Part 4 The Tibetan Book Of The Dead

Part 4

The Introduction to Awareness: Natural Liberation through Naked Perception CONTEXT.

This chapter is the essence of the esoteric instruction by which the student is introduced to the ultimate nature of mind. Prior to entering into this practice, which focuses directly on the nature of mind itself, this introduction should be received from an accomplished lineage holder. Then, whilst in solitary retreat, it is recommended that this text be read repeatedly as a guide between meditation sessions.

Herein is contained The Introduction to Awareness: Natural Liberation through Naked Perception,1 [which is an extract] from the Peaceful and Wrathful Deities: A Profound Sacred Teaching, [ent.i.tled] Natural Liberation through [Recognition of] Enlightened Intention.2 Homage to the deities [embodying] the three buddha-bodies, who are the natural radiance of awareness.

[Here], I shall present the teaching [known as] The Introduction to Awareness: Natural Liberation through Naked Perception, [which is an extract] from the Peaceful and Wrathful Deities: A Profound Sacred Teaching, [ent.i.tled] Natural Liberation through [Recognition of] Enlightened Intention. Thus, shall I introduce [to you the nature of] intrinsic awareness. So contemplate it well, O Fortunate Child of Buddha nature.

SAMAYA rgya rgya rgya

[THE IMPORTANCE OF THE INTRODUCTION TO AWARENESS].

EMAHO!.

Though the single [nature of] mind, which completely pervades both cyclic existence and nirvna, Has been naturally present from the beginning, you have not recognised it.

Even though its radiance and awareness have never been interrupted, You have not yet encountered its true face.

Even though it arises unimpededly in every facet [of existence], You have not as yet recognised [this single nature of mind].

In order that this [single] nature might be recognised by you, The Conquerors of the three times have taught an inconceivably [vast number of practices], Including the eighty-four thousand aspects of the [sacred] teachings.

Yet, [despite this diversity], not even one of these [teachings] has been given by the Conquerors, Outside the context of an understanding of this nature!3 [And even] though there are inestimable volumes of sacred writings, equally vast as the limits of s.p.a.ce, Actually, [these teachings can be succinctly expressed in] a few words,4 which are the introduction to awareness.

Here [is] the direct [face to face] introduction To the enlightened intention of the Conquerors.

Here is the method for entering [into actual reality], [In this very moment], without reference to past or future [events].

[THE ACTUAL INTRODUCTION TO AWARENESS].

KYE HO!.

O fortunate children, listen to these words!

The term 'mind' is commonplace and widely used, Yet there are those who do not understand [its meaning], Those who falsely understand it, those who partially understand it, And those who have not quite understood its genuine reality.

Thus there has arisen an inconceivably vast number of a.s.sertions [as to the nature of mind], Posited by [the various] philosophical systems.5 Further, since ordinary persons do not understand [the meaning of the term 'mind'], And do not intuitively recognise its nature, They continue to roam through the six cla.s.ses of sentient [rebirth] within the three world-systems, And consequently experience suffering.6 This is the fault of not understanding this intrinsic nature of mind.

Even though pious attendants and hermit buddhas claim that they understand [this single nature of mind] as the partial absence of self,7 They do not understand it exactly as it is.

Furthermore, being fettered by opinions held in accordance with their respective literatures and philosophical systems,8 There are those who do not perceive the inner radiance [directly]: The pious attendants and hermit buddhas are obscured [in this respect] by their attachment to the subject-object dichotomy.

The adherents of Madhyamaka are obscured by their attachment to the extremes of the two truths.

The pract.i.tioners of Kriytantra and Yogatantra are obscured by their attachment to the extremes of ritual service and attainment.9 The pract.i.tioners of Mahyoga and Anuyoga are obscured by their attachment to [the extremes of] s.p.a.ce and awareness.10 All these [pract.i.tioners] stray from the point because they polarise the non-dual reality, And since they fail to unify [these extremes] in non-duality, they do not attain buddhahood.

Thus, all of those beings continue to roam in cyclic existence, Because they persistently engage in [forms of] renunciation, And in acts of rejection and acceptance with regard to their own minds, Where [in reality] cyclic existence and nirvna are inseparable.

Therefore, one should abandon all constructed teachings, And all [unnatural] states free from activity, And, by virtue of this [Introduction to] Awareness: Natural Liberation through Naked Perception, which is presented here, One should realise all things in the context of this great natural liberation.

