Thusness first told me of this teaching by Padmasambhava in 2007. He said "Best of the best. By Padmasambhava. Non-dual and emptiness into one."

See below for more comments by Thusness.


By Guru Rinpoche, Padmasambhava

1.

Here is contained "Self-Liberation through Seeing with Naked Awareness," this being a Direct Introduction to the State of Intrinsic Awareness, From "The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities."


2.

Homage to the Trikaya and to the Deities who represent the inherent luminous clarity of intrinsic awareness.


3.

Herein I shall teach "Self-Liberation through Seeing with Naked Awareness," which is a direct introduction to intrinsic awareness From "The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities."

Truly, this introduction to your own intrinsic awareness should be contemplated well, O fortunate sons of a noble family!

SAMAYA! Gya! Gya! Gya!


4.

Emaho!
It is the single (nature of) mind, which encompasses all of Samsara and Nirvana.
Even though its inherent nature has existed from the very beginning, you have not recognized it;
Even though its clarity and presence has been uninterrupted, you have not yet encountered its face.
Even though its arising has nowhere been obstructed, still you have not comprehended it.
Therefore, this (direct introduction) is for the purpose of bringing you to self-recognition.
Everything that is expounded by the Victorious Ones (Buddhas) of the three times
in the eighty-four thousand Gateways to the Dharma.
Is incomprehensible (unless you understand intrinsic awareness).
Indeed, the Victorious Ones do not teach anything other than the understanding of this.
Even though there exist unlimited numbers of scriptures, equal in their extent to the sky,
yet with respect to the real meaning, there are three statements that will introduce you to your own intrinsic awareness.
This introduction to the manifest Primordial State of the Victorious One
is disclosed by the following method for entering into the practice where there exists no antecedent or subsequent practices.


5.

Kye-ho!
O my fortunate sons listen!
Even though that which is usually called "mind" is widely esteemed and much discussed,
still it is not understood or it is wrongly understood or it is understood in a one-sided manner only.
Since it is not understood correctly just as it is in itself,
there come into existence inconceivable numbers of philosophical ideas and assertions.
Furthermore, since ordinary individuals do not understand it,
they do not recognize their own nature,
and so they continue to wander among the six destinies (of rebirth) within the three worlds and thus experience suffering.
Therefore, not understanding your own mind is a very grievous fault.
Even though the Sravakas and the Pratyekabuddhas wish to understand it in terms of the Anatman doctrine,
still they do not understand it as it is in itself.
Also there exist others who, being attached to their own personal ideas and interpretations,
Become fettered by these attachments and so do not perceive the Clear Light.
The Sravakas and the Pratyekabuddhas are (mentally) obscured by their attachments to subject and object.
The Madhyamikas are (mentally) obscured by their attachments to the extremes of the Two Truths.
The practitioners of the Kriya Tantra and the Yoga Tantra are (mentally) obscured by their attachments to seva-sadhana practice.
The practitioners of the Maha-yoga and the Anuyoga are (mentally) obscured by their attachments to Space and Awareness.
And with respect to the real meaning of non-duality, since they divide these (Space and Awareness) into two, they fall into deviation.
If these two do not become one without any duality, you will certainly not attain Buddhahood.
In terms of your own mind, as is the case with everyone, Samsara and Nirvana are inseparable.
Nonetheless, because you persist in accepting and enduring attachments and aversions, you will continue to wander in Samsara.
Therefore, your active dharmas and your inactive ones both should be abandoned.
However, since self-liberation through seeing nakedly by means of intrinsic awareness is here revealed to you,
You should understand that all dharmas can be perfected and completed in the great total Self-Liberation.
And therefore, whatever (practice you do) can be brought to perfection within the Great Perfection.
SAMAYA! Gya! Gya! Gya!


6.

