Rest in the basis of all experience.
You are clear wisdom that is beyond intellect, empty clarity in which experience arises unceasingly. This is Buddha Nature. When you recognize it, rest right there and do nothing.
Even if every internal representation of experience is illusory in nature, even if objective and subjective phenomena do not exist intrinsically as you perceive them, your mind is not a blank slate without ideas and assumptions regarding reality, your own existence, the nature of your mind, and your environment. On the contrary, you instinctively feel that phenomena, internal and external, exist in their own right.
When you bring to mind something or someone you really like or dislike, consider whether your mind is grasping that person or object as an entity in its own right, intrinsically existent, totally independent, and ultimately imbued with those qualities you like or dislike. Consider whether you also do the same for your ‘self’. In response to the question, “Who am I?” there naturally arises a sense of “I am,” a sense of identification with something that apparently exists intrinsically.
We are not merely ignorant of the nature of reality but actively, day by day and moment by moment, we are misconstruing the nature of reality. We see things as isolated and intrinsically existing. We reify our own existence and that of friends, loved ones, indifferent people, enemies, the environment itself. However, this reification is fundamentally out of accord with reality. It creates distortions in the mind and enhances the obscurations that veil Buddha nature. It is because of this grasping onto perceived images of reality that a false sense of self arises, as well as the myriad mental distortions that are invariably based on this reification. Jealousy, hatred, resentment, anger, craving, pride, conceit, fear, anxiety —all these afflictions are based on a misconstruing of reality. Reification is the fundamental affliction of the mind.
When there is no involvement with the activity of the eight groups of consciousness (the six sense consciousnesses, the defiled consciousness, and the store consciousness), there is still the nature of all phenomena, which is the basis of all, Buddha nature. Let go and rest, without the slightest idea of existence or non existence, with no conceptual elaboration, in a state of clarity and simplicity. Follow no train of thought, but rest evenly in a state in which mind is lucid and free of discursiveness.
Free the mind of all conceptualizations of reality and emptiness, free it of any ideation or discursive thought, any conceptual grasping to past, present, or future. Relax the mind in the nature of non-grasping, and yet maintain a state of vivid clarity, free of dullness or agitation.
The foundation of all perceived phenomena is emptiness of inherent existence; and from this very emptiness arise myriad phenomena, whether objective, subjective, or transcendent. Having arrived at the awareness of that emptiness, abide in it free of conceptualization, with the mind at rest, without tension but with vivid clarity.
If conceptualization of emptiness appears in your mind, direct your awareness to emptiness itself. Look right at the conceptualization, and, as it vanishes, maintain the awareness of the emptiness of emptiness.
If the mind becomes dull, peaceful but not clear, with no real vividness or insight, return it to analysis and investigation, arrive once again at insight, and then again enter the non-conceptual, non-grasping state of awareness.