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Self Liberation through Seeing with Naked Awareness


By 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!

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 it¡¯s 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 Praj?¨¢p¨¢ramit¨¢ 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.