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Self-Recognition Through Seeing With
Naked Awareness ... Self-Loving Being:
Simply Self-Recognition
Condensed to Essence:
Emaho! (It is Sacred!) It is the single (nature of) mind (Being, or ‘Big
Mind’), which encompasses all of Samsara (suffering) and Nirvana (Liberation).
Even though its inherent nature has existed from the very beginning, you have not recognized it; Even though its clarity and
presence has been uninterrupted, you have not yet encountered its face. Even though its arising has nowhere been obstructed,
still you have not comprehended it. Therefore, this direct pointing is for the purpose of bringing you to self-recognition.
Everything that is expounded is incomprehensible unless you understand intrinsic
awareness.
“Seekers” being attached to personal ideas and interpretations,
become fettered by these attachments and so do not perceive the Clear Light. Obscured by attachments to subject and object,
or obscured by attachments to service or practice, there seems to occur a falling back into ignorance. Also some practitioners
of self-enquiry are fettered by attachments to Space and Awareness. And with respect to the real meaning of non-duality, since
the ignorant divide Space and Awareness into two, so there is falling into deviation. If these two do not become one without
any duality, one will certainly not see (rightly) the True Nature of this.
As for this sparkling awareness, which is sometimes called "Big Mind", even
though one says that it exists, it does not actually exist. On the other hand, as Source, it is the origin of the diversity
of all the bliss of Nirvana (Liberation) and all of the sorrow of Samsara (suffering.). This has been named diversely; yet
some simply call it by the elegantly simple name "ordinary awareness."
Thoughts “in the past” are clear and empty
and leave no traces behind. Thoughts “in the future” are fresh and unconditioned. And in the present moment, when
Being remains in its own condition without constructing anything, Awareness at this moment is quite ordinary. And when you
look into yourself nakedly (without attaching to any discursive thoughts), there
is only this pure observing. Seeing this there will be found a lucid clarity without anyone being there who is the observer;
only a naked manifest awareness is present.
This awareness is empty and immaculately pure, not being
created by anything whatsoever. It is authentic and unadulterated, without any duality of “clarity and emptiness”.
It is not permanent and yet it is not created by anything. However, it is not a mere nothingness or something annihilated
because it is lucid and present. It does not exist as a single entity because it is present and clear in terms of being many.
On the other hand, it is not created as a multiplicity of things because it is inseparable and of a single flavor. This inherent
self-awareness does not derive from anything outside itself. This is the real introduction to the actual condition of things.
Your own immediate self-awareness is just this (and nothing
else), and that has an inherent self-clarity, which is entirely un-fabricated. Your own mind is insubstantial like the empty
sky. You should look at your own mind to see whether it is like that or not. Being (awareness) without any view that decisively
decides that it is empty, it is certain that self-originated primal awareness has been clear (and luminous) from the very
beginning, like the heart of the sun, which is itself self-originated.
It is certain that whatever appearances occur, all of
them are self-manifested, like the images in a mirror being self-manifestations that simply appear. You should look at your
own mind to see whether it is like that or not. It is certain that all of the diverse characteristics of things are liberated
into their own condition, like clouds in the atmosphere that are self-originated and self-liberated. You should look at your
own mind to see whether it is like that or not.
And when you look inward at your own mind inside yourself,
if there exists no projectionist who projects thoughts by thinking them, then your own subtle mind will become lucidly clear
without anything being projected. Since the Clear Light of your own intrinsic awareness is empty, it is the Reality; and this
is like the sun rising in a cloudless illuminated sky. Even though this light cannot be said to possess a particular shape
or form, nevertheless, it can be fully known. The meaning of this, whether or not it is understood, is especially significant.
This self-originated Clear Light, which from the very
beginning was in no way produced by something antecedent to it, is the child of awareness, and yet it is itself without any
parents—amazing! This self-originated primordial awareness has not been created by anything—amazing! It does not
experience birth nor does there exist a cause for its death—amazing! Although it is evidently visible, yet there is
no one there who sees it—amazing! Although it has wandered throughout Samsara, it has come to no harm—amazing!
Even though it has seen Buddhahood itself, it has not come to any benefit from this—amazing! Even though it exists in
everyone everywhere, yet it has gone unrecognized—amazing! Nonetheless you hope to attain some other fruit than this
elsewhere—amazing! Even though it exists within yourself (and nowhere else), yet you seek for it elsewhere--amazing!
Your own awareness is inherently knowing, inherently clear,
and luminously brilliant. When it arises, it is called "enlightened mind". Being
without any activity of meditation, it transcends all objects of knowledge. Being without any distraction, it is the luminous
clarity of the Essence itself. Appearances, being empty in themselves, become self-liberated; clarity and emptiness (being
inseparable) are the Invincible Timeless Spaceless Reality.
When you look and observe, seeking the one who is looking
and observing, since you search for this observer and do not find one, at that time your view is exhausted and overthrown.
Thus, even though it is the end of your view, this is the beginning with respect to yourself. The view and the one who is
viewing are not found to exist, anywhere.
Because of the unobstructed nature of the mind, there
is a continuous arising of appearances. Like the waves and the waters of the ocean, which are not two (different things),
Whatever arises is liberated into the natural state of the mind. However many different names are applied to it in this unceasing
process of naming things, With respect to its real meaning, the mind (of “an individual”) does not exist other
than as one. And, moreover, this singularity is without any foundation and devoid of any root. But, even though it is one,
you cannot look for it in any particular direction. It cannot be seen as an entity located somewhere, because it is not created
or made by anything. Nor can it be seen as just being empty, because there exists the transparent radiance of its own luminous
clarity and awareness.
