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
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."