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!
Verse 27,
Self-Liberation through Seeing with Naked Awareness,
Padmasambhava
~End of Post~
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Technorati: Buddhism Buddha Buddhist Dharma Compassion Wisdom Religion Meditation Zen Philosophy Spirituality Padmasambhava Peace Insight
Friday, May 29, 2009
Verse 27 - Self-Liberation through Seeing with Naked Awareness
Self-Liberation through Seeing with Naked Awareness
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 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 nor 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 Pratyeka buddhas 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 Mahayoga and the Anuyoga are (mentally) obscured by their attachments to Space and Awareness.
And with respect to the real meaning of nonduality, 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 Tathagatagarbha 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." 
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 are inseparable and fully present as one.
Since it is empty and not created anywhere whatsoever, it is The Dharmakaya.
Since its luminous clarity represents the inherent transparent radiance of emptiness, it is the Sambhogakaya.
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 unfabricated.
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 apprehendable 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 unfabricated 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 Bodhichitta, "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 Vajrasattva.
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 unfabricated 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 unfabricated 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 Tathagatagarbha, 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.
26.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.
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 nonduality 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. New York, October 1985)
Sarva Mangalam
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translation of the text by John Myrdhin Reynolds
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Friday, March 20, 2009
The Boudnath Stupa
The Great Stupa (Tib. Jarung Kashor) is five km. to the north-east of Kathmandu. It is surrounded by many gompas and an arcade of shops. Since the hippie influx, tourism has brought new opportunities to the area and there are Tibetan, Tamang, Sherpa and Newari people living there.
Ven. Thrangu Rinpoche (on the cremation of Kyabje Tulku Urgyen Rinpoche):
"As the numerous stupas throughout the country of Nepal attest, in the past many great masters have come here over the millennia. Although in the last couple of centuries not very many masters have lived here, and so, the 'string of the Dharma' has become very thin, still, Buddhism in Nepal has remained without vanishing. I feel one of the reasons for the unbroken continuity of Buddhism is that, thanks to the three main stupas - - those in Boudhanath, Swayambhu and Namo Buddha, people regard the teachings of the Buddha as something special: they have continued to circumambulate these stupas respectfully, and maintain the notion that the Three Jewels are special objects of veneration which you can supplicate."
This stupa is the largest Buddhist structure in Nepal, and has been a power place and an important site of pilgrimage since its construction. On their way north out of the Valley, caravans of salt traders, monks, lamas and others made an obligatory stop here to perform protection and prosperity rituals.
Nepalese historians trace the construction of the Stupa to the early reign of Manadeva who ruled Nepal in the fifth century CE.
The Vajrayogini Connection
According to Neaplese folklore, during the reign of King Vrishadev there was a severe draught in the land. When he consulted his astrologers, they advised the king to locate a man with the 32 auspicious marks and sacrifice him to propitiate the rain gods. He then summoned his son, Manadeva, telling him to rise at dawn and sever the head of a person he would find sleeping at a certain place.
Manadev did as he was told, and immediately rain began to fall.
As in many tales of this nature, he was horrified to discover he had slain his own father.
In his misery, the prince prayed to the goddess in the form of Vajrayogini (in Nepal, her name is pronounced Bajra- . ) Releasing a bird, she commanded him to build a stupa at the spot where it would land. This is the site of the Great Stupa.
The Widow's Endowment
Another legend has it that land for the stupa was elicited as a boon from the king of Nepal by the devout widow Jadzimo (says a Nepali source,) or Kangma, in Tibetan. He had promised as much land as the hide of a buffalo. She had it cut in such a way that in one continuous strip it formed the circumference of an enormous plot.
One of her sons is believed to be Tibetan King Trisong Detseun, reborn.
The widow, said to be an incarnation of a daughter of Indra, was inspired to use the profits from her poultry business for the benefit of all sentient beings and so, determined to build a receptacle for the nature of all the buddhas.
The construction of the Great Stupa was begun by the woman's four sons, with the help of an elephant and a donkey. Despite various adversities, for four years they laboured until construction reached the beginning of the dome.
By that time the poultry woman, who was old and dying, called her four sons and made them promise to fulfill her life's purpose. They worked on the stupa for three more years so that in all, it required seven years to complete.
