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In meditation which is a continuous flow of staying in the state at all times and in every circumstance there is neither suppression nor production of dwelling and proliferation; if there is dwelling, that is the dharmakaya__ own face and if there is proliferation, that is preserved as the self-liveliness of wisdom, so,__hen, whether there is proliferation or dwelling,__hatever comes from mind__ liveliness as discursive thoughts, be it the truth of the source__fflictions of anger, attachment, and so on__r the truth of unsatisfactoriness__he flavours of experience which are the feelings of happiness, sadness, and so on__f the nature of the discursive thoughts is known as dharmata, they become the shifting events of the dharmakaya, so,__nger, attachment, happiness, or sadness,__hat does not finish it though; generally speaking if they are met with through the view but not finished with by bringing them to the state with meditation, they fall into ordinary wandering in confusion and if that happens, you are bound into cyclic existence by the discursive thoughts of your own mindstream and, dharma and your own mindstream having remained separate, you become an ordinary person who has nothing special about them. Not to be separated from a great non-meditated self-resting is what is needed . . .Additionally, whatever discursive thought or affliction arises, it is not something apart from dharmakaya wisdom, rather, the nature of those discursive thoughts is actual dharmakaya, the ground__ luminosity. If that, which is called __he mother luminosity resident in the ground_, is recognized, there is self-recognition of the view of self-knowing luminosity previously introduced by the guru and that is called __he luminosity of the practice path_. Abiding in one__ own face of the two luminosities of ground and path become inseparable is called __hemeeting of mother and son luminosities_ so, __he previously-known mother luminosity joins with the son.