版本说明：本页白话以《普勧坐禅儀》流布本的汉文/kanbun 为主，并参考日本语训读（読み下し）与 SOTOZEN 英译。英文译文只作为辅助对照，用来提醒可能的误读；遇到差异时，以汉文原文及其训读逻辑为准。本文不是根据天福本/真笔本重译。个别字形如「辨/辦」「竽/竿」「羅/籮」在不同底本中有异文，本版在校订说明中列明，不把它们简单处理成“必错/必对”。

追究起来，道本来圆满通达、无所不周，哪里还需要借助修行与证悟来成就它呢？宗乘本来自在，哪里还需要另外费什么功夫呢？何况这全体本已远超尘埃，谁还会相信另有拂拭尘垢的手段呢？大抵它从不离开当下这个所在，哪里还需要向外行脚求道呢？

然而，只要有毫厘之差，就如天地般悬隔。违逆与顺从的分别才一生起，心便纷然迷失。即使你见解足以自负，悟境丰厚，获得一瞥即通的智慧，乃至已经得道明心，并发起冲天的志气；纵然在入门的边际已能自在逍遥，仍然几乎亏缺那条真正出身透脱的活路。

更何况，祇园那位生而知之的世尊，仍然端坐六年，至今还可见其修行的踪迹；少林那位传持心印的达摩祖师，仍然面壁九年，其声名至今仍被传闻。古代圣贤既然尚且如此，今日的我们又怎能不切实办道呢？

所以，必须停止那种寻逐言句、追逐文字的知解功夫，必须学习回光返照这一退步功夫。身心自然脱落，本来面目自然现前。若要得到这样的事，就要急切地实行这样的事。

所谓坐禅，并不是学习禅定技巧；它只是安乐法门，是究尽菩提的修证。公案现成，罗笼笼罩不到。若能得此意，就如龙得水，似虎靠山。应当知道，正法自然现前，昏沉与散乱先自扑落。

若要从坐中起身，应徐徐动身，安详而起，不可仓促粗暴。

试看古来超越凡圣、或坐脱或立亡的事例，也都是全凭这坐禅之力。何况那些以手指、幡竿、针、槌而转动机缘的事，以及以拂子、拳头、棒、喝声而证契的事，本不是思量分别所能理解的，又岂是凭神通或修证上的造诣所能知晓的呢？这可说是超出声色之外的威仪，岂不正是先于知见的轨则吗？

既然如此，不论是上智还是下愚，都不要分别利根与钝根。只要专一用功，这正是办道。修证本来自不染污，向前趣行也更是平常之事。

总的来说，无论自界他方、西天东土，都同样持守佛印，各自独擅宗风。唯一应当专务的，就是打坐，兀兀地坐定，安住不移。虽说有万别千差，也只管参禅办道即可。

为什么要白白抛却自家的坐床，徒然往来于他国尘境之中呢？若错了一步，便当面错过了。

既然已经得到人身这一修道的关键机缘，就不要虚度光阴。应当保任佛道的要机。谁会徒然贪乐那击石火花般一闪即逝的光景呢？更何况形质如草上露水，运命似闪电光影，刹那便空，须臾即失。

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校订说明 / Source and Translation Notes

• “今人盍辨 / 今人盍辦”：不同底本有异文。大正藏/SAT 与日本 Wikisource 作「盍辨」，部分流布本资料作「盍辦」。即使取「辨」，此处也应按日文「弁ずる」及后文「辨/辦道」的语境理解为“切实办道/修办”，不宜白话为单纯“辨明此理”。因此白话作“今日的我们又怎能不切实办道呢？”
• “辨道 / 辦道”：这也是异体/异文问题。汉文底本可见「辨道」，现代汉语白话为了避免误会，宜译作「办道」或「切实修办佛道」。
• “竽 / 竿”：大正藏与日本 Wikisource 有「竽」，但若按禅林典故和「指竿针锤」条目，可读为「竿」，尤其关联「刹竿 / 幡竿」一类机缘。白话用「幡竿」以显示其禅宗公案语境。
• “直饶……得道明心”：这是让步句，不是否定悟境。白话不应加「似乎、看似、自以为」等无依据的贬义限定。道元的意思是：即使已有深悟、得道明心，若停在入门边际，仍亏缺出身活路。
• “欠气一息”：不是普通“吸一口气”而已。按曹洞宗坐禅作法，是调身后作一次深长呼气，通常微微张口、缓缓吐尽，再回到自然鼻息。
• “凡夫自界他方”：这里“凡夫”应按训读理解为「凡そ夫れ」（大凡、总而言之），不是“凡夫众生”。因此白话作“总的来说”。
• “被礙兀地”：不是负面“被障碍”，而是专务打坐、兀兀坐定、安住不移；英文的“totally blocked in resolute stability”可作辅助参考。
• “原文翻译”：旧帖末尾的“（《普劝坐禅仪》原文翻译”标签不准确且括号未闭。这里改为“汉文原文（流布本校订版）”，因为该段是原文，不是翻译。

