The naturally radiant awareness, which is now spontaneously present,
Is the fully manifest realisation of the three buddha-bodies, within oneself.
[Here], there is the result, atemporal buddhahood itself.
[SYNONYMS FOR AWARENESS]
This awareness, free from the eight extremes, such as eternalism and nihilism [and so forth],
Is called the ‘Middle Way’, which does not fall into any extremes.
It is called ‘awareness’ because mindfulness is uninterrupted.
It is given the name ‘Nucleus of the Tathāgata’
Because emptiness is [naturally] endowed with this nucleus of awareness.
If one understands this truth, one reaches perfection in all respects,
For which reason, this [awareness] is also called the ‘Perfection of Discriminative Awareness’.
Furthermore, it is called the ‘Great Seal’ because it transcends the intellect and is atemporally free from extremes,
And, further, it is called the ‘Ground-of-all’,
Because [this awareness] is the ground of all joys and sorrows associated with cyclic existence and nirvāṇa —
The distinction between these being contingent on whether or not this [awareness] is realised.
[Further], this radiant and lucid awareness is itself referred to as ‘ordinary consciousness’,
On account of those periods when it abides in its natural state in an ordinary non-exceptional way.
Thus, however many well-conceived and pleasant-sounding names are applied to this [awareness],
In reality, those who maintain that these names do not refer to this present conscious awareness,
But to something else, above and beyond it,
Resemble someone who has already found an elephant, but is out looking for its tracks [elsewhere].
Though one were to scan the [entire] external universe,
[Searching for the nature of mind], one would not find it.
Buddhahood cannot be attained other than through the mind.
Not recognising this, one does indeed search for the mind externally,
Yet, how can one find [one’s own mind] when one looks for it elsewhere?
This is like a fool, for example, who, when finding himself amidst a crowd of people,
Becomes mesmerised by the spectacle [of the crowd] and forgets himself,
Then, no longer recognising who he is, starts searching elsewhere for himself,
Continuously mistaking others for himself.
[Similarly], since one does not discern the abiding nature,
Which is the fundamental reality of [all] things,
One is cast into cyclic existence, not knowing that appearances are to be identified with the mind,
And, not discerning one’s own mind to be buddha, nirvāṇa becomes obscured.
The [apparent] dichotomy between cyclic existence and nirvāṇa is due to [the dichotomy between] ignorance and awareness,
But there is [in reality] no temporal divide between these two, [even] by a single moment.
Seeing the mind as extraneous to oneself is indeed bewildering,
Yet bewilderment and non-bewilderment are of a single essence.
Since there exists no [intrinsic] dichotomy in the mental continuum of sentient beings,
The uncontrived nature of mind is liberated just by being left in its natural state.
Yet if you remain unaware that bewilderment [originates] in the mind,
You will never understand the meaning of actual reality.
So you should observe that which naturally arises and naturally originates within your own [mind].
[First], observe [the source] from which these appearances initially originated,
[Second, observe the place] in which they abide in the interim,
And [third, observe the place] to which they will finally go.
Then, one will find that, just as, for example, a pond-dwelling crow does not stray from its pond,
Even though it flies away from the pond,
Similarly, although appearances arise from the mind,
They arise from the mind and subside into the mind of their own accord.
This nature of mind, which is all-knowing, aware of everything, empty and radiant,
Is established to be the manifestly radiant and self-originating pristine cognition,
[Present] from the beginning, just like the sky,
As an indivisible [union] of emptiness and radiance.
This itself is actual reality.
The indication that this is [the actual reality] is that all phenomenal existence is perceived in [the single nature of] one’s own mind;
And this nature of mind is aware and radiant.
Therefore, recognise [this nature] to be like the sky!
However, this example of the sky, though used to illustrate actual reality,
Is merely a symbol, a partial and provisional illustration.
For the nature of mind is aware, empty and radiant in all respects,
While the sky is without awareness, empty, inanimate and void.
Therefore, the true understanding of the nature of mind is not illustrated by [the metaphor of] the sky.
[To achieve this understanding], let the mind remain in its own state, without distraction!
[THE NATURE OF APPEARANCES]
Now, with regard to the diversity of relative appearances:
They are all perishable; not one of them is genuinely existent.
All phenomenal existence, all the things of cyclic existence and nirvāṇa,
Are the discernible manifestations of the unique essential nature of one’s own mind.
[This is known because] whenever one’s own mental continuum undergoes change,
There will arise the discernible manifestation of an external change.
Therefore, all things are the discernible manifestations of mind.