Modern Times
Any negative occurrences that have beset the stupa are seen as a fulfillment of Guru Padmasambhava's prophecies concerning the Kaliyuga. In the early 19th century, the King of Nepal officially declared that the Bazra (Vajra) lamas or Chini [Chinese] lama lineage would be the officiating religious body at the Great Stupa. This may have been an early attempt to alleviate the conflict that exists between local Tamang landlords and Tibetan monks.
In the 1960's many Tibetans seeking refuge from Chinese aggression settled around the stupa and opened factories and shops there. In 1969, the pinnacle of the Stupa was struck by lightning and destroyed. In 1996, the old Guru Rinpoche Gompa, which had stood as one of the oldest temples of the local Tamang and Newari community, was severely damaged.
The Padmasambhava Connection
The Legend of the Great Stupa of Boudhanath is a Padmasambhava treasure text revealed by Lhatsun Ngonmo that was hidden again, to be rediscovered by Ngakchang Sakya Zangpo in the 16th century. The extracts here are from the introduction and translation by Keith Dowman (Berkeley: Dharma Publishing, 1973.)
The book contains two termas about Guru Padmasambhava: The Legend of the Great Stupa and The Life Story of the Lotus Born Guru. Termas are understood as an infusion of teachings that are essential especially in dissolute times such as these, so that the Buddha-dharma remains fresh, and its relevancy clear.
The Fourth Chapter of The Legend of the Great Stupa:
"The Portents of the Ruin of the Great Stupa in the Middle of the Kaliyuga"
"Again King Trison Detsen spoke to the Lotus Born Guru, "Great Guru, in the kaliyuga, the age of decadence and corruption, when the Voice of Buddha is a mere echo, will this Great Stupa, this Wish Fulfilling Gem, be destroyed or damaged? Will it decay? And if it is neglected or damaged what will be the portent of its ruin? What vice will corrupt this area of the transitory world? When the signs and omens are seen, what must be done?"
Guru Rinpoche replied, "Listen, Great King. The real perfection of this Great Stupa is indestructible, inviolate and incorruptible: it is inseparable from the Body of Infinite Simplicity of all the Buddhas. But the phenomenal fabric of the Great Stupa is perishable, a transitory form in a changing world, and it can be damaged by the four elements. The damage will be repaired by the incarnations of the Lords of the Three Families - Manjusri, Avalokitesvara, and Vajrapani - and the Wrathful Bhrikutis and Tara Devi.
"As the kaliyuga progresses towards the final conflagration, life expectancy of man decreases and the weight of darkness becomes more intense, but there remain restraints on the downward path when the Voice of Buddha is heard and the Path of Dharma followed. Towards the end of the era, when man's lifespan has been reduced from sixty to fifty years and there has been no respite in man's increasing egoism, these conditions will prevail, portending ruin to the Great Stupa: householders fill the monasteries and there is fighting before the altar; the temples are used as slaughterhouses; the ascetics of the caves return to the cultivated valleys and the yogins become traders; thieves own the wealth and cattle; monks become householders, while priests and spiritual leaders turn to robbery, brigandage and thievery. Disorder becomes chaos, which generates panic raging like wildfire. Corrupt and selfish men become leaders, while abbots turned army officers lead their monks as soldiers; and nuns put their own bastards to death. Sons see their estates and inheritances stolen from them. Mean and vulgar demagogues become local bosses. Young girls instruct the young in schools. The belch of the Bon Magician resounds in the yogin's hermitage and the wealth of the sanctuaries is looted; the scriptures of the Tathagatas, the images of the Buddhas, the sacred icons, the scroll paintings and the stupas will be desecrated, stolen and bartered at the market price, their true worth forgotten; the temples become dung-smeared cow sheds and stables.
"When religious duties are forgotten, spirits of darkness previously controlled by ritual power are unloosed, and frenziedly govern the mind of whatever being they possess. Spirits of vindictive power possess monks; spirits of egoistic wickedness possess the mantradhara or magician; spirits of disease possess the Bon Priest; enchanting spirits causing disease possess men; grasping, quarreling spirits possess women; spirits of wantonness possess maidens; spirits of depravity possess nuns; spirits of rebellion and malice possess children; every man, woman and child in the country becomes possessed by uncontrollable forces of darkness. The signs of these times are new and fantastical modes of dressing - traditional styles forgotten; the monks wear fancy robes and the nuns dress up before a mirror. Every man must carry a sword to protect himself and each man guard his food from poison. Abbots and Masters poison their pupils' minds and hearts; the executive and legislature disagree; men become lewd and licentious; women become unchaste; monks ignore their discipline and moral code; and the mantradharas break their covenant. As the frenzy of malicious, selfish, vindictive and ruthless spirits grows, paranoid rumor increases and ornament and clothing fashions change more frequently.
