The place of deviation into mystical experience - 144
2.17 The Place Of Deviation Into Mystical Experience
Tulku Pema Rigtsal - Great Secret of Mind - Shambhala Publications
https://www.facebook.com/geoff.deering/posts/10159106992602928
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𝙈𝙮𝙨𝙩𝙞𝙘𝙖𝙡 𝙚𝙭𝙥𝙚𝙧𝙞𝙚𝙣𝙘𝙚𝙨 are actual signs of meditation and its power. Mystical experiences follow from meditation just as smoke follows fire and shoots follow the germinating barley seed. When we rest loosely in the wonderful, naturally occurring pure presence, our awareness of the here and now is not as it was previously; 𝙗𝙡𝙞𝙨𝙨, 𝙘𝙡𝙖𝙧𝙞𝙩𝙮, 𝙖𝙣𝙙 𝙣𝙤-𝙩𝙝𝙤𝙪𝙜𝙝𝙩 (𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨 𝙬𝙞𝙩𝙝 𝙣𝙤 𝙩𝙝𝙤𝙪𝙜𝙝𝙩) arise together with pure presence. If we do not abandon the identification of naked pure presence with mystical experience, then pure presence will always arise with attachment to bliss, clarity, and no-thought, and our meditation will never go beyond the three mundane worlds.
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In the tantra The Source of Sacred Samadhi, it is said,
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Meditation may be stable,
But if there is 𝙖𝙩𝙩𝙖𝙘𝙝𝙢𝙚𝙣𝙩 𝙩𝙤 𝙞𝙩,
It is like a child’s enjoyment,
And it will not accomplish nirvana.
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While we are 𝙗𝙤𝙪𝙣𝙙 𝙩𝙤 𝙩𝙝𝙚 𝙢𝙮𝙨𝙩𝙞𝙘𝙖𝙡 𝙚𝙭𝙥𝙚𝙧𝙞𝙚𝙣𝙘𝙚𝙨 𝙤𝙛 𝙗𝙡𝙞𝙨𝙨, 𝙘𝙡𝙖𝙧𝙞𝙩𝙮, 𝙖𝙣𝙙 𝙣𝙤-𝙩𝙝𝙤𝙪𝙜𝙝𝙩, there can be no *** 𝘂𝗻𝗱𝗲𝗿𝘀𝘁𝗮𝗻𝗱𝗶𝗻𝗴 𝗼𝗳 𝗻𝗮𝗸𝗲𝗱 𝗿𝗲𝗮𝗹𝗶𝘁𝘆. *** However, under the influence of meditation, these experiences of bliss, clarity, and no-thought will gradually and surely arise.
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The reason for their arising is that basic intrinsic presence is
-- the empty essence of the dharmakaya,
-- the natural clarity of the sambhogakaya,
-- and the all-pervading compassion of the nirmanakaya.
Pure presence is our own natural perfection.
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In our ignorance, delusion appears as a stain on the ground of being [alaya], on the ground consciousness [alaya-vijnana], and on ordinary consciousness [vijnana].
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The ground of being holds the karmic propensities of the threefold world; the ground consciousness generates the six realms of the six classes of beings, (the world as container and sentient beings who are the elixir therein contained); and ordinary consciousness fixates on samsara by focusing upon specifics in the arena of physical enjoyment.
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During the time of practice, the ground of being veils the empty essence of the dharmakaya; the ground consciousness veils the clear nature of the sambhogakaya; and ordinary consciousness veils the all-pervading compassion of the nirmanakaya.
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In short, since the ground of being, ground consciousness, and ordinary consciousness are adulterated, pure presence is veiled, and the experience of bliss does not arise as intensely as before in mind and in the flow of consciousness.