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Original Chinese / 汉文原文（流布本校订版）

下列汉文原文采用流布本系统，并以 sybrma / Terebess 所列版本为主要显示底本，同时参考 SAT 大正藏与日本 Wikisource。相较旧帖原文，已校正若干明显讹误或不佳字形，如「生地」校为「生知」、「诸缘崩舍」校为「放捨诸缘」、「若坐立」校为「若从坐起」、「修证锁」校为「修证之所能知」、「便孔」校为「便空」等。遇到底本异文，如「辨/辦」「竽/竿」「羅/籮」，已在上方校订说明中交代。

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Japanese Kundoku / 日本語訓読（読み下し・参考）

注意：道元此文原本是汉文体/kanbun；下列不是另一个“现代日语原文”，而是日本语训读（読み下し），用来帮助辨明汉文句读、语法与训法。

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礼敬

顶礼上师与文殊智慧萨埵。

甚深道之力

不必广泛修习闻、思、修，只须依窍诀持守对心之本面的认出。以此甚深道之力，即便普通村野咒士等，也能不太困难地抵达持明者的地位。

然而，其要点是：让此心以其自然方式安住，不故意作意任何分别想；同时，在此方式中不散乱地维持忆念之流。如此时，会生起一种令人厌腻、浓稠的黑暗：一种昏钝、惰性、空白而没有主动思维的识。

佐证引文

因此，严格依照具德萨拉哈所说：

彻底舍弃诸念及所念之境，
如幼童般安住于无念。

——萨拉哈

关于安住的方法，又说：

专注上师语，殷重用功——

——萨拉哈

若具足指出明的窍诀，则：

俱生本性必将生起，毫无疑问。

——萨拉哈

摄要

如彼所说，心之俱生本性——明，自生之本初觉智——从无始以来便与自身普通心一同生起。由于这与诸法法性无别，亦即真实的本初光明。

因此，如是自然安住而持守法性——心之精要、认出明之本面——乃是百要归一的窍诀。对此必须持续护持。

至于串习之量，是即使在睡眠中亦能保任光明。至于正道之相，是信心、悲心与智慧自然增长。由自身经验可知，证悟容易且少有艰难。至于此法之甚深与迅速，可将由此获得的证量，与那些依此道或其他道、须经极大勤苦方能成办者的证量相比较，由此获得确信。

至于修持自心光明所得之果：当此心上的分别念遮障及其习气自然清净时，二智便无勤开展。于是夺得自身本初状态之坚城，三身自然圆满。

甚深。秘密。三昧耶。

跋文

胜生火马年二月十二日，为了那些虽大多不精进于闻思、却仍希望修持心之本面的村野咒士等，麦彭绛巴多杰依照多数老成就者经验直指引导中易懂的法语，编排此甚深教授。善哉。吉祥。

