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Topics - matthias

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General topics / union of sun and moon tantra
« on: August 03, 2011, 02:31:54 AM »
following is one of the oldest surviving dzogchen tantras, called the union of sun and moon. it points directly to the nature of reality, try to read it slowly and with presence, remember that these kinds of texts, like the advaita vedanta scriptures, have the power to induce the highest form of consciousness in the reader. using conceptual thoughts to guide the yogin to a non conceptual state of mind. enjoy :)

Unborn, yet continuing without interruption,
neither coming nor going, omnipresent,
Supreme Dharma,
unchangeable space, without definition,
spontaneously self-liberating--
perfectly unobstructed state--
manifest from the very beginning,
self-created, without location,
with nothing negative to reject,
and nothing positive to accept,
infinite expanse, penetrating everywhere,
immense, and without limits, without ties,
with nothing even to dissolve
or to be liberated from,
manifest beyond space and time,
existing from the beginning,
immense ying (Wylie: dbyings, inner space,)
radiant through clarity
like the Sun and the Moon,
indestructible like a Vajra,
stable as a mountain,
pure as a lotus,
strong as a lion,
incomparable pleasure beyond all limits,
illumination, equanimity,
peak of the Dharma,
light of the Universe,
perfect from the beginning.

General topics / The Royal Song of Saraha (Dohakosa)
« on: January 14, 2011, 03:31:06 PM »
maybe the greatest doha ever written by a tantric buddhist master, hope you enjoy :)

Homage to the destroyer of demonic power!

The wind lashes calm waters into rollers and breakers;
The king makes multifarious forms out of unity,
Seeing many faces of this one Archer, Saraha.

The cross-eyed fool sees one lamp as two;
The vision and the viewer are one,
You broken, brittle mind!

Many lamps are lit in the house,
But the blind are still in darkness;
Sahaja is all-pervasive
But the fool cannot see what is under his nose.

Just as many rivers are one in the ocean
All half-truths are swallowed by the one truth;
The effulgence of the sun illuminates all dark corners.

Clouds draw water from the ocean to fall as rain on the earth
And there is neither increase nor decrease;
Just so, reality remains unaltered like the pure sky.

Replete with the Buddha's perfections
Sahaja is the one essential nature;
Beings are born into it and pass into it,
Yet there is neither existence nor non-existence in it.

Forsaking bliss the fool roams abroad,
Hoping for mundane pleasure;
Your mouth is full of honey now,
Swallow it while you may!

Fools attempt to avoid their suffering,
The wise enact their pain.
Drink the cup of sky-nectar
While others hunger for outward appearances.

Flies eat filth, spurning the fragrance of sandalwood;
Man lost to nirvana furthers his own confusion,
Thirsting for the coarse and vulgar.

The rain water filling an ox's hoof-print
Evaporates when the sun shines;
The imperfections of a perfect mind,
All are dissolved in perfection.

Salt sea water absorbed by clouds turns sweet;
The venom of passionate reaction
In a strong and selfless mind becomes elixir.

The unutterable is free of pain;
Non-meditation gives true pleasure.
Though we fear the dragon's roar
Rain falls from the clouds to ripen the harvest.

The nature of beginning and end is here and now,
And the first does not exist without the last;
The rational fool conceptualising the inconceivable
Separates emptiness from compassion.

The bee knows from birth
That flowers are the source of honey;
How can the fool know
That samsara and nirvana are one?

Facing himself in a mirror
The fool sees an alien form;
The mind with truth forgotten
Serves untruth's outward sham.

Flowers' fragrance is intangible
Yet its reality pervades the air,
Just as mandala circles are informed
By a formless presence.

Still water stung by an icy wind
Freezes hard in starched and jagged shapes;
In an emotional mind agitated by critical concepts
The unformed becomes hard and intractable.

Mind immaculate by nature is untouched
By samsara and nirvana's mud;
But just like a jewel lost in a swamp
Though it retains its lustre it does not shine.

As mental sloth increases pure awareness diminishes;
As mental sloth increases suffering also grows.
Shoots sprout from the seed and leaves from the branches.

Separating unity from multiplicity in the mind
The light grows dim and we wander in the lower realms;
Who is more deserving of pity than he
Who walks into fire with his eyes wide open?

Obsessed with the joys of sexual embrace
The fool believes he knows ultimate truth;
He is like someone who stands at his door
And, flirting, talks about sex.

