The First Essential Point
First there is the method for introducing the individual to the
view that had not been
introduced previously. In general, according to the Lakshanayana,
one systematically
establishes the view by means of various authoritative scriptural
traditions and by reasoning. Again, according to the usual approach
of the Secret Mantra system, having relied upon the knowledge of
the example which is indicated during the third initiation, one is
introduced to actual knowledge of primal awareness in the fourth
initiation. There exist many systems for this. However, here the
method of the Holy Gurus of the Siddha Lineage is to introduce
directly the nature of mind by way of the dissolving of all mental
activities.
Furthermore, at those times when the confused and turbulent
waves of deluded
thoughts overwhelm the individual, gross discursive thoughts that
pursue and follow after their objects will come to obscure the true
face of the nature of mind, Thus, even though one has been
introduced previously to it, one will not recognize the nature of
mind, For that reason, one must first allow those gross discursive
thoughts to settle down and the mind to become clear. So, it says
in the text: "First, allow one's own mind to settle into a relaxed
state...".Nevertheless, one's own mind, when it is allowed simply
to settle down without making any attempt to modify it, becomes in
itself just that knowledge or primal awareness which is the Clear
Light.
The Second Essential Point
If one settles oneself into a state of meditation that is like
the continuous flowing of a river, and at all times remains without
attempting to create or stop anything or trying to develop thoughts
or to calm them down, then this represents the real nature of the
Dharmakaya. When thoughts begin to proliferate and develop,
one should just continue in this condition of inherent
creative energy or potentiality of primal awareness. Therefore, it
says in the text: "Whether thoughts are proliferating or
remaining in a calm state, this is perfectly all right."
Moreover, from the power of the creative energy or potentiality
of thoughts in the
mind arise the various passions, such as anger and desire, which
represent the Truth of Origination, as well as reactive feelings,
such as happiness and sorrow, which represent the Truth of
Suffering, Yet if one is aware that the inherent nature of all of
these discursive thoughts is just the Dharmata itself, then they
will be transformed into the state of the
Dharmakaya.
The Third Essential Point
The essential point of the practice is that, no matter what
thoughts arise,
they be allowed to enter freely into their arising without trying
to suppress them or prevent them from arising in any way, and also
that whatever thoughts may arise be carried along through the
process of purifying them into their natural state, by allowing
them to freely dissolve back into the empty state out of which they
originally arose. Hence, it says in the text: "There is no
discontinuity between the self-arising of thoughts and their
selfliberation."
In that way, discursive thoughts are purified through the creative
energy of the
Dharmakaya. Thus, whenever thoughts arise, they arise inherently
purified by way of the inherent potentiality of the presence of
intrinsic Awareness. However gross may be the thoughts produced in
the mind giving expression to the five passions, that much stronger
and clearer will be the awareness present at their liberation.
Thus, it says in the text: "Whatever arises in the mind becomes the
food for naked empty Awareness."
Read more at : http://www.dargye-ling.com/files/Dzogchen_Trekcho_Commentary.pdf