:06:14]

So, looking at the tigle, one establishes the three non- motions or non- movements: body steel, eyes
gazing straight and one’s own mind completely, only, riding the prana. The inhalation keeps on the
steadiness of the awareness of the tigle, so, the mind rides or mounts the prana, but it doesn’t involve
fixation of any kind, movement of any kind. This…these three non- movements are then supported by
the three kinds of resting; so Dzogchen meditation comprises of three non-movements assisted by the
three restings: the first resting is called all appearances are resting unwaveringly which means…which
means, when you are looking with your concentration completely on the tigle, body, eyes and the mind
in non-motion, simultaneously, you have to be friends with all appearances without attachment or
without aversion, without acceptance or without rejection, resting as good friends with everything that
arises. Being able to simply be at ease with whatever that arises is called all appearances resting
unwaveringly. Second resting that assist in a support of your abiding is called resting in stillness and
silence. This allows the natural dissolution of delusions. Don’t move your body so much, do not move
your speech, or do not allow your speech to be involved. The third resting is called resting in awareness
and prana united. Continue to watch, to look directly into the tigle with only the awareness and the
prana being united. This allows the third resting, enhances and is supportive to your meditation by
allowing the non- proliferation of concepts. These three non-movements and… which are supported by
the three restings, then, give you the result of what are called the three attainments of trekcho which
are called mastery of appearance, mastery of body and mastery of space awareness.

[01:11:08]

When you are able to rest your mind in this way all appearances naturally dissolve into their own nature
of emptiness. This is called mastery of appearance; your own body dissolves into the natural nature
which is called mastery of body or obtaining of rainbow body, and mastery of space awareness, where
it’s natural dissolution of all mental activities. So, the third line: you are endowed with the wondrous
siddhis, when you read this third line according to the fourth meaning, the meditator immediately
understands the siddhis to meaning the arising of the four visions that are arising through this
meditation- accomplishment of the three non-movements supported by the three kinds of resting,
attaining the realization of the three attainments. So, the third line of the Seven Line Supplication, in
accordance with the fourth meaning, outlines the entire Dzogchen practice of trekcho. And if you are
able to accomplish that and the four visions arises, then, the fourth line you are renowned as
Padmakara. So, this is the realization of the Samantabhadra mind. Here Padmakara refers to
Kuntuzangpo Samantabhadra- the perfect Buddha. However when you read the word you are renowned
as Samantabhadra, you have to arise within yourself the confidence that Samantabhadra, your own
intrinsic nature are indivisible indeed, and within that indeedness of your mind and Samantabhadra
mind, Padmakara being inseparable, if you straighten, sort of, strengthen your confidence, then, this is
the main focus of the fourth line. It’s not just ‘you are Padmakara’, but ‘yes, I am Padmakara’ ‘yes, I am
Samantabhadra, my nature of mind is Kuntuzangpo’. Establishing that confidence within one’s own self
is the fourth line: you are renowned as Padmakara.

[01:14:54]

But just so, that that confidence doesn’t become arrogant. One must immediately work with the fifth
line: surrounded by your retinue of many dakinis, which, simply, should be translated as: do not moving
away from the basic space of awareness, yet, your tsal or the expressive…natural expressivity or the
vividness unceasingly arises. Confidence can deceptively become arrogant if you make it intrinsic. If your
own resting in the nature of mind becomes an exclusive state, so, you have to allow what could become
an exclusive state to becoming an inclusive, or an all accommodating expressive awareness that is
limitlessly extended outwardly unimpededly. So, therefore, at that moment, when you say you are
surrounded by retinue of dakinis, immediately, if needed, take the help of your exhalation, and with a
strong exhalation relax more externally or, sort of, more radiating unimpededly, limitlessly, rather than
beginning to consolidate an intrinsic exclusive state.

And then…and then, the sixth and the seventh line: we practice following your example, please,
approach and grant your blessings: refers to the four meditations of trekcho and togyal, especially
togyal. So, again, in the mind, generating a strong sense, just in case that that awareness again is
destabilized by habitual patterns and distractions, may I follow the example of the great mahasiddhas
and be able to establish the awareness unimpeded by fixations through incorporating the four chog
zhag as they are called- four abidings. These four chog zhags or four abiding are enumerated as
mountain like abiding, ocean like abiding, abiding…appearances just abiding, or appearances just being
there, appearances just as it is abiding, and the fourth, rigpa abiding as it is. A mountain abiding, the first
one which is called [(? Tibetan) 01:19:34] or mountain like abiding refers to the view of the meditator
practicing accomplishments of the Great Perfection stage- Mahasandhi or, simply, Dzogpa Chenpo.

