Self-Liberation Through Seeing With Naked Awareness – John Myrdhin Reynolds

Translation of the Text

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, 0 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 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 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.” ~

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 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, without 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 you 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 your
self, ~
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! ~
Nevertheless, you hope to attain some other fruit than this else
where-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 among 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 any
where. ~
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 be
haves 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 a 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 your
self. ;
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 every
thing 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 appear 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 every
thing 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 eighth month of the Wood-Ox year, this Terma text entitled the Rig-pa ngo-sprod gcer mthong rang-grol, belonging to the Zab-chos zhi-khro dgongs-pa rang-grol cycle of Rigdzin Karma Lingpa, was translated by Vajranatha in the hope that it will enlighten and benefit all beings.)

Sarva Mangalam

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