Emptiness and Objects

[The Fool]

Ninth said : "This is the viewless view I would think in reality where there really is nothing happening here."



Yes, and would you return this view toward yourself, it's the youless you! In other words : nobody home. Just pure unconditioned awareness.

[ninth octave]

Tiff wrote:
The Zen forum...a new thread has not been created in a while. To explore other aspects of Buddhism, and there are many. I know Lex created this thread to discuss dependent arising. So far I think only Lex and I support it, lol. Those that do not support or are not sure, I don't see anything wrong with disagreeing with us about it in a discussion. That's makes it worthwhile for both involved.
Those who just don't agree but don't care to discuss it, why not start your own threads about what you believe Zen is? Zen being a school of Mahayana Buddhism, BTW.
http://en.wikipedia.org/wiki/Mahayana (see schools)
And if this topic comes to an end anytime soon, I don't think Lex minds, I know I don't, and he and I can just go back to emailing each other about dependent arising, and more importantly, beyond that basic understanding. So it matters not, really. Not to sound ungrateful. I really appreciate those who sincerely engaged here. But if after all this discussion you still don't see the point of Nagarjuna, ok, we will both get tired of the back and forth going no where, and thats ok too. Those who just are not engaging for sincere reasons...but still getting involved here, you just are showing this topic bothers you in some way that you want to change its direction. But, just to put the idea out there, again, the Zen forum is open for anyone wanting to start a new discussion heading in a different direction...stating the obvious because it seems it needs to be stated.

"So far I think only Lex and I support it, lol". 
Do you mean really understand  the nature of dependent arising?  What is beyond the basic understanding of dependent arising?

[nemo.parallelperception]

lex icon wrote:It was unecessary for me to bring Silvio into this. Its there in Eagle's Gift.
As for compassion. Compassion is not for seers but for those caught in cyclic existence.
DJ mentioned a time when there were compassionate seers and they were no better off.  Nemo
And you have been able to corroborate this how?

I spent some years going through not killing mosquito's, and the like, projected pretty much no self survival intent, in an attempt to have no negative effect on anything and ended up homeless.

[ninth octave]

did the mosquitoes end up homeless too?

[nemo.parallelperception]

lex icon wrote:Nemo,
I started this thread to talk about emptiness and objects. I related this to DJ because he thought this had to do with what he calls the first truth about awareness. Like DJ, I still think this is worth talking about. I realize this is a very obscure topic and is not easy to approach but again DJ states this is what the first truth of awareness is about.
Correct me if I am wrong......but it seems that rather than engage the topic you would rather make this a sort of challenge between Buddhism and Toltec sorcery.  Now if Buddhism seems to be more informative concerning this subject what can I say? Should we not learn from this?
I am challenging what I see as incorrect cross-referencing of terms and meanings.

[nemo.parallelperception]

Tiff wrote:nemo,



Reasonableness is inescapable, we all must employ it, even you yourself could not operate outside this. The only ones I have ever seen that I could describe as unreasonable are people who are completely insane so as to not be able to communicate in a reasonable manner. This is not to say they are not reasoning, but that their sense of doing so is unable to communicate meaningfully to mine (not that I have tried to any degree nor interacted with such people), but observing their interactions with others.



If you say you can slip into reasonableness but then out of it, this is not a big deal. We all do this. We all experience chaos and order. Chaos has no value to us until we put it into some kind of organization. Just as pure organization would have no value without the element of change (chaos) to make that order dynamic.There is such a big gap between what I have been saying and what you are responding with that I choose to pull away from this interaction with you Tiffany.

[Gonzo]

The Fool wrote:Ninth said : "This is the viewless view I would think in reality where there really is nothing happening here."



Yes, and would you return this view toward yourself, it's the youless you! In other words : nobody home. Just pure unconditioned awareness.Isn't pure unconditioned awareness some THING?  If there is some THING, you might as well call it "me".

[The Fool]

Gonzo said : "Isn't pure unconditioned awareness some THING? If there is some THING, you might as well call it "me"."



I would not call it a thing or a "me" because there is no sense of anything personal or any self-referential feeling. It is empty and clear at the same time and always fresh. A thing or a "me" is always coming from memory whereas this awareness like i said is ever-fresh, ever-new and also important to mention utter simplicity.