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正文

从《甚深法·寂忿密意自行解脱》中：

此处所安立者，为《明的引介：无遮直见而自行解脱》。

顶礼三身本尊——自明之明。

今从《甚深法·寂忿密意自行解脱》中，宣说《明的引介：无遮直见而自行解脱》。

应如是将自己的明引介给自己。善加审思吧，具缘善男子。

三昧耶。封印、封印、封印。

诶玛吙——遍摄轮涅的一心

诶玛吙！

遍摄轮回与涅槃的一心：
虽然从本以来就是自身所有，却未被认出；
虽然明晰之知从未间断，却未见其面目；
虽然无碍地显现为任何事物，却未能识别。

为使人认出自己的这一自性，
三世诸佛宣说八万四千法门，
以及不可思议的经续教典；
然而所说一切，只是为了证知此义。
除此之外，诸佛并未另有所说。

虽然经典无量，等同虚空，
实际上，引介明的口诀，归结起来不过是这几句直指。

此即诸佛密意的直接引介：
毫不隐蔽，毫无保留，只是这样直接指出。

嗟吙！具缘子，请在此谛听。

未识心之过患

所谓“心”（sems）这个众所谈论、广为人知的名词：
因为未证知、误证知、或只片面证知，
又因为未能如实证知，
遂生起不可思议数量的哲学体系与宗义主张。

再者，凡夫不证知它，
不知自己的自性，
因而流转于三界六趣，领受痛苦。
这就是未能证知自己此心本身的过失。

外道中的常见者与断见者，对它作错误分别。
因堕入常、断二边而迷乱。
这也同样是未能证知自己此心本身的过失。

声闻与缘觉虽欲证知
人无我以及部分的法无我，
却未能如实证知。
受各自经论与宗义主张所束缚，
他们被遮蔽而不能见净光。

声闻与缘觉被对能取与所取的执著所遮蔽。
中观者被对二谛边际的执著所遮蔽。
事部与瑜伽部行者被对近修与成就两端的执著所遮蔽。
摩诃与阿努行者被对界域与明的执著所遮蔽。

他们将不二之义分作二分，因此偏离。
若二者未成一味，便不能觉醒。
既然一切都是自己的心，轮回与涅槃本不可分。
然而，由于落入取舍之乘，以取与舍而行，众生便在轮回中流转。

自己之明的三身本来自然圆满，无需造作。
然而，那些迷于计算地道次第者，
以向外、向远处寻求的种种方法，偏离了此义。

佛陀密意超越分别心。
然而，若依所缘与相状而修诵，便已落入错乱。
因此，应舍弃一切造作之法与作业。

因为此处宣说《无遮直见明而自行解脱》，
应证知一切法皆为大自行解脱。
因此，在大圆满中，一切本已圆满。

三昧耶。封印、封印、封印。

心的诸多名称

诶玛吙！

此明亮、鲜活的知，被称作“心”：
虽说它存在，却连一物也不成立；
虽说它生起，却生起为轮回与涅槃、乐与苦的种种差别；
若论宗义主张，它依十二乘而被安立；
若论名称，则有不可思议的种种异名。

• 有些称它为“心”（sems）或“心性”（sems nyid）。
• 有些外道给它“我”（bdag、ātman）之名。
• 声闻说它是“人无我”。
• 唯识者给它“唯心”之名。
• 有些给它“中道”之名。
• 有些说它是“般若波罗蜜多”。
• 有些给它“善逝藏”（tathāgatagarbha）之名。
• 有些给它“大手印”之名。
• 有些给它“唯一明点”（thig le nyag gcig）之名。
• 有些给它“法界”之名。
• 有些给它“一切基”（ālaya）之名。
• 有些给它“平常识”（tha mal shes pa）之名。

