Among these points—view, meditation, and conduct—conduct means the way of freeing, how to be free. The best situation is for a thought to be either freed upon arising, naturally freed, or freed beyond benefit and harm, so that the continuity of the view is not interrupted by the occurrence of thought. This is essential! But if it doesn’t happen, if we really get distracted—and let’s just say that we occasionally do get distracted from rigpa’s continuity—then we need to conceptually remind ourselves, ‘Hey, recognize mind essence!’ This is like the metaphor of striking the gong one more time. And then let go. And when again we forget—hit the gong again. That’s our life’s task.
Letting be . . . means knowing how to be in a way that is free of hope and fear. In other words, when recognizing, we simply let the view be, without trying to modify or correct it. To know exactly how to let be in the right way and to then train in that is called meditation, which is the second among view, meditation, and conduct. Meditation here is to sustain the continuity of the view. Its purpose is to maintain the view; the view is the simultaneous knowing of essence, nature, and capacity, which is recognized by merely looking. When one sets free one’s basic state, it is empty, cognizant and unconfined. In the same moment, all three qualities are present. That view needs to be allowed to continue, and this continuing is called meditation. In this context, several words could be used: natural continuity, natural mindfulness, intrinsic mindfulness. In other words, what is seen in the first moment needs to be allowed to continue. What is recognized should be allowed to be like that continuously—like this sound. [Rinpoche strikes the gong.]
Fearless Simplicity, p. 132