Humble yourself and get back to earth. Observe your attachments and aversions. Abide in the natural state.
Nine Ways of Going Astray
First, are the nine ways of going astray.
(1) If the mind inside gets attached to sense-objects as outside,you go
astray like an ordinary person. Because of that, look nakedly from the per
spective of mind to the agent of meditation. This meditation practice
will by itself purify attachment.
(2) If you endeavor not to make any distinction whatsoever between
\irtue and sin then you go astray like an indifferent person. Such a person
should be conscientious about non-virtuous actions, and accomplish
even the smallest of virtuous actions.
(3) Having let go of the [substantial] characteristics of phenomena,
if you then make constructions out of the dharmadhatu with the sense-
mind, then you will go astray to one of the types of extreme views and negative
forces. With respect to the dharmadhatu, it is unborn. You must come to the
realization that the liveliness is the play of unobstructed phenomena in
the expanse, and knowing this [liveliness and expanse] as inseparable.
(4) If you hold that neither outside objects exist nor the mind inside
exists, then the view has gone astray into nihilism. You should know that while
the outside object appears, it is without inherent nature. You should
know the mind to be emptiness/clarity endowed with the play of pri
mordial wisdom, unobstructed.
(5) If you grasp at both sense-objects and knowing them as never
changing, you go astray into the extreme view of eternalism. You should know
that the sense-objects and knowing them are a various and changing
illusion.
(6) Because of not wanting contact with appearing external sense-ob
jects you abandon them, then you go astray like a god without a perceptual
categorizing aggregate. You should know these very sense-objects are the un
obstructed magical display of the mind that liberates [such appearances]
in-and-by-themselves.
(7) If you meditate particularizing the void [as a thing],you go astray
so as to abide in formlessness. You should practice the meditation filled with
lucidity and radiance.
(8) If when meditating you engage the sense-mind about appearanc
es, (67) you go astray so as to abide in the desire realms. You should practice
the meditation so these appearances when appearing are without any
inherent nature.
(9) If you meditate particularizing clarity [as a thing] you go astray so
as to abide in the form realms, and so you should practice the meditation so
that such clarity is insubstantial.
11 июн 2024