[lex icon]

I am challenging what I see as incorrect cross-referencing of terms and meanings. Nemo
Ok good. Could you just refresh a little? What is it specifically that you see needs correcting. I know the darting past the eagle is one. Probably 3rd attention is another etc.
Do you not like that I take sorcery terms made popular by CC and interpret them through another tradition? BTW I was doing the same before I even mentioned Buddhist stuff in this way. I have been keeping it in a Buddhist vain though because of this being a Zen thread.
I have always thought that both DJ and CC encouraged this seeing for one's self. I have been inspired by DJ but I am not just going to parrot him. I entered into a dialogue with these two years ago and I have not been shy about sharing where the conversation has led over the years, especially concerning sorcery and the conclusions presented by this tradition as espoused by the likes of CC. (BTW Lujan seems to do this also). Being able to do this has a way or re-presenting old and familiar ideas so that we can take a fresh look at them.
I am well capable of talking about 3rd attention and the eagle and its emanations and presenting my words in such a way that would only enforce the already popular notions found in CC's books. Christianity has been doing just that for 2000 years with Jesus and the Bible and now institutional Christianity has ended up in a "devotional" dead end that it is having trouble extricating itself because to do so in today's climate would look apostate.

[Tiff]

Gonzo wrote:Tiff wrote:Okay, so you say you don't know and its interesting to note that Nagarjuna does not explain or prove essence, he negates it. He shows how it cannot "be" what its believed by many to be. Those that believe it have not fully examined their own beliefs to see that such beliefs cannot be accounted for.



You thus far have stated previously that we each have individual essences and also its permanent nature. So you state you know about essence (to some degree). But when it comes to the exisitence of essence you say you don't know.


Whoa. I did not negate essence, nor deny its existence...I said I didn't know its origin.
Gonzo, yes I know... I never said you negated it.

You asked
In your view, is essence something that has been created... or it was not , nor never will be, created?


I'm not sure how Nagarjuna negates it, either, since some THING must be doing the negating, eh?
He proves there can be no essence (no first cause and no beginning of "being"). He does not say there is not phenomena, rather that all phenomena arises interdependently (thought depends on form, form on thought, senses on thought and form and form and thought on senses, perception on all mentioned and all on perception, etc). There is no essence. All is empty of essence. Phenomena arises dreamlike, like an illusion. No creator or inherent essence.




Tiff wrote:Truly I was expecting a yes or no answer from you : ) I thought you'd either say yes it was created or no essence was not ever created. I had responses prepared in the event of either answer.



So lets say you said yes essence was created. I would have said "by who?", and then whoever that was (or whatever that was) we would have to account for their creation and then we have "infinite regress", like dominoes through eternity, because as long as we claim a creation of something (in this case essence) we have to account for a creator and then the creator's creator, etc. The dilemma of first cause.I agree.


Tiff wrote:If your answer had been "no essence was never created", I would then say, "then it never began, thus it cannot endure, and will never dissolve (Nagarjuna chapter). This only characterizes one quality, emptiness.What about the third alternative? It has always been?
Yes but this really means...it never came into "being", how could it have? It didn't begin, therefore is not enduring nor will conclude. This supports the realization of emptiness. When it comes to this understanding, it's important to take it all the way to the end, because if not, essence may be resurrected in thought as "essence that has always been". But Nagarjuna shows it never arose as essence, aka individual essence. Because there was no origin to create it as such. If you agree with me there was no first cause, you can only conclude all phenomena arises together, interdependently. Also if you agree no first cause, you cannot assign thought as the cause of everything else.
You said earlier "the world is created with our thoughts", but here in this post you are agreeing that there is no first cause (no independent creator), which I am glad you are agree and we have got to this juncture. So I have to point it out then, that you should not go back and make thought a first cause if you do not support the idea of first cause.

[Tiff]

Gonzo wrote:Tiff wrote:Okay, thanks. The reason I asked is because I didn't see about the "one candle lighting another" quote so was not sure you were referring to my article.


I was referring to the Wiki article your post linked to. Here's the quote from the Wiki article:


Some English-speaking Buddhists prefer the term "rebirth" or "re-becoming" (Sanskrit: punarbhava; Pali: punabbhava) to "reincarnation" as they take the latter to imply a fixed entity that is reborn.[7] It is said to be the "evolving consciousness" (Pali: samvattanika viññana, M.1.256)[8][9] or "stream of consciousness" (Pali: viññana sotam, D.3.105).[10] that reincarnates. The early Buddhist texts make it clear that there is no permanent consciousness that moves from life to life.[11] The lack of a fixed self does not mean lack of continuity. In the same way that a flame is transferred from one candle to another,there is a conditioned relationship between one life and the next: they are neither identical nor completely distinct.



About rebirth, I'm okay with that, its cyclic exisitence, that which arises due to ignorance. Are you saying you perceive I don't support the idea of rebirth in any form?No.