The wind stirs in the House of Emptiness
Exciting delusions of emotional pleasure;
Fallen from celestial space, stung,
The tormented yogin faints away.

Like a brahmin taking rice and butter
Offering sacrifice to the flame,
He who visualises material things as celestial ambrosia
Deludes himself that a dream is ultimate reality.

Enlightening the House of Brahma in the fontanelle
Stroking the uvala in wanton delight,
Confused, believing binding pleasure to be spiritual release,
The vain fools calls himself a yogin.

Teaching that virtue is irrelevant to intrinsic awareness,
He mistakes the lock for the key;
Ignorant of the true nature of the gem
The fool calls green glass emerald.

His mind takes brass for gold,
Momentary peak experience for reality accomplished;
Clinging to the joy of ephemeral dreams
He calls his short-thrift life Eternal Bliss.

With a discursive understanding of the symbol EVAM,
Creating four seals through an analysis of the moment,
He labels his peak experience sahaja:
He is clinging to a reflection mistaken for the mirror.

Like befuddled deer leaping into a mirage of water
Deluded fools in their ignorance cling to outer forms
And with their thirst unslaked, bound and confined,
They idealise their prison, pretending happiness.

The relatively real is free of intellectual constructs,
And ultimately real mind, active or quiescent, is no-mind,
And this is the supreme,the highest of the high, immaculate;
Friends, know this sacred high!

In mind absorbed in samadhi that is concept-free,
Passion is immaculately pure;
Like a lotus rooted in the slime of a lake bottom,
This sublime reality is untouched by the pollution of existence.

Make solid your vision of all things as visionary dream
And you attain transcendence,
Instantaneous realisation and equanimity;
A strong mind binding the demons of darkness
Beyond thought your own spontaneous nature is accomplished.

Appearances have never ceased to be their original radiance,
And unformed, form never had a substantial nature to be grasped;
It is a continuum of unique meditation,
In an inactive, stainless, meditative mind that is no-mind.

Thus the I is intellect, mind and mind-forms,
I the world, all seemingly alien show,
I the infinite variety of vision-viewer,
I the desire, the anger, the mental sloth -
And bodhicitta.

Now there is a lamp lit in spiritual darkness
Healing the splits riven by the intellect
So that all mental defilements are erased.
Who can define the nature of detachment?

It cannot be denied nor yet affirmed,
And ungraspable it is inconceivable.
Through conceptualisation fools are bound,
While concept-free there is immaculate sahaja.

The concepts of unity and multiplicity do not bring integration;
Only through awareness do sentient beings reach freedom.
Cognition of radiance is strong meditation;
Abide in a calm, quiescent mind.

Reaching the joy swollen land
Powers of seeing expand,
And there is joy and laughter;
Even chasing objects there is no separation.

From joy, buds of pure pleasure emerge,
Bursting into blooms of supreme pleasure,
And so long as outflow is contained
Unutterable bliss will surely mature.

What, where and by whom are nothing,
Yet the entire event is imperative.
Whether love and attachment or desirelessness
The form of the event is emptiness.

Like pigs we wallow in this sensual mire
But what can stain our pearly mind?
Nothing can ever contaminate it,
And by nothing can we ever be bound.

General topics / Happiness in the Bodhicaryavantara
« on: October 10, 2010, 12:50:22 PM »
Whatever joy there is in this world
All comes from desiring others to be happy,
And whatever suffering there is in this world
All comes from desiring myself to be happy.


General topics / varanasi
« on: October 08, 2010, 01:53:27 AM »
dear forum,

my travel to northern india comes closer and closer, I will arrive in delhi 13th of october.
I want to go to kathmandu also, and I want to stop in varanasi for a week or so, I thought about asking members of this forum if they know some teachers in varanasi that I could try to see?

the city seems to be very loaded with energy, as far as I can see...I wasnt there jet, but it really fascinates me..

so maybe if you have some ideas, about ashrams that I could visit or temples or a special ghat...whatever let me know...

much love

General topics / metta-sutta
« on: September 24, 2010, 01:37:45 PM »
the buddhas instructions of creating a noble and good heart:

This is what should be done
By one who is skilled in goodness,
And who knows the path of peace:
... Wishing: In gladness and in safety,
May all beings be at ease.

