Self-Liberation through Seeing with Naked Awareness
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I have posted this in Bohiruci's Ch'an, Dzogchen and Mahamudra forum before, but Wanderer requested that it be removed because it can cause confusion among beginners. However I believe many people in our forum will benefit from this, and already there are forummers who are at the level and capacity to intuitively understand the work by Padmasambhava, who is the very famous Master and founder of Tibetan Buddhism. (But the follow article applies to all traditions because it talks about the very core and essence of realising the nature of our mind, which is what every Buddhist seeks - awakening).
Also the reason why I am starting this thread again is because a friend of mine came upon this and shown it to Thusness, and Thusness commented that it is "the best of the best" -- combining both non duality and emptiness into one. This work is written with very deep clarity and insights into our true nature, which is rare to be found.
(p.s those that find this difficult that's fine, it is a little direct, 'advanced', and not everyone is of the capacity of instantaneous awakening, one must start from the basics of buddhism)
So here it is... I am posting part by part, slowly. The full text can be viewed here: http://www.mandala.hr/1/self-naked.html
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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 -
Hmm...
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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
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Glad you enjoyed itOriginally 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 
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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, 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. -
His Excellency Khenchen Thrangru RInpoche Written a book on Pointing out the Dharmakaya
by Ninth Gyalwa Karmapa
do take a look at that book also
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Interesting, thanks for sharing.Originally posted by bohiruci:His Excellency Khenchen Thrangru RInpoche Written a book on Pointing out the Dharmakaya
by Ninth Gyalwa Karmapa
do take a look at that book also You've read that book? -
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." -
Pointing out the Dharmakaya is based on Mahamudra perspective
it Compliments Dzogchen practice as Mahasiddhis ,as written by 9th Gyalwa Karmapa
Thus the name pointing out the Dharmakaya (ones dharmakaya)
Khenchen Thrangu engage in a Question and Answer format, good for the beginners
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Hi Longchen,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
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.
And
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?
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. -
Originally posted by Thusness:
Yup, people talk too much about Dzogchen and conceptualize the non-conceptual. And even "non-conceptual " becomes a concept. And even "conceptualizing the non-conceptual " becomes a concept...so on and so forth.
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.
The more the commentaries make sense, chances are the more distorted they are.
P/S AEN: Perhaps I have not expressed myself clearly in the past. I am not having issues with people posting on Dzogchen texts by Guru Padmasambhava. I am only concerned about readers practicing Dzogchen without guidance, or readers who think they know/understand, because it is a Vajrayana pith instruction that requires proper initiation, permission and guidance in the practice.
Furthermore, people would be mistaken to think that Dzogchen is learnt through reading such a text. Dzogchen is not a text, it is a pith instruction, from an authentic teacher, to a qualified student (one of the best qualities of such a student is being someone like a perfect idiot), under the appropriate circumstances.
In the stories of past enlightened masters, some of them gave Dzogchen instructions just by bringing the student out to the field to look at the stars and not saying anything. After that, the master just said, "This is it". That's all. That's the instruction.
In actual fact, Dzogchen is not at all necessary for enlightenment. The View of the 4 Dharma Seals, and the Meditation of Shamatha & Vipassana are the most fundamental and reliable methods of attaining enlightenment.
Anyway, it can also be considered great blessings and merit for people to even have the opportunity to hear the word "Dzogchen" or browse through a few words of it. Therefore I agree with Thusness'Do read with a reverent heart. Homage to Padmasambhava.
Finally, since we all have the merits to hear about the word "Dzogchen" and seems like so many people are so fascinated by, inspired by, or aspire towards Dzogchen, here is a video link for you, by Dzongsar Khyentse Rinpoche on Dzogchen. It may delight you, it may disappoint you. Just know that whatever arises or ceases are but fleeting illusions.
http://www.youtube.com/watch?v=-7BP-RDJspM&mode=related&search=
May you not gain anything, because there is nothing to be attained. -
Originally posted by _wanderer_:
Yes young one. Very true.