斩断疑惑的问句

既然它正是此未被改造的自明，
你说自己未证知心性，是什么意思？

既然此中没有丝毫可修之物，
你说它不能由禅修显发，是什么意思？

既然它正是这个明本身，
你说找不到自己的心，是什么意思？

既然它正是此无间断的明晰之知，
你说看不见心的面目，是什么意思？

既然思维此心者正是心本身，
你说寻觅后仍未找到，是什么意思？

既然对此并无任何可作，
你说它不是由行动而发生，是什么意思？

既然只须任其不改、自明，便已足够，
你说不能安住，是什么意思？

既然只须宽松放下，什么也不作，便已足够，
你说自己不能做到，是什么意思？

既然明晰之知自然圆满，与三轮不可分，
你说它不能由修行成就，是什么意思？

既然它是自生的自然圆满，不依因缘，
你说不能靠精勤证知，是什么意思？

既然念头与解脱同时，
你说无法施用对治，是什么意思？

既然它正是此当下之识，
你说不知此义，是什么意思？

对心性的决定

心性为空、无基，是决定无疑的。
自己的心无实体，如空旷虚空。
观照自己的心，看它是否如此。

它并非空洞无物，也不是断灭之空。
自生的本初觉智从本以来明晰，是决定的。
自生的自明，如日轮核心。
观照自己的心，看它是否如此。

明与本初觉智无有间断，是决定无疑的。
无间断之明，如河流相续。
观照自己的心，看它是否如此。

分别念的迁流不可被指认为实有，是决定无疑的。
无实体的迁流，如虚空中的微风。
观照自己的心，看它是否如此。

凡所显现皆是自显现，是决定无疑的。
显现为自显现，如镜中影像。
观照自己的心，看它是否如此。

一切相状皆于本处解脱，是决定无疑的。
自生的自行解脱，如虚空中的云。
观照自己的心，看它是否如此。

既然离心之外别无一法，
就见而言，也别无其他可观之法。

既然离心之外别无一法，
就修而言，也别无其他可修之法。

既然离心之外别无一法，
就行而言，也别无其他可行之法。

既然离心之外别无一法，
就三昧耶而言，也别无其他可护之法。

既然离心之外别无一法，
就果而言，也别无其他可成之法。

再观、内观

再看，再看！看自己的心。

向外看虚空界域时，
若此心的投射没有可去之处；

向内看自己的心时，
若念头的投射并无投射者；

那么，自己的心，无投射而明晰，
即是亲证之明、净光、空性法身。
它如无云晴空中升起的太阳。
虽无分别念，却明明了知。

证知此义与不证知此义，差别极大。

此自生净光，从本以来无生，
乃是无父无母的明之子——何其奇妙！
此自生本初觉智，非任何人所造——何其奇妙！
它从未经历生，亦无死因——何其奇妙！
虽然直接明晰，却无能见者——何其奇妙！
虽然流转轮回，却不变坏——何其奇妙！
虽然成佛，却不变好——何其奇妙！
虽然人人皆有，却不认出——何其奇妙！
舍此不顾，却希求别的果——何其奇妙！
虽然本在自身，却向别处寻求——何其奇妙！

诶玛吙！

此当下明晰之明，离于实体，
它本身就是一切见的顶峰。

此无所缘、周遍含摄、超越分别心的状态，
它本身就是一切修的顶峰。

此不改造、不抓取、宽松安住，
它本身就是一切行的顶峰。

此从本以来无须追求的自然圆满，
它本身就是一切果的顶峰。

四大无谬桩与四大不变钉

今无误宣说四大无谬桩：

1. 无谬之见的大桩
   即此当下明晰之明。
   因其明晰而无谬，故称为桩。

2. 无谬之修的大桩
   即此当下明晰之识。
   因其明晰而无谬，故称为桩。

3. 无谬之行的大桩
   即此当下明晰之识。
   因其明晰而无谬，故称为桩。

4. 无谬之果的大桩
   即此当下明晰之识。
   因其明晰而无谬，故称为桩。

今宣说四大不变钉：

1. 不变之见的大钉
   正是此当下明晰而知的识。
   因其于三时皆如是宣说，故称为钉。

2. 不变之修的大钉
   正是此当下明晰而知的识。
   因其于三时皆如是宣说，故称为钉。

3. 不变之行的大钉
   正是此当下明晰而知的识。
   因其于三时皆如是宣说，故称为钉。

4. 不变之果的大钉
   正是此当下明晰而知的识。
   因其于三时皆如是宣说，故称为钉。

将见、修、行、果护送至穷尽处

此为将究竟见护送至穷尽处的口诀：

虽有许多相违之见，
在此自生本初觉智、心性、自己的明之中，
并无所见之境与能见者的二元。
不要看“见”本身；去寻找看者。
若寻找看者而不可得，
那时，见便被护送至穷尽处。
见的究竟要点也归结于此。

虽然在见中没有丝毫可看之物，
但不堕入泛泛空洞的虚无，
此当下属于自己之明的明晰之识，
本身就是大圆满之见。
于其中，并无证知与未证知的二元。

虽有许多相违之修，
在自己的明、平常而通透之识中，
并无所修之境与能修者的二元。
不要修“修”本身；去寻找修者。
若寻找修者而不可得，
那时，修便被护送至穷尽处。
修的究竟要点也归结于此。

