The Wisdom Mind of the Great Perfection

In order to sustain the wisdom mind of the Great Perfection, if one wonders how body, speech, and mind are directed to engage in this practice, it is as follows. For beginners, in order to purify the flow of karmic energies so that they enter the space of the central energy channel, the body must be straight. If the body is straight, the channels are straight. If the channels are straight, the vital energies can flow. If the vital energies can flow, awareness becomes clear. Whenever awareness becomes clear, the pure essential nature of mind becomes apparent, free from clearing away or keeping.
In order for that to occur, in the seven-point vajra posture, the legs are crossed, the hands are in the gesture of evenness, the stomach is pulled back toward the spine, the chin is slightly lowered, the shoulders are open like a condor’s wings, the tongue is touching the palate, and the eyes are looking out over the tip of the nose like a tiger, directly into space. Various methods increase and enhance samadhi, including the vajra recitation with the movement of breath by inhaling with the syllable OM, letting the breath remain with the syllable AH, and exhaling with the syllable HUNG; and samadhi with emanating and drawing in, and so on. These are all important to rely on in order to increase stability in samadhi. According to the wisdom mind of the extraordinary Great Perfection, however, if one is a great practitioner of sustaining self-nature as the sole essence of awareness, then all phenomena are synthesized as wisdom appearances, sound, and awareness. Only knowing that the self-nature of one’s own mind is the Three Kayas and never wavers from dharmadhatu, there is nothing other than the uncontrived natural abiding of body, speech, and mind, so it is absolutely unnecessary to apply effort to fixating on accepting and rejecting.

Kyabje Dungse Thinley Norbu Rinpoche
Cascading Waterfall of Nectar

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