[01:19:57]

So, here, working with your view, letting your mind be so steady like a mountain, the great master Jigme
Lingpa says: “When small clusters of clouds and mist float across of mighty mountain, have you ever seen
a mountain getting excited when small white clouds come across it”? Or, a mighty mountain becoming
agitated because the mists are not white enough? Therefore, just as the mountain is not deterred by
clusters of cloud, meditator resting your mind in the awareness of the space, in the form of the tigle,
must never be deterred by feelings, sensations, thoughts and emotions viewing them just as the sky or a
mountain might view floating mists or clouds. So, the view of a meditator on the path of Dzogchen must
be like a mountain like abiding. Meditation…meditation should be like the second abiding- ocean like
abiding. Just as the depth of the ocean never competes nor rejects the movement on its surface, a
meditator resting within the natural expanse of one’s own nature is neither attracted nor averse to
anything that happen within the framework of your own mind. There is nothing more silly than a person
watching the nature of mind and, yet, be simultaneously struck by what appears in your mind.

So, your mind may come up with all kind of thoughts and feelings and recognitions; letting them freely
arise-not pursuing them, letting them arise freely- not fixating upon them and in the same way,
whatever appears letting them cease without following them, not invoking anything, not fixating on
anything, not following anything; if it arises it arises, what manifests is allowed to manifest and what
naturally ceases is allowed to freely cease. Not deterred by anything that happens in the surface of your
mind, neither being attracted by them nor rejecting them. When the depth of your awareness, like the
depth of the ocean remains steady in its focus, that is called establishing meditation that is like ocean
like abiding.

Third is called appearance just being there related to the third action; when in meditation you are able
to do or see things in this way, like the mountain, like the ocean, then, carrying that also into your
conduct in post meditative stages, developing such an attitude of flexibility that goes by whatever is
most helpful and needed for the others- if others require you to sit, you sit; if others require you to
engage in some action, you do it; if others need you, you are there; if others do not need you, you are
not there; if others need you to say something, you do; if others would be happy with you being quite,
you stop speaking. Like the earth, the river, the sun and the shape of a tree, supple and flexible, in
accordance to the needs of the others and the intrinsic awareness, steady, be aware that everything is
the natural projection of your own mind it’s how a Dzogchen meditator applies action in meditation.

[01:27:41]

For this called rigpa abiding, which is connected to upadesha or pith instructions, this is where you recall
the pith instructions that point the nature of mind and intrinsically, while you are available for others,
intrinsically, you simply rest within the natural nature of rigpa- your own primordial awareness. Now,
when a meditator practices these four, then, you are saying what the Seven Line Supplication says: we
practice following your example. So, from the time of Samantabhadra until yourself, this is exactly the
practice that allowed all the great enlightened beings to attain enlightenment. And so, here, you recall
that this is the path that has been traversed upon by Guru Rinpoche and all other enlightened beings
and therefore saying: May I also follow your example, please, approach and grant your blessings; may
the blessings of the protection of guarding my mind within its own nature be always established. And as
you rest within that supreme endowment or the siddhis, you simply recall these essences: supreme,
immaculate, untainted-ultimate attainment. Ame…so, what you are saying is: supreme, immaculate,
ultimate attainment. So, guru means supreme, padma means immaculate, siddhi means the ultimate-
an ultimate attainment. And Hum is, just, how wonderful! So…so, this is supreme, immaculate, ultimate
attainment-how wonderful Guru Paddma Siddhi Hum!

Now, when you are able to truly practice in accordance with these…with this…in this way: the fourth
meaning in accordance with the path of dzogpa chenpo, then, the fifth meaning is just a resultant of
this. So, the fifth meaning of the Seven Line Supplication is also referred to as the meaning in accordance
to the accomplishment, or the meaning in accordance to the result. So, in short, the hum in accordance
to the fifth meaning, again, is nothing other than the primordial wisdom.

