street, we can all make such mistakes. We can all cite examples of events designed
to eliminate suffering that actually multiplied them. Such unskillful people are
seen by the noble ones as the real fools among fools.
2.5 MEDITATION REMOVES THE ATTACHMENT THAT IS THE ROOT OF SUFFERING
If we want to counteract suffering in this life, in the bardo, and in the next life,
there is no better way—in fact, no other way—than the path of Shakyamuni
Buddha. Buddha taught many methods—Theravada, Mahayana, outer tantra, and
inner tantra—to remove suffering. Here we are looking at Dzogchen, where what
is to be abandoned and what is to be adopted are identical in the one taste of pure
cognition. In the Approach with Signs, each particular emotion has its own
antidote: the antidote to desire is meditation on disgust, for example, while the
antidote to hatred is meditation on loving-kindness, the antidote to sloth is
breathing meditation, and so on. But in Dzogchen, whatever fear or suffering
occurs, whatever arises in mind, is known as subjective envisionment because not
a single atom anywhere has any substantial existence. For that reason, the
meditation precept “hang loosely in pure presence” takes precedence. The
implication of “hanging loosely” is that because appearances are not blocked or
rejected in any way in the nature of mind, the objective field is allowed to appear
just as it is. Hanging loosely in pure presence, free of objectified appearances, and
abiding such that the very complexion of our experience is transformed—this is
meditation. Prolonged, it is excellent meditation.
Some think that during actual meditation, appearances, being delusion, should
be stopped. They can, however, only be impeded, not stopped. Just as a dam
constructed across a river for generating power brings destruction to the
environment, so it is with appearances. We should not obstruct appearances at all
because they are the creativity of pure presence and the doorway to primal
awareness. If they are obstructed, later, when buddha could be attained, primal
awareness as a multiplicity has no basis out of which to arise.
If we cannot stay relaxed in pure presence for any length of time, we should
instead do short sessions of meditation repeatedly. Now do not think that
“meditation” is merely following Vairochana’s seven points; just this is not
meditation at all and refers only to the optimal bodily posture that supports
meditation. On the other hand, if we think correct bodily posture is not necessary,
we are mistaken. “Short sessions of meditation” does not mean sitting in the
posture and then releasing the posture again and again, or sitting and then rising
from the posture repeatedly. The meaning is that in one session, sitting in the
posture of the seven points of Vairochana, we should let the mind hang loosely.
When stormy thoughts arise and obstruct our meditation, we should recall the
original view of pure presence that is free of conceptual elaboration. Thus our
meditation consists of sometimes being aware of the mind’s digressions and
sometimes resting in its nature, alternately, or according to our necessity. Through
repetition of this process, the meditation is strengthened, and we can abide in pure
presence for a longer time each day. If we can rest in pure presence, we no longer