Immediate self-awareness is clear and present. Even though
activities exist, there is no awareness of an agent who is the actor. Even though they are without any inherent nature, experiences
are actually experienced. If you practice in this way, then everything will be liberated. This self-liberation through seeing
with naked awareness is of such great profundity, and, this being so; become intimately acquainted with self-awareness. Profoundly
sealed!
(This text essence is by Padmasambhava, Paraphrased by Charles David
Hayes, 6 January 2008)
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| Padmasambhava's Representation |
Self-Liberation through Seeing
with Naked Awareness
- Padmasambhava
1. Here is contained "Self-Liberation
through Seeing with Naked Awareness," this being a Direct Introduction to the State of Intrinsic Awareness, From "The Profound
Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities."
2. Homage to the Trikaya and
to the Deities who represent the inherent luminous clarity of intrinsic awareness.
3. Herein I shall teach "Self-Liberation
through Seeing with Naked Awareness," which is a direct introduction to intrinsic awareness From "The Profound Teaching of
Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities." Truly, this introduction to your own intrinsic
awareness should be contemplated well, O fortunate sons of a noble family! SAMAYA! Gya! Gya! Gya!
4. Emaho! [def: "It
Is Sacred!"] It is the single (nature of) mind, which encompasses all of Samsara and Nirvana. Even though its inherent nature
has existed from the very beginning, you have not recognized it; Even though its clarity and presence has been uninterrupted,
you have not yet encountered its face. Even though its arising has nowhere been obstructed, still you have not comprehended
it. Therefore, this (direct introduction) is for the purpose of bringing you to self-recognition. Everything that is expounded
by the Victorious Ones (Buddhas) of the three times in the eighty-four thousand Gateways to the Dharma. Is incomprehensible
(unless you understand intrinsic awareness). Indeed, the Victorious Ones do not teach anything other than the understanding
of this. Even though there exist unlimited numbers of scriptures, equal in their extent to the sky, yet with respect to the
real meaning, there are three statements that will introduce you to your own intrinsic awareness. This introduction to the
manifest Primordial State of the Victorious One is disclosed by the following method for entering into the practice where
there exists no antecedent or subsequent practices.
5. Kye-ho! O my fortunate sons
listen! Even though that which is usually called "mind" is widely esteemed and much discussed, still it is not understood
or it is wrongly understood or it is understood in a one-sided manner only. Since it is not understood correctly just as it
is in itself, there come into existence inconceivable numbers of philosophical ideas and assertions. Furthermore, since ordinary
individuals do not understand it, they do not recognize their own nature, and so they continue to wander among the six destinies
(of rebirth) within the three worlds and thus experience suffering. Therefore, not understanding your own mind is a very grievous
fault. Even though the Sravakas and the Pratyekabuddhas wish to understand it in terms of the Anatman doctrine, still they
do not understand it as it is in itself. Also there exist others who, being attached to their own personal ideas and interpretations,
Become fettered by these attachments and so do not perceive the Clear Light. The Sravakas and the Pratyekabuddhas are (mentally)
obscured by their attachments to subject and object. The Madhyamikas are (mentally) obscured by their attachments to the extremes
of the Two Truths. The practitioners of the Kriya Tantra and the Yoga Tantra are (mentally) obscured by their attachments
to seva-sadhana practice. The practitioners of the Maha-yoga and the Anuyoga are (mentally) obscured by their attachments
to Space and Awareness. And with respect to the real meaning of non-duality, since they divide these (Space and Awareness)
into two, they fall into deviation. If these two do not become one without any duality, you will certainly not attain Buddhahood.
In terms of your own mind, as is the case with everyone,
Samsara and Nirvana are inseparable.
Nonetheless, because you persist in accepting and enduring attachments and aversions, you will continue to wander in Samsara.
Therefore, your active dharmas and your inactive ones both should be abandoned. However, since self-liberation through seeing
nakedly by means of intrinsic awareness is here revealed to you, You should understand that all dharmas can be perfected and
completed in the great total Self-Liberation. And therefore, whatever (practice you do) can be brought to perfection within
the Great Perfection. SAMAYA! Gya! Gya! Gya!
6. As for this sparkling awareness, which is called "mind," Even though
one says that it exists, it does not actually exist. (On the other hand) as a source, it is the origin of the diversity of
all the bliss of Nirvana and all of the sorrow of Samsara. And as for its being something desirable; it is cherished alike
in the Eleven Vehicles. With respect to its having a name, the various names that are applied to it are inconceivable (in
their numbers). Some call it "the nature of the mind" or "mind itself."
Some Tirthikas call it by the
name Atman or "the Self."
The Sravakas call it the doctrine
of Anatman or "the absence of a self." The Chittamatrins call it by the name Chitta or "the Mind."
Some call it the Prajnaparamita
or "the Perfection of Wisdom." Some call it the name Tathagata-garbha or "the embryo of Buddhahood." Some call it by the name
Mahamudra or "the Great Symbol."
Some call it by the name "the
Unique Sphere."
Some call it by the name Dharmadhatu
or "the dimension of Reality."