虽然没有丝毫可修之物，
但不落入昏沉、掉举、惛睡之力，
此当下未改造、明晰之识，
即是不改造的等持，是真正的禅定。
于其中，并无安住与不安住的二元。

虽有许多相违之行，
在自己的明、唯一明点之本初觉智中，
并无作为对象的行与行者的二元。
不要作“行”本身；去寻找行者。
若寻找行者而不可得，
那时，行便被护送至穷尽处。
行的究竟要点也归结于此。

虽然没有丝毫可修作之行，
但不落入习气与迷乱之力，
在当下之识未改造的自明中，
不从事任何修饰、改变、取或舍，
这本身就是完全清净之行。
于其中，并无清净与不清净的二元。

虽有许多相违之果，
在自己的明、心性、自然圆满的三身中，
并无所成之果与能成者的二元。
不要成办“果”本身；去寻找能成办者。
若寻找能成办者而不可得，
那时，果便被护送至穷尽处。
果的究竟要点也归结于此。

虽然没有丝毫可成办之果，
但不落入取舍、希望与恐惧之力，
于当下能知之识自然圆满的自明之中，
自明三身的证悟显现为现前。
这本身就是本初成佛之果。

明的同义名称

此明远离常、断等八边。
因不落任何边，故称为“中道”。
它称为“无间断正念之明知”。
因为空性具有明之体，
故得名“善逝藏”。

若知此义，它即是一切所知境中最胜者。
因此得名“般若波罗蜜多”。
因其远离分别心之边，从本以来即已解脱，
故得名“大手印”。
由于此自性是否被证知，
成为一切轮回与涅槃、乐与苦的基础，
故得名“一切基”。

当它自然安住、平常而未造作时，
此明晰而鲜活之识，
得名“平常识”。

无论附加多少善妙、绚丽、悦意的名称，
实际上，除了此当下能知之识以外，
若有人在此之外另立更胜之物，
就如已经找到大象，却还去寻找象迹。
即使遍行三千大千世界，也不可能找到。

离心之外，不可能找到佛。
不知此义，若向外寻心，
又怎能用自己去寻找他者而找到自己？

譬如，一个愚人身处人群，
看完戏法后忘失了自己。
不认得自己的脸，便向别处寻找。
以自己去寻找别人之迷乱，正是如此。

由于不见事物本性的安住方式，
不知显现即是心，便漂泊轮回。
不证知自己的心即是佛，涅槃便被遮蔽。

轮回与涅槃，
由知与不知、明与无明，
在一刹那中分出差别。
将自己的心见为他物，便成错乱。
错乱与不乱，本为一体。

既然众生的心续并不成立为二，
只要让心性在本处不改造而安住，便得解脱。
若不知此错乱本身即是心，
便永远不能证知法性之义。
向内看自己：看这自生、自起的自明！

这些显现最初从何处生起？
中间住于何处？
最后又往何处去？
一看之下，犹如船上的乌鸦：
虽从船上飞离，却无别处可落。
同样，由于显现从心中生起，
它们便在自己的心中生起，并在心中解脱。

凡所显现皆是心

此心性，遍知遍明，空而明晰：
如虚空中明与空从本以来不可分，
当自生本初觉智明然显现，
并被决定时，这本身就是法性。

其为如此的征相是：一切显有与寂静，
都被知为自己的心。
既然此心性是知而明晰，
应了知它犹如虚空。

虽然以虚空作为象征法性的譬喻，
但这只是暂时指出某一面向的象征。
心性具有明，既空而又明晰地显为一切；
虚空没有明，只是空、只是空白的虚无。
因此，心的意义不能由虚空完全说明。
不散乱地安住于那一状态中。

甚至这些种种相对显现，
虽被执为真实，却连一物也不成立。
因此，一切显有、轮回与涅槃，
都是自己唯一心性的可见展现。

每当自己的心续改变时，
外在的可见显现也似乎随之改变。
因此，一切都是心的可见展现。
六道众生各见自己的相应显现。
外道以常、断二元来看。
九乘依各自的见而看。
见为种种，并见种种彼此相异，
他们执著差别，并被各自的执著所迷乱。

