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Beginners will first meditate upon equanimity. Once that is established, they will then meditate upon the remaining three [immeasurable qualities of love, compassion, and joy]....First, toward all those who are relatives, attachment is to be abandoned as though they were neutral. Then abandon aversion for enemies as though they were neutral and remain without partiality. In order to be free from delusion even toward the neutral, have the intention to dispel the passions of beings all at once. Meditate like this without cli
Longchen Rabjam Dudjom Lingpa's Chöd: An Ambrosia Ocean of Sublime Explanations
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Beginners will first meditate upon equanimity. Once that is established, they will then meditate upon the remaining three [immeasurable qualities of love, compassion, and joy]....First, toward all those who are relatives, attachment is to be abandoned as though they were neutral. Then abandon aversion for enemies as though they were neutral and remain without partiality. In order to be free from delusion even toward the neutral, have the intention to dispel the passions of beings all at once. Meditate like this without cli
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Longchen Rabjam

Dudjom Lingpa's Chöd: An Ambrosia Ocean of Sublime Explanations

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To speak conventionally - and I think it is easier for the general reader to see Zen thus presented - there are unknown recesses in our minds which lie beyond the threshold of the relatively constructed consciousness. To designate them as __ub-conciousness_ or __upra-consciousness_ is not correct. The word __eyond_ is used simply because it is a most convenient term to indicate their whereabouts. But as a matter of fact there is no __eyond_, no __nderneath_, no __pon_ in our consciousness. The mind is one indivisible whole and cannot be torn in pieces. The so-called terra incognita is the concession of Zen to our ordinary way of talking, because whatever field of consciousness that is known to us is generally filled with conceptual riffraff, and to get rid of them, which is absolutely necessary for maturing Zen experience, the Zen psychologist sometimes points to the presence of some inaccessible region in our minds. Though in actuality there is no such region apart from our everyday consciousness, we talk of it as generally more easily comprehensible by us.

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D.T. Suzuki

An Introduction to Zen Buddhism