Some call it by the name Alaya
or "the basis of everything."
And some simply call it by
the name "ordinary awareness."
7. Now, when you are introduced
(to your own intrinsic awareness), the method for entering into it involves three considerations: Thoughts in the past are
clear and empty and leave no traces behind. Thoughts in the future are fresh and unconditioned by anything. And in the present
moment, when (your mind) remains in its own condition without constructing anything, awareness, at that moment, in itself
is quite ordinary. And when you look into yourself in this way nakedly (without any discursive thoughts), Since there is only
this pure observing, there will be found a lucid clarity without anyone being there who is the observer; only a naked manifest
awareness is present.
(This awareness) is empty and
immaculately pure, not being created by anything whatsoever. It is authentic and unadulterated, without any duality of clarity
and emptiness. It is not permanent and yet it is not created by anything. However, it is not a mere nothingness or something
annihilated because it is lucid and present. It does not exist as a single entity because it is present and clear in terms
of being many. (On the other hand) it is not created as a multiplicity of things because it is inseparable and of a single
flavor. This inherent self-awareness does not derive from anything outside itself. This is the real introduction to the actual
condition of things.
8. Within this (intrinsic awareness), the Trikaya (Triple Bodies) are inseparable and fully present
as one. Since it is empty and not created anywhere whatsoever, it is The Dharmakaya (Dharma-Body). Since its luminous clarity
represents the inherent transparent radiance of emptiness, it is the Sambhogakaya (Reward-Body / Utility-Body). Since its
arising is nowhere obstructed or interrupted, it is the Nirmanakaya. These three (the Trikaya) being complete and fully present
as one are its very essence.
9. When you are introduced in this way through this exceedingly powerful method for entering
into the practice, (You discover directly) that your own immediate self-awareness is just this (and nothing else), and that
it has an inherent self-clarity, which is entirely un-fabricated. How can you then speak of not understanding the nature of
the mind? Moreover, since you are meditating without finding anything there to meditate upon, how can you say that your meditation
does not go well? Since your own manifest intrinsic awareness is just this, how can you say that you cannot find your own
mind? The mind is just that which is thinking: And yet, although you have searched (for the thinker), how can you say that
you do not find him? With respect to this, nowhere does there exist the one who is the cause of (mental) activity. And yet,
since activity exists, how can you say that such activity does not arise? Since merely allowing (thoughts) to settle into
their own condition, without trying to modify them in any way, is sufficient,
How can you say that you
are not able to remain in a calm state? Since allowing (thoughts) to be just as they are, with out trying to do anything about
them, is sufficient, how can you say that you are not able to do anything with regard to them?
Since clarity, awareness, and
emptiness are inseparable and are spontaneously self-perfected, how can you say that nothing is accomplished by your practice?
Since (intrinsic awareness) is self-originated and spontaneously self-perfected without any antecedent causes or conditions,
How can you say that you are not able to accomplish anything by your efforts? Since the arising of discursive thoughts and
their being liberated occur simultaneously, how can you say that you are unable to apply an antidote? Since your own immediate
awareness is just this, how can you say that you do not know anything with regard to it?
10. It is certain that the
nature of the mind is empty and without any foundation whatsoever. Your own mind is insubstantial like the empty sky. You
should look at your own mind to see whether it is like that or not. Being without any view that decisively decides that it
is empty, it is certain that self-originated primal awareness has been clear (and luminous) from the very beginning, like
the heart of the sun, which is itself self-originated. You should look at your own mind to see whether it is like that or
not. It is certain that this primal awareness or gnosis, which is one's intrinsic awareness, is unceasing, like the main channel
of a river that flows unceasingly. You should look at your own mind to see whether it is like that or not.
It is certain that the diversity
of movements (arising in the mind) are not apprehend-able by memories, they are like insubstantial breezes that move through
the atmosphere. You should look at your own mind to see whether it is like that or not.
It is certain that whatever
appearances occur, all of them are self-manifested, like the images in a mirror being self-manifestations that simply appear.
You should look at your own mind to see whether it is like that or not. It is certain that all of the diverse characteristics
of things are liberated into their own condition, Like clouds in the atmosphere that are self-originated and self-liberated.
You should look at your own mind to see whether it is like that or not.
11. There exist no phenomena other than what
arises from the mind. Other than the meditation that occurs, where is the one who is meditating? There exist no phenomena
other than what arises from the mind. Other than the behavior that occurs, where is the one who is behaving? There exist no
phenomena other than what arises from the mind. Other than the samaya vow that occurs, where is the one who is guarding it?
There exist no phenomena other than what arises from the mind. Other than the fruition that occurs, where is the one who is
realizing (the fruit)? You should look at your own mind, observing it again and again.
12. When you look upward into
the space of the sky outside yourself, If there are no thoughts occurring that are emanations being projected, And when you
look inward at your own mind inside yourself, If there exists no projectionist who projects thoughts by thinking them, Then
your own subtle mind will become lucidly clear without anything being projected. Since the Clear Light of your own intrinsic
awareness is empty, it is the Dharmakaya; and this is like the sun rising in a cloudless illuminated sky. Even though this
light cannot be said to possess a particular shape or form, nevertheless, it can be fully known. The meaning of this, whether
or not it is understood, is especially significant.