As for this sparkling awareness, which is called "mind,"
Even though one says that it exists, it does not actually exist.
(On the other hand) as a source, it is the origin of the diversity of all the bliss of Nirvana and all of the sorrow of Samsara.
And as for it¡¯s being something desirable; it is cherished alike in the Eleven Vehicles.
With respect to its having a name, the various names that are applied to it are inconceivable (in their numbers).
Some call it "the nature of the mind" or "mind itself."
Some Tirthikas call it by the name Atman or "the Self."
The Sravakas call it the doctrine of Anatman or "the absence of a self."
The Chittamatrins call it by the name Chitta or "the Mind."
Some call it the Praj?¨¢p¨¢ramit¨¢ or "the Perfection of Wisdom."
Some call it the name Tathagata-garbha or "the embryo of Buddhahood."
Some call it by the name Mahamudra or "the Great Symbol."
Some call it by the name "the Unique Sphere."
Some call it by the name Dharmadhatu or "the dimension of Reality."
Some call it by the name Alaya or "the basis of everything."
And some simply call it by the name "ordinary awareness."


7.

Now, when you are introduced (to your own intrinsic awareness), the method for entering into it involves three considerations:
Thoughts in the past are clear and empty and leave no traces behind.
Thoughts in the future are fresh and unconditioned by anything.
And in the present moment, when (your mind) remains in its own condition without constructing anything,
awareness, at that moment, in itself is quite ordinary.
And when you look into yourself in this way nakedly (without any discursive thoughts),
Since there is only this pure observing, there will be found a lucid clarity without anyone being there who is the observer;
only a naked manifest awareness is present.
(This awareness) is empty and immaculately pure, not being created by anything whatsoever.
It is authentic and unadulterated, without any duality of clarity and emptiness.
It is not permanent and yet it is not created by anything.
However, it is not a mere nothingness or something annihilated because it is lucid and present.
It does not exist as a single entity because it is present and clear in terms of being many.
(On the other hand) it is not created as a multiplicity of things because it is inseparable and of a single flavor.
This inherent self-awareness does not derive from anything outside itself.
This is the real introduction to the actual condition of things.


8.

Within this (intrinsic awareness), the Trikaya (Triple Bodies) are inseparable and fully present as one.
Since it is empty and not created anywhere whatsoever, it is The Dharmakaya (Dharma-Body).
Since its luminous clarity represents the inherent transparent radiance of emptiness, it is the Sambhogakaya (Reward-Body / Utility-Body).
Since its arising is nowhere obstructed or interrupted, it is the Nirmanakaya.
These three (the Trikaya) being complete and fully present as one are its very essence.


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 un-fabricated.
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 apprehend-able 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 un-fabricated 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 Bodhicitta, "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 Vajra-sattva.


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 it¡¯s 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 it¡¯s falling under the power of delusion, drowsiness, or agitation,
your immediate un-fabricated 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 un-fabricated 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 Tathagata-garbha, 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 Praj?¨¢p¨¢ramit¨¢, 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.
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.


26.

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 non-duality 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.

Sarva Mangalam!

(Translated into English by John Myrdhin Reynolds)
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Comments by my friend, Thusness, at http://buddhism.sgforums.com/?action=thread_display&thread_id=234629:


quote:

Originally posted by longchen:
This is really good. Sure spell out the different subtle attachments.
It also in a way explain why there can so many different types of mystical or transcendental experiences. All are but the various types of subtle attachments giving rise to different understandings and experiences.

Thanks so much. It is helpful for me Very Happy




Hi Longchen,

Not only that. This work by Padmasambhava is truly deep and profound; it discloses the self-liberating aspect of our intrinsic nature. It is especially important for you now.

At that time when you posted the thread of non-dual and karmic pattern,
http://buddhism.sgforums.com/?action=thread_display&thread_id=225462, the condition is only right for understanding 'the strength of karmic propensities’, as such, this aspect was not disclosed. Instead, the second door of impermanence was introduced and it was introduced with the purpose to complement the no-self experience you had in order to give rise to this insight of “Self-Liberation”
. The sole purpose of the practice of the second door of impermanence is for this insight to arise.

