Second Yoga: Simplicity

The lesser simplicity is when you realize that
the identity of the thinking and perceiving mind
is devoid of such constructs as arising and ceasing.

However, you are not free from the fetter of savoring
the conviction that clings to it as being empty.

You realize that the identity of all phenomena
is devoid of the constructs of arising,
dwelling and ceasing.

You also still entertain hopes and fears concerning
samsara and nirvana.

As well, your states of deep sleep and dreaming,
for the most part, are still deluded.

There are considerable fluctuations in your dharma
practice, and it is possible that sometimes you have
trust in your master, dharma friends and practice,
and that sometimes you feel doubt.

Utilizing sickness

Use the acute feeling of ache and pain as the very
substance of the training and, without trying to alter it,
suspend it in being vividly present.

By continuing in this way, you find progress in that the pain
becomes the meditation training without having to be rejected.

Moreover, investigate the ego-clinging within the one who feels
sick, the one who hurts and the one who experiences, and suspend
it without artifice in the state that is free from any definable identity.

One Taste: Enhancement

One Taste has three stages:

The lesser One Taste is when you have realized that all thoughts and perceptions are of one taste in being the Mahamudra of mind essence. However, you still retain a bind: the conviction of savoring and clinging to that.

The medium One Taste is when this tarnish has dissolved: the conviction of savoring and clinging to multiplicity as being of one taste. You have actualized the resplendent indivisibility of perceptions and mind in which the perceived is not held as being outside and mind is not held as being inside.

The greater One Taste is when you realize multiplicity as being of one taste and you experience one taste as being multiplicity. Thus everything subsides into the original state of equality.

Lada: Time for Transcending

This is when the practitioner´s dense meditation
moods of bliss, clarity and nonthought have
dissolved. His mind has cleared up to such an extent
that the meditation training in space-like aware
emptiness has become constant. Or it is when
the daytime experience for the most part has
become constant. When you thus find a decisive
certainty within thoughts and perceptions it
is the time for transcending.

If the transcending takes place too soon, you
will miss the real experience and instead become
an insensitive intellectual spouting forth the words
of a "high view".

If too late, even though there may be many
fortunate people who dissolve their clinging
to experiences and are liberated into steady
realization, others may intensify their clinging
to noble thoughts and conviction and get
involved in various levels of virtuous activities.

One-Pointedness:Sustaining the essence

As for sustaining the essence, it is taught
that you should remain in these three
manners: fresh, artless and unbound.

To be fresh, the key point of body is
to relax deeply from within. The key
point of speech is not to force your
breathing. The key point of mind is
to remain unconcerned and without
taking anything as support.

To be artless, leave your mind as it
naturally is, leave it without being a
definable entity and remain undistracted.

To be unbound, remain free from
accepting and rejecting, remain
effortless and leave the six sense
impressions in naturalness.

Lada: Transcending

Now cast away all concerns about meditator and
meditation object, experiencer and object of experience,
the realizer and what is realized. Abandon all aims
such as holding notions about whether or not "this
is it" and the urge to meditate and be mindful.
Without even the intention "I should not keep
anything in mind", simply allow your ordinary
mind, plain and uncontrived, to be as it
naturally is.