The Great Secret of Mind

accumulating karma. For the yogin or yogini, whatever appears is released in the
very moment of its appearing, so there is never any opportunity to become
attached to it. At first, simply by knowing the thought, it is released, just like
meeting a long lost friend. In the middle, the thought releases itself, just like a
snake unwinding its coil. At the end, the thought releases without help or harm,
just like a thief entering an empty house. To comprehend the manner of release is
crucial. If we understand the manner of release, we will be free of the bonds of a
dualistic mind.
When we venture into the kingdom of gold, we will find nothing but golden
stones; just so, no matter what emotionally adulterated thoughts arise, they are all
just objects of meditation. Even if we look for some substantial delusions or
material objects, we will not find them. At all times and in all situations the sole
practice is the reflexive release of whatever arises, and, as the main practice, it is
imperative to scrutinize whatever appears. The person who has such a practice is
certain to be released in the bardo of this birth, the bardo of the death process, the
bardo of reality, or the bardo of rebirth. And besides, we can live in harmony with
our friends, relatives, parents, and all living creatures. As Dudjom Rinpoche says
in Calling the Lama from Afar, “Whoever is friendly and happy, he is a heart-son of
Padmasambhava.”
On the basis of such practice of formal contemplation and informal
contemplation, the great rigzin Garab Dorje and the other seven great rigzin, the
eighty great siddhas of India, Padmasambhava and the twenty-five, king and
subjects, and the eighty great drubtop of Yerpa attained buddha.