The rays of the insight that has arisen from analysis dispel the darkness of the obstacles to seeing true reality and thus allow the light of true reality to clearly shine. . . . Ultimately, there is no entering into the meditative absorption of cessation. However, when engaging in [this process on the level of] worldly conventional reality, through its power, the meditative absorption of cessation free from discursiveness is entered. Now, when [this insight] enters the meditative absorption of the cessation of [ordinary] mind and mental events, does it rest in this meditative absorption by eliminating the superimpositions of [such] mind and mental events, or does it rest in it without eliminating these superimpositions? In the first case, in terms of negative determination, the valid cognition of the supreme knowledge that arises from meditation would eliminate the superimpositions of mind and mental events. In terms of positive determination, it would directly appear for this cognition that these objects — mind and mental events — are unarisen, which would be realised through personally experienced wisdom. Therefore, [this scenario] amounts to there being both a cognition and its object even within this meditative equipoise of cessation, that is, within emptiness, the nature of phenomena. In this case, entering the meditative absorption of cessation would be nothing but a name.

— 8th Karmapa Mikyo Dorje

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