Even though you experience transcendence,
and cultivate the spirit of enlightenment,
without wisdom from realizing emptiness,
you cannot cut off the root of the cyclic life —
so you should strive to understand relativity.
Before, you didn’t know how to practice, and then you did. Many things changed as a result. Maybe you had no confidence in Dharma, and then you came to have confidence. You had no devotion, and then you came to have devotion. You came to have more compassion than you did before. Your meditation improved. Now, none of these things were precisely given to you by your root guru, but nevertheless something happens surrounding your relationship with the root guru, and this is what we call the blessing of the guru.
Outwardly, relax clinging to objects! Inwardly, give up clinging to the body! Secretly, loosen clinging to mind! Tighten with intensity, and then gently relax! The tightening is the method, and the loosening is the wisdom! Introduction to the nature of mind by the Lama is like that, as well!
What, then, is emptiness? All phenomena from form through omniscience are, from the outset, not established whatsoever as any extreme elaboration such as existent, nonexistent, arisen, ceased, permanent, impermanent, empty, not empty, true, or false. To that lack of establishment, mere conventional terms such as “emptiness” and “suchness” are given. It is nothing more than that. This emptiness — that conventionally all phenomena are empty of their own entities — is the natural being (rang bab/rang babs), the abiding mode, of all knowable objects. Resting in equipoise within it is the antidote to all obscurations. It is the sun that conquers the darkness of wrong views, the supreme medicine that clears away the snake poison of reification, the essential nectar of the Buddha’s teachings. Everyone who sincerely desires liberation and omniscience should engage it through applying great effort in hearing, contemplating, and meditating.
On the whole, we naturally tend to trust our everyday perceptions; we assume their validity without it even occurring to us to question them. We naïvely believe that the way we perceive things is identical with the way things are. And so, because events and things, including the self, appear to have objective reality, we conclude, tacitly and often without any reflection at all, that they do in fact have an objective reality. Only through the process of careful analysis can we see that this is not so, that our perceptions do not accurately reflect objective reality.
Whoever sees me as form, whoever knows me as sound, has wrongly engaged by abandoning, those beings do not see me.
The buddhas are dharmatā viewed; the guides are the dharmakāya.
Since dharmatā is not to be known, it is unable to be known.
Over the years, we may have done a lot of spiritual practice, performing prostrations, making offerings, and meditating on the yidam deities, and we hope that blessings will come to us from doing all this. Yet we have neither tamed nor transformed our minds. The fundamental reason for our lack of progress is that we do not know the essential point of how to practice the Dharma. What is the real way to practice? How is it that Dharma turns into true Dharma? The key point is that actual practice happens through reversing our attachment to samsara.
No matter what kind of thought arises, simply recognize that in essence it is always intangible, ungraspable; then no matter what kind of thought arises, it will subside and you will no longer be overcome by it.