因为一切显现都是心之明，
虽有可见显现生起，不抓取即是佛。
显现本身并不错；因抓取而错。
若知抓取之念即是心，它们便自然解脱。

凡所显现，一切都是心的显现：

• 无情器世间的显现也是心。
• 有情六道众生的显现也是心。
• 上界天人与人的安乐显现也是心。
• 三恶趣痛苦的显现也是心。
• 无明、烦恼与五毒的显现也是心。
• 明作为自生本初觉智的显现也是心。
• 恶念与轮回习气的显现也是心。
• 善念与涅槃界的显现也是心。
• 障碍、魔与鬼神的显现也是心。
• 天尊与殊胜悉地的显现也是心。
• 种种分别念的显现也是心。
• 安住于一境无念之定也是心。
• 具有实有相状的色彩显现也是心。
• 无相与离戏也是心。
• 一与多不二的显现也是心。
• 不成立为存在或非存在的显现也是心。
• 离心之外，绝无任何显现。

虽然心性无碍，任何显现都可生起，
即使显现生起，也如海水与波浪，
不二，并在心的状态中解脱。

虽然名称无碍，任何名称都可安立，
实际上，离唯一心性之外，别无一物。
即使此“一”，也无基、无根。
向任何方向观看，都见不到一物。

它不被见为实体，也不成立为任何东西。
它也不被见为仅仅是空，因为它是知与明晰的光明。
它不被见为相异，因为它是明与空不可分的状态。

此刻，自己的明鲜活而明晰。
即使想把它做成某物，也无从下手。
虽无自性，却能直接经验。
当这本身被经验时，一切都解脱。
由此了知，根器并无利钝之别。

芝麻与乳中虽含油与酥油之源，
若不压榨、不搅拌，油与酥油不会出现。
同样，虽然一切众生本为佛之真实精髓，
若不修行，众生不会觉醒。
若能修行，即使牧牛人也会解脱。

虽不知如何言说，却能现量自定。
当红糖已在自己口中尝到，
便不需要别人解释其味。
不证知此义，即使班智达也会迷乱。
即使精通九乘所知境的解说，
也如讲述自己从未见过的远方故事。
与佛果连一刹那也未曾更接近。

若证知此义，善与不善在本处解脱。
若不证知此义，无论行善或造恶，
都不能超越上下趣的轮回。

在证知自己的心为空而明的本初觉智之刹那，
善与不善、利与害，丝毫不成立。
如水不会聚集于虚空，
善与不善从本以来也不成立于空性本身之中。

因此，为了与自己的明当下照面，
此《无遮直见而自行解脱》极为甚深。
因此，应熟悉自己的这个明。

甚深。封印、封印、封印。

跋文

诶玛吙！

至于此《明的引介：无遮直见而自行解脱》：
为利益未来浊世中的具缘者，
一切续、阿笈摩、口诀，以及自己之明的体验，
我已在此汇集为简略而明了的密意表达。
如今不令其广为流布，而将其作为珍宝伏藏。
愿它未来遇见福缘成熟者。

三昧耶。封印、封印、封印。

名为《无遮直见而自行解脱》、直接引介明的甚深法，由邬金大师莲花生所造，至此圆满。

三昧耶。封印、封印、封印。

伏藏师、成就者噶玛林巴，从甘波达舞姿天尊之山迎请出此法。

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The Homage

Homage to the Guru and Mañjuśrī Jñānasattva.

The Power of the Profound Path

Without needing extensive training in hearing, reflection, and practice, one may simply sustain the recognition of mind’s own face according to the pith instructions of the experiential lineage. By the power of this profound path, even ordinary village mantrikas and the like can, without too much difficulty, reach the level of a vidyādhara.

Yet this is done by letting this very mind settle in its own natural way, without deliberately imagining anything at all, while maintaining an undistracted continuity of recollection in that very mode. When this is done, there arises a cloying, dense darkness: a dull, inert consciousness, blank and devoid of active thought.

Supporting Quotations

Thus, strictly in accordance with the glorious Saraha:

Utterly abandon thoughts and objects of thought,
And remain without thought, like a young child.