For example, the six classes of living beings discern phenomenal appearances in their differing ways:
Eternalistic extremists [and others] who are remote from [the Buddhist perspective],
Perceive [appearances] in terms of a dichotomy of eternalism and nihilism;
And [followers of] the nine sequences of the vehicle perceive [appearances] in terms of their respective views, [and so forth].
For as long as this diversity [of appearances] is being perceived and diversely elucidated,
Differences [as to the nature of appearances] are apprehended,
And consequently, bewilderment comes about through attachment to those respective [views].
Yet, even though all those appearances, of which one is aware in one’s own mind,
Do arise as discernible manifestations,
Buddhahood is present [simply] when they are not subjectively apprehended or grasped.
Bewilderment does not come about on account of these appearances —
But it does come about through their subjective apprehension.
[Thus], if the subjectively apprehending thoughts are known to be [of the single nature of] mind, they will be liberated of their own accord.
All things that appear are manifestations of mind.
The surrounding environment which appears to be inanimate, that too is mind.
The sentient life-forms which appear as the six classes of living beings, they too are mind.
The joys of both the gods and humans of the higher existences which appear, they too are mind.
The sorrows of the three lower existences which appear, they too are mind.
The five poisons, representing the dissonant mental states of ignorance, which appear, they too are mind.
The awareness, that is self-originating pristine cognition which appears, it too is mind.
The beneficial thoughts conducive to attainment of nirvāṇa which appear, they too are mind.
The obstacles of malevolent forces and spirits which appear, they too are mind.
The deities and [spiritual] accomplishments which manifest exquisitely, they too are mind.
The diverse kinds of pure [vision] which appear, they too are mind.
The non-conceptual one-pointed abiding [in meditation] which appears, it too is mind.
The colours characteristic of objects which appear, they too are mind.
The state without characteristics and without conceptual elaboration which appears, it too is mind.
The non-duality of the single and the multiple which appears, it too is mind.
The unproveability of existence and non-existence which appears, it too is mind.19
There are no appearances at all apart from [those that originate in] the mind.
The unimpeded nature of mind assumes all manner of appearances.
Yet, though these [appearances] arise, they are without duality,
And they [naturally] subside into the modality of mind,
Like waves in the waters of an ocean.
Whatever names are given to these unceasingly [arising] objects of designation,
In actuality, there is but one [single nature of] mind,
And that single [nature of mind] is without foundation and without root.
[Therefore], it is not perceptible at all, in any direction whatsoever.
It is not perceptible as substance, for it lacks inherent existence in all respects.
It is not perceptible as emptiness, for it is the resonance of awareness and radiance.
It is not perceptible as diversity, for it is the indivisibility of radiance and emptiness.
This present intrinsic awareness is manifestly radiant and clear,
And even though there exists no known means by which it can be fabricated,
And even though [this awareness] is without inherent existence,
It can be directly experienced.
[Thus], if it is experientially cultivated, all [beings] will be liberated.
[CONCLUSION]
All those of all [differing] potential, regardless of their acumen or dullness,
May realise [this intrinsic awareness].
However, for example, even though sesame is the source of oil, and milk of butter,
But there will be no extract if these are unpressed or unchurned,
Similarly, even though all beings actually possess the seed of buddhahood,
Sentient beings will not attain buddhahood without experiential cultivation.
Nonetheless, even a cowherd will attain liberation if he or she engages in experiential cultivation.
For, even though one may not know how to elucidate [this state] intellectually,
One will [through experiential cultivation] become manifestly established in it.
One whose mouth has actually tasted molasses,
Does not need others to explain its taste.
But, even learned scholars who have not realised [this single nature of mind] will remain the victims of bewilderment.
For, however learned and knowledgeable in explaining the nine vehicles they may be,
They will be like those who spread fabulous tales of remote [places] they have never seen,
And as far as the attainment of buddhahood is concerned,
They will not approach it, even for an instant.
If this nature [of intrinsic awareness] is understood,
Virtuous and negative acts will be liberated, right where they are.
But if this [single nature] is not understood,
One will amass nothing but [future lives within] cyclic existence, with its higher and lower realms,
Regardless of whether one has engaged in virtuous or non-virtuous actions.
Yet, if one’s own mind is simply understood to be pristine cognition, [utterly] empty [of inherent existence],
The consequences of virtuous and negative actions will never come to fruition —
For just as a spring cannot materialise in empty space,
Within [the realisation of] emptiness, virtuous and negative actions do not objectively exist.20
So it is that, for the purpose of nakedly perceiving the manifestly present intrinsic awareness,
This Natural Liberation through Naked Perception is most profound.
Thus, [by following this instruction], one should familiarise oneself with this intrinsic awareness.
Profoundly Sealed!