Yup, people talk too much about Dzogchen and conceptualize the non-conceptual. And even "non-conceptual " becomes a concept. And even "conceptualizing the non-conceptual " becomes a concept...so on and so forth.
The more the commentaries make sense, chances are the more distorted they are.
Your concern is most valid.
P/S AEN: Perhaps I have not expressed myself clearly in the past. I am not having issues with people posting on Dzogchen texts by Guru Padmasambhava. I am only concerned about readers practicing Dzogchen without guidance, or readers who think they know/understand, because it is a Vajrayana pith instruction that requires proper initiation, permission and guidance in the practice.
Furthermore, people would be mistaken to think that Dzogchen is learnt through reading such a text. Dzogchen is not a text, it is a pith instruction, from an authentic teacher, to a qualified student (one of the best qualities of such a student is being someone like a perfect idiot), under the appropriate circumstances.
In the stories of past enlightened masters, some of them gave Dzogchen instructions just by bringing the student out to the field to look at the stars and not saying anything. After that, the master just said, "This is it". That's all. That's the instruction.
This is most valuable.
In actual fact, Dzogchen is not at all necessary for enlightenment. The View of the 4 Dharma Seals, and the Meditation of Shamatha & Vipassana are the most fundamental and reliable methods of attaining enlightenment.
Thank you for the site.
Finally, since we all have the merits to hear about the word "Dzogchen" and seems like so many people are so fascinated by, inspired by, or aspire towards Dzogchen, here is a video link for you, by Dzongsar Khyentse Rinpoche on Dzogchen. It may delight you, it may disappoint you. Just know that whatever arises or ceases are but fleeting illusions.
http://www.youtube.com/watch?v=-7BP-RDJspM&mode=related&search= -
Thanks for the siteOriginally posted by _wanderer_:Finally, since we all have the merits to hear about the word "Dzogchen" and seems like so many people are so fascinated by, inspired by, or aspire towards Dzogchen, here is a video link for you, by Dzongsar Khyentse Rinpoche on Dzogchen. It may delight you, it may disappoint you. Just know that whatever arises or ceases are but fleeting illusions.
http://www.youtube.com/watch?v=-7BP-RDJspM&mode=related&search=
May you not gain anything, because there is nothing to be attained. I agree with Dzongsar Khyentse Rinpoche on many things.. like he said he sees 'Dzogchen' as goal, although some people start on it as path. Most people goes through Shamatha & Vipashyana training first.
And even if we would like to practise Dzogchen, we need to receive a direct introduction to our true nature by a Dzogchen master... so readers should take note. Dzogchen cannot be learnt by books because its essence transcends words. It needs an 'intuitive' understanding (means direct experience), not a conceptual understanding, of our true nature.. which I also don't have.
But I will continue to post even so... because I think the text itself still contains many things valuable to some readers.. -
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). -
I see.. thanks for sharingOriginally posted by bohiruci:Pointing out the Dharmakaya is based on Mahamudra perspective
it Compliments Dzogchen practice as Mahasiddhis ,as written by 9th Gyalwa Karmapa
Thus the name pointing out the Dharmakaya (ones dharmakaya)
Khenchen Thrangu engage in a Question and Answer format, good for the beginners -
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). -
tot i share this q&a.
http://www.amtb-aus.org/index-PH.htm?TopicID=QA_2007-1-26_HK
first audio, around the middle.
someone asked MCK, that he is often in a daze, and when he encounter phenomona, the brian as if stop working or plain empty, and there's no sound to be heard. yet he can do this at will. so he asked whether if it's a form of samathi of the Dharma realm.
MCK say, it's not the same. it's just a form of ignorance. for one who's mind is empty yet in samathi of the Dharma realm, the mind is Utmost Clear and knows every phenomona around him, like a mirror reflecting the surrounding.
there are two types of situations for sentient beings, either their mind thinks a lot or the mind just don't know anything.
/\ -
Hi Thusness,Originally posted by Thusness: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.
I see.. Thanks.
I do find the impermanence door very helpful. No-self is easier for me to be now... however the self-liberation aspect is still quite tricky. ..for me.