"Drunkards preach the Path to Liberation; the advice of sycophants is followed; fraudulent teachers give false initiations; guileful impostors claim psychic powers; loquacity and eloquence pass as wisdom. The arrogant elevate profanity; the proletariat rules the kingdom; kings become paupers; the butcher and murderer become leaders of men; unscrupulous self-seekers rise to high position. The Masters of the High Tantras stray like dogs in the streets and their faithless, errant students roam like lions in the jungle. Embodiments of malice and selfishness become revered teachers, while the achievements of tantric adepts are reviled, the guidance of the Secret Guru execrated, the precepts of the Buddha ignored and the advice of yogins and sages unsought. Robes become worn by fools and villains while monks wear foreign dress - even murderers wear the sacred robe. Men resort to maledictory enchantment learning mantra for selfish ends; monks prepare poisonous potions for blackmail, extortion and profit. False doctrines are devised from the Buddhas' Word and the teachers' interpretations become self-vindications. Many treacherous paths, previously uncharted, are followed; many iniquitous practices spread; behavior becomes tolerated which was previously anathema; ideals are established contrary to tradition; and all good customs and habits are rejected and many despicable innovations corrupt. The wealth of the monasteries is plundered and spent upon gluttony by those under vow; following errant paths men become trapped by their own mean actions; the avaricious and spurious protectors of the pure teaching no longer fulfill their functions.
"The celestial order, disrupted, loosens plague, famine and war to terrorize terrestrial life. The planets run wild, and the stars fall out of their constellations; great burning stars appear bringing unprecedented disaster. Rain no longer falls in season, but out of season the valleys are flooded. Famine, frost and hail govern many unproductive years. Rapacious female demons (Mamo) and the twelve guardian protectresses of the Dharma (Tenma), unpropitiated and enraged, release diseases, horrible epidemics and plagues, which spread like wildfire, striking men and cattle. Earthquakes bring sudden floods, while fire, storm and tornadoes destroy temples, stupas and cities in an instant. At this time the Great Stupa itself falls in ruins. During this pall of darkness the Wheel of Dharma at Vajrasana (Bodh Gaya) ceases to turn; the storm of war rages in Nepal for many years; India is stricken with famine; the Kathmandu Valley is inflicted with plague; earthquakes decimate the people of Upper Ngari in Western Tibet; plague destroys the people of Central Tibet; the Kyi Valley District of Lhasa subsides; the peaks of the High Himalayas in the borderland of Mon fall into the valleys. Three strong forts are built on the Five Peaked Mountain; yogins assemble in the Valley of the Bear's Lair on Mon; two suns rise in Kham to the east; the Chinese Emperor dies suddenly; four armies descend on Central Tibet from the borders; the Muslim Turks conquer India; the Garlok army suppresses the Dharma in Kashmir; the Mongols conquer Tibet; the Jang army enters Kham; the Protectors' Temple, Rasa Trulnang (The Jokhang) in Lhasa is threatened; the famous temple of Samye is desecrated; the stupas of Bhutan tilt and the Wheel of Dharma malfunctions.
"The great monasteries of the country become deserted and the belch of the Bon Priest resounds in quiet hermitages; the wise and simple leaders of the monasteries have been poisoned so that the lineal explanations and practices are fragmented or lost; the holders of the lineal traditions meet sudden death. Impostors and frauds cheat the people and black spectres haunt the land. The knot in the silken thread binding demonic forces in divine bondage is untied and the cord of faith keeping the human mind harmonious is severed. The king's law is broken and the strength of communal unity lost; the people's traditions are rejected and the sea of contentment dries up; personal morality is forgotten and the cloak of modesty thrown away. Virtue is impotent and humiliated and led by coarse, immodest and fearful rulers. Abbots, teachers and professors become army officers, while the ignorant guide religious aspirants, explain the doctrine and give initiation. Aspirants speak with self-defensive abuse, while butchers and wild elephants lead men. The passes, valleys and narrow paths are terrorized by shameless brigands; fearful, lawless and leaderless, the people fight amongst themselves, each man acting out of self-interest. Tibet becomes corrupt and defiled. These are the conditions prevailing during the middle of the kali-yuga when the duration of man's life is fifty years: these are the portents of the destruction of the Great Stupa.