13. This self-originated Clear Light, which from the very beginning
was in no way produced by something antecedent to it, is the child of awareness, and yet it is itself without any parents—amazing!
This self-originated primordial awareness has not been created by anything—amazing! It does not experience birth nor
does there exist a cause for its death—amazing! Although it is evidently visible, yet there is no one there who sees
it—amazing! Although it has wandered throughout Samsara, it has come to no harm—amazing! Even though it has seen
Buddhahood itself, it has not come to any benefit from this—amazing! Even though it exists in everyone everywhere, yet
it has gone unrecognized—amazing! Nonetheless you hope to attain some other fruit than this elsewhere—amazing!
Even though it exists within yourself (and nowhere else), yet you seek for it elsewhere--amazing!
14. How wonderful!
This immediate intrinsic awareness is insubstantial and lucidly clear: Just this is the highest pinnacle of all views. It
is all encompassing, free of everything, and without any conceptions whatsoever: Just this is the highest pinnacle among all
meditations. It is un-fabricated and inexpressible in worldly terms: Just this is the highest pinnacle among all courses of
conduct. Without being sought after, it is spontaneously self-perfected from the very beginning: Just this is the highest
pinnacle among all fruits.
15. Here is the teaching of the four great vehicles that are without error:
(First) there is the great
vehicle of the unmistaken view. Since this immediate awareness is lucidly clear, and this lucid clarity is without error or
mistake, it is called "a vehicle." (Second) there is the great vehicle of the unmistaken meditation. Since this immediate
awareness is that which possesses clarity, and this lucid clarity is without error or mistake, it is called "a vehicle." (Third) there is the great vehicle of the unmistaken conduct. Since this immediate
primal awareness is that which possesses clarity, and this lucid clarity is without error or mistake, it is called "a vehicle".
(Fourth) there is the great vehicle of the unmistaken fruit. Since this immediate awareness is lucidly clear, and this lucid
clarity is without error or mistake, it is called "a vehicle."
16. Here is the teaching on the four great unchanging
(essential points called) "nails." (First) there is the great nail of the unchanging view: This immediate present awareness
is lucidly clear, because it is stable in the three times; it is called "a nail." (Second) there is the great nail of the
unchanging meditation: This immediate present awareness is lucidly clear, because it is stable in the three times; it is called
"a nail." (Third) there is the great nail of the unchanging conduct: This immediate present awareness is lucidly clear, because
it is stable in the three times; it is called "a nail." (Fourth) there is the great nail of the unchanging fruit: This immediate
present awareness is lucidly clear, because it is stable in the three times; it is called "a nail."
17. Then, as for
the secret instruction, which teaches that the three times are one: You should relinquish all notions of the past and abandon
all precedents. You should cut off all plans and expectations with respect to the future. And in the present, you should not
grasp (at thoughts that arise) but allow (the mind) to remain in a state like the sky. Since there is nothing upon which to
meditate (while in the primordial state), there is no need to meditate. And since there does not exist any distraction here,
you continue in this state of stable mindfulness without distraction. In this state, which is without meditation and without
any distraction, you observe everything with a naked (awareness). Your own awareness is inherently knowing, inherently clear,
and luminously brilliant. When it arises, it is called the Bodhicitta, "the enlightened mind". Being without any activity
of meditation, it transcends all objects of knowledge. Being without any distraction, it is the luminous clarity of the Essence
itself. Appearances, being empty in themselves, become self-liberated; clarity and emptiness (being inseparable) are the Dharmakaya.
Since it becomes evident that there is nothing to be realized by means of the path to Buddhahood, at this time you will actually
behold Vajra-sattva.
18. Then, as for the instruction for exhausting the six extremes and overthrowing them: Even though
there exist a great many different views that do not agree among themselves, This "mind" which is your own intrinsic awareness
is in fact self-originated primal awareness. And with regard to this, the observer and the process of observing are not two
different things. When you look and observe, seeking the one who is looking and observing, since you search for this observer
and do not find him, at that time your view is exhausted and overthrown. Thus, even though it is the end of your view, this
is the beginning with respect to yourself. The view and the one who is viewing are not found to exist anywhere. Without its
falling excessively into emptiness and non-existence even at the beginning, at this very moment your own present awareness
becomes lucidly clear. Just this is the view (or the way of seeing) of the Great Perfection. Therefore understanding and not
understanding are not two different things.
19. Although there exist a great many different meditations that do not
agree among themselves, your own ordinary present awareness is directly penetrating. The process of meditation and the one
who meditates are not two different things. When you look for the meditator who is meditating or not meditating, since you
have searched for this meditator and have not found him anywhere, at that time your meditation is exhausted and overthrown.
Thus, even though it is the end of your meditation, this is the beginning with respect to yourself. The meditation and the
meditator are not found to exist anywhere. Without its falling under the power of delusion, drowsiness, or agitation, your
immediate un-fabricated awareness becomes lucidly clear; and this unmodified state of even contemplation is concentration.
Therefore remaining in a calm state or not remaining in it are not two different things.
20. Although there exist a
great many different kinds of behavior, which do not agree among themselves, your own self-originated primal awareness is
the Unique Sphere. Behavior and the one who behaves are not two (different things). When you look for the one it is who behaves
with action or without action, Since you have searched for the one who acts and have not found him anywhere, At that time
your behavior is exhausted and overthrown. Thus, even though it is the end of your conduct and behavior, this is the beginning
with respect to yourself. From the very beginning neither behavior nor the one who behaves have existed (as separate realities).