I was reading some commentaries about this work, I was disappointed; and with all due respect, I must say it is terribly distorted. The commentator has transformed this great work of Padmasambhava to an Advaita or neo-Advaita teaching. Self Liberating nature of our pristine nature is not to posit naked-awareness as a background where “all thoughts arise and subside’ and the background is not affected by this transient nature of thoughts, it remains constant, changeless and unmoved. ‘Self liberation’ should never be taken to mean this.

There is no Awareness apart from the arising and ceasing of thoughts and yet thought spontaneously arise and subsides in its own accord (self-liberating). It liberates at that very moment of ‘passing away’ (the practice of second door) without the need of effort, simply so. From moment to moment it is so. Thus comes and thus goes. This is its emptiness nature. The emptiness nature liberates instantaneously. By simply so, it is spontaneously self-perfected.

Sentient mind however posit a ‘self’ and holds. Whether the “thought” is good or bad, it attempts to do something to change, whatever direction it goes either good or bad, all is ‘doing’ (karma) and prevents the liberating nature. However without the experience of no-self (Buddhism non-duality not Adviata non-dual), one can never understand this intuitively.

Do read with a reverent heart. Homage to Padmasambhava.


quote:


How can you say that you cannot find your own mind?

The mind is just that which is thinking:
(My opinion is it should be translated to “The mind is just the thinking” but I do not have the original text.)

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?



And

quote:


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.





----------------------

Update in 2019:

  • As John Tan said, this Chinese translation of Self-Liberation through Seeing with Naked Awareness by Padmasambhava is clearer than the English version existing now by John Myrdhin Reynolds. He commented that just as I was thinking about the same thing right before he said it. The essence of anatta and empty clarity more clearly expressed than the English one.
    Good for Chinese readers, which I think is few in this group. Too bad for English readers. Maybe one day we'll have an Arcaya Malcolm standard of translation in English

    • [1:28 AM, 11/3/2019] John Tan: These two part that u quoted, is anatta.
      [1:30 AM, 11/3/2019] John Tan: However emphasis isn't there.  It is difficult for ppl to understand and differentiate anatta teaching of empty clarity from awareness teaching.
      [1:34 AM, 11/3/2019] John Tan: Although what u pasted is clear, the emphasis is unclear.  Esp in the first para, it said all the different path including advaita is talking about same thing.
      [1:35 AM, 11/3/2019] John Tan: If it is expressed as opposite, then it will b beautiful.
      [1:35 AM, 11/3/2019] John Tan: Otherwise awareness practitioners may think it is the same.
      [1:35 AM, 11/3/2019] Soh Wei Yu: hmm he's saying all paths including advaita are talking about clarity, but he said advaita and hinayana and lower yanas all have faults (
      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.) 
    • [1:35 AM, 11/3/2019] Soh Wei Yu: for example
      [1:36 AM, 11/3/2019] Soh Wei Yu: 二十五
      有些外道常持二元论,或以不灭论来驳斥空论,
      密法九乘中也各据立场来观外境。
      人们不仅观察外境的方式不同,解说立论也互异,
      一旦执着於变化无常的表相,谬误便由此而生。
      你若能对自心所见的表相,
      不论它们是虚是实,始终不执不取,便是佛境。

    • [1:39 AM, 11/3/2019] John Tan: This is by who?
      [1:40 AM, 11/3/2019] John Tan: dzogchen padmasambhava?
      [1:42 AM, 11/3/2019] John Tan: However [the chinese] translation is much better than western translation.. lol

      [1:43 AM, 11/3/2019] John Tan: The essence of the teaching is maintained.
    Comments
    • Soh Wei Yu I have seen a Chinese version years ago that was bad, terrible, worse than John Reynolds. This one seems much more accurate and clear
  • Soh Wei Yu And John Reynold's translation is already much clearer than the previous version
  • Soh Wei Yu by Evans-Wentz, which has a tendency of translating the text into a super-Vedanta universal-mind doctrine
  • Soh Wei Yu Anyway, John Reynold's version is already pretty good, here's a link: http://awakeningtoreality.blogspot.com/.../self...

    You'll notice that at the bottom, John Reynolds translated - "The mind is just that which is thinking:" and John Tan commented
    (My opinion is it should be translated to “The mind is just the thinking” but I do not have the original text.)