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1. 𝙒𝙝𝙚𝙣 𝙩𝙝𝙚 𝙚𝙭𝙥𝙚𝙧𝙞𝙚𝙣𝙘𝙚 𝙤𝙛 ### 𝘽𝙇𝙄𝙎𝙎 ### 𝙖𝙧𝙞𝙨𝙚𝙨 𝙬𝙞𝙩𝙝 𝙖 𝙘𝙤𝙢𝙛𝙤𝙧𝙩 𝙩𝙝𝙖𝙩 𝙬𝙚 𝙘𝙖𝙣𝙣𝙤𝙩 𝙧𝙚𝙨𝙞𝙨𝙩, 𝙬𝙚 𝙗𝙚𝙘𝙤𝙢𝙚 𝙞𝙧𝙧𝙚𝙫𝙤𝙘𝙖𝙗𝙡𝙮 𝙖𝙩𝙩𝙖𝙘𝙝𝙚𝙙 𝙩𝙤 𝙞𝙩, 𝙖𝙣𝙙 𝙬𝙚 𝙖𝙧𝙚 𝙛𝙡𝙪𝙣𝙜 𝙞𝙣𝙩𝙤 𝙩𝙝𝙚 𝙜𝙤𝙙𝙨’ 𝙧𝙚𝙖𝙡𝙢 𝙤𝙛 𝙙𝙚𝙨𝙞𝙧𝙚.
2. 𝙇𝙞𝙠𝙚𝙬𝙞𝙨𝙚 𝙩𝙝𝙚 𝙚𝙭𝙥𝙚𝙧𝙞𝙚𝙣𝙘𝙚 𝙤𝙛 ### 𝘾𝙇𝘼𝙍𝙄𝙏𝙔 𝙞𝙣 𝙘𝙤𝙜𝙣𝙞𝙩𝙞𝙤𝙣 ### arises with brightness and is accompanied by the emergence of some slight psychic powers. If we become attached to this, we will be cast into the gods’ realm of form.
3. 𝙇𝙞𝙠𝙚𝙬𝙞𝙨𝙚, 𝙞𝙣𝙨𝙞𝙜𝙝𝙩 𝙘𝙖𝙣 𝙗𝙚 𝙗𝙚𝙬𝙞𝙡𝙙𝙚𝙧𝙞𝙣𝙜— 𝙖𝙨 𝙬𝙚 𝙚𝙭𝙥𝙚𝙧𝙞𝙚𝙣𝙘𝙚 ### 𝙀𝙈𝙋𝙏𝙄𝙉𝙀𝙎𝙎 𝙒𝙄𝙏𝙃 𝙉𝙊 𝙏𝙃𝙊𝙐𝙂𝙃𝙏 ### 𝙡𝙞𝙠𝙚 𝙖 𝙠𝙞𝙣𝙙 𝙤𝙛 𝙛𝙤𝙧𝙜𝙚𝙩𝙛𝙪𝙡𝙣𝙚𝙨𝙨 𝙤𝙧 𝙪𝙣𝙘𝙤𝙣𝙨𝙘𝙞𝙤𝙪𝙨𝙣𝙚𝙨𝙨, 𝙤𝙪𝙧 𝙨𝙪𝙗𝙩𝙡𝙚 𝙥𝙧𝙤𝙘𝙡𝙞𝙫𝙞𝙩𝙞𝙚𝙨 𝙘𝙤𝙢𝙥𝙡𝙚𝙩𝙚𝙡𝙮 𝙞𝙣𝙖𝙘𝙩𝙞𝙫𝙚, 𝙖𝙨 𝙞𝙣 𝙙𝙚𝙚𝙥 𝙨𝙡𝙚𝙚𝙥, 𝙬𝙚 𝙢𝙖𝙮 𝙗𝙚 𝙥𝙧𝙤𝙥𝙚𝙡𝙡𝙚𝙙 𝙞𝙣𝙩𝙤 𝙩𝙝𝙚 𝙛𝙤𝙧𝙢𝙡𝙚𝙨𝙨 𝙧𝙚𝙖𝙡𝙢 𝙤𝙛 𝙩𝙝𝙚 𝙜𝙤𝙙𝙨
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*** 𝗧𝗵𝗲𝘀𝗲 𝗺𝘆𝘀𝘁𝗶𝗰𝗮𝗹 𝗲𝘅𝗽𝗲𝗿𝗶𝗲𝗻𝗰𝗲𝘀 𝗮𝗿𝗲 𝘁𝗵𝗶𝗰𝗸 𝗼𝗯𝘀𝘁𝗿𝘂𝗰𝘁𝗶𝗼𝗻𝘀 𝘁𝗵𝗮𝘁 𝗯𝗹𝗼𝗰𝗸 𝗿𝗲𝗹𝗲𝗮𝘀𝗲 𝗳𝗿𝗼𝗺 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲𝗳𝗼𝗹𝗱 𝘄𝗼𝗿𝗹𝗱 𝗼𝗳 𝘀𝗮𝗺𝘀𝗮𝗿𝗮, 𝘀𝗼 𝗱𝗼 𝗻𝗼𝘁 𝗳𝗮𝗹𝗹 𝘂𝗻𝗱𝗲𝗿 𝘁𝗵𝗲𝗶𝗿 𝗶𝗻𝗳𝗹𝘂𝗲𝗻𝗰𝗲 𝗳𝗼𝗿 𝗲𝘃𝗲𝗻 𝗮 𝗺𝗼𝗺𝗲𝗻𝘁. 𝗣𝗲𝗿𝗰𝗲𝗶𝘃𝗲 𝘁𝗵𝗲𝗺 𝗮𝘀 𝗯𝗶𝗴 𝗺𝗶𝘀𝘁𝗮𝗸𝗲𝘀. ***
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No matter what experiences of bliss, clarity, or no-thought arise, perceive them as delusory signs of mystical realization and relax loosely in objectless pure presence: in this way, seize the citadel of the dharmakaya.
