Part 2e - What follows from the freedoms and favors being so difficult to attain

Because the freedoms and favors are so difficult to attain:
Therefore, quickly don the armor of exertion
To clear the turbidity of mind and events of mind.
Ascend the path of spotless luminous pristine wisdom.
May the path of enlightenment be without obstacles.

When the turbulence of samsaric mind and mental events is pacified, the luminous wisdom of the nature of mind rises within us. Becoming familiar with this is called the path of enlightenment. Try to practice it uninterruptedly day and night, abandoning sleep and indolence. Just remain THERE. The Five Stages says (pañcakrama, rim lnga,):

All the complexities of mind and mental events,
At the time when these are completely pacified,
Arise as luminosity, the state of wisdom.
This is without conceptions and has no center or limit.

Here, "mind," means the exaggerated conceptualized apprehensions which exist as the support of the three realms and subsequent analysis^[1] in terms of these conceptions Since these are the murky disturbances that obscure suchness. In completely pacifying these conceptualized apprehensions, we enter into wisdom that is completely non-conceptualized. The Two Truths (bden gnyis) says:

Mind and mental contents^[2] are conceptualized apprehensions,^[3]
With the form of exaggerations comprising the three realms.

Mind in the above sense correlates with the generalized conceptualized apprehension in the mind^[4] of "this," when an object is first seen. "That is an utpala lotus" is the mind's consciousness^[5] of such a first moment. Then, as we produce conceptualized apprehensions of various distinctions of that object, we make analytic particularizations of the contents of mind. Here there are such conceptions as, "This utpala lotus is blue in color, and round in shape. It has stamens, and pistils. The Discrimination of the Middle and and Extremes (dbus mtha’a rnam a’byed : Madhyaanta vibhanga) says:

To see the object as "that" is consciousness.
Distinctions of “that” are the objects of the mind.

The Treasury of Manifestation of the Elements of Existence (Abhidharmakosha) says:

There are conceptualized apprehension and analytic discernment, and these may be fine or coarse.

All who are bound in such conceptualized apprehension and analytical discernment, bound by such habitual patterns of mind and mental events, are blocked from the level of buddhahood. Entering into the Middle Way (madhyamakavatara, dbu ma la ‘jug pa) says:

By burning away the dry firewood of every knowable object,
There is peace, the dharmakaya of all the victorious ones.
Then there is no arising, and also no cessation.
Such cessation of mind will manifest the enlightened bodies.

When, within self-awareness wisdom,^[6] we become enmeshed in the net of the kleshas, because of the confusion of grasping and fixation,^[7] that is called "samsaric mind," because we have been brought into the cellar of conceptualized apprehension and analysis. Liberation from that is buddhahood. That is because the enlightened object and perceiver are free from the attachment to the conceptualized apprehension and analysis of grasping and fixation. The Praise of the Vajra of Mind, (sems kyi rdo re’i bstod pa) says:

If we are enmeshed in the net of kleshas,
That is the what is expressed by saying "Mind."
If we are separated from the kleshas,
This is the very thing known as buddhahood.

The Adornment of Manifestation of Realization (mngon par rtogs pa’i rgyan, The Abhisamayaalankara) says:

The most Excellent of Beings,^[8] mind…

Buddhahood is explained there as existing as "big mind," or the great wisdom. The Sutra on the Array of Qualities, (yon tan bkod pa’i mdo) says:

The mind of sentient beings is that of discursive thoughts.
However, the great wisdom is the mind of buddhahood.
As it is with gold that is in a mountainside,
Sometimes it is pure, and sometimes it is not.

In mantrayana big^[9] mind and its big kleshas are said to be wisdom itself. It is similar to that:

The dimness that does not know that is purified of its blindness.

The unceasing desire of mind is stupidity. Thus even when we meditate, objects still appear within sensory awareness, but awareness of conceptualized apprehension and analysis ceases. The vinaya scriptures (a’dul ba lung) say:

Within dhyana, O monks, though the motion of the mind of that meditative equipoise has ceased, objects still appear within the sense-consciousnesses. Objects still whirl about. But now they are like reflections arising on a still pond.

The Ascertainment of Proper Reasoning (tshad ma rnam par nges pa : pramaana vinishcaya) says:

Even when the inner self^[10] rests motionless,
Visual forms arise in the mind of the visual sense.

However, within the senses, apparent objects are not conceptualized. The same text says:

Sense-awareness is not samsaric. So it is taught.

In brief, conceptualized apprehension and analysis of objects produced due to grasping and fixation are called “samsaric mind and its mental objects.” Object and insight^[11] when grasping and fixation are completely pacified are the kayas and wisdoms. The Sutra of the Glorious Garland (dpal phreng gi mdo) says:

Whenever there are distinctions of grasping and fixation, that is reprovable. Such conceptualization of objects is the mind of samsara. Whenever grasping and fixation do not exist, object and insight are the wisdom of liberation.

By that it is established.