    In the Chinese version, it is translated this way: 心性原本就是那一念,

    Mind-essence originally/already is that one thought
  • Self-Liberation through Seeing with Naked Awareness
    awakeningtoreality.blogspot.com
    Self-Liberation through Seeing with Naked Awareness
    Self-Liberation through Seeing with Naked Awareness
  • Soh Wei Yu There are other places where the Chinese version is clearer. But John Reynold's one is not too bad as well.



无染觉性直观解脱之道
莲华生大士作
刘巧佛译
本文叙述「无染觉性直观自行解脱之道」,这是开示本来觉性最直接的法要,源自「宁静忿怒尊无上自性解脱最胜教敕」。
敬礼法报化叁身,敬礼一切圆证空明觉性之诸佛。
 
我将开示『无染觉性直观自行解脱之道』,
源自『宁静忿怒尊无上自性解脱最胜教敕』,
它为你真实解说自己的本来觉性。
有幸佛子,谛听觉照!
叁昧耶 嘎嘎嘎
 
何其奥妙!
娑婆与涅盘同时圆具於一心之内,
它的本性亘古即然,你却无缘得识。
它空明无染,永世不灭,你却无缘一睹它的丰 。
它处处显现无碍,你却视而不睹。
因此着文,为解说自己的心性。
若不了解内在自性,
叁世诸佛所开示之八万四千法门,
无人得识其中奥义。
此言不虚,大雄诸佛之密意尽在於此矣!
佛法经典纵然遍满虚空,
究竟教诲终归於导入自性的叁要诀。
今开显诸佛自性,
下文解说修持要诀,此法既无前行,也无续修。
 
谛听!
有幸佛子,谛听!
常人虽也重视心性的问题,且广加研究,
对它仍然茫然无知,或落妄见,或入边见。
乃因彼等未能正视心性之本身,
只知发展为各种哲学观念及学说,
深奥难解,
使一般人错失了认识自性的机缘,
以致轮回流转於六道叁界,受尽诸苦。
由此可知,不觉自己的心性,是十分可悲的谬误。
纵然声闻缘觉试由无我的道理深入,
却无法了解自性之本来面目。
其他行者亦各执一论,
自作缠缚,无缘得见净光。
声闻缘觉受到主客(能所)二元之分别见所障,
中观派则蔽於真俗二谛的执着,
事乘与瑜伽乘因执着本尊外相而受缚,
大瑜伽(方便父续)及随瑜伽(般若母续)则因分别空性与觉性为二而生惑,
从不二的究竟义观之,
他们因分别空觉为二而步入歧途,
唯有先识破空性与觉性不二,方能证入佛性无碍。
由自性观之,不论凡俗,娑婆与涅盘本来不二,
只因你不断造作贪 诸毒,
故至今仍然流转於娑婆世界。
因此,暂且放下你现行或未行的佛学法事,
藉今日开示『无染觉性直观自行解脱之道』的因缘,
你终将明白,
所有佛法都在这无上自性解脱中得以圆满。
不论你修持何法,均将融入大圆满的究竟境界。
叁昧耶 嘎嘎嘎
 
那光明灿烂的觉性,也就是所谓的心性,
有人视它为具体存在,实际上它并非实存。
然而它又是一切之始,涅盘极乐及娑婆苦海的根源。
它一向被密宗十一学派所推崇。
从名相来讲,它具有各形各式的名称。
有人称它为心,或心性;
有人称它为梵,或大我;
有人视它为无我的教义;
有人直称它为心而已;
有人称它为般若,或圆满智慧;
有人称它为如来藏,或佛种;
有人称为大手印;
有人称为唯一本体;
有人称为法界;
有人称为阿赖耶,或一切种;
有人只称它为平常心(觉)。
 