It is like what i have said before there is various depths to non-duality. There appears to be 2 distinct 'levels' of non-duality...to me.
In the first level, mental thoughts are still quite active. Here thoughts arises but there is no thinker. Here no subject-object split is clearly understood.
And there is another distinct level that mental thoughts loses it attraction all together. In this level, there feels like cognitions have been de-constructed. This is a blissful level and it feels like resting on 'nothing'. But without the first level non-duality, the second level cannot be moved into.
Anyway, these are just my experiences... Pls comment.
Thanks again. -
Originally posted by longchen:
Yes, let the understanding takes its own course. It is similar to the case of non-dual where there is a sudden 'insight' that there is really no-self and a sudden expansion of releasing takes place on its own accord.
I do find the impermanence door very helpful. No-self is easier for me to be now... however the self-liberation aspect is still quite tricky. ..for me.
In fact practice now becomes moment to moment of meeting conditions and let arise of whatever outcome. There is no choosing and grasping. The 'self-liberation is deeply felt and thoroughly understood, not just a glimpse of the truth. I am still far from that. It is a path for those with utmost sincerity. Not as excuse to laze idle.
At this level there is the ‘insight’ of no-self but momentum continues. However momentum stops being re-enforced.
It is like what i have said before there is various depths to non-duality. There appears to be 2 distinct 'levels' of non-duality...to me.
In the first level, mental thoughts are still quite active. Here thoughts arises but there is no thinker. Here no subject-object split is clearly understood.
There are several reasons:
And there is another distinct level that mental thoughts loses it attraction all together. In this level, there feels like cognitions have been de-constructed.
1. Here most of the propensities that resulted from holding to the illusion view of a background begin to subside.
2. When background subsides, Natural awareness takes place and there is natural tendency to feel everything directly, the burden is being more equally distributed to the rest of the five senses instead of being skewed to just ‘thinking’ alone.
3. A subtle “insight” is about to take place or has already taken place. It is the ‘insight” that ‘content’ is the problem of all problems. It is what that conjured out all sorts of illusions, fears and worries.
4. The practice of the second door is gaining strength at the pre-conscious level.
It is resting on ‘nothing of content’ but it is resting on ‘peace, clarity, blissfulness, vitality’. Here focus is gradually shifting from "content" of the mind to "qualities" of the mind. The qualities of mind has nothing to do with "content".
This is a blissful level and it feels like resting on 'nothing'.
This need not be the case. The first level of ‘insight’ is more important from my point of view. It is what that leads to Oneness. A person that practices mindfulness may enter the second level u mentioned without first having that ‘non-dual’ insight of the first level, this in fact has been my case for many years. It is due to the ability to sustain for a prolong period of bare attention or non-conceptuality. The understanding of no-self here can still remain as 'no-personal self' or as a form of mirror bright clarity that is free of labels but the mirror still exist in a dualistic form. In the second level, the sense of ego diminishes but the attachment of a background is still strong and insight into "non-dual" has not really aroused.
But without the first level non-duality, the second level cannot be moved into. -
Yes agreedOriginally posted by sinweiy:tot i share this q&a.
http://www.amtb-aus.org/index-PH.htm?TopicID=QA_2007-1-26_HK
first audio, around the middle.
someone asked MCK, that he is often in a daze, and when he encounter phenomona, the brian as if stop working or plain empty, and there's no sound to be heard. yet he can do this at will. so he asked whether if it's a form of samathi of the Dharma realm.
MCK say, it's not the same. it's just a form of ignorance. for one who's mind is empty yet in samathi of the Dharma realm, the mind is Utmost Clear and knows every phenomona around him, like a mirror reflecting the surrounding.
there are two types of situations for sentient beings, either their mind thinks a lot or the mind just don't know anything.
/\ In such cases, it could be that he is day dreaming and not paying attention, the other case is Kong1 Ding4. Means the mind absorbs into a state of nothingness, but there is no awareness at all. This kind of practise will never lead to liberation so we should avoid. 'Awareness' is important. -
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).