BTW, my main reason for the article though was to show dependent arising as an original teaching of Gautama.Heh...well, as usual, I read the parts that interested me.Dependent arising is one of the teachings credited to Gautama, aka Siddhartha, aka Sakyamuni. That's all I meant
 : )

[Tiff]

Gonzo wrote:Tiff wrote:Words are only meant to get to the understanding at root.Indeed. And the word "awaken" has many nuances of meaning which I think are quite relevant here. In other words, it is not, as my grandmother used to say, a matter of picking the fly **** out of the pepper.



The literal meaning obviously is to waken from sleep. The meaning we are dealing with here, however, is a philosophical one, a matter of awareness entering a new state. Essentially it is an analogy.


Tiff wrote:The understanding that we both share is that all beings have work to do to realize enlightenment. And the reason this arose is you said about essential Zen, "Essential Zen says there's no such thing as Buddha-nature, just as there's no such thing as awakening."OK. Yet another tack.



There's another quip from The Blue Cliff Record, a koan actually, that goes like this:


"Teacher, what is Nirvana?"

"What did you call it before you opened your mouth?"


The notion here could as well be applied to enlightenment. In other words, before you encountered the word and the description of the word, was there such a thing? The same goes for awakening.



At the moment I regard the notion of enlightenment as a rather clever trick similar to the tricks don Juan pulled. For example: find your hands in dreaming. The real purpose of that is to get the reader to pay attention to his dreaming. The greater lesson is to learn to become lucid. Likewise, the notion of enlightenment is really a similar encouragement to pay attention to your being...discover the answer to "Who am I?"...achieve the totality of yourself, in don Juan's words.



I still maintain this process is one really of self-discovery, of the uncovering of true nature, a major purpose of recapitulation.


Tiff wrote:I'm saying to you that even you do not believe this. You do support a process, if you prefer not to call it awakening, it still is by another name the same quality we both refer to. So Gonzo I really don't see why you maintain we have any different views on this at all. Nor how Essentuial Zen has a different view. Our nature is already enlightened and we awaken to this gradually via process, clearing away obscurations.Perhaps we are saying the same thing, however, I'll stand by the essence of the prior quote...the notions delude people, when they are taken literally.
Nagrjuna's text is a way to strip of all notions that would delude about essence, so direct realization of emptiness is arrived at. Then one learns not to make objects "real" "individual" solid things. Objects refer to physical and also thought objects...what is a thought object?...well, I say "Tree" and upon reading this you have just produced a thought object. Either you saw a tree mentally appear or you heard it in your mind or maybe saw the text in your mind's eye.
Its natural to produce thought objects. What has to be seen though is these objects are not of essence anywhere to be located. I said before about a car...a series of parts make a car, then energy created by the machine parts plus fuel run the car, so we have the label "car", but its a dependent phenomena on parts, and mind labels it car and that becomes a thought-object, which truly does not exist independently. Its functional, so I'm not saying we should not do this, however, we should see there is no essence of car. And there is no essence of anything, not even us, once we realize this, we cannot become trapped in notions of what it means to be enlightened because we do not perceptive an inherent "self" that could be deluded in the first place.

[Tiff]

ninth octave wrote:Tiff wrote:
The Zen forum...a new thread has not been created in a while. To explore other aspects of Buddhism, and there are many. I know Lex created this thread to discuss dependent arising. So far I think only Lex and I support it, lol. Those that do not support or are not sure, I don't see anything wrong with disagreeing with us about it in a discussion. That's makes it worthwhile for both involved.
Those who just don't agree but don't care to discuss it, why not start your own threads about what you believe Zen is? Zen being a school of Mahayana Buddhism, BTW.
http://en.wikipedia.org/wiki/Mahayana (see schools)
And if this topic comes to an end anytime soon, I don't think Lex minds, I know I don't, and he and I can just go back to emailing each other about dependent arising, and more importantly, beyond that basic understanding. So it matters not, really. Not to sound ungrateful. I really appreciate those who sincerely engaged here. But if after all this discussion you still don't see the point of Nagarjuna, ok, we will both get tired of the back and forth going no where, and thats ok too. Those who just are not engaging for sincere reasons...but still getting involved here, you just are showing this topic bothers you in some way that you want to change its direction. But, just to put the idea out there, again, the Zen forum is open for anyone wanting to start a new discussion heading in a different direction...stating the obvious because it seems it needs to be stated.

