is not constant, it is impossible to remain long in the place of nondual perception.
Thoughts that arise intermittently will break the continuity, and radiating out
from this, like ripples on a pond, the poisonous taste of emotion will arise to
obstruct the meditation. As gross thoughts increase, ripples become rough waves
that intensify the emotion. Until subtle emotions are left behind, we cannot
eradicate suffering, so it is crucially important to sustain the state of meditation.
When we gain strong familiarity by staying in that space for a long time, then no
matter what thoughts arise, whether gross or subtle, they will not be able to
dislodge us: upon recognizing the first thought, whatever thought it may be, in that
very moment, we realize it to be the play of the spontaneous creativity of
dharmakaya. Like a wave falling back into the ocean, the thought vanishes into
the dharmakaya. In that space of naked empty pure presence that is the view,
always cherishing thoughts of the five poisonous emotions and all the movements
of body, speech, and mind, and the acts of eating, sleeping, moving, and sitting, we
are known as the yogins and yoginis who stand guard over the shifting
dharmakaya display. This is the supreme method of sustaining the essence of
meditation. According to Dzogchen teaching, this is unadulterated by any kind of
focus; it is called “the great meditation that is nonmeditation.”
2.7 A SHORT EXPLANATION OF HOW TO SUSTAIN THE PRIMAL AWARENESS OF INTRINSIC
PRESENCE
In his Wish-Fulfilling Treasury, Longchenpa says,
Sit cross-legged upon a comfortable cushion, take refuge, and generate a
compassionate attitude. Then, when the mind focuses loosely on any single
perception, without any idea in mind, without any thought, distraction free,
radiant and shining, abide there without concentration or diffusion for an
instant. Without externalizing any object or thinking any thought, material
objects and the immaterial grasping mind are now no longer dualized. The
mind that meditates is neither affirming nor negating; what is in front of the
mind is said to be absent, for there is nothing established there. Each separate
nonreferential perception is equal in the immaculate primal awareness of
intrinsic presence.
During informal contemplation between meditation sessions, recognize
appearances as apparent yet nonexistent, like magical illusion, and perform
dedication and aspiration prayers for the sake of the six illusory classes of
sentient beings, all of whom have been our parents. During informal
contemplation between sessions, without even a whit of desire, attachment, or
clinging to the illusory appearances of this life, perform prostration and
circumambulation, read texts, make tsatsa [clay images], water offerings, and
so on.