3. Conduct

3.1 AN EXPLANATION OF CONDUCT

THE FIELD OF our objective projections does not crystallize in the face of pure

presence. So long as we abide in the formal contemplation in which the delusory
discursive thinking of dualistic perception dissolves in spaciousness, pure presence
will not become lost in the objective field. When we cease formal contemplation,
then in informal contemplation, whatever arises in the physical, energetic, or
mental aspects of sitting, walking, eating, or sleeping is automatically self-released
as it arises. Automatic self-release is the natural propensity of informal
contemplation, and “the conduct of inseparable meditative equipoise and
postattainment” is its corollary. In Dzogchen there is no specific form of conduct
separate from the practice of view and meditation. If conduct is other than practice
of view and meditation, it is erroneous conduct. The practice of view and
meditation is free of all conceptual elaboration, so it is impossible for conduct to
become anything concrete or specific or for it to take on the forms of spiritual
materialism. However, that being so, do not make the mistake of mixing up view,
meditation, and conduct, or confusing one with another.
Formal and informal contemplation are similar in that no matter what arises,
good thought or bad, everything reflexively releases, like a design that is drawn in
water dissolving as it is written. Whether at rest or in motion, all thought is
released instantaneously so that there is no continuity or connection with the next
instant. This implosion into a pristine, relaxed space is the natural propensity of
informal contemplation. No matter what thought occurs—happy or sad, fearful or
hopeful—we let it resolve itself into its own nature, like a wave falling back into
the ocean. At this level, where the thought itself, without rejection, becomes the
meditation, we know all experience as enchanting illusion. In the empty pure
presence of the dharmakaya, the innate creativity of uncrystallizing compassion
commingled with loving-kindness naturally arises in the mindstream, and that too
is the natural propensity of informal contemplation. By sustaining informal
contemplation and attaining buddha, the unique quality therein is the
inseparability of formal and informal contemplation: that is due to this manner of
practicing informal contemplation.
These days some meditators claim that even though they engage in practice, it
does not improve their mind-set. Some claim that meditation itself does not help in
any way. This is due to the absence of this crucial aspect of conduct whereby we
abide in formal contemplation in the unelaborated space of intrinsic awareness.
Reflexive release of whatever arises in informal meditation is the central element
necessary for long stays in formal contemplation. As for beginners, their thoughts