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Message |
| Posted By: |
firebird |
| Date: |
18-Mar-2003-03:41:51 |
| Subject: |
Dzogchen |
this is beautiful...
Self-Liberation through Naked Awareness: (a treatise by Padmasambhava)
..." 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."...
http://hjem.get2net.dk/civet-cat/mahayana-writings/naked-awareness.htm
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