Without its falling under the power of errors and inherited predispositions, your immediate awareness is an un-fabricated
inherent clarity. Without accepting or rejecting anything, just letting things be as they are without trying to modify them,
such conduct or behavior alone is pure. (Therefore) pure and impure action are not two (different things).
21. Although
there exist great many different fruits that do not agree among themselves, the nature of the mind that is inherent awareness
is (none other than) the spontaneously perfected Trikaya. What is realized and the one who realizes it are not two (different
things). When you look for the fruit and for the one who has realized it, since you have searched for the realizer (of the
fruit) and have not found him anywhere, at that time your fruit is exhausted and overthrown. Thus, even though it is an end
to your fruition, still this is the beginning with respect to yourself. Both the fruition and the one who has attained the
realization are found to not exist anywhere. Without its falling under the power of attachments or aversions or of hopes and
fears, your immediate present awareness becomes spontaneously perfected inherent clarity. Understand that within yourself
the Trikaya is fully manifest. (Therefore) this itself is the fruition of primordial Buddhahood.
22. This intrinsic
awareness is free of the eight extremes, such as Eternalism and nihilism, and the rest. Thus we speak of the Middle Way where
one does not fall into any of the extremes, and we speak of intrinsic awareness as uninterrupted mindful presence. Since emptiness
possesses a heart that is intrinsic awareness, therefore it is called by the name of Tathagata-garbha, that is, "the embryo
or heart of Buddhahood." If you understand the meaning of this, then that will transcend and surpass everything else. Therefore,
it is called by the name of Prajnaparamita that is, "the Perfection of Wisdom." Because it cannot be conceived of by the intellect
and is free of all (conceptual) limitations from the very beginning, therefore it is called by the name of Mahamudra, that
is, "the Great Symbol." Because of that, in accordance with whether it is specifically understood or not understood, Since
it is the basis of everything, of all the bliss of Nirvana and of all the sorrow of Samsara, Therefore it is called by the
name of Alaya, that is, "the foundation of everything." Because, when it remains in its own space, it is quite ordinary and
in no way exceptional, this awareness that is present and lucidly clear is called by the name of "ordinary awareness." However
many names may be applied to it, even though they are well conceived and fancy sounding, With regard to its real meaning,
it is just this immediate present awareness (and nothing else).
23. To desire something other than this Is just like
having an elephant (at home), but searching for its tracks elsewhere. Even though you may try to measure the universe with
a tape measure, it will not be possible to encompass all of it. (Similarly) if you do not understand that everything derives
from the mind, it will not be possible for you to attain Buddhahood. By not recognizing this (intrinsic awareness for what
it is), you will then search for your mind somewhere outside of yourself. If you seek for yourself elsewhere (outside of yourself),
how can you ever find yourself? For example, this is just like an idiot who, going into a crowd of many people, And having
let himself become confused because of the spectacle, Does not recognize himself; and, even though he searches for himself
everywhere, He continually makes the error of mistaking others for himself. (Similarly) since you do not see the natural condition
of the real disposition of things, you do not know that appearances come from mind, and so you are thrust once again into
Samsara. By not seeing that your own mind is actually the Buddha, Nirvana becomes obscured. With respect to Samsara and Nirvana,
(the difference is simply due) to ignorance or to awareness respectively. But at this single instant (of pure awareness),
there is in fact no actual difference between them (in terms of their essence). If you come to perceive them as existing somewhere
other than in your own mind, this is surely an error. (Therefore) error and non-error are actually of a single essence (which
is the nature of the mind). Since the mind-streams of sentient beings are not made into something that is divided into two,
the unmodified uncorrected nature of the mind is liberated by its being allowed simply to remain in its own (original) natural
condition. If you are not aware that the fundamental error or delusion comes from the mind, you will not properly understand
the real meaning of the Dharmata (the nature of reality);
24. You should look into what is self-arising and self-originated.
With respect to these appearances, in the beginning they must arise from somewhere, In between they must remain somewhere,
and at the end they must go somewhere. Yet when you look (into this matter), it is, for example, like a crow gazing into a
well. When he flies away from the well, (his reflection) also departs from the well and does not return. In the same way,
appearances arise from the mind; they arise from the mind and are liberated into the mind. The nature of the mind which (has
the capacity) to know everything and be aware of everything is empty and clear; As is the case with the sky above, its emptiness
and its clarity have been inseparable from the very beginning. Self-originated primal awareness becomes manifest,
And becoming
systematically established as luminous clarity, just this is the Dharmata, the nature of reality. Even though the indication
of its existence is all phenomenal existence (which manifests externally to you), You are aware of it in your own mind, and
this latter is the nature of the mind. Since it is aware and clear, it is understood to be like the sky. However, even though
we employ the example of the sky to indicate the nature of the mind, this is in fact only a metaphor or simile indicating
things in a one-sided fashion. The nature of the mind, as well as being empty, is also intrinsically aware; everywhere it
is clear. But the sky is without any awareness; it is empty as an inanimate corpse is empty. Therefore, the real meaning of
"mind" is not indicated by the sky. So without distraction, simply allow the mind to remain in the state of being just as
it is.