[01:32:00]

So, at the fourth, we stopped with this how wonderful it is, this immaculate and ultimate attainment.
So, in the fifth, that itself becomes the hum- the immaculate and ultimate attainment that is supreme
itself. Guru Padma Siddhi Hum itself becomes the Hum. And, so, the first line: in the North West of
Oddiyana, one simply recalls to the mind, the true taming one’s own mind in accordance with the
teachings of the absolute secret tantrayana. May my mind transcend the juncture between samsara
and nirvana. So, it say, supplication of the result of being able to go beyond samsara and nirvana to
arise. On the bloom…on the pistil of the blooming lotus blossom is just simply saying: may I accomplish
the Buddhahood or may I accomplish the body of all the buddhas. Here, then, in this particular, Padma
refers to speech…enlightened speech of the buddhas; gesar refers to the enlightened mind of the
buddhas; dongpo reffers to the enlightened body of the buddhas. So, basically, the second line refers to
may I attain enlightened body, speech, mind of all the buddhas endowed with the wondrous supreme
siddhis; The third line is making the wish: may I attain the state of Vajradhara; fourth line: you are
renowned as Padmakara is, then, sort of, supplicating that your mind be able to spontaneously realize
its self-awareness.

When we received the teachings of the Seven Lines from my teacher, then, Rinpoche used to say: At this
point if you really practice well, and then, someone asks you who are you, then, you can really answer
like Guru Rinpoche did. So, yesterday we, sort of, went through the introduction: my father is the pure
awareness of rigpa- Samantabhadra, my mother is the space of all things- Samantabhadri, my lineage is
indivisibility awareness and space, my name is the glorious born…lotus born, my home is unborn
dharmadhatu, my sustenance is consuming dualistic perceptions, my destiny is to accomplish the
enlightened activities of all the buddhas…now, you can say that! (laughing) My home land is
dharmadhatu, my sustenance is kleshas and all dualistic fixations, and my activity is the activity…activity
of all the buddhas. So, the fifth line, surrounded by your retinue of many dakinis in accordance to the
fifth meaning is, then, to be able to, again, make the supplication may the infinite wisdom that I realize
be, therefore, limitless time, benefiting limitlessly all limitless sentient beings. For all…for as long as
conventional reality arises, may it completely fulfill all conventional benefits. This is, where then,
Longchenpa, the great master says: For the benefit of all illusory like sentient beings may I
generate...May I, the illusory Buddha, generate the illusory bodhichita. Thinking in this way we practice
following your example, please, approach and grant your blessings.

[01:38:01]

The sixth and the seventh line is to strengthened, generate a strengthened determination where you are
saying: I will remain in this realized state effortlessly. Guru, supreme; Padma, untainted; siddhi,
attainment; Hum, as it is. May I remain within the nature as it is, the supreme, untainted attainment.
So, that then, is in the form of the supplication for the full maturation and fruition result to arise, the
fifth meaning of the Seven Line Supplication. So, that is, then, very speedily going into the explanations
of the five kinds that are related to the Seven Lines Supplication. So, as you can see, it is one of the most
profound recitations, it is just not a composition…it is not just a composition of a prayer, but rather
within these Seven Lines Supplication there is the entirety of the entire path of practice, particularly, the
tantra practice.

So, do sincerely study it, practice it as best as you can, no matter how…what you are capable of doing
but whenever you recite the Seven Line Supplication, be very mindful of accurately working with it in
accordance to the capacity that you best relate to. And, in today’s times, there are many wonderful
translations and books available that are the commentaries…where the commentaries have been
translated, so, do take advantage of all the material that is there to learn more, to deepen one’s
understanding and, then, of course, most important is to engage in the practice.

So, I will stop here with supplication to Guru Rinpoche for all of us to be able to realize this lifetime
wisely and without obstacles. And, of course, I wish you all another wonderful year, have a wonderful
year, remain healthy, practice well, live harmoniously…may everything that you do be of great
happiness to yourselves and to everyone else. And, then, of course, to everyone here, Anya, and the
entire sangha, residence stuff of this wonderful place of practice thank you very, very much for
everything. So, Omzela, thank you very much, your recitation of the Seven Line Supplication has been
very inspiring for me. For me, at least, visualization become very easy with your recitation. And, of
course, I can never thank you enough for this wonderful two days of translation. I know you are yourself
a wonderful teacher and I would like to, really, on behalf of all of us express gratitude. It’s made my
saying anything very, very easy, so, thank you very much.