— Saraha

And regarding the method of resting:

Focus on the guru’s words and apply great effort—

— Saraha

And if one possesses the pith instruction pointing out rigpa:

There is no doubt that the co-emergent nature will arise.

— Saraha

The Condensed Point

As stated there, the co-emergent nature of mind — rigpa, self-originated pristine consciousness — has arisen together with one’s own ordinary mind from the very beginning. Since this is not different from the dharmatā of all phenomena, it is also the genuine primordial radiant clarity.

Therefore, this way of resting naturally while sustaining dharmatā — the essence of mind, the recognition of rigpa’s own face — is the pith instruction that gathers a hundred key points into one. This is what must be guarded continuously.

As for the measure of familiarization, it is to maintain radiant clarity even during sleep. As for the signs of the right path, faith, compassion, and wisdom increase naturally. Through one’s own experience, one knows that realization is easy and involves little hardship. As for the profundity and swiftness of this approach, one attains certainty by comparing the measure of realization with those who enter this or other paths only after accomplishing them through very great effort.

As for the fruition attained by meditating on the radiant clarity of one’s own mind: when the obscurations of conceptual thoughts upon that mind, together with their habitual tendencies, naturally clear away, the twofold knowing expands without effort. One seizes the stronghold of one’s own primordial state, and the three kāyas are naturally perfected.

Profound. Guhya. Samaya.

Colophon

On the twelfth day of the second lunar month in the Fire Horse year (1906), this profound instruction was arranged by Mipham Jampal Dorje for village mantrikas and others who, though they do not exert themselves greatly in hearing and reflection, nevertheless wish to practice the face of mind. It accords with the easy-to-understand Dharma language of direct experiential guidance from most of the old realized ones. Virtue. Maṅgalam.

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The Text

From the Profound Dharma, Self-Liberation of the Intent of the Peaceful and Wrathful Ones:

Here is the Introduction to Knowledge (Vidyā): Self-Liberation through Naked Seeing.

I bow to the deity of the three kāyas, self-clear vidyā.

From the Profound Dharma, Self-Liberation of the Intent of the Peaceful and Wrathful Ones, I shall teach the Introduction to Knowledge (Vidyā): Self-Liberation through Naked Seeing.

In this way, introduce your own vidyā to yourself. Consider this well, fortunate child of noble family.

Samaya. Sealed, sealed, sealed.

Emaho — The Single Mind

Emaho!

The single mind that encompasses all of saṃsāra and nirvāṇa:
Although it has been one’s own from the very beginning, it has not been recognized.
Although clear knowledge is uninterrupted, its face has not been met.
Although it arises unobstructedly as anything whatsoever, it has not been identified.

In order that this very nature of one’s own be recognized,
The Victors of the three times taught the eighty-four thousand gates of Dharma
And inconceivable collections of scripture.
Yet all that was taught was only for the purpose of realizing this.
Apart from this, the Victors have taught nothing.

Although the scriptures are infinite, equal to the sky,
In actuality, the instruction that introduces vidyā comes down to this concise pointing-out.

This direct introduction to the intent of the Victors
Is just this method of pointing directly, without concealment and without omission.

Kye ho! Fortunate children, listen here!

The Failure to Recognize Mind

This much-discussed and renowned term called “mind” (sems):
Because it is not realized, wrongly realized, or only partly realized,
And because it is not realized exactly as it is,
Inconceivable numbers of philosophical systems and assertions have arisen from this.

Furthermore, ordinary beings do not realize it.
Not knowing their own nature,
They wander in the six destinies of the three realms and experience suffering.
This is the fault of not realizing one’s own mind itself.

The eternalists and nihilists among the non-Buddhists conceptualize it wrongly.
By falling into the extremes of eternalism and nihilism, they are deluded.
This, too, is the fault of not realizing one’s own mind itself.

Although śrāvakas and pratyekabuddhas wish to realize
The selflessness of persons and a partial selflessness of phenomena,
They do not realize it exactly as it is.
Bound by the assertions of their own texts and tenets,
They are veiled and do not see the clear light.

