Equanimity.

The four foundations of Dzogchen naturally unfold in our meditation if we are able to maintain the uncontrived natural state. Each stage is marked not by a sense of accomplishment or progress being made, but rather by what we are not able to resolve in our meditation or where we are getting stuck.

Initially, we are distracted by the play of appearances and the diverse experiences that arise in our meditation. As we gain agility in working with appearances, we can have a very clear appreciation of our meditation moving from the immovable state to single-pointedly abiding in rigpa. As we continue to cut through dualistic appearances and to not fall prey to subtle distraction or dullness, the single-pointed state becomes like a vast limpid ocean. This is the state of equanimity.

In the state of equanimity, stability and clarity are equal. Whatever arises in our meditation is equal in being the dynamic energy of awareness, or rigpa tsal.

There is no need for other methods. There is no doubt, no excitement. Everything is equal.

Clarity and dullness are equal in nature, equal in experience. Clarity and emptiness are equal. Stability and clarity are equal.

Often in meditation, too much stability can lead to dullness. Here, abiding in equanimity, stability induces clarity.

Often in meditation, too much clarity can lead to agitation. Here, abiding in equanimity, clarity induces stability.

It is here that the subtle Dzogchen mindfulness that we employed moves from effort to effortless. Mindfulness here is really mindfulness of the instruction, of the pointing out. While previously, as we struggled to resolve appearances, we employed a subtle mindfulness that allowed us to cut through appearances. Here, that mindfulness becomes completely effortless.

As we gain greater stability in the state of equanimity, we eventually cut through to baseless spontaneous presence, naked awareness beyond mind.