Trekcho -what to do

This is what I read this days. I had a question and this is the answer I looked for.


In the immediate here and now we see the face of the Original Lord abiding in the heart centre. Identify yourself with him,
but he will not find so much as the name of Buddha other than the one in his heart.

recognition of our true existential condition, which is the principal realization in Cutting Through to the Great Perfection.

all are completed and perfected in the naturally luminous intrinsic awareness of the here and now.
Awareness -сознание и внимание
Awareness is unstructured, natural radiance your own mind, so how can you say that you cannot see the Buddha?
There is nothing at all to meditate upon in it,
There is not so much as a moment of work to be done to attain it,
Centred and dispersed states are two sides of the same coin, so how can you say that your mind is never centred?
Intrinsic Awareness is the spontaneously originated three modes of being, which is achieved without striving (старание, прилагать усилие),
It is enough to leave the mind in a state of non-action,
Your thoughts are released at the moment of their inception,

relaxing completely and looking directly at the mind, gazing (пристально глядеть,вглядываться) with your entire mind, free of all tension.
all appearances whatsoever are our own manifestation. All phenomena, whatsoever manifests, is like reflection in a mirror

No experience is possible anywhere but in the mind, so there is nothing to see other than that seen at the moment of vision.
so there is nothing to meditate upon other than mind.
so there is nothing to do other than what is done in the mind.

Look, look, and look again. Look at your own mind!

Project your attention into external fields of space, and, attentively watching the nature of your mind, see if it moves. When you are convinced by observation that the mind does not move, retract your attention and
concentrate upon the mind within, and look carefully for the projector of diffused thought. When you have decided that there is no entity responsible for thought patterns (образец, узор,вид),
look carefully for the colour and shape of the mind. When you arrive at the emptiness that has no colour or shape,
look for a centre or circumference. Certain that middle and margin are the same,
search for an inside and an outside. Finding no distinction between inside and outside, you arrive at Awareness, which is as vast as the sky.

All experience of samsara and nirvana arises in it like rainbows in the sky. In all its diverse manifestation it is but a play of mind.

You need only look out from the motionless space of intrinsic Awareness at all experience, illusory like the reflection of the moon in water, to know the impossibility of dividing appearances from emptiness.

In this dimension samsara and nirvana do not exist and everything is the dharmakaya.

turn your attention inwards to the mind that is the viewer
All events whatsoever are an illusory magical display of mind and all the magical display of mind is baseless and empty.When you have realized that all events are your own mind, all visual appearances become the empty dharmakaya.
Appearances are not binding. It is through attachment to them that beings are fettered.

apply yourselves fully to a diligent analysis and thorough search. Firstly, where do appearances come from? Secondly, where are they now? Lastly, where do they go?
appearances are the magical display of your mind, arising in the mind and vanishing back into it.

when mental functions are impaired by negative propensities that cause clinging to apparently external objects as discrete and substantial entities,

Flight of the Garuda, Songs Six to Nine
written by Shabkar Lama in the nineteenth century
Nyingma School
to inspire and instruct the yogin practising Dzokchen trekcho meditation.


meditation
According to our mood, one day we will practise intensely, and the next day, not at all. We are attached to the agreeable experiences which emerge from the state of mental calm, and we wish to abandon meditation when we fail to slow down the flow of thoughts. That is not the right way to practise.
regular practice, day after day; observing the movement of our thoughts and tracing them back to their source.
short sessions of meditation, several times per day
With perseverance, we will progressively realise the nature of our mind, and that realisation will become more stable. At this stage, thoughts will have lost their power to disturb and subdue us.
It possesses intrinsically the faculty of knowing all phenomena
The Dharmakaya is not the product of causes and conditions; it is the original nature of mind.

Spiritual realisation only serves to reveal them through purification, which is the path.

He is like a young child, who contemplates the world with an innocent simplicity, without concepts of beauty or ugliness, good or evil. He is no longer the prey of conflicting tendencies, the source of desires or aversions.

Dilgo Khyentse Rimpoche
On Dzogchen Meditation

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