Whatever living beings there may be;
Whether they are weak or strong, omitting none,
The great or the mighty,
medium, short or small,

The seen and the unseen,
Those living near and far away,
Those born and to-be-born —
May all beings be at ease!

Let none deceive another,
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.

Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings;

Radiating kindness over the entire world
Spreading upwards to the skies,
And downwards to the depths;
Outwards and unbounded,
Freed from hatred and ill-will.

Whether standing or walking, seated or lying down
Free from drowsiness,
One should sustain this recollection.
This is said to be the sublime abiding....[40]

Humour / PETRUS!!
« on: September 18, 2010, 06:43:45 PM »
chögyam trungpa rinpoche was a very excentric and crazy buddhist teacher who started to teach tantric buddhism in the west, he loved humour and alcohol.

this is the first thing he told his student after waking up from a coma caused from drinking to much.....(its my recollection so not his words)

thats what he said from his hospital bed:

picture jerusalem, christ is nailed to the cross on top of calvary-hill, there are many soldiers surrounding the cross to keep away the devotees of christ who are weeping and screaming in agony because their master is diing because of human ignorance...

petrus who denied to be a devotee of jesus for three times was in the back hiding from the scene...

suddenly Jesus screams in some sort of trance:


petrus was terribly shocked and of course remembered his denial, he tried to break through the soldiers to confess his denial to christ, but hte soldiers knocked him back...

and Jesus screamed again for him:


petrus now almost blind of pain, tries it again...but the solders stop him nearly before he could come to him

Jesus screams one last time


and petrus manages to break free and falls on his knees under the cross, tears in his eyes..
with a shacky voice he asks his master:

"yes my lord?"

and jesus says: "I can see your house from here."

I love this joke :)

General topics / 9/11
« on: September 11, 2010, 07:39:27 PM »
Rest In Peace

by Frederic and Mary Ann Brussat
inspired by the poems of Thich Nhat Hanh

        I am a World Trade Center tower, standing tall in the clear blue sky, feeling a violent blow in my side, and
        I am a towering inferno of pain and suffering imploding upon myself and collapsing to the ground.
        May I rest in peace.

        I am a terrified passenger on a hijacked airplane not knowing where we are going or that I am riding on fuel tanks that will be instruments of death, and
        I am a worker arriving at my office not knowing that in just a moment my future will be obliterated.
        May I rest in peace.

        I am a pigeon in the plaza between the two towers eating crumbs from someone's breakfast when fire rains down on me from the skies, and
        I am a bed of flowers admired daily by thousands of tourists now buried under five stories of rubble.
        May I rest in peace.

        I am a firefighter sent into dark corridors of smoke and debris on a mission of mercy only to have it collapse around me, and
        I am a rescue worker risking my life to save lives who is very aware that I may not make it out alive.
        May I rest in peace.

        I am a survivor who has fled down the stairs and out of the building to safety who knows that nothing will ever be the same in my soul again, and
        I am a doctor in a hospital treating patients burned from head to toe who knows that these horrible images will remain in my mind forever.
        May I know peace.

        I am a tourist in Times Square looking up at the giant TV screens thinking I'm seeing a disaster movie as I watch the Twin Towers crash to the ground, and
        I am a New York woman sending e-mails to friends and family letting them know that I am safe.
        May I know peace.

        I am a piece of paper that was on someone's desk this morning and now I'm debris scattered by the wind across lower Manhattan, and
        I am a stone in the graveyard at Trinity Church covered with soot from the buildings that once stood proudly above me, death meeting death.
        May I rest in peace.

        I am a dog sniffing in the rubble for signs of life, doing my best to be of service, and
        I am a blood donor waiting in line to make a simple but very needed contribution for the victims.
        May I know peace.

        I am a resident in an apartment in downtown New York who has been forced to evacuate my home, and
        I am a resident in an apartment uptown who has walked 100 blocks home in a stream of other refugees.
        May I know peace.

        I am a family member who has just learned that someone I love has died, and
        I am a pastor who must comfort someone who has suffered a heart-breaking loss.
        May I know peace.

        I am a loyal American who feels violated and vows to stand behind any military action it takes to wipe terrorists off the face of the earth, and
        I am a loyal American who feels violated and worries that people who look and sound like me are all going to be blamed for this tragedy.
        May I know peace.