现在为你开示本觉。要点有叁:
清除过去之念,不留纤毫痕迹;
向未来之念开放,不受他境所染;
安住当下心境,不修整造作。
如此的觉照,实在平凡无奇,
无思无念地观照自我,
若仅仅纯粹的观察,唯见明空之境,并无任何观者存在,
当下只是纯粹的觉照而已。
此觉空明无染,非由他生,
它真实无杂,明空不二。
它既非永恒,亦非受造,
然而它绝非虚无,因它光明遍在。
它也不是单一的实体,因它明显地遍存万物。
然而它亦不似一般物质和合而成,
因它不可分割,只具一味。
总之,我们本具的自觉,绝非源自任何外物。
如此方是真正观察实相之道。
 
在这本觉内,法报化叁身圆满如一。
因它不生及空性,故是法身;
因空性圆具光明朗净,故是报身;
因它能够自在显现,故是化身。
这圆满一体的法报化叁身,便是觉性的本质。
 
谛听这殊胜的开示,
你顿见自己当下的本觉原是如此,
本来空明,纤毫未染,
你怎能说,你不了解自己的心性?
你的修持本无所执,亦无所求,
你怎能说,你修持不佳?
既然你的本觉就是这个,
你怎能说,你寻不着自己的心性?
心性原本就是那一念,
你百般寻找,为何仍说你找不到那个起心动念的人?
由是可见,起心动念的主体根本不存在,
然而此念确有,你怎能说此念未生?
你只需随任此念生灭,不修不整,
你为何还说自己无法进入空境?
既然你只需顺其自然,无为无作,
你为何还说,你对它们一筹莫展?
何况明、空、觉性,本是圆满不可分的一体,
你怎能说,自己的修持一无所成?
既然本觉是自然出生、自然圆满,不受前因或外境所限,
你怎能说,一切功夫只是徒然?
既然所有念头都是当下生起,当下寂灭解脱,
你为何还说,你不知对治之道?
既然当下的觉性本来如此,
你为何还不识自己的本性?
 
自性本空,它真的无实无根,
你的自性也如虚空,
你不妨仔细观照一下自心是否确实如此。
你真的不用先入为主地秉持着空观,
那自然生起的本觉,从无始以来一直空明朗净,
好似太阳一般,由核心自然发出光热,
你不妨仔细观照一下自心是否确实如此。
这本觉本智,真的是不灭的,
好似江河流水一般永无止尽,
你不妨仔细观照一下自心是否确实如此。
心念变化无常,真的不是我们的意念所能尽解,
它们就像微风一般难以捉摸,
你不妨仔细观察一下自心是否确实如此。
不论任何外境生起,真的就是本体显现,
就像明镜能反映出一切外境似的,
你不妨仔细观察一下自心是否确实如此。
世上纷纭万象,真的都在它的自身内解脱,
就像空中的云彩自行生出又自行寂灭,
你不妨仔细观察一下自心是否确实如此。
 
一切境相无非是心性所生,
在修持之外,岂另有修持之人?
一切境相无非是心性所生,
在事行之外,岂另有行者之存在?
一切境相无非是心性所生,
除了叁昧耶戒之外,岂另有守戒之人?
一切境相无非是心性所生,
除了证果之外,岂另有悟者之存在?
你应该仔细观照自己的心性,审思再叁。
 
十一
当你外观身外虚空,
若无杂念,亦不受外界所染;
你再内观自性,
亦无念者以念向外造境,
那麽,那微妙的心性,便空明朗净,无垢无染。
你的本觉净光,即是法界本身,
好似无云晴空中的太阳,
阳光虽无形无相,却光明遍照。
不论你了解与否,此乃最胜法义。
 
十二
这本来圆满的净光,自始便非源自他物,
乃由觉性自生,本身却无父无母,真是不可思议!
自生之无上觉性,亦非由他物所造,真是不可思议!
它既无生,故也无由而灭,真是不可思议!
它虽无所不在,却无人得见真相,真是不可思议!
纵然流转於娑婆世界,却无损其身,真是不可思议!
纵使得证佛性,对它亦无所增益,真是不可思议!
它存在每个人内,却无人认出它来,真是不可思议!
然而你还冀望成就其他外在的证果,真是不可思议!
明知它在自身之内,你却四出寻觅,真是不可思议!
 