So it is that all [enlightened attributes] are brought to completion within the Great Perfection.

SAMAYA rgya rgya rgya

[SYNONYMS FOR MIND].

As for this apparent and distinct [phenomenon] which is called 'mind': In terms of existence, it has no [inherent] existence whatsoever.

In terms of origination, it is the source of the diverse joys and sorrows of cyclic existence and nirvna, In terms of [philosophical] opinion, it is subject to opinions in accordance with the eleven vehicles.

In terms of designation, it has an inconceivable number of distinct names: Some call it 'the nature of mind', the 'nature of mind itself', Some eternalists give it the name 'self', Pious attendants call it 'selflessness of the individual',11 Cittamtrins call it 'mind', Some call it the 'Perfection of Discriminative Awareness', Some call it the 'Nucleus of the Sugata', Some call it the 'Great Seal', Some call it the 'Unique Seminal Point', Some call it the 'Expanse of Reality', Some call it the 'Ground-of-all', And some call it 'ordinary [unfabricated consciousness]'.

[THE THREE CONSIDERATIONS].

The following is the introduction [to the means of experiencing] this [single] nature [of mind]

Through the application of three considerations: [First, recognise that] past thoughts are traceless, clear, and empty, [Second, recognise that] future thoughts are unproduced and fresh, And [third, recognise that] the present moment abides naturally and unconstructed.

When this ordinary, momentary consciousness is examined nakedly [and directly] by oneself, Upon examination, it is a radiant awareness, Which is free from the presence of an observer, Manifestly stark and clear, Completely empty and uncreated in all respects, Lucid, without duality of radiance and emptiness, Not permanent, for it is lacking inherent existence in all respects, Not a mere nothingness, for it is radiant and clear, Not a single ent.i.ty, for it is clearly perceptible as a multiplicity, Yet not existing inherently as a multiplicity, for it is indivisible and of a single savour.12 This intrinsic awareness, which is not extraneously derived, Is itself the genuine introduction to the abiding nature of [all] things.

For in this [intrinsic awareness], the three buddha-bodies are inseparable, and fully present as one: Its emptiness and utter lack of inherent existence is the Buddha-body of Reality; The natural resonance and radiance of this emptiness is the Buddha-body of Perfect Resource; And its unimpeded arising in any form whatsoever is the Buddha-body of Emanation.

These three, fully present as one, are the very essence [of awareness] itself.

[CONSEQUENCES OF THE INTRODUCTION TO AWARENESS].

When the introduction is powerfully applied in accordance with the [above] method for entering into this [reality]: One's own immediate consciousness is this very [reality]!

[Abiding] in this [reality], which is uncontrived and naturally radiant, How can one say that one does not understand the nature of mind?

[Abiding] in this [reality], wherein there is nothing on which to meditate, How can one say that, by having entered into meditation, one was not successful?

[Abiding] in this [reality], which is one's actual awareness itself, How can one say that one could not find one's own mind?

[Abiding] in this [reality], the uninterrupted [union] of radiance and awareness, How can one say that the [true] face of mind has not been seen?

[Abiding] in this [reality], which is itself the cogniser, How can one say that, though sought, this [cogniser] could not be found?

[Abiding] in this [reality], where there is nothing at all to be done, How can one say that, whatever one did, one did not succeed?

Given that it is sufficient to leave [this awareness] as it is, uncontrived, How can one say that one could not continue to abide [in that state]?

Given that it is sufficient to leave it as it is, without doing anything whatsoever, How can one say that one could not do just that?

Given that, [within this reality], radiance, awareness, and emptiness are inseparable and spontaneously present, How can one say that, by having practised, one attained nothing?

Given that [this reality] is naturally originating and spontaneously present, without causes or conditions, How can one say that, by having made the effort [to find it], one was incapable [of success]?

Given that the arising and liberation of conceptual thoughts occur simultaneously, How can one say that, by having applied this antidote [to conceptual thoughts], one was not effective?

[Abiding] in this immediate consciousness itself, How can one say that one does not know this [reality]?13

[OBSERVATIONS RELATED TO EXAMINING THE NATURE OF MIND].

Be certain that the nature of mind is empty and without foundation.

One's own mind is insubstantial, like an empty sky.

Look at your own mind to see whether it is like that or not.

Divorced from views which constructedly determine [the nature of] emptiness, Be certain that pristine cognition, naturally originating, is primordially radiant - Just like the nucleus of the sun, which is itself naturally originating.