25 Moreover, as for this diversity of appearances, which represents relative truth, not even one of these appearances
is actually created in reality, and so accordingly they disappear again. All things, all phenomenal existence, everything
within Samsara and Nirvana, Are merely appearances (or phenomena) which are perceived by the individual's single nature of
the mind. On any particular occasion, when your own (internal) mind-stream undergoes changes, then there will arise appearances,
which you will perceive as external changes. Therefore, everything that you see is a manifestation of mind. And, moreover,
all of the beings inhabiting the six realms of rebirth perceive everything with their own distinct karmic vision. The Tirthikas
who are outsiders see all this in terms of the dualism of Eternalism as against nihilism. Each of the nine successive vehicles
sees things in terms of its own view. Thus, things are perceived in various different ways and may be elucidated in various
different ways. Because you grasped at these various (appearances that arise), becoming attached to them, errors have come
into existence. Yet with respect to all of these appearances of which you are aware in your mind, Even though these appearances
that you perceive do arise, if you do not grasp at them, then that is Buddhahood.
26. Appearances are not erroneous
in themselves, but because of your grasping at them, errors come into existence. But if you know that these thoughts only
grasp at things which are mind, then they will be liberated by themselves. Everything that appears is but a manifestation
of mind. Even though the entire external inanimate universe appears to you, it is but a manifestation of mind. Even though
all of the sentient beings of the six realms appear to you they are but a manifestation of mind. Even though the happiness
of humans and the delights of the Devas in heaven appear to you, they are but manifestations of mind. Even though the sorrows
of the three evil destinies appear to you, they are but manifestations of mind. Even though the five poisons representing
ignorance and the passions appear to you, they are but manifestations of mind. Even though intrinsic awareness, which is self-originated
primal awareness, appears to you, it is but a manifestation of mind. Even though good thoughts along the way to Nirvana appear
to you, they are but manifestations of mind. Even though obstacles due to demons and evil spirits appears to you, they are
but manifestations of mind. Even though the gods and other excellent attainments appear to you, they are but manifestations
of mind. Even though various kinds of purity appear to you, they are but manifestations of mind. Even though (the experience)
of remaining in a state of one-pointed concentration without any discursive thoughts appears to you, it is but a manifestation
of mind. Even though the colors that are the characteristics of things appear to you, they are but manifestations of mind.
Even though a state without characteristics and without conceptual elaborations appears to you, it is but a manifestation
of mind. Even though the non-duality of the one and the many appears to you, it is but a manifestation of mind. Even though
existence and non-existence, which are not created anywhere, appear to you, they are but manifestations of mind. There exist
no appearances whatsoever that can be understood as not coming from mind.
27. Because of the unobstructed nature of
the mind, there is a continuous arising of appearances. Like the waves and the waters of the ocean, which are not two (different
things), Whatever arises is liberated into the natural state of the mind. However many different names are applied to it in
this unceasing process of naming things, With respect to its real meaning, the mind (of the individual) does not exist other
than as one. And, moreover, this singularity is without any foundation and devoid of any root. But, even though it is one,
you cannot look for it in any particular direction. It cannot be seen as an entity located somewhere, because it is not created
or made by anything. Nor can it be seen as just being empty, because there exists the transparent radiance of its own luminous
clarity and awareness. Nor can it be seen as diversified, because emptiness and clarity are inseparable. Immediate self-awareness
is clear and present. Even though activities exist, there is no awareness of an agent who is the actor. Even though they are
without any inherent nature, experiences are actually experienced. If you practice in this way, then everything will be liberated.
With respect to your own sense faculties, everything will be understood immediately without any intervening operations of
the intellect. Just as is the case with the sesame seed being the cause of the oil and the milk being the cause of butter,
But where the oil is not obtained without pressing and the butter is not obtained without churning, So all sentient beings,
even though they possess the actual essence of Buddhahood, Will not realize Buddhahood without engaging in practice. If he
practices, then even a cowherd can realize liberation. Even though he does not know the explanation, he can systematically
establish himself in the experience of it. (For example) when one has had the experience of actually tasting sugar in one's
own mouth, one does not need to have that taste explained by someone else. Not understanding this (intrinsic awareness), even
Panditas can fall into error. Even though they are exceedingly learned and knowledgeable in explaining the nine vehicles,
it will only be like spreading rumors of places, which they have not seen personally. And with respect to Buddhahood, they
will not even approach it for a moment. If you understand (intrinsic awareness), all of your merits and sins will be liberated
into their own condition. But if you do not understand it, any virtuous or vicious deeds that you commit will accumulate as
karma leading to transmigration in heavenly rebirth or to rebirth in the evil destinies respectively. But if you understand
this empty primal awareness, which is your own mind, the consequences of merit and of sin will never come to be realized,
just as a spring cannot originate in the empty sky. In the state of emptiness itself, the object of merit or of sin is not
even created. Therefore, your own manifest self-awareness comes to see everything nakedly. This self-liberation through seeing
with naked awareness is of such great profundity, and, this being so; you should become intimately acquainted with self-awareness.
Profoundly sealed!
28. How wonderful! As for this "Self-Liberation through Seeing with Naked Awareness" which is a
direct introduction to one's own intrinsic awareness, It is for the benefit of those sentient beings belonging to the later
generations of those future degenerate times That all of my Tantras, Agamas, and Upadesas, Though necessarily brief and concise,
have been composed. And even though I have disseminated them at the present time, yet they shall be concealed as precious
treasures, So that those whose good karma ripens in the future shall come to encounter them. SAMAYA! Gya! Gya! Gya!