十叁
何其奥妙!
这当下的本觉空明朗净,无实可执,
仅此,即是无上的知见。
它涵括一切,却不受任何观念事物所羁,
仅此,即是无上的修持。
它不修不整,又是言语道断,
仅此,即是无上的道行。
无需四处追求,它本来圆满具足,
仅此,即是无上的证果。
 
十四
殊胜之正道有四:
殊胜的正见:
正因当下觉性光明朗净,
此光明净性又无瑕无疵,故可称之为道。
殊胜的正修:
正因当下觉性本具此光明,
此光明净性又无瑕无疵,故可称之为道。
殊胜的正行:
正因当下觉性本具此光明,
此光明净性又无瑕无疵,故可称之为道。
殊胜的正果:
正因当下觉性就是这光明朗净,
此光明净性又无瑕无疵,故可称之为道。
 
十五
今开示叁世不易的四定法:
不易之正见,是为一法,
当下常在的觉性光明朗净,
叁世不易,故称为定法。
不易之正修,是为一法,
当下常在的觉性光明朗净,
叁世不易,故称为定法。
不易之正行,是为一法,
当下常在的觉性光明朗净,
叁世不易,故称为定法。
不易之正果,是为一法,
当下常在的觉性光明朗净,
叁世不易,故称为定法。
 
十六
既然你已聆受叁世如一的 密教诲,
便应尽抛过去的知见及一切,
断除未来的冀望及筹划。
眼前这一刻,纵有念头生起,不执不取,心如虚空。
既然,由究竟观之,根本无法可修,故无需修持。
既然,那儿本不散乱,你只需心不散乱地安住此境,
不修不整也不散乱,只是觉照一切,
你的觉性便本知本明,光明灿烂。
当它生起时,称为菩提心,亦即悟性。
因无所修整,故超越一切外在知识,
因无所散乱,它是本体的光明净性,
外境外相,既无自性,故自然解脱。
明空不二,是为法界。
一旦悟及佛性无道可及,无法可悟,不证自明,
便得如实而见金刚萨 。
 
十七
下面的开示,将为你穷究六种边见,并推翻其说。
不论当前的知见学说,立论何等分歧,
所谓的心性,便是你的本觉,
它是自然生起的无上觉性。
应知,观者及观照本来不二,
当你观照,不妨寻找观者为谁,
若遍寻不得,
此一妄见便顿现其穷,而自然瓦解。
这妄见一了,即是你重生的一刻。
知见及持此知见之人并无分别,
若能不落入空见或空境,
当下的觉性顿显空明,
这便是大圆满见。
於是,不论识与不识,亦无分别。
 
十八
不论当前的修行方法,立论何等分歧,
你的日常觉心,具有透视观照的能力。
应知,修持与修持者本来不二,
不论你在修行与否,不妨寻觅一番修持之人,
若遍寻而不得修持之主体,
你的修持便顿现其穷,而自然瓦解。
修持一旦放下,便是你重生的一刻。
你若能既不落幻境,也不昏沈散乱,
当下无染的觉性自现光明朗净,
这毫不造作的觉照,便是专一定境。
如此,入定或不入定,本非二境。
 
十九
不论当前的行事标准,是何等的分歧,
你本具的元觉,却是唯一本体。
应知,行为与行者本非二事,
不论你正在造作或无事,不妨观察一下,
是否有一行者存在,
若遍寻行者而不可得,
你的行事便顿现其穷,而自然瓦解。
造作停止的那一刻,便是你的新生。
无始以来,事行与行事之人本无分别,
你若能不落入妄见,染着习气,
当下的觉性刹那归於清净无染。
既不相应,也不排斥,随顺事物,不加修整,
唯此道行,方称清净无染。
如此,净行与不净行,亦本来不二。
 