        I am a frightened city dweller who wonders whether I'll ever feel safe in a skyscraper again, and
        I am a pilot who wonders whether there will ever be a way to make the skies truly safe.
        May I know peace.

        I am the owner of a small store with five employees that has been put out of business by this tragedy, and
        I am an executive in a multinational corporation who is concerned about the cost of doing business in a terrorized world.
        May I know peace.

        I am a visitor to New York City who purchases postcards of the World Trade Center Twin Towers that are no more, and
        I am a television reporter trying to put into words the terrible things I have seen.
        May I know peace.

        I am a boy in New Jersey waiting for a father who will never come home, and
        I am a boy in a faraway country rejoicing in the streets of my village because someone has hurt the hated Americans.
        May I know peace.

        I am a general talking into the microphones about how we must stop the terrorist cowards who have perpetrated this heinous crime, and
        I am an intelligence officer trying to discern how such a thing could have happened on American soil, and
        I am a city official trying to find ways to alleviate the suffering of my people.
        May I know peace.

        I am a terrorist whose hatred for America knows no limit and I am willing to die to prove it, and
        I am a terrorist sympathizer standing with all the enemies of American capitalism and imperialism, and
        I am a master strategist for a terrorist group who planned this abomination.
        My heart is not yet capable of openness, tolerance, and loving.
        May I know peace.

        I am a citizen of the world glued to my television set, fighting back my rage and despair at these horrible events, and
        I am a person of faith struggling to forgive the unforgivable, praying for the consolation of those who have lost loved ones, calling upon the merciful beneficence of God/Yahweh/Allah/Spirit/Higher Power.
        May I know peace.

        I am a child of God who believes that we are all children of God and we are all part of each other.
        May we all know peace.

General topics / Mahāsatipatthāna Sutta
« on: September 08, 2010, 06:25:27 PM »
this is the first section of this very beautifull teaching of the buddha, please read it carefully....

Thus have I heard:

At one time the Enlightened One was staying among the Kurus at Kammāsadhamma, a market town of the Kuru people. There the Enlightened One addressed the monks thus: "Monks,"1 and they replied, "Venerable Sir!" Then the Enlightened One spoke as follows:

This is the one and only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the extinguishing of suffering and grief, for walking on the path of truth, for the realisation of nibbāna: that is to say, the fourfold establishing of awareness.2

Which four? Here, monks, a monk dwells ardent with awareness and constant thorough understanding of impermanence, 3 observing body in body, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing sensations in sensations, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing mind in mind, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing mental contents in mental contents, having removed craving and aversion towards the world [of mind and matter].4

And how, monks, does a monk dwell observing body in body?

Here a monk, having gone into the forest, or to the foot of a tree, or to an empty room, sits down cross-legged, keeps his body upright and fixes his awareness in the area around the mouth. With this awareness, he breathes in, with this awareness, he breathes out. Breathing in a deep breath, he understands properly:5 "I am breathing in a deep breath." Breathing out a deep breath, he understands properly: "I am breathing out a deep breath." Breathing in a shallow breath, he understands properly: "I am breathing in a shallow breath." Breathing out a shallow breath, he understands properly: "I am breathing out a shallow breath." In this way he trains himself: "Feeling the whole body, I shall breathe in." "Feeling the whole body, I shall breathe out," thus he trains himself. "With the bodily activities calmed, I shall breathe in," thus he trains himself. "With the bodily activities calmed, I shall breathe out," thus he trains himself.

Just as a skilful turner or a turner’s apprentice, while making a long turn understands properly: "I am making a long turn," and while making a short turn, understands properly: "I am making a short turn," just so, the monk, breathing in a deep breath, understands properly: "I am breathing in a deep breath." Breathing in a shallow breath, he understands properly: "I am breathing in a shallow breath." Breathing out a deep breath, he understands properly: "I am breathing out a deep breath." Breathing out a shallow breath, he understands properly: "I am breathing out a shallow breath." In this way he trains himself: "Feeling the whole body, I shall breathe in." "Feeling the whole body, I shall breathe out," thus he trains himself. "With the bodily activities calmed, I shall breathe in," thus he trains himself. "With the bodily activities calmed, I shall breathe out," thus he trains himself.

Thus6 he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally.7 Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: "This is body!"8 Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness.9 In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.


General topics / great joy
« on: September 05, 2010, 08:57:29 PM »

All formations are impermanent.
They are subject to birth and death.
But remove the notions of birth and death,
and this silence is called great joy.