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𝙄𝙣 𝙖 𝙣𝙪𝙩𝙨𝙝𝙚𝙡𝙡, 𝙩𝙝𝙚 𝙢𝙮𝙨𝙩𝙞𝙘𝙖𝙡 𝙚𝙭𝙥𝙚𝙧𝙞𝙚𝙣𝙘𝙚𝙨 𝙤𝙛 𝙗𝙡𝙞𝙨𝙨, 𝙘𝙡𝙖𝙧𝙞𝙩𝙮, 𝙖𝙣𝙙 𝙣𝙤-𝙩𝙝𝙤𝙪𝙜𝙝𝙩 (𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨 𝙬𝙞𝙩𝙝 𝙣𝙤 𝙩𝙝𝙤𝙪𝙜𝙝𝙩) 𝙖𝙧𝙚 𝙖 𝙥𝙧𝙤𝙙𝙪𝙘𝙩 𝙤𝙛 𝙖𝙩𝙩𝙖𝙘𝙝𝙢𝙚𝙣𝙩 𝙩𝙤 𝙢𝙚𝙙𝙞𝙩𝙖𝙩𝙞𝙤𝙣. While there is attachment, there is no chance of seeing the face of the dharmakaya. We make progress only by terminating our attachment to mystical experience.
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In The Three Incisive Precepts, Patrul Rinpoche says,
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Precipitous descent increases the ferocity of a mountain stream;
Disruption improves the yogin’s meditation.
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The mountain stream in the upper valley is clean and pure as it falls fast over its rocky bottom, and 𝘁𝗵𝗲 𝘆𝗼𝗴𝗶𝗻’𝘀 𝗺𝗲𝗱𝗶𝘁𝗮𝘁𝗶𝗼𝗻 𝗶𝘀 𝗯𝗲𝘀𝘁 𝘄𝗵𝗲𝗻 𝗶𝘁 𝗱𝗲𝘀𝘁𝗿𝗼𝘆𝘀 𝗮𝘁𝘁𝗮𝗰𝗵𝗺𝗲𝗻𝘁 𝘁𝗼 𝗺𝘆𝘀𝘁𝗶𝗰𝗮𝗹 𝗲𝘅𝗽𝗲𝗿𝗶𝗲𝗻𝗰𝗲.
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Dilgo Khyentse Rinpoche related this story:
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When Deshag Phakmo Drupa came to see Nyamme Dakpo Rinpoche, he had some pride in thinking that he had long ago achieved the first level of meditation of the Sakya tradition of Path and Fruit. He shared his meditation experiences with Rinpoche, including his claim of reaching the first level. Rinpoche said nothing, but on the day of departure, Rinpoche asked him to come to his room. As he entered the room, Rinpoche was eating barley dough. “Did you really think that the experiences you told me about were first-level experiences?” he asked him “Yes, I did,” he replied. “I am certain that I have reached the first level.” “Did your lama confirm it?” asked Rinpoche. “Yes, my lama told me absolutely that I had attained it,” replied Phakmo Drupa. Rinpoche picked up a hunk of barley dough and said, “Between this dough of mine and your first level — I prefer this dough,” and he broke wind. After this, Phakmo Drupa lost his pride, his view of the nature of reality focused, and uncontrived devotion toward Rinpoche as the actual buddha arose within him. Like Phakmo Drupa, yogin-meditators obtain all kinds of mystical experiences, external or internal, on different levels. As they are purified upon their arising, the certainty of reality becomes more profound until finally it is realized as what we call Dzogchen.