E-MA!
This Introduction to Awareness: Natural Liberation through Naked Perception
Has been composed for the sake of future generations, the sentient beings of a degenerate age.
[It integrates] in a purposeful concise abridgement,
All my preferred tantras, transmissions and esoteric instructions.
Though I have disseminated it at this present time,
It will be concealed as a precious treasure.
May it be encountered by those of the future,
Who have a [positive] inheritance of past actions.21
SAMAYA rgya rgya rgya!
This treatise concerning the direct introduction to awareness, entitled Natural Liberation through Naked Perception, was composed by Padmākara, the preceptor of Oḍḍiyāna. May [its influence] not be ended until cyclic existence has been emptied.
5
The Spiritual Practice entitled Natural Liberation of Habitual Tendencies
CONTEXT
This is the concise ‘generation stage’ practice associated with this cycle of teachings. Normally, after completing the preparatory philosophical studies and meditational practices over many years, the full generation stage practice entitled The Natural Liberation of Feelings would be done four times a day while in an extended solitary retreat. Following this retreat, the full generation stage practice should be done at least monthly. As a method for enhancing and sustaining an unbroken purity of perception, this concise practice, The Natural Liberation of Habitual Tendencies, should be done three times a day, in the morning, at midday and in the evening, throughout the practitioner’s life. If this is not practical, then the concise practice should be done twice a day, in the morning and evening, or at least once a day in the morning, following the Preliminary Practice (Chapter 1).
The aim is to provide a means by which the practitioner can cultivate an unwavering recognition of the nature of the Peaceful and Wrathful Deities within his or her own mind and body. Thereby recognition of the natural purity of the practitioner’s impure habitual tendencies is continuously developed. The measure of successful training is: the location and nature of the deities will be remembered even in the practitioner’s dreams, and, the arising of a sustained recognition that all phenomena, sounds and thoughts are, in their essence, the body, speech and mind of the deities.
Herein is contained The Spiritual Practice entitled Natural Liberation of Habitual Tendencies,1 [which is an extract] from the Peaceful and Wrathful Deities: A Profound Sacred Teaching, [entitled] Natural Liberation through [Recognition of] Enlightened Intention.2
I respectfully bow down to Samantabhadra and Mahottara,3
To the assembly of the Peaceful and Wrathful deities,
And to the assembly of the Hundred Sacred Enlightened Families!
Having been liberated in the intermediate states,
May all beings abide in the reality of the three buddha-bodies.
O You who are fortunate and auspiciously blessed,
Apply [yourself to] the meditations and recitations of this most lucid Spiritual Practice,
Which is a coalescence of the [full means of accomplishment] of the Peaceful and Wrathful Deities!
Never forget [to practise this] throughout the three times.
THE TEN-BRANCHED PRAYER FOR THE ACCUMULATION [OF MERIT]
[First], visualise in the space before you the Three Precious Jewels and the deities of the hundred enlightened families, and then recite as follows:
The Branch of Taking Refuge
OṂ ĀḤ HŪṂ
I respectfully take refuge, inseparably, from now until e
nlightenment,
In the infinitude of Peaceful and Wrathful Deities, the Conquerors Gone to Bliss,
The Three Precious Jewels, the meditational deities,
The ocean of ḍākinῑs, and assembly of oath-bound protectors,
Within the infinite [buddha] fields, reaching to the limits of space.
The Branch of Invitation
I request the infinite Peaceful and Wrathful Deities
Of the ten directions and four times,
Compassionate emanations embodying discriminative awareness and skilful means,
Pervading the vast infinite space of reality’s expanse,
To come to this place for the sake of [all] living beings.
The Branch of Requesting [the Deities] to be Seated
I request that [the meditational deities] be seated,
Here on sun, moon, and lotus cushions,
[Symbolising] skilful means, discriminative awareness, and their stainless [union],
Upon their bejewelled thrones [fashioned] in the form of lions and so forth,
In [an attitude of] unblemished supreme delight,
Within this maṇḍala of pristine cognition,
Which is the [natural] purity of phenomenal existence!
The Branch of Paying Homage
I bow down to the assembly of the Peaceful and Wrathful Conquerors,
To the father and mother deities, and [all] their offspring,
[Whose essence is] the pristine cognition of Samantabhadra,
Displayed as uncorrupted bliss in the secret womb of Samantabhadrῑ.
The Branch of Making Offerings
I request the Peaceful and Wrathful Conquerors, the oceans of Those Gone to Bliss,
To partake of these inestimable outer, inner, and secret offerings,
Both those actually arrayed and those mentally emanated,
The Tibetan Book of the Dead Page 9