---classical buddhist gatha

thats indeed the whole teachigns of the buddha, and all other buddhas

General topics / Vesak Buddhas Birthday
« on: May 28, 2010, 12:03:28 PM »
today is the birthday of lord buddha (on a full moon)

we should consider this day for deepening out sadhana and think on all beeings that wander aimlessly and lost in samsara..

sarva mangalam

General topics / concerning buddhist meditation
« on: May 21, 2010, 02:38:09 PM »
I would like share a teaching that I recieved concerning meditation.

first dont be surprised in buddhist terminology conciousness is not the same like in vedanta. here it is part of hte skandhas, and as such part of the experience of samsara.

awereness holds the place of witnessing conciousness...I think you could say this.

conciousness is the ever moving part of the mind, you know it quiet good, you write something in the forum, suddenly you hear a noise, your conciousness follows it, and after some time comes back, then you get disturbed by thirst, you get up and get a glass of water etc...its always moving...

so conciocusness is the skandha wich interacts with the world of hte senses, thoughts, feelings etc (the other skandhas), it is said htat the phenomena of samsara have a kind of shimmering quality, a clarity, the conicousness sees that and graps it. So it moves about between following a thought, feeling a sensation in the body etc. this is the naural movement of the mind, its a given thing...

in vipassana meditation for example you start with following your breath, when youre attention wanders oyu bring it back...when the attention is fixed, then you move up to the fontanel of the head and start to scan your body, from head to toes, very slowly, and from toes again to the head....

you recognize all sensations, maybe name it very briefly and move on like: "ears are stitching" etc.

besides this you try to catch conciousness in hte prosess of creating a sense of self, of personality out of the sensations...

so there is the experience (wich is direct, always fresh) and then there is conciousness saying "thats my experience". in vipassana you try to recognize this process between, direct experience and "that is my experience"

that would be to see the natural movement of conciousness, and at the same time triing to focus on the creating of a fixed or solid persona, wich owns and is created out of a chain of "experiences"..


in dzogchen meditation it is about resting as awereness.

awereness is always fresh, has infinit potential to manifest, is patient with all that arises, is in peace with all that arises, it is not increased from a possitive experience and it does not decline in a negative experience..

when you sit down to rest as awereness then conciousness will play its tricks, its natural.

if you now set out to stop conciousness doing its work, then who does this? awereness is non-active...

so thoughts arise, conciousess clings to them because they are very shiny...and you follow this thoughts you expereince yourself not as awereness but as conciousness, beeing one with the thoughts, beeing made of them, beeing in constatnt movement and thinking this to be real and that there is a fixed persona in the process...

what to do?

if you do something against it, then you would work with conciousness.
you have to recollect yourself, feeling and touching the immidiacy of hte experience again, seeing clearly "Iam following thoughts, Iam wandering and Iam lost in samsara" and this recognition brings you back to awereness, wich is the witness of conciousness...

conciousness in a way happens in awereness...awereness is the space that contains all skandhas

may it be virtous

General topics / 2 wonderfull films in the internet
« on: May 05, 2010, 12:32:44 PM »

in spite of darkness

the american zen master bernie glassman, started to conduct meditaiton retreat in ausschwitz, in the symbol here in europe that stand for systematic killing of hte own brother and sister...the film follows 5 participants inot this retreat experience....

they are from different faiths, one woman is the daughter of a nazi, a catholic priest, a rabbi, a buddhist. its wonderfull to watch, maybe for me (Iam austrian, the birhtplace of hitler is 1 and a half h away from were Iam tiping this) it is much deeper to see, but anyway if oyu have time look at it it is for free...

the second one is about papaji I will look a tit now, I think it is also very good

General topics / dear sadhaks whats with your body?
« on: April 30, 2010, 01:57:04 PM »
what I have read is that the idea "iam the body" is the main root of suffering.

but I also witnessed this idea totally perverted or not? I would like to talk with you about the fact that there seems to be body for us, and waht this means, how is our relationship with it? or are we already beyond body conciousness? who knows?

anyway I think this is a very challenging topic, and we should take some time to talk about it, I have some doubts here and maybe they can be cleared. besides the doubts I also dont like what I see in some meditators, they seem to use meditation to kill the body, make it like a piece of would "totally in control"....its horrible to witness. so maybe we can find a way to use the body for sadhana instead of torture it till we die?