"So far I think only Lex and I support it, lol". 
Do you mean really understand  the nature of dependent arising?  What is beyond the basic understanding of dependent arising? 
  Lex and I are the only ones trying to explain it in our posts. You have more of an on again off again approach to it. So I believe you do not support it in its entirely because you have not stated support of its entirety, only the parts you like and in the manner you feel they are of use to you.
"What is beyond the basic understanding of dependent arising?"
Discussing true nature (as taught after teaching dependent arising to Buddhist students). But dependent arising is important to preceed that, otherwise delusions (on creator and essence) will remain intact.
And truly, everything is beyond dependent arising : ) I like exploring the Bodhisattvas. And Sutras. Buddhism is an enormously vast teaching. Dependent arising does not undermine other aspects of Buddhism, nor is it created to be an end-all, rather it supports other components in the teachings as the basic and direct understanding of emptiness and phenomena (objects).

[Tiff]

nemo wrote:Tiff wrote:nemo,



Reasonableness is inescapable, we all must employ it, even you yourself could not operate outside this. The only ones I have ever seen that I could describe as unreasonable are people who are completely insane so as to not be able to communicate in a reasonable manner. This is not to say they are not reasoning, but that their sense of doing so is unable to communicate meaningfully to mine (not that I have tried to any degree nor interacted with such people), but observing their interactions with others.



If you say you can slip into reasonableness but then out of it, this is not a big deal. We all do this. We all experience chaos and order. Chaos has no value to us until we put it into some kind of organization. Just as pure organization would have no value without the element of change (chaos) to make that order dynamic.There is such a big gap between what I have been saying and what you are responding with that I choose to pull away from this interaction with you Tiffany. 
Okay nemo, I'm here anytime you want to resume discussion. Or have a new one.

[lex icon]

I'm not sure how Nagarjuna negates it, either, since some THING must be doing the negating, eh? Gonzo.
When we say some Thing has an inherent separate individual essence, we have reasons for believing this to be so, whether we are conscious of them or not. What is being negated are those reasons, and they are reasons, and Nagarjuna is using reason to do so.
If reality is non-conceptual, then the reasons, the conceptual overlay must be blown away, if we are to come upon reality directly.
It is said in Buddhism that all have Buddha nature. We all have "seen" this many many many times, however we do no recognize it. This is why it usually takes an introduction.
Now if that's true then the question arises why do we not recognize our own nature?

[Tiff]

The Lion of Pride.



One value of dependent arising is it erases the notion (if repeatedly applied) of an I who has achieved. Because any perceived achievement came from a gathering of components. The right circumstances, the right people and the right emphasis on realizations to comprise any endeavor that resulted in successful outcome. One must beware of the pitfalls of creating a separate "me" apart from everything else that supported such, because there truly is no "individual" anything to promote.
Consequently, the Lion of Pride is one of the 8 dangers (traps).

Each of the eight dangers spoken about in Buddhism has an antidote. In the case of pride it is acknowledging interdependence and kindness from others. Another antidote is to bow, express humility to the teachings. To remember one does not possess a separate capability of anything (the teaching and knowing of are not separate), the teachings were bestowed by favorable convergence.

[Tiff]

[Tiff]

I'm showing all these Taras because I've been collecting artwork on her and they strike me as too beautiful to not share.



Also, wanted to illustrate her many forms, and colors...



Green Tara is wisdom Tara and liberates, such as the mind.



Black Tara is wrathful, but such wrath is compassionate because its directed at ending afflictions that would impede realization of enlightenment. Nonetheless, this Tara is ferocious in appearance.



Red Tara influences, and again her influence is aimed at ending afflictions. This Tara also appears fierce. One ability is to end karma (cyclic existence) for good in a blaze of fire (burn it away).



White Tara is peaceful, and is like the glow of the moon. She heals.



Yellow or Gold Tara increases, offers abundance material and in dharma teachings as well.



I read there are at least 108 different Tara manifestations, but likely there are more.



In addition to color and expression, each Tara changes in pose, hand mudras and items she holds or has near her.

[Tiff]

"Phenomenal existences are unborn, of equal nature;

In which the originally liberated appearances and mind prevail evenly without apprehensions;

Concerning that marvelous sovereign, Naturally Liberated Mind,

Listen while I tell you what I have realized.



"All phenomena are primordially pure and enlightened, so it is unborn and unceasing, inconceivable and inexpressable.

In the ultimate sphere purity and impurity are naturally pure and

Phenomena are the great equal perfection, free from conception.



"There is no separate emptiness apart from apparent phenomena.

The notion of their distinctness is a division made by the mind.