This
treatise which is an introduction to one's actual intrinsic awareness or state of immediate presence is entitled "Self-Liberation
through Seeing with Naked Awareness." It was composed by Padmasambhava, the Master from Uddiyana. Until Samsara is emptied
of living beings, may this Great Work of liberating them not be abandoned!
(On the full moon day of the
eight-month of the Wood-Ox year, this Terma text entitled the Rig-pa ngo-sprod gcer mthong rang-grol, belonging to the Zab-chos
zhi-khro dgongs-pa rang-grol cycle of Rigdzin Karma Lingpa, was translated by Vajranatha in the hope that it will enlighten
and benefit all beings. Sarva Mangalam!
(Translated into English by John Myrdhin Reynolds)
Found at http://www2.fodian.net/World/zzgse.html
Great Good
Fortune!!!!
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_________________________________________________________________
Natural Effortless SEEING
The Mahamudra Dohakosa of Mahasiddha Saraha
Homage to Sri Vajradakini. Homage to innate union
of Gnosis and Great Bliss.
This exposition is in three parts: The Mahamudra
of ground, of path, and of the result.
Part One: The Ground of Mahamudra
A. Establishing an understanding of Reality
Being and non-being, appearance and emptiness,
the moving and the abiding, the substantial and insubstantial embracing the whole of time and space, never departs from the
sky-like original nature.
In referring to Ultimate Reality (dharmata) as
the sky-like original nature, understand that to be sky-like is to have no intrinsic nature at all. It is completely beyond
objectification and beyond all concepts such as "is" or "is not;" both "is" or "is not" or something other that "is" or "is
not." Between "sky","mind" and "Ultimate Reality" no distinction should be made. All these terms should be taken as mere designations
and concepts. Everything is one's own mind. Not so much as an atom exists outside of mind. Whoever realizes that from the
very beginning there has been nothing other than mind, has acquired the realization of all the Buddhas of the three times.
What is shown as the Source of Phenomena (dharmadhatu)
is not a worldly phenomena itself—rather, from the very beginning it is the original Innate (sahaja). That original
nature cannot be pointed out. It is inexpressible and it cannot be comprehended in a dualistic manner
If there is an "owner" then there is something
that can be "owned." But if from the beginning there never has been a "self," then what "owned" can there be? If mind has
something objective, that one could "own," then it would be an actual objective thing. But since mind is not an objective
thing, who is it that can claim "ownership" of it?
Mind and mental-content are not external objects
of perception, nor can one suppose there to be a person [separate from mind] who is capable of "seeing" or "owning" mind.
Non-existent throughout the three times, neither
arising nor ceasing to be, the natural state of Great Bliss never undergoes any changes, ever. Thus know that the whole of
Appearance is the Dharmakaya/Absolute Being. All sentient beings are the Buddha. All cosmic arisings and events are from the
beginning not other than the Absolute Source (dharmadhatu). For this reason, everything that one can identify conceptually
is as unreal as are the horns on a rabbit!
B. Understanding how beings are led astray
Alas! Even though the rays of the sun when unobscured
by clouds shed light everywhere, nevertheless for the blind there is only darkness. The uncontrived Innate (sahaja) is omnipresent.
Yet for the deluded it seems so far away. Because beings do not recognize that mind is not a separate entity, they obscure
mind's own original nature by becoming caught up in discursive and conceptual apperception. Thus, like someone who becomes
mad due to "possession" by a demon, those possessed by the great demon of substantiality suffer helplessly and to no purpose
at all. Believing in the reality of discrete phenomena, these "lost-souls" become bound by the limited views of mentation
wherein they are caught. They are said "to lock the master in the house and go out seeking him elsewhere." In other words,
they believe their own projections are real. They should cut the very root, but instead are caught in the trimming the branches
and leaves. Whatever they do, they cannot see that they are being deceived.
C. Understanding how the yogis gain self-realization
Kye Ho! Although un-evolved beings do not recognize
their true nature, they nevertheless never depart from it. Since I have realized the true nature as without beginning or end,
I see only "I-ness," my true nature, alone abiding. This does not mean that I see this as an entity that I am looking at.
There is no observer (ego) and observed (cosmos)—reality ineffable. Since it is ineffable, who is there to see it?
When the immutable mind is clarified, then shall
you acquire the realization which I, this yogi-hermit, has gained. The milk of a lioness may not be held in an inferior pot.
And when the lion's roar echoes in the forest, though the timid deer are terrified, the lion cubs rejoice. Likewise, when
the original uncreated Great Bliss is experienced, immature beings lost in ignorance are frightened, but the Fortunate Ones
exult and the hairs on their bodies stand on end with awe.
Part Two: The Three Aspects of the Path of Mahamudra
A. Holding the View
Kye Ho! Do not fear distraction, trying to keep
attention on the mind. If you realize the nature of your own mind, then even the wandering mind will be seen as the Mahamudra.
In the state of Great Bliss all dualistic features become auto-liberated.