二十
不论当前的悟境证果,是何等的分歧,
心性的本质就是本觉,亦即本来圆满的法报化叁身。
应知,悟境与悟者本来不二,
你不妨寻找一下悟境及悟者。
若遍寻悟者而不可得,
你的悟境便顿现其穷,而自然瓦解。
悟境一旦寂灭,便是你新生的一刻。
悟境与悟者皆觅不可得,
你又不落於执着或贪 惧情,
当下的觉性便归於本来的清净无染。
只要了悟法报化叁身圆具於你内,
此即无上佛果。
 
二十一
本觉是不受不灭论或空见诸种边见所染的,
此即所谓不落两边的中道。
本觉原来就是清净无碍的常存觉性,
它又是空性之核心,
因此被称为如来性,即佛心或佛种。
你若明了此究竟奥义,便已超越一切论说,
因此它又被称为般若波罗蜜多,即圆满智慧。
又因它超越了理性及观念的 畴,
因此又被称为大手印,即无上的象徵奥义。
因此,不论你了解与否,它皆自适其所。
由於它是涅盘极乐与娑婆苦海的根源,
故被称为阿赖耶,意即一切种。
由於它本来面目平凡无奇,
这空明常在的觉性,
又被称为平常心(觉)。
不论它具有多少个深奥而美妙的名相,
最终所指,不过是这当下觉性而已。
 
二十二
於此心外,向外驰求,
就好比外出追寻象迹,其实你的象正安居家中。
即使你通晓整个宇宙,也无法穷究这奥 的究竟。
如果你不了解万象皆出自一心,便无由证得佛果。
不知识取本觉之人,自然向外驰求,
一味向身外寻求自我的人,怎会找到自己?
好比一个笨人,进到人群中,
便受到外境所惑,而忘失了自己,
一旦忘失自我,便四处乱寻,
不断误将他人当作自己。
同理,如果你不知万物之本性,
不知外境原是出自一心,便会再叁流转於娑婆。
你若看不透自己的本来心性就是如来,
涅盘便变得遥不可及。
所谓娑婆与涅盘,全凭你一念无明或一念明觉。
若由究竟义观之,两者本质实在无所分别。
你还以为它们存在於你的自性之外,
真是极大的错误!
其实错误与无误,本来也是一味(自性而已)。
一切有性的心念本来不可分割,
不修不整的心性,
只需安住本来自然之境,便是解脱。
如果你认不出那根本的迷惑及幻相也是出自本心,
你便无法认识法界的实相。
 
二十叁
你应努力觉照那自始自生者,
由外相观之,起初似有所生,
存在期间,似有所住,最後终将归於某处。
可是你若加以细究,它却似乌鸦照井,
当乌鸦离井而去,它的倒影也一逝不返。
同理,一切表相皆由心所生,
既由心生,也由心灭,
唯此心性了知一切,且知一切本空本净,
有如天上穹苍,它的空虚与澄澈本不可分。
自生的本觉虽能生出外境,
变成光明透澈又井然有序的万象,
此即法性,也是实相。
它虽藉外相来显示自身的存在,
你心中却明明白白,那便是你的自性。
由於它是如此明朗透澈,故被视为虚空。
但虚空只是心性的一个比拟而已,
不足以涵盖其意。
因为自性虽如虚空,却具本觉,无所不明,
天空却无觉性,它的空虚好似死 一般地空虚,
了无生命,
因此,心性的真相,是无法以天空作譬的。
总之,能毫不散乱地任心性安住本然便是。
 
二十四
何况纷纭万象,也具有俗谛(相对性的真理)的价值。
没有任何现象真正地存在,它们迟早会消逝。
涅盘及娑婆中的一切事物现象,
只不过是表相而已,靠那唯一的自性去觉察。
每当内在的心境有所改变,
感受到的外境也随之变迁,
因此,你所见的一切,只是心性的流露。
六道众生都是依照自己的业报而认取外境的。
 
二十五
有些外道常持二元论,或以不灭论来驳斥空论,
密法九乘中也各据立场来观外境。
人们不仅观察外境的方式不同,解说立论也互异,
一旦执着於变化无常的表相,谬误便由此而生。
你若能对自心所见的表相,
不论它们是虚是实,始终不执不取,便是佛境。
 
