have no time to interact in the timeless present, karma cannot be accumulated.
Karma can be accumulated only in the continuity of thought, and because in
Dzogchen yoga, thoughts are released as they arise, thus inhibiting continuity, no
karma is accumulated and suffering does not arise. No aggregation of
circumstances can establish itself in the first moment, so no continuity is possible
and no result is possible.
Whatever appears in the daytime did not first appear in a dream, but if we have
a strong impression of a beautiful object again and again in the daytime, it may
arise in a dream. If we are not attached to the beautiful object even for a moment,
then there is little possibility of its arising in the dream. It is the repeated
attachment to it that makes a continuity of it and that causes it to arise in a dream.
Likewise, consider a seed for which the conditions of its germination last only a
second; there is only a very small chance of its producing a shoot. If the seed is
planted and lasting conditions obtain, then the seed will most probably germinate
and shoot. Surely it is true that a single watering of a seed will not engender
growth. Whatever thought arises, if it is released in the moment, even though
emotional affliction may arise as in ordinary beings, because of the difference that
immediate release makes, we are not touched by karma. In his Treasury of the
Dharmadhatu, Longchenpa says,
Arising, abiding and release in an uninterrupted flow—
No break in the arising and dissolving—
In an unbroken stream, cause and effect are inseparable.
Because there is no causality, the abyss of samsara is crossed,
And if the abyss is traversed, how can there be any downfall?When in the first moment of arising, thought releases itself and there is
sameness, there is neither the chance nor the possibility of either karma or
causality. We neither judge a negative thought as sin and abandon it purposefully
nor judge a positive one as meritorious and cultivate it. Attachment to positive
thoughts may be virtuous attachment, but it casts a shadow over natural
perfection. It is a critical point that we are released into the naked emptiness of
pure presence without abandoning the bad thoughts or cultivating the good.
Kyabje Dudjom Rinpoche says in his commentary on the Heart-Essence of the
Dakini,
Generally, the informal contemplation has two kinds of meditator, the real
and nominal meditators. The real informal contemplation between sessions
allows only an unelaborated formal contemplation to take place so that later
the meditator will arrive at the crucial place of buddha where formal
contemplation and informal contemplation between sessions are identical.
When the nominal between-session meditator arises from formal
contemplation, his experience is the ordinary activity of body, speech, and
mind lacking the arising/liberating function. His experience consists of the
perception of material objects in a concrete sensory field.