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So, in short, until we attain buddha, we are not able to abandon the attachment to the very fine subtle karmic propensities of dualistic perception. The weak points are the points of attachment, the places of deviation from the naked pure presence. All such attachments need to be abandoned. As Sri Saraha sang,
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Where there is attachment, let it go!
Just letting go, we are entirely free.
What else can anyone wish to know?
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Every yogin or yogini is inclined toward attachment to their own accomplishment.
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When others pay us compliments and honor us or when we gain some little fame, we identify with that famous person and attachment to our name arises. If the yogin or yogini cannot undo the attachment instantly in a reflexive release, obstacles will be encountered, and a lower rebirth will ensue. We know such things happen from stories of past great masters who tell their students that favorable conditions are less conducive to attainment than unfavorable ones.
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When we encounter unfavorable conditions such as sickness, war, conflict, or slander, we are able to recognize them, and in a state of confidence, we can allow our envisionment to self-release.
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Favorable conditions, on the other hand, incline us toward attachment. The beautiful wife, fine children, wealth, fame, honor, and international recognition with prestigious awards constitute such conditions that lead to attachment to external objects. If we practice buddha-dharma, our dreams may be realized, and sometimes there are actual signs of accomplishment in dreams. Sometimes those dreams are the creation of devils, even those in which we hear the lama giving transmission. Our thoughts are equivocal, and since our body-minds are not the same as previously, and since various mystical experiences such as bliss, clarity, and no-thought arise — some pure and others impure — we cannot distinguish between accomplishment and the miasma of the devil’s antics.
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In short, whether favorable or unfavorable thoughts arise, if we are free of attachment, understanding thoughts as illusion, they will release themselves by themselves. The crucial point is that misfortune provides good fortune, and unfavorable conditions are actually more easily dealt with than favorable conditions. But for ordinary yogins and yoginis, it is more difficult to take favorable conditions as the path than unfavorable ones.
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The story of the yogin Surya Vajra, told in the Dudjom Lingpa’s Cutting Instruction, illustrates how favorable conditions can rebound upon us. When Surya Vajra was about to attain accomplishment, devils conspiring to obstruct him bewitched the people of his town, especially the beautiful women. Here is how it went.
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Once in the great kingdom of Magadha a man called “Surya Vajra” abandoned his family and assiduously practiced the Dharma. When his commitment was seen by the devils [maras], they conspired to harm him. The devil of form offered to show the yogin his own fearfulness and thereby disturb him. The devil of formlessness offered to obstruct him by entering into his mind and letting him experience the heights and depths of happiness and sadness. The devil of pride offered to obstruct him by inducing equivocating thought. Finally, 𝙩𝙝𝙚 𝙙𝙚𝙫𝙞𝙡 𝙤𝙛 𝙝𝙖𝙥𝙥𝙞𝙣𝙚𝙨𝙨 made his offer, saying that the devil of form could show Surya Vajra fear, but Surya Vajra’s oral instruction upon selflessness could assuage that fear and the yogin would gain accomplishment. Fear would actually be the cause of his accomplishment, and he would go beyond their sphere of influence. So fear was of no use. He went on to say that if the devil of formlessness entered the yogin’s heart and induced various feelings of suffering and happiness, all of them would be easily recognized and provide means of release into the space of freedom from rebirth. So likewise such obstacles should be classified as favorable conditions.
To the devil of pride, he said that the equivocal thoughts that he could induce would be countered by the oral instruction of taking misfortune as advantage, so that also would not work. He assured the three of them that their plans were bound to fail because they consisted of the provision of unfavorable conditions, which are easy to overcome. On the other hand, if they befriended him and provided favorable conditions, he would come under their control forever. Asking for their help in this, he promised to enslave Surya Vajra by inducing a state of enchantment, and he laughed uproariously. The great siddha Luhipa happened to witness this conference of the devils and reported it to Surya Vajra, who was grateful, saying that to be forewarned was to be forearmed. Luhipa left him with the warning that his weakness lay in his openness to the temptations of pleasure.
