Summary of the Key Points of Advice on Trekchö¶

Reflect continually on impermanence

Contemplate the trials of saṃsāra¹

Adapt your behavior according to the laws governing actions and their effects

With a stable foundation of refuge and altruistic intentions, ensure that all your actions of body, speech and mind are for the sake of others

Dedicate merit and make prayers of aspiration

Apply yourself conscientiously to the stages of accumulation and purification

And ensure that the generation and perfection phase practices of your yidam deity are made effective through the key points of approach and accomplishment

To realize the actual nature of your own unborn awareness you must persist in the practices until you develop uncontrived devotion toward the guru

And even after you develop such uncontrived devotion, it is vitally important that you continue praying to the guru and receiving empowerment

Actual Instruction on the Nature of Mind Probing to the root of mind means investigating which of the three doors (of body, speech and mind) it is that causes us to wander throughout beginningless time in saṃsāra and which it is that carries out virtuous or non-virtuous actions

When investigating, we discover mind to be the most important factor

Searching for hidden flaws means examining whether body, speech and mind are unitary or distinct, and finding that, while on a conventional level they appear to be related, ultimately there is no real entity called "mind" that could be one with or distinct from anything else

It is simply a deception, a clear appearance of something unreal

When you investigate the essence of this mind, even if you search for its arising you cannot find it

There is no reality to mind’s apparent presence

Nor is there anywhere that it ceases

It is thus without foundation or origin

When investigating whether the searching mind and the mind that is sought for are the same or different, it seems as if one gives rise to the other

But as the mind that is the object of the search is unreal, so too is the mind that searches

Nevertheless, by clinging to a self in all our vague and transitory thoughts, which are brought about by fleeting causes and conditions, we experience the delusion of saṃsāric existence

Having recognized this fact, we should look directly into the nature of the mind that does not find anything when it searches for mind

Leaving the three doors of body, speech and mind as they are, without altering them in any way, we will intermittently experience a state of non-conceptual clarity

This fluctuating experience, which can change according to circumstances, is the all-ground consciousness

Whatever meditative experiences might arise at this level of 1 consciousness, whether blissful, clear or free from thought, they are still flawed mental experiences

Moreover, the vacant, thought-free state of being wonderstruck is also of the nature of the all-ground consciousness and deeply flawed

No matter what arises in the mind, whether it is states such as these, obscured by mental speculation, or fluctuations of thought unsullied by such experiences, we must sustain an awareness of the present that cannot be benefited or harmed or transformed in any way by such risings

This awareness is vivid, fresh, uncontrived and unspoilt

It is limpidly clear, nakedly apparent, lucid and bright, beyond any concrete definition

This clear, penetrating awareness is not a void or vacuity, but a primordially pure genuine awareness that is and always has been empty, its essence utterly indefinable

This clear light of awareness and emptiness, which is the Great Perfection, is the very face of rigpa that is to be sustained

The method for sustaining the face of rigpa is the four ways of leaving things as they are: the view, like a mountain, leave it as it is; meditation, like the ocean, leave it as it is; action, appearances, leave them as they are; and fruition, rigpa, leave it as it is

To make naked awareness and emptiness evident through this method is what we call “introducing directly the face of rigpa in itself”

We must have confidence in this, recognising that there is no other “buddha” or “primordial wisdom” aside from such a state, and that there is nothing further to do with phenomena that are already perfect within rigpa’s expanse

Meditation means not to waver from an experience of the view, without clinging, distraction or fixation

Don’t try to block or shut out any perception related to the six senses, and don’t allow your attention to become diffused or withdrawn

Instead, simply settle naturally and without restraint

With no duality between objects and awareness, allow any rising thoughts or perceptions to be freed naturally by themselves, dissolving without trace like the path of a bird in flight

This is what we mean by “confidence directly in the liberation of rising thoughts

” With this kind of practice to remain unmoving is a special key point that applies equally to meditative equipoise and post-meditation

If you persevere in the way I have here described, then even if you experience what might appear plainly and distinctly to be dualistic clinging it will still not obscure the nature of mind, just as clouds do not sully the sky

As these apparent veils do not in fact taint your experience, the two kinds of obscuration, together with any habitual tendencies, will clear away and purify themselves, and the experience of the great primordial wisdom of awareness and emptiness will increase

As this happens, it is crucial that you remain unattached to any meditative experience, including any form 2 of visions or moods, whether elated or depressed, calm or agitated, and that rather than suppressing experience you allow it to unfold spontaneously