“Revealing the Mind’s Hidden Faults” - Patrul Rinpoche
The following is an excerpt from Self-Liberating Meditation by Patrul Rinpoche, translated by Adam Pearcey.
Revealing the Mind’s Hidden Faults
Some ‘great meditators’, male and female, think they cannot recognise the nature of mind. They might even become depressed and tearful. But there is no need for sadness: recognition is not at all impossible. Simply settle directly in the very thinker, the one who thinks it is impossible to recognise the nature of mind — and that is it!
Some ‘great meditators’ say that it is difficult to sustain the nature of mind. It is not difficult at all. The fault lies in not knowing how to meditate. There is no need to search for meditation. You don’t need to buy it. You don’t need to create it, or to go somewhere else in search of it. Nor do you need to work for it. It is enough simply to settle in an experience of whatever is arising or taking place within your mind.
Your mind has always been with you, throughout time immemorial. It is not something that can be lost and then found. It is not something one has and then does not have. The mind you have always had is what thinks when you are thinking, and rests without thoughts when you are not thinking. No matter what the mind might be thinking, it is enough simply to relax directly in whatever arises, without trying to alter or adjust anything, and then to sustain that experience without becoming distracted.
This makes everything very simple and easy. To feel that practising the Dharma is difficult is a sign that you have accumulated heavy misdeeds or obscurations.
Some ‘great meditators’ don’t allow the mind to settle in itself, as it should. Instead, they mistakenly use the mind to look outside or to search within. This is a fault based on the failure to understand that looking outside or searching within will never lead to seeing or finding the mind. There is no need whatsoever to look outside yourself or search within. Instead, settle directly into the mind that looks outside or searches within — and that is it!
Some ‘great meditators’ don’t allow the mind to settle in thinking when there is thinking or in non-thought when there is no thinking. They believe that meditation must come from elsewhere, and so they search for it here and there. This means they don’t recognise or realize the essence of mind. There is no reason to search hither and thither. Simply allow the mind to rest directly in thought whenever there is thinking, and in non-thought whenever there is no thinking — and that is it!
Some ‘great meditators’ don’t trust that the mind is empty. They wonder whether it is or not, and they remain in doubt. This is a fault based on a failure to understand the real meaning. There is no reason to doubt. The mind has always been empty, right from the very beginning, so simply settle into its empty condition, and that is it. If you feel doubt, then settle directly into the nature of the one who doubts — and that is it!
Some ‘great meditators’ don’t look into the thinking mind, but constantly look at the objects of their thoughts: their belongings, or the earth and stones, and so on. This is not the genuine view; it is a dualistic view. You must settle into the very one who is thinking, and look.
Some ‘great meditators’ don’t settle into the inseparability of perceptions and mind, but chase after and pursue what they perceive. That is not the genuine view; it is a dualistic view. Don’t chase outwardly after perceptions. And don’t draw things inwards. Simply settle in the inseparability of perceptions and mind.
Some ‘great meditators’ don’t allow the mind to settle naturally in its own place, but anticipate each rising thought like a cat lying in wait for a mouse. That is not the genuine view; it is just inviting thoughts. Instead, simply settle directly in thoughts whenever they arise and in non-arising whenever they do not.
Some ‘great meditators’ don’t know how to let the mind settle upon itself. They keep watching and following past thoughts. That is not the genuine view; it is simply chasing thoughts. Instead of chasing thoughts, settle directly in the one who is chasing.
Some ‘great meditators’ don’t settle their minds in whatever arises for as long as it can remain. They crave ‘good’ meditation, and so they squeeze and force their minds, while staring intensely. This is not the genuine view; it is altering the mind. Without altering or manipulating the mind in any way, let it rest by itself and settle in the experience of whatever arises.
Some ‘great meditators’ don’t allow thoughts to arise, but try to push them aside and take hold of their minds. This is not the genuine view; it is suppressing mental states. Instead, allow your mind to settle in stillness whenever it is still and in movement whenever it stirs.
Some ‘great meditators’ make their minds vacant, almost oblivious. This is not the genuine view; it is spacing out. Settle instead in an experience of emptiness with vivid clarity.
Some ‘great meditators’ think the mind is empty, and then meditate upon that. This is not the genuine view; it is fabricated meditation on emptiness. Settle instead in the very one who thinks, “This is emptiness!”
Some ‘great meditators’ look whenever they feel at ease, open or clearly focused, but don’t look whenever they feel agitated, ill at ease, vacant, or lacking in focus. This is not the genuine view; it is accepting and rejecting. Instead of accepting or rejecting anything, simply settle directly in whatever arises.
Some ‘great meditators’ look whenever they have positive thoughts, but don’t look whenever they have negative or impure thoughts. This is not the genuine view; it is favouring the good and rejecting the bad. Instead of favouring the good and rejecting the bad, settle without distraction directly in whatever is arising, be it good or bad.
Some ‘great meditators’ are delighted whenever the mind is at ease, but feel frustration whenever agitated thoughts arise. This is not the genuine view; the fault lies in not knowing how to sustain the essence of whatever arises. When agitated thoughts arise, settle out of a state of relaxation directly in the one who feels the agitation.
Some ‘great meditators’ do not alert themselves or relax regardless of whether it is necessary or not. This is not the genuine view; it is being slightly too contrived. The fault lies in not knowing how the mind abides. Alert yourself and relax whenever there is a need for it, but don’t do so when there is no need. Simply settle with vivid clarity in naturalness.
Some ‘great meditators’ are unable to meditate when the thought of delicious food or drink arises. They get up and try to find something nice to eat or drink, then spend time enjoying whatever they find. Carrying on like this, they will never arrive at the excellent meditation which savours the sustenance of concentration. An excessive appetite like this only turns one into a stubborn practitioner, so don’t become attached to pleasant-tasting food and drink. Feast instead on the sustenance of concentration.
Some ‘great meditators’ are unable to meditate whenever they are pampered, prosperous, powerful or respected, because they become too content or excited. They are also unable to meditate whenever they suffer, face difficulties, sickness, abuse or disagreement. They assume an expression as gloomy as a storm-cloud, exclaim profanities, and even shed a tear or two. Acting like this, they will never become excellent Dharma practitioners capable of realizing the equal taste of joy and sorrow. They will remain only ordinary, stubborn Dharma-less individuals ruled by passions and sorrows and the eight worldly concerns. You must therefore recognize the equal taste of joy and sorrow and bring them both onto the path.
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