Then with Surya Vajra diligently continuing his meditation night and day, the devil of happiness began his agenda by bewitching the townspeople, in particular its beautiful women. One night in a dream they entered Surya Vajra’s mandala, and this particular devil came forward in the guise of his personal deity. The demon assured the yogin that he had now gained supreme siddhi and that tomorrow he would possess all the common siddhis. Finally, the devil told him that henceforth he was free of the kind of obstacles raised by devils and that he need not meditate so much, as he had now attained all real knowledge. Instantly Surya Vajra was transported to bliss.
Next day some people came and made an offering of fine food and wealth, which confirmed in his mind what his personal deity had told him in the dream. A few days later a beautiful woman approached him with rice for him to eat and white cloth for him to wear and supplicated him for secret instruction.
Surya Vajra was doubtful that women were included in the rewards of accomplishment that his dream indicated. But he accepted her as his consort anyway, sure that he would be free of both attachment to her and sexual pleasure. But over time his relationship with her became so deep that he could not bear to be apart from her love and care. He could not leave her alone. She visited him often, but despite this people still came regularly to pay him respect and make offerings.
One day it occurred to him that perhaps he should abandon his meditation and become a householder, but he was undecided. So he approached Guru Luhipa and shared with him his intentions. Luhipa immediately told him that he certainly had been possessed by devils: the transformation of his conduct already clearly indicated this. The guru advised him strongly that he would be saved if he dissolved his attachment to the woman, but if he failed to do this, he would fall back into samsara and remain trapped there. Surya Vajra believed what Luhipa had told him, but realizing that he could not break his attachment to the woman, he ignored the guru’s advice and committed himself to the life of a householder.
All his disciples and admirers then abandoned him, chiding him for his loss of commitment, and when his decision was reported at court, the king ordered him to be cast out. Surya Vajra had now lost all his religious beatitude and became the poorest among the poor of that town.
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At the beginning the yogin was deceived by his dream experience and became entangled in attachments. In the middle he did not realize that his woman was a gross delusion, and at the end, diverted from Dzogchen praxis by real attachment, he fell into endless samsara. So whatever thoughts appear in real time or in dream must be released loosely into pure presence. If we are tempted and trapped in those ideas, we will be inveigled into the mystical experiences of bliss, clarity, and no-thought and find no release from the three realms of samsara.
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If we can sustain this — the release upon the arising of mystical envisionment — *** 𝘁𝗵𝗲𝗿𝗲 𝗶𝘀 𝗻𝗼 𝗻𝗲𝗲𝗱 𝘁𝗼 𝗿𝗲𝗴𝗮𝗿𝗱 𝗱𝗶𝘀𝗰𝘂𝗿𝘀𝗶𝘃𝗲 𝘁𝗵𝗶𝗻𝗸𝗶𝗻𝗴 (i.e. appearances, phenomena, conventional truths) 𝗮𝘀 𝗮 𝗳𝗮𝘂𝗹𝘁. 𝗪𝗲 𝗰𝗮𝗻 𝘁𝗵𝗲𝗻 𝗹𝗼𝗼𝗸 𝗮𝘁 𝗶𝘁 𝘁𝗵𝗶𝘀 𝘄𝗮𝘆: 𝘁𝗵𝗲 𝗺𝗼𝗿𝗲 𝘁𝗵𝗼𝘂𝗴𝗵𝘁𝘀, 𝘁𝗵𝗲 𝗺𝗼𝗿𝗲 𝗱𝗵𝗮𝗿𝗺𝗮𝗸𝗮𝘆𝗮. ***
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The extent to which we can cut ourselves free from experiences of bliss, clarity, and no-thought is the extent to which we gain confidence in our practice. With confidence there will be no attachment to friends or hatred toward enemies and no need to choose between samsara or nirvana. Whatever thought arises vanishes immediately, like writing on water. Later, not only does attachment to the experiences of bliss, clarity, and no-thought disappear, but also whatever arises becomes the food of naked empty pure presence, and non-meditation becomes the meditation of the great yogin-meditator. Since there is then no point of reference, there can be no wavering even for an instant from the naked pure presence. Since the function of removing the obstructing experiences of bliss, clarity, and no-thought is an autonomous reaction, no matter what we encounter — sleep, food, walking, sitting, happiness, pain, misfortune, sickness, harm from an enemy, and so on — we recognize it as a part of the universal lie of appearances. If faults of attachment arise, if we relax into the offending cognitions, they dissolve like the morning mist under the warming sun. If obstacles are removed this way, naked pure presence is revealed like grain falling out of its husk, and this is to be highly cherished.