二十六
外境本身并无过错,因为执着才成障碍。
你若了知那执着外相的念头,就是自性,
此念当下解脱。
一切显现只是心性的流露。
即使整个宇宙毕现於前,也只是心性的流露。
即使六道众生毕现於前,也只是心性的流露。
即使天人的福报毕现於前,也只是心性的流露。
即使下叁道的苦境毕现於前,也只是心性的流露。
即使贪 痴等五毒毕现於前,也只是心性的流露。
即使自生的本觉呈现於前,也只是心性的流露。
即使涅盘道上的善念呈现於前,也只是心性的流露。
即使各种魔难障碍出现於前,也只是心性的流露。
即使天界神 及其境界出现於前,也只是心性的流露。
即使各种净念出现於前,也只是心性的流露。
即使证入无念的定境,也只是心性的流露。
即使观得万物光影交错,也只是心性的流露。
即使证入色无边处定或识无边处定,也只是心性的流露。
即使证入一多不二,也只是心性的流露。
即使一切色与一切空毕现於前,这也是心性的流露。
没有任何境相,不是出自心性。
 
二十七
正因自性无碍的本质,境相才能不断生起,
有如大海及波浪本是一体。
因此凡是生起之现象,必将在心性内自然解脱,
不论你用多少不同的名相去指称它,
由究竟观之,心性不曾离开过一切而存在。
这一体性并非建 在任何有形基础上的,
它虽是一,你却无法由任何一边而得其全貌。
它也不是存在某处的实体,因为它不由造作。
它也不是虚无,因它的光明及觉性光辉遍照。
它更不是各种形色,因为空性与光明是不可分割的。
当下此刻的自觉是如此空灵及实在,
虽有此觉照,却找不到觉照的主体,
所悟实在只是被悟而已,一无实质。
只要据此修行,一切自然解脱,
我们的官能(五根)便能不受理性意识的干扰,
当下体认一切。
有如芝麻榨成麻油,牛奶搅成奶油的过程一样,
不经榨压,哪来麻油?不经搅拌,哪来奶油?
一切众生虽本具真实佛性,
不经修持,如何证入佛果?
若肯修持,即使放牛郎也能悟道解脱。
他虽不了解其中学理,
仍能从经验中一步一步地调练自己。
譬如有人亲口 过糖的滋味,
哪里需要他人解说其中滋味?
错失本觉,即使班智达(博学之士)也堕入歧路,
不论他们学问何等渊博,通晓密宗九乘的次第,
缺乏证量经验,所说难免以讹传讹,
离佛地益远。
一旦了知本觉,一切功德业报当下灭尽;
若不识本觉,一切德行或恶业,
终将累积为业报,在善恶二界中轮回流转。
只要你能识破自性中空虚的觉性,
善、恶、德、业,便不致落实成报。
就如虚空流不出泉水一般,
功德与罪业在虚空之境也无法滋生业果。
那自生的本觉方能观照透视一切,
以无染觉性直观自行解脱之道,是如此深奥!
你必须熟谙自己的觉性。
这 密教敕何等深奥!
 
二十八
何等奥妙!
『无染觉性直观自行解脱之道』,
直接为人开示本觉,
这是为了未来众生的利益。
此论虽精简非常,
所有密法、要门、口诀,尽在於此矣!
我既已传授此法於当世,仍另将它隐藏某处,
作为 藏密法,
使未来善业成熟之人,有缘闻此妙法。
叁昧耶 嘎嘎嘎
 
以上论述是开示人的当下觉性,
定名为『无染觉性直观自行解脱之道』。
此文乃是邬金教主莲华生大士所作,
愿这殊胜的解脱之道永不失落,
直到娑婆众生毕竟解脱。
 
木牛年第八个满月日,此 藏定名为Rig-pa ngo-sprod gcer mthong rang-grol,取自Rigdzin karma lingpa传承的Zab-chos zhi-khro dgongs-pa rang-grol。一九八五年Vajranatha恭译为英文,一九九一年刘巧玲恭译为中文,回向众生毕竟解脱。