hope some people will join me here.

my first input would be this, if you like try it out.....

you know this photo of bhagawan:

please look at it for some time, first thing you will recognize are his incredible eyes of course, they seem to talk with the deepest core of your beeing but I would like you to focus on another part of his face.

please look at the muscles arround his eyes, what do they say? you see how relaxed (totally relaxed) they are?
now recognize his face, its totally realxed.....not the slightest bit of fear or personality are in the muscles...can you feel what this means, con you feel how your face muscles try to answer what ramanas muscles say?

now use you awereness to look at your own face, use ramana as a mirror...what do you feel, can you feel tension some where?

switch back and forth betwenn youself and what the face of ramana suggests...its like a quiete reminder how it feels to drop the idea "iam the body"...

most meditators run in the exact opposite direction...and complain "why do I not feel bliss during my sadhana"?

I would answer relax you body completely during your meditation and during hte day, and tell me how it feels....the mind becomes very silent and the body very blissfull..

I feel like I sometimes put on a harnish, or a whole armor build up from muscle tension to face the world....
to harden this harnish, that your body is like the non-moving, ever-present know....I think this is the wrong direciton...

my dzogchen teacher said that abidence in the nature of mind (Self) is developed through relaxation.

its a very deep sentence when you think about...but one need to understand "relax" in the right way.

its about relaxation into your true nature, into the inherent perfection of htis moment, its relaxation of your energies, your body and thoughts...

The teachings of Bhagavan Sri Ramana Maharshi / four pointers
« on: December 29, 2009, 08:11:29 PM »

1. to close, you cannot see it

2. to profound, you cannot appreciate it

3. to easy, you cannot believe it

4. to good, you cannot accept it

these are sometimes given when you recieve dzogchen or mahamudra teachings...

I pinned them over my fridge, a help to use a vasana (eating because Iam bored..) into remembering who good  ;)

General topics / The Essence of Wakefulness By Mipham Rinpoche
« on: October 07, 2009, 11:47:04 PM »
A Method in Sustaining the Nature of Awareness
Homage to the glorious Primordial Protector.

When sustaining the nature of awareness, the three stages of recognizing, training and attaining stability will
gradually occur.

First of all, scrutinize the naked and natural face of awareness by means of your master's oral instructions
until you see it free from assumptions.

Having resolved it with certainty, it is essential that you simply sustain the nature of just that.
It is not enough just to recognize it, you must perfect the training in the following way:

You may already have recognized the face of awareness, but unless you rest in just that, conceptual thinking
will interrupt it and it will be difficult for awareness to appear nakedly.

So, at that point it is essential to rest without accepting or rejecting your thoughts and to continue by
repeatedly resting in the state of un-fabricated awareness.

When you have practiced this again and again the force of your thought waves weakens while the face of your
awareness grows sharper and it becomes easier to sustain.

That is the time when you should abide in the meditation state as much as you can and be mindful of
remembering the face of awareness during post-meditation. As you grow used to this the strength of your
awareness is trained further.

At first, when a thought occurs you need not apply a remedy to stop it. By leaving it to itself it is, at some point,
naturally freed - just as the knot on a snake becomes untied by itself.

When you become more adept, the occurrence of a thought will cause slight turmoil but immediately vanish in
itself - just like a drawing on the surface of water.

When you train in just that, you gain experience that transcends benefit and harm, at which point thought
occurrences cause no problem whatsoever. Thus, you will be free from hope or fear about whether or not
thoughts do occur - just like a thief entering an uninhabited house.

By practicing further you perfect the training so that, finally, your conceptual thinking and the all-ground along
with its moving force dissolve into un-fabricated Dharmakaya.
That is the attainment of the natural abode of awareness.

Just as you cannot find any ordinary stones on an island of gold even if you search for them all that appears
and exists will be experienced as the realm of Dharmakaya.

Attaining stability is when everything has become all-encompassing purity.

In the same way, just as conceptual thinking gradually falls under the power of awareness during the daytime,
at night you do not need to apply some other instruction, but should simply understand how the recognition of
dreams and the luminosities of the shallow and deep sleep correspond.

Until you attain stability, by all means continue with undistracted diligence like the steady flow of a river.

This was taught by Mipham. May virtuous goodness increase!

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