The View and Meditation
To begin, the view is recognition of ultimate reality as it is.
As for this view, your mind’s nature is the ultimate nature of reality. Once you have concluded this with certainty in awareness free from all characteristics of intellectual mind’s fabrications and contrivance, awareness nakedly manifests as self-originating primordial wisdom. Words cannot express it. Metaphors cannot illustrate it. It does not get worse in samsara, nor better in enlightenment. It has not been born, nor will it come to an end. It has not been liberated nor deluded. It does not exist, nor not exist. Awareness is unlimited and impartial.
In short, from the very beginning, awareness has never been established as being material and having characteristics that can be conceptualized, because its essence is primordially pure, sublime, all-pervasive emptiness. The ocean of realms of phenomena of existence and enlightenment naturally manifest as the display of unobstructed emptiness, like the sun and its rays. Therefore awareness is neither partial nor a completely empty void, because it’s nature is the supreme spontaneous presence of primordial wisdom and noble qualities.
Thus, awareness, the indivisibility of appearance and emptiness, epitome of the three kayas, is the primordial nature of reality. Precise recognition of awareness, ultimate reality as it is, is what is called the Great Perfection’s view beyond the intellect. ...
Do not meditate to arrive at a conclusion, “That’s it!” If you meditate in that way, it becomes intellectual activity. Here, there is no object of meditation whatsoever, nor even and instant of distraction. Distraction from resting in awareness is true delusion. Don’t be distracted!
Whatever thoughts arise, let them arise. Do not follow after them and do not suppress them. If you ask “In that case, what should I do?”, whatever objective phenomena arise, whatever appears, do not grasp phenomena’s appearing aspect as you rest in a fresh state, like a small child looking inside a temple. When all phenomena are left as they are, their appearance is not modified, their color does not change, and their brilliance does not diminish. If you do not spoil phenomena with clinging and grasping thoughts, appearances and awareness will nakedly manifest as empty and luminous primordial wisdom.
...If I put my finger on the concise essential meaning, it is this: in the gap between the last thought’s cessation and the next’s arising, isn’t there a fresh, present knowing, that has not been modified even in the slightest-luminous, naked awareness!
But one does not permanently abide within the nature of reality. Doesn’t a thought suddenly arise? That is the natural display of awareness. However, if you do not recognize thoughts as soon as they arise, they will naturally spread. This is called “the chain of delusion” the root of sumsara. Mere recognition of thoughts as they arise breaks their flow. Release thoughts within that recognition. ...
Faults in Meditation
Continuously sustain vivid mindful awareness at all times as you go about your daily activities, whether eating, sleeping, moving or sitting, whether during meditation or post-meditation. Never harbor hope or fear toward whatever thoughts arise, such as those of happiness or suffering, or of the passions; do not accept or reject them; and do not destroy them using antidotes and so forth. Instead, whatever feelings of happiness and suffering are there, settle in their naked, vivid, lucidly present essence. This single vital point, and none other, applies to everything. Do not confuse yourself with a lot of thinking. ...
Furthermore, beginners will lose their mindfulness in distraction due to unwholesome thoughts that get out of control; these thoughts coalesce in the form of underlying mental activity. At some point, a piercing mindfulness returns, and the thought of regret arises, ‘Oh, I’m distracted!” Nevertheless, do not do anything whatsoever at that moment, such as stopping the flow of previous thoughts or regretting having been distracted. When this vivid mindfulness returns, it is sufficient just to sustain naturally resting in precisely that mindfulness.
While you tread the path, this experience of primordial wisdom will not come untainted with one or another of three mediatative experiences—bliss, clarity, or conceptionlessness. Nevertheless, placing your mind without the slightest bit of hope, fear, attachment or conceit, due to holding such experiences as supreme, prevents errors. It is very important to constantly give up distraction and to meditate with one-pointed vigilant mindfulness. When you lapse into sporadic practice and mere intellectual understanding, arrogance will arise out of just a little peaceful abiding. If you do not carefully observe your spiritual experiences, you will merely be skilled in pretense and knowledgeable of the right words, which is not beneficial. As the Great Perfection tantras state:
Intellectual understanding is like a patch. It will fall off.
Spiritual experiences are like mist. They will evaporate.
As this says, even some slight positive and negative objective event has deceived great meditators, and many lose their bearings in the midst of circumstances. Even when meditation is planted within your stream of being, the profound instructions will be left on your book’s pages if you do not meditate consistently—your mind will become insensitive. ...
Excerpted from Buddhadharma, Practitioner’s Quarterly Magazine, Spring 2005, which in turn is excerpted from Wisdom Nectar: Dudjom Rinpoche’s Heart Advice, Snow Lion Publications, Translation by Ron Garry.