"These signs and sufferings shall awaken the mind of a man sickened by the human condition. Favoured in his actions and governed by sympathy and compassion towards suffering beings, he shall dedicate himself to the restoration of the Great Stupa. He shall aspire to the highest human achievement and fulfil his wish to re-establish perfection."
After Guru Rinpoche had spoken, Trison Detsen and his attendants were stunned and disheartened. Then recovering his senses, Padma Khungtsen, the spiritual leader of Gos, arose and prostrated himself one hundred times before Guru Rinpoche and then addressed him. "Great Guru, let me be reborn to restore the Great Stupa when it is in ruins during the decadence and corruption of the kaliyuga, when man's life is short."
Guru Rinpoche granted this prayer. King Trison Detsen asked to be reborn as an assistant to restore the Great Stupa and his attendants prayed that they too should be born to assist in the restoration."
SAMAYA GYA GYA GYA -- THE THREEFOLD BOND IS SEALED
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The Third Chapter of the Self-Liberating Life Story of the Lotus Born Guru of Orgyen Which is a Wish-Fulfilling Tree: "The Preservation of the Doctrine in India and the Decoration of the Provinces with Dharma."
"I, Padma, accomplished my meditation in the Eight Great Cemeteries and Charnel Grounds of India and other sacred places. After I had controlled the power of evil by detachment, my practice culminated in the revelation of auspicious signs of achievement.
When fear of the Black Tirthikas arose in Vajrasana, India's most holy place, I, Padma, vanquished their contentiousness with my magical power. The five hundred scholars of Vajrasana requested me to become their master and teacher and the Buddhas' Doctrine was preserved there for one hundred years while the great scholar Vimalamitra remained as my representative.
Then, I, Padma, journeyed to Zahor. Misunderstood by the King of Zahor, I was to be burnt alive, but upon unleashing my magical power, I transformed the fire which was to consume me into a lake which was called Rewalsar [tso pad ma]. The country of Zahor became studded with yogins and the Buddhas' Doctrine remained there for two hundred years.
From Zahor, I traveled to the Cave of Maratika in Nepal to practice the Sadhana of Eternal Life. Amitayus [tse dpag med] came to me in a vision and presented me with the one hundred and eight ritual texts which vouchsafe immortality.
I came to the Pure Land of the Akanistha heaven [hod min stug po bkod pa] and to the Pure Lands of the Five Buddha Families. I requested Tantra from the Sugatas and conferred with the Buddhas of Incarnate Compassion who taught me that my own mind was the only Buddha to discover.
In the highest cave of meditation in Yangleysho, I began the process of becoming aware of the Sublime Heruka Reality of Mind [dpal chen yang dag he ru ka] in order to obtain the relative powers of affection and ultimate compassion of the Mahamudra, but the suffering of the people of India and Nepal became such an obstacle to the consummation of my meditation that I begged my Gurus to bestow upon me the means of allaying the peoples' sorrow. The text of the Purba Vitotama, which one man could barely carry, was sent to me. Immediately after it came to Nepal, the obstacles to my Sadhana's progress were removed and I attained the relative and ultimate compassion of the Mahamudra.
When I, Padma, was meditating on the mountain of Yah, conflict with the Tirthikas arose in Vajrasana and the five-hundred scholars were advised by the Dakinis to ask me to return. The Indian King Suryasingha sent some disciples to me with a message and, returning to Vajrasana, I subjected the Tirthikas.
Then, I, Padma, went with the Eight Vidyadharas [slob dpon brgyad] to the cemetery called Cool Garden [bsil bai tsal] and we meditated. At midnight on the seventh day of concentration, a Great Stupa radiating bliss was spontaneously generated. Meditating upon the Stupa, we saw it blaze and sparkle with light. The Dakini Senge Dongma personally bestowed upon me a treasure chest and the initial instructions upon the Unity of the Sugatas [bde gshegs hdus pa]. Each of the Eight Vidyadharas received precepts and empowerment according to requirement. Hence the Buddha dharma was preserved in Vajrasana for ages. "
Article Source: http://www.khandro.net/stupa_Boudhnath_KD.htm
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