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Regarding subconscious thoughts that arise during meditation, very subtle thoughts that are unsensed — when they go unrecognized, they will arise one after another and gradually engulf us in delusion, eventually appearing as gross thoughts that accumulate the karma of desire, hatred, and ignorance. These subconscious thoughts — thoughts that remain unrecognized — are like water running on the ground under green grass. We need no extraneous antidote to counteract them, however, because if we simply rest in naked pure presence, they are released.
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Further, when strong aversion is generated and immediately recognized as pure presence, the anger inherent within it is reflexively released. But in the following moment, subtle anger arises like a snake quaking, unable to rise after being cut in two. If at that moment we target the pure presence fiercely, and then just hang loosely, the subconscious emotion dissolves into itself. The rigzin’s instruction on dealing with subconscious thought is an imperative for the great meditator.
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Just by training on this path 𝙗𝙤𝙩𝙝 𝙜𝙧𝙤𝙨𝙨 𝙖𝙣𝙙 𝙨𝙪𝙗𝙩𝙡𝙚 𝙖𝙩𝙩𝙖𝙘𝙝𝙢𝙚𝙣𝙩𝙨 𝙩𝙤 𝙗𝙡𝙞𝙨𝙨, 𝙘𝙡𝙖𝙧𝙞𝙩𝙮, 𝙖𝙣𝙙 𝙣𝙤-𝙩𝙝𝙤𝙪𝙜𝙝𝙩 (𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨 𝙬𝙞𝙩𝙝 𝙣𝙤 𝙩𝙝𝙤𝙪𝙜𝙝𝙩)are exhausted, basic pure presence is revealed, and buddha is realized.
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𝗗𝗲𝗹𝘂𝘀𝗼𝗿𝘆 𝘀𝗮𝗺𝘀𝗮𝗿𝗶𝗰 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲𝘀, 𝘄𝗵𝗶𝗰𝗵 𝗵𝗮𝗱 𝗿𝗶𝘀𝗲𝗻 𝗳𝗿𝗼𝗺 𝘁𝗵𝗲 𝗴𝗿𝗼𝘂𝗻𝗱 𝗼𝗳 𝗯𝗲𝗶𝗻𝗴, 𝘁𝗵𝗲 𝗴𝗿𝗼𝘂𝗻𝗱 𝗰𝗼𝗻𝘀𝗰𝗶𝗼𝘂𝘀𝗻𝗲𝘀𝘀, 𝗮𝗻𝗱 𝗼𝗿𝗱𝗶𝗻𝗮𝗿𝘆 𝗰𝗼𝗻𝘀𝗰𝗶𝗼𝘂𝘀𝗻𝗲𝘀𝘀, 𝗻𝗼𝘄 𝗿𝗲𝘀𝘁 𝗶𝗻 𝘁𝗵𝗲𝗶𝗿 𝗼𝘄𝗻 𝗽𝗹𝗮𝗰𝗲, 𝘂𝘁𝘁𝗲𝗿𝗹𝘆 𝗽𝘂𝗿𝗲, 𝗮𝗻𝗱 𝗯𝘂𝗱𝗱𝗵𝗮-𝗻𝗮𝘁𝘂𝗿𝗲,
[i.e. The three inseparable qualities of the Ground -- see next post:]
[T2] 𝗶𝗻 𝗲𝘀𝘀𝗲𝗻𝗰𝗲 𝗲𝗺𝗽𝘁𝘆,
[T1] 𝗶𝗻 𝗻𝗮𝘁𝘂𝗿𝗲 𝗰𝗹𝗲𝗮𝗿, 𝗮𝗻𝗱
[U2T] 𝗶𝗻 𝗰𝗼𝗺𝗽𝗮𝘀𝘀𝗶𝗼𝗻 𝗮𝗹𝗹-𝗲𝗺𝗯𝗿𝗮𝗰𝗶𝗻𝗴, 𝗶𝘀 𝘀𝗽𝗼𝗻𝘁𝗮𝗻𝗲𝗼𝘂𝘀𝗹𝘆 𝗮𝗰𝗰𝗼𝗺𝗽𝗹𝗶𝘀𝗵𝗲𝗱.
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Tulku Pema Rigtsal - Great Secret of Mind - Shambhala Publications
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