As for the extensive teaching of the way to meditate, free from the three extremes, rest in the nature of the three motionlessness.
The body is like Mount Meru, with the seven points of posture.
Because the senses are free from the limits of extremes,
Sensation is like the stars reflected in a pond.
The empty, luminous mind is as clear as the shining sky.
Neither drowsy or discursive, rest in simplicity.
As for the seven points of motionless body, as one meditates:
the legs are crossed
the hands are in the meditation mudra
the back is straight
the tongue touches the palate
the breath is slow
the eyes are focused on the tip of the nose
the neck is slightly bent forward.
As for motionlessness of the senses, the eyes do not fidget. The ears, nose, tongue, and body are not hindered. Whatever forms, sounds, smells, tastes, touch, and thoughts may arise, the sense doors are not hindered, but neither do we pursue phenomena. The five eyes, the divine eye and so forth, and the six higher perceptions, are virtues of resting the mind. If the doors of perception are hindered, clarity will not be attained. If we follow after thoughts, their continuity will not be cut. We will be no different from ordinary people.
Therefore, within the motionless pond of sense-awareness, meditate letting objects of individual appearance arise without obstruction, like reflected stars and planets. Although there is discrimination of objects, if they are not grasped, in addition to no harm being done, individual virtues will arise. This non-conceptualization of phenomenal appearance is called the wisdom of non-thought.
If there are no phenomena, the mind that perceives these will also be absent. With apprehension neither of thought nor non-thought, that wisdom of complete non-thought will also be absent. Therefore, when objects appear in the senses, rest in non-thought. Because of the guru of individual and personal awareness, there will be a gap in the coming and going of thoughts. This is the cessation of prana. At that time realization will manifest. Though the prana of breathing moves in the nose and mouth, thoughts do not move. In this gap between complexities, the time of simplicity where thoughts are pacified, there is no need to meditate on the antidote. Why talk about needing an antidote for complexity, in the presence of the yogini of simplicity, prajña? Saying that is it not necessary, the Dohakosha says:
The eyes are not closed, and mind too is unhindered.
As for cessation of prana, the glorious guru is realized.
At that time the cause of prana does not move,
Let alone with the yogini at the time of death.
That time of encountering the pith is called “naturalness” or “non-fabrication of the six senses.” Though objects appear within the senses, sense awareness does not conceptualize them. Sense objects clearly befall, but not only do they not harm the intention, luminous samadhi, by augmenting it, they increase it
As great an assembly of sense objects as may befall,
These without selfhood and karma will completely blossom.
Motionless mind resting without the extremes of complexity will arise within the motionlessness of the body and senses. As for resting in that clear mind without complexities, not moving from luminosity, the same text says:
Things and non-things both are bonds to the Sugata.
Do not differentiate samsara from equality.
The yogin who stays in the oneness of the natural state
Should be known to be like water poured into water.
At that time, objects appearing as external things, and the non-thing mind of inner awareness, preoccupied with internal thoughts, bind co-emergent sugatagarbha. Because of that obscuration, there are samsara and nirvana and good and bad. Our own samadhi, because of that attachment and grasping, will not be produced at all.
By not conceptualizing things and non-things, when the time arises of not wishing for anything else, all the entities of false conception without remainder dissolve into the ground, the nature of mind. When mind becomes motionless and stable, we are liberated from samsara. Without dualistic grasping and attachment to self and other, we attain the body of dharmakaya, the great transcendence of thought and expression. The same text says:
When we completely fathomed things as well as non-things,
There all beings without remainder are dissolved.
Then mind is motionless, becoming totally stable.
It is self-liberated from the things of samsara.
When both self and other are completely unknown,
Then the unsurpassable body will be attained.
The All-Creating King says:
Kye! within the realm of suchness of mahasukha
Do not exert the three gates; do not produce fabrications.
Do not make distinctions or follow after marks.
Rest in the meaning of bliss, which is self-arising wisdom.
This is realization of self-rising luminosity.
This is the actualization of buddha activity.
This is the realization of the doer of all the King.
Footnotes and references: