The adherents of Madhyamaka are obscured by their attachment to the extremes of the two truths.
The practitioners of Kriyātantra and Yogatantra are obscured by their attachment to the extremes of ritual service and attainment.9
The practitioners of Mahāyoga and Anuyoga are obscured by their attachment to [the extremes of] space and awareness.10
All these [practitioners] stray from the point because they polarise the non-dual reality,
And since they fail to unify [these extremes] in non-duality, they do not attain buddhahood.
Thus, all of those beings continue to roam in cyclic existence,
Because they persistently engage in [forms of] renunciation,
And in acts of rejection and acceptance with regard to their own minds,
Where [in reality] cyclic existence and nirvāṇa are inseparable.
Therefore, one should abandon all constructed teachings,
And all [unnatural] states free from activity,
And, by virtue of this [Introduction to] Awareness: Natural Liberation through Naked Perception, which is presented here,
One should realise all things in the context of this great natural liberation.
So it is that all [enlightened attributes] are brought to completion within the Great Perfection.
SAMAYA rgya rgya rgya
[SYNONYMS FOR MIND]
As for this apparent and distinct [phenomenon] which is called ‘mind’:
In terms of existence, it has no [inherent] existence whatsoever.
In terms of origination, it is the source of the diverse joys and sorrows of cyclic existence and nirvāṇa,
In terms of [philosophical] opinion, it is subject to opinions in accordance with the eleven vehicles.
In terms of designation, it has an inconceivable number of distinct names:
Some call it ‘the nature of mind’, the ‘nature of mind itself’,
Some eternalists give it the name ‘self’,
Pious attendants call it ‘selflessness of the individual’,11
Cittamātrins call it ‘mind’,
Some call it the ‘Perfection of Discriminative Awareness’,
Some call it the ‘Nucleus of the Sugata’,
Some call it the ‘Great Seal’,
Some call it the ‘Unique Seminal Point’,
Some call it the ‘Expanse of Reality’,
Some call it the ‘Ground-of-all’,
And some call it ‘ordinary [unfabricated consciousness]’.
[THE THREE CONSIDERATIONS]
The following is the introduction [to the means of experiencing] this [single] nature [of mind]
Through the application of three considerations:
[First, recognise that] past thoughts are traceless, clear, and empty,
[Second, recognise that] future thoughts are unproduced and fresh,
And [third, recognise that] the present moment abides naturally and unconstructed.
When this ordinary, momentary consciousness is examined nakedly [and directly] by oneself,
Upon examination, it is a radiant awareness,
Which is free from the presence of an observer,
Manifestly stark and clear,
Completely empty and uncreated in all respects,
Lucid, without duality of radiance and emptiness,
Not permanent, for it is lacking inherent existence in all respects,
Not a mere nothingness, for it is radiant and clear,
Not a single entity, for it is clearly perceptible as a multiplicity,
Yet not existing inherently as a multiplicity, for it is indivisible and of a single savour.12
This intrinsic awareness, which is not extraneously derived,
Is itself the genuine introduction to the abiding nature of [all] things.
For in this [intrinsic awareness], the three buddha-bodies are inseparable, and fully present as one:
Its emptiness and utter lack of inherent existence is the Buddha-body of Reality;
The natural resonance and radiance of this emptiness is the Buddha-body of Perfect Resource;
And its unimpeded arising in any form whatsoever is the Buddha-body of Emanation.
These three, fully present as one, are the very essence [of awareness] itself.
[CONSEQUENCES OF THE INTRODUCTION TO AWARENESS]
When the introduction is powerfully applied in accordance with the [above] method for entering into this [reality]:
One’s own immediate consciousness is this very [reality]!
[Abiding] in this [reality], which is uncontrived and naturally radiant,
How can one say that one does not understand the nature of mind?
[Abiding] in this [reality], wherein there is nothing on which to meditate,
How can one say that, by having entered into meditation, one was not successful?
[Abiding] in this [reality], which is one’s actual awareness itself,
How can one say that one could not find one’s own mind?
[Abiding] in this [reality], the uninterrupted [union] of radiance and awareness,
How can one say that the [true] face of mind has not been seen?
[Abiding] in this [reality], which is itself the cogniser,
How can one say that, though sought, this [cogniser] could not be found?
[Abiding] in this [reality], where there is nothing at all to be done,
How can one say that, whatever one did, one did not succeed?
Given that it is sufficient to leave [this awareness] as it is, uncontrived,
How can one say that one could not continue to abide [in that state]?
Given that it is sufficient to leave it as it is, without doing anything whatsoever,
How can one say that one could not do just that?
Given that, [within this reality], radiance, awareness, and emptiness are inseparable and spontaneously present,
How can one say that, by having practised, one attained nothing?
Given that [this reality] is naturally originating and spontaneously present, without causes or conditions,
How can one say that, by having made the effort [to find it], one was incapable [of success]?
Given that the arising and liberation of conceptual thoughts occur simultaneously,
How can one say that, by having applied this antidote [to conceptual thoughts], one was not effective?
[Abiding] in this immediate consciousness itself,
How can one say that one does not know this [reality]?13
[OBSERVATIONS RELATED TO EXAMINING THE NATURE OF MIND]
Be certain that the nature of mind is empty and without foundation.
One’s own mind is insubstantial, like an empty sky.
Look at your own mind to see whether it is like that or not.
Divorced from views which constructedly determine [the nature of] emptiness,
Be certain that pristine cognition, naturally originating, is primordially radiant —
Just like the nucleus of the sun, which is itself naturally originating.
Look at your own mind to see whether it is like that or not!
Be certain that this awareness, which is pristine cognition, is uninterrupted,
Like the coursing central torrent of a river which flows unceasingly.
Look at your own mind to see whether it is like that or not!
Be certain that conceptual thoughts and fleeting memories are not strictly identifiable,
But insubstantial in their motion, like the breezes of the atmosphere.
Look at your own mind to see whether it is like that or not!
Be certain that all that appears is naturally manifest [in the mind],
Like the images in a mirror which [also] appear naturally.
Look at your own mind to see whether it is like that or not!
Be certain that all characteristics are liberated right where they are,
Like the clouds of the atmosphere, naturally originatin
g and naturally dissolving.
Look at your own mind to see whether it is like that or not!
There are no phenomena extraneous to those that originate from the mind.
[So], how could there be anything on which to meditate apart from the mind?
There are no phenomena extraneous to those that originate from the mind.
[So], there are no modes of conduct to be undertaken extraneous [to those that originate from the mind].
There are no phenomena extraneous to those that originate from the mind.
[So], there are no commitments to be kept extraneous [to those that originate from the mind].
There are no phenomena extraneous to those that originate from the mind.
[So], there are no results to be attained extraneous [to those that originate from the mind].
There are no phenomena extraneous to those that originate from the mind.
[So], one should observe one’s own mind, looking into its nature again and again.
If, upon looking outwards towards the external expanse of the sky,
There are no projections emanated by the mind,
And if, on looking inwards at one’s own mind,
There is no projectionist who projects [thoughts] by thinking them,
Then, one’s own mind, completely free from conceptual projections, will become luminously clear.
[This] intrinsic awareness, [union of] inner radiance and emptiness, is the Buddha-body of Reality,
[Appearing] like [the illumining effect of] a sunrise on a clear and cloudless sky,
It is clearly knowable, despite its lack of specific shape or form.
There is a great distinction between those who understand and those who misunderstand this point.
This naturally originating inner radiance, uncreated from the very beginning,
Is the parentless child of awareness — how amazing!
It is the naturally originating pristine cognition, uncreated by anyone — how amazing!
[This radiant awareness] has never been born and will never die — how amazing!
Though manifestly radiant, it lacks an [extraneous] perceiver — how amazing!
Though it has roamed throughout cyclic existence, it does not degenerate — how amazing!
Though it has seen buddhahood itself, it does not improve — how amazing!
Though it is present in everyone, it remains unrecognised — how amazing!
Still, one hopes for some attainment other than this — how amazing!
Though it is present within oneself, one continues to seek it elsewhere — how amazing!
[INTRINSIC AWARENESS AS VIEW, MEDITATION, CONDUCT, AND RESULT]
EMA! This immediate awareness, insubstantial and radiant,
Is itself the highest of all views.
This non-referential, all-encompassing [awareness] which is free in every respect
Is itself the highest of all meditations.
This uncontrived [activity based on awareness], simply expressed in worldly terms,
Is itself the highest of all types of conduct.
This unsought [attainment of awareness], spontaneously present from the beginning,
Is itself the highest of all results.
[Now], the four great media, which are errorless, are presented:14
[First], the great medium of errorless view
Is this radiant immediate awareness —
Since it is radiant and without error, it is called a ‘medium’.
[Second], the great medium of errorless meditation
Is this radiant immediate awareness —
Since it is radiant and without error, it is called a ‘medium’.
[Third], the great medium of errorless conduct
Is this radiant immediate awareness —
Since it is radiant and without error, it is called a ‘medium’.
[Fourth], the great medium of errorless result
Is this radiant immediate awareness —
Since it is radiant and without error, it is called a ‘medium’.
[Now] the four great nails, which are unchanging, are presented:15
[First], the great nail of the unchanging view
Is this radiant immediate awareness —
Since it is firm throughout the three times, it is called a ‘nail’. [Second], the great nail of unchanging meditation
Is this radiant immediate awareness —
Since it is firm throughout the three times, it is called a ‘nail’.
[Third], the great nail of unchanging conduct
Is this radiant immediate awareness —
Since it is firm throughout the three times, it is called a ‘nail’.
[Fourth], the great nail of the unchanging result
Is this radiant immediate awareness —
Since it is firm throughout the three times, it is called a ‘nail’.
Now follows the esoteric instruction which reveals the three times to be one:
Abandon your notions of the past, without attributing a temporal sequence!
Cut off your mental associations regarding the future, without anticipation!
Rest in a spacious modality, without clinging to [the thoughts of] the present.
Do not meditate at all, since there is nothing upon which to meditate.
Instead, revelation will come through undistracted mindfulness —
Since there is nothing by which you can be distracted.
Nakedly observe [all that arises] in this modality, which is without meditation and without distraction!
When this [experience] arises,
Intrinsically aware, naturally cognisant, naturally radiant and clear,
It is called ‘the mind of enlightenment’.
Since [within this mind of enlightenment] there is nothing upon which to meditate,
This [modality] transcends all objects of knowledge.
Since [within this mind of enlightenment] there are no distractions,
It is the radiance of the essence itself.
This Buddha-body of Reality, [union of] radiance and emptiness,
In which [the duality of] appearance and emptiness is naturally liberated,
Becomes manifest [in this way], unattained by the [structured] path to buddhahood,
And thus Vajrasattva is [actually] perceived at this moment.
Now follows the instruction which brings one to the point where the six extreme [perspectives] are exhausted:16
Though there is a vast plethora of discordant views,
Within this intrinsic awareness or [single nature of] mind,
Which is the naturally originating pristine cognition,
There is no duality between the object viewed and the observer.
Without focusing on the view, search for the observer!
Though one searches for this observer, none will be found.
So, at that instant, one will be brought to the exhaustion point of the view.
At that very moment, one will encounter the innermost boundary of the view.
Since there is no object at all to be observed,
And since one has not fallen into a primordial vacuous emptiness,17
The lucid awareness, which is now present,
Is itself the view of the Great Perfection.
[Here], there is no duality between realisation and lack of realisation.
Though there is a vast plethora of discordant meditations,
Within this intrinsic awareness,
Which penetrates ordinary consciousness to the core,
There is no duality between the object of meditation and the meditator.
Without meditating on the object of meditation, search for the meditator!
Though one searches for this meditator, none will be found.
So, at that instant, one will be brought to the exhaustion point of meditation.
At that very moment, one will encounter the innermost boundary of meditation.
Since the
re is no object at all on which to meditate,
And since one has not fallen under the sway of delusion, drowsiness, or agitation,18
The lucid uncontrived awareness, which is now present,
Is itself the uncontrived meditative equipoise or concentration.
[Here], there is no duality between abiding and non-abiding.
Though there is a vast plethora of discordant modes of conduct,
Within this intrinsic awareness,
Which is the unique seminal point of pristine cognition,
There is no duality between the action and the actor.
Without focusing on the action, search for the actor!
Though one searches for this actor, none will be found.
So, at that instant, one will be brought to the exhaustion point of conduct.
At that very moment, one will encounter the innermost boundary of conduct.
Since, from the beginning, there has been no conduct to undertake,
And since one has not fallen under the sway of bewildering propensities,
The lucid uncontrived awareness, which is now present,
Is itself pure conduct, without having to be contrived, modified, accepted or rejected.
[Here], there is no duality between purity and impurity.
Though there is a vast plethora of discordant results,
Within this intrinsic awareness,
Which is the true nature of mind, the spontaneous presence of the three buddha-bodies,
There is no duality between the object of attainment and the attainer.
Without focusing on the attainment of the result, search for the attainer!
Though one searches for this attainer, none will be found.
So, at that instant, one will be brought to the exhaustion point of the result.
At that very moment, one will encounter the innermost boundary of the result.
Since, whatever the [projected] result, there is nothing to be attained,
And since one has not fallen under the sway of rejection and acceptance, or hope and doubt,
The Tibetan Book of the Dead Page 8