"In the mind which has no essence, various things

Arise because of the objective conditions,

Like reflections appearing in a mirror or in the ocean.

The emptiness essence, unceasing nature, and

Variously appearing characteristic, the magical display, is

The dual projection of samsara and nirvana within a single Mind.



"The primordially empty Mind, which has no root,

Is not defiled by the phenomenal appearances of samsara and nirvana.



"The nature of samsara is the essence of the mind,

Which is primordially unborn and enlightened,

So by seeing the Mind, realization of the nature of existence is attained.



"For the Buddhahood which is totally and naturally pure,

Do not search anywhere but in your own mind.



"For people who want enlightenment, the meaning of the unmodified absolute

Is to let the mind be at ease without effort."
-------------------------
Its easy to see how grasping the true teaching of the above without directly realizing emptiness and dependent arising would be impossible.

[The Fool]

Self-Liberation through Seeing with Naked Awareness by 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 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 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 its falling excessively into emptiness and non-existence even at the beginning,
At this very moment your own present awareness becomes lucidly clear.
Just this is the view (or the way of seeing) of the Great Perfection.
Therefore understanding and not understanding are not two different things.


19.

Although there exist a great many different meditations that do not agree among themselves,
your own ordinary present awareness is directly penetrating.
The process of meditation and the one who meditates are not two different things.
When you look for the meditator who is meditating or not meditating,
since you have searched for this meditator and have not found him anywhere,
at that time your meditation is exhausted and overthrown.
Thus, even though it is the end of your meditation, this is the beginning with respect to yourself.
The meditation and the meditator are not found to exist anywhere.
Without its 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 Prajnaparamita, that is, "the Perfection of Wisdom."
Because it cannot be conceived of by the intellect and is free of all (conceptual) limitations from the very beginning,
therefore it is called by the name of Mahamudra, that is, "the Great Symbol."
Because of that, in accordance with whether it is specifically understood or not understood,
Since it is the basis of everything, of all the bliss of Nirvana and of all the sorrow of Samsara,
Therefore it is called by the name of Alaya, that is, "the foundation of everything."
Because, when it remains in its own space, it is quite ordinary and in no way exceptional,
this awareness that is present and lucidly clear
is called by the name of "ordinary awareness."
However many names may be applied to it, even though they are well conceived and fancy sounding,
With regard to its real meaning, it is just this immediate present awareness (and nothing else).


23.

To desire something other than this
Is just like having an elephant (at home), but searching for its tracks elsewhere.
Even though you may try to measure the universe with a tape measure, it will not be possible to encompass all of it.
(Similarly) if you do not understand that everything derives from the mind, it will not be possible for you to attain Buddhahood.
By not recognizing this (intrinsic awareness for what it is), you will then search for your mind somewhere outside of yourself.
If you seek for yourself elsewhere (outside of yourself), how can you ever find yourself?
For example, this is just like an **** 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)

[Gonzo]

The Fool wrote:Gonzo said : "Isn't pure unconditioned awareness some THING? If there is some THING, you might as well call it "me"."



I would not call it a thing or a "me" because there is no sense of anything personal or any self-referential feeling. It is empty and clear at the same time and always fresh. A thing or a "me" is always coming from memory whereas this awareness like i said is ever-fresh, ever-new and also important to mention utter simplicity.Would you agree the unconditioned awareness is unique?

[The Fool]

Gonzo said: "Would you agree the unconditioned awareness is unique?"



Do you mean unique for each individual? If that is what you mean, i would say unconditioned awareness accomodates ( i don't know if the term is good) each individual whatever his/her knowledge, behaviour, deeds, thinking, feeling, etc... in a complete unconditional freedom.

[Gonzo]

The Fool wrote:Gonzo said: "Would you agree the unconditioned awareness is unique?"



Do you mean unique for each individual? If that is what you mean, i would say unconditioned awareness accomodates ( i don't know if the term is good) each individual whatever his/her knowledge, behaviour, deeds, thinking, feeling, etc... in a complete unconditional freedom.
I presume that's a qualified "yes".

[Gonzo]

"The nature of samsara is the essence of the mind,

Which is primordially unborn and enlightened,

So by seeing the Mind, realization of the nature of existence is attained.



"For the Buddhahood which is totally and naturally pure,

Do not search anywhere but in your own mind.



"For people who want enlightenment, the meaning of the unmodified absolute

Is to let the mind be at ease without effort."


Hmmm.

[The Fool]

Gonzo said: "I presume that's a qualified "yes"."



It is unique to each individual in its display. In the absolute it is unmodified, unborn, like Padmasambhava explains.