When we are under the influence of attachment, we discriminate between good and bad, beautiful and ugly, and then cling to what seems to be attractive and shun those things which seem bad. Attachment and aversion are disturbing emotions that arise from not understanding the nature of things as they are and as they appear. It is due to ignorance that our mind accepts and rejects the objects of attachment and aversion.
As Jigme Lingpa says in our text, “Merging your mind with the guru’s mind, let awareness be free and unbound.” Rest in meditative equipoise, completely relaxed and without holding on to anything or modifying anything. From the depth of your heart, it is important to persevere unremittingly in this (snying la rdo rus gtug), until your experience of meditation is utterly free of any fixation or reference point; until meditation experiences are destroyed (nyams bshig) without a trace.
Living interdependence is the opportunity you have been waiting for. Perhaps the most valuable opportunity it offers is the opportunity to love. We need to expand our access to the love we have within us. This requires that we put ourselves in situations that ask us and allow us to love.
What makes our birth so precious is our potential for awakening. We are born buddhas, and all dharma practices help us recognize and nurture this truth. Because we do not actually believe in our own capacity for awakening, these teachings work to reverse the tendency to see ourselves as insufficient
Leave the mind in the natural condition, just as it is. Then being a monk and wearing monk’s robes is good, being a Buddhist yogi and wearing white robes is also good, and not wearing any robes at all, the mind is still pure in the natural condition. The most important thing in Dharma is to purify one’s mind as much as possible. Purification of the mind is the real meaning of Dharma and the basic importance of practice. It is possible to learn from many people who are involved in Dharma. It is also possible just to get a lot of ideas in one’s head and distort the mind, and finally one will be incapable of leaving the mind in the natural condition. Having approached Dharma and learned many different ways of distorting the mind, not only will one have failed to benefit oneself but one will also have gone farther from Dharma.
The mind is the instigator. The body on its own doesn’t have anything to do. It simply acts under the orders of its boss: the mind. The body doesn’t know a thing. It depends on the boss’ orders. So when the boss says, “Enough! No more!” then that’s the end of the matter. The mind doesn’t struggle or thirst. What struggles and thirsts is the aggregate of fabrication (sankhara). If you latch on to fabrication, that’s the essence of suffering — big-time suffering. If you look at the body, you’ll see that there really are no issues there. The issues all come from fabrication. If the mind can break through and understand this attachment to the body, then where else will desire come from?
Truth is perfect and complete in itself. It is not something newly discovered; it has always existed. Truth is not far away; it is ever present. It is not something to be attained since not one of your steps leads away from it.
Fearlessness is generated when you can appreciate uncertainty, when you have faith in the impossibility of these interconnected components remaining static and permanent. You will find yourself, in a very true sense, preparing for the worst while allowing for the best. You become dignified and majestic. These qualities enhance your ability to work, wage war, make peace, create a family, and enjoy love and personal relationships. By knowing that something is lying in wait for you just around the bend, by accepting that countless potentialities exist from this moment forward, you acquire the skill of pervasive awareness and foresight like that of a gifted general, not paranoid but prepared.