Like awakening from a dream, pleasure and pain
then seem to have had no reality whatsoever. So, abandon hope and fear. Let go of trying to accomplish something or exhibiting
anything. Since all the phenomena of both Samsara and Nirvana are devoid of "self-nature," any clinging to hopeful or doubtful
thoughts is simply meaningless. What is the point of striving to accept or reject anything? Even visible form and sound vibration
are like a magical illusion, a hologram or a reflection in a mirror — they possess no substantiality. That which realizes
this, the magician, is the sky-like mind itself. This one true nature is without centre or circumference, nor is there anyone
separate therefrom who can comprehend this. Just as all the great rivers, the Ganga, etc., equally flow into the one Great Ocean, so mind and mental content have only one taste in the
Dharmadhatu.
If a person observes the whole sky, they will realize
that space has neither locality nor boundary. Thus they will dispense with such concepts. So when mind and all phenomena are
investigated, not so much as an atom of objective substantiality will be found. The observer making this search, likewise
will not be found. Observing this, realization shall be acquired!
Just as the crow that has flown from the ship,
after seeking but finding no land, must return, and settle on the ship again, so the mind sent questing by our desires must
eventually return, and settle in the unchanging nature of mind itself. Unmoved by stimuli, free of hope and fear, the hidden
motivations destroyed and the root cut—this is the sky-like Vajra-mind itself.
B. Practicing the Meditation
Kye Ho! The real meditation is a non-meditation.
Just keeping ordinary mind in its natural original state, unaffected by contrived efforts, is to abide in mind itself. This
naturally clear mind is all that is required—effort is unnecessary. Without holding tight, without letting go, just
rest in one's own nature. When there is nothing to be attained, then the consciousness needs nothing to meditate on. The one
who understands this transcends both object-of-meditation and meditator. Just as the sky cannot be an "object" for the sky,
so emptiness cannot meditate on emptiness. This ultimate nondual realization is like cream mixed into milk, and thus everything
becomes the single flavour of immutable ceaseless Bliss.
In this way, throughout the three times, abide
effortlessly in the infinite original state of mind, just as it is. This is what is meant by the "practice of meditation."
Neither controlling the breath nor restraining the mind, rest in uncontrived awareness with the delighted innocence of a child.
If thoughts and memories arise, stay in the presence of one's true nature. Recognize that the waves are not different from
the ocean itself.
In Mahamudra the mind is not controlled and there
is not so much as an atom upon which to fix the practice—hence there is no meditation. The supreme meditation is to
merely remain in non-meditation. The flavour of Nondual, spontaneous, innate Great Bliss has One Taste, like water mixed with
water. Thus when one is merged in the natural state, the functions of seeking mind and the arising of conceptualization become
completely pacified.
C. Following the Yogic Conduct
Behold! Yogis who abide in the immutable nature
of nonduality possess not the least desire for accepting or rejecting. Since I neither hold nor discard anything, there is
nothing I would tell you, my sons, to do. Just as the "holy grail" (mani) of the mind has no objective substantiality, so
the conduct of a yogi is a life devoid of external trappings. Even though we talk of various ways of behaviour, the yogi acts
directly out of his perception. And since that is not determined [by external rules or conditions], the yogis conduct is completely
free and unconditioned. Like an innocent child, or a crazy person without premeditation, so one should act.
Wonderful! Mind is like a lotus, growing up out
of the mud of Samsara! How ever many are the defilements, it remains unstained. Let food and drink, sensual pleasures, or
the afflictions of mind and body, be just as they are. Whatever occurs, there is nothing to do or liberate.
In the State of Realization's spontaneous display of conduct, upon witnessing the suffering of worldly
beings, tears of overwhelming compassion naturally flow forth. Taking on their suffering and giving in return one's own well-being,
thus one engages in healing others for their sake. Examining what is, one finds that reality is free from the three constructs
of subject, object and medium. Worldly existence is unreal; it is like a dream or a magical illusion. Free of attachment and
aversion, the yogi experiences a pure joy devoid of sorrow, and acts like a master of illusion putting on a performance.
Part Three: The Result of Mahamudra Kye Ho!
In the primordially clear sky-like nature there
is nothing whatsoever to abandon or attain. This is Mahamudra free of a mental activity that aims for results. This very mind
that aspires for a result is really uncreate from the beginning. Thus there is nothing to be gained or discarded at all.
If there was something to be attained, then what
would become of the doctrine of the four Mudras? Just as a deer when confused by thirst might run in haste towards a mirage,
so with the foolish driven by desire, whatever they seek is ever just beyond reach.
The original uncreate is pure from the beginning.
When the conceptualizing mind that creates distinction is purified, then it automatically arises as Vajradhara ("the absolute-nature")
in the ground of reality.
Just as a mirage in the desert suggests water where
none is, so the mind that constructs what is not real must be purified through its original nature. Like a wish-granting Stone
(cintamani) of legend, this satisfies whatever is required through pure intent. For although in terms of ultimate truth nothing
relative exists, nevertheless in terms of relative truth the conventional experience of the world is quite real. So understand
it; so it is!
●
Colophon
Thus is completed the "Treasury of Song" (Dohakosa)
revealing the secret instruction of Mahamudra, which has arisen from the speech of the glorious yogi-hermit, Saraha. This
was translated into Tibetan by the Indian pandit Vairocanaraksita.
It has been translated into English through the
auspices of the Dharma Fellowship of His Holiness the Gyalwa Karmapa.
The Mahamudra Dohakosa of the Mahasiddha Saraha
Translated
by the Dharma Fellowship
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