Śrāvakas and pratyekabuddhas are veiled by attachment to object and subject.
Mādhyamikas are veiled by attachment to the extremes of the two truths.
Kriyā and Yoga practitioners are veiled by attachment to the extremes of approach and accomplishment.
Mahā and Anu practitioners are veiled by attachment to expanse and vidyā.

They stray by dividing the nondual meaning into two.
If the two do not become of one taste, awakening will not be attained.
Since everything is one’s own mind, saṃsāra and nirvāṇa are inseparable.
Yet through the vehicles of adoption and avoidance, by accepting and rejecting, beings wander in saṃsāra.

The three kāyas of one’s own vidyā are naturally perfected without effort.
Yet those deluded by calculating stages and paths
Are distracted from this meaning by methods that seek elsewhere, far away from it.

The intent of the Buddha is beyond intellect.
Yet through meditation and recitation that rely on reference points and marks, beings are mistaken.
Therefore, cast away all fabricated dharmas and activities.

Because this Self-Liberation through Nakedly Seeing Vidyā is taught here,
Realize all phenomena as the great self-liberation.
Therefore, in the Great Perfection, everything is perfected.

Samaya. Sealed, sealed, sealed.

The Many Names Given to Mind

Emaho!

This bright, vivid knowing called “mind”:
Although one says it exists, it is not established as even a single thing.
Although one says it arises, it arises as the diversity of saṃsāra and nirvāṇa, happiness and suffering.
As for assertions, it is asserted in accord with the twelve vehicles.
As for names, inconceivable distinct names are applied to it.

• Some call it “mind” (sems) or “nature of mind” (sems nyid).
• Some non-Buddhists give it the name “self” (bdag, ātman).
• The śrāvakas say it is the “selflessness of persons.”
• The Cittamātrins give it the name “mind.”
• Some give it the name “Middle Way.”
• Some say it is the “Perfection of Wisdom.”
• Some give it the name “Essence of the Sugata” (tathāgatagarbha).
• Some give it the name “Mahāmudrā.”
• Some give it the name “single thig le.”
• Some give it the name “dharmadhātu.”
• Some give it the name “all-basis” (ālaya).
• Some give it the name “ordinary consciousness” (tha mal shes pa).

Questions that Cut Through Doubt

Since it is just this unaltered self-clarity,
What do you mean by saying you do not realize the nature of mind?

Since there is nothing whatsoever to meditate upon in this,
What do you mean by saying it does not arise through meditation?

Since it is just this vidyā itself,
What do you mean by saying you do not find your own mind?

Since it is just this uninterrupted clear knowledge,
What do you mean by saying you do not see the face of mind?

Since the one who thinks of mind is mind itself,
What do you mean by saying you did not find it by searching?

Since there is nothing whatsoever to be done with regard to this,
What do you mean by saying it did not occur through action?

Since it is enough to leave it unaltered and self-clear,
What do you mean by saying you cannot remain?

Since it is enough to leave it loosely without doing anything,
What do you mean by saying you are unable?

Since clear knowledge is naturally perfected, inseparable from the three spheres,
What do you mean by saying it is not accomplished through practice?

Since it is self-originated natural perfection, without causes and conditions,
What do you mean by saying you cannot realize it through effort?

Since thoughts and liberation occur together,
What do you mean by saying you cannot apply an antidote?

Since it is just this present consciousness,
What do you mean by saying you do not know this?

Certainty in the Nature of Mind

It is certain that the nature of mind is empty and without basis.
One’s own mind is insubstantial, like empty space.
Look at your own mind to see whether it is like that or not.

Without being a vacuous nothingness or a nihilistic emptiness,
It is certain that self-originated pristine consciousness is clear from the beginning.
Self-originated self-clarity is like the heart of the sun.
Look at your own mind to see whether it is like that or not.

It is certain that vidyā and pristine consciousness are uninterrupted.
Uninterrupted knowledge is like the flow of a river.
Look at your own mind to see whether it is like that or not.

It is certain that the movement of discursive thought cannot be identified.
Insubstantial movement is like a breeze in the atmosphere.
Look at your own mind to see whether it is like that or not.

It is certain that whatever appears is self-appearance.
Appearances being self-appearance is like a reflection in a mirror.
Look at your own mind to see whether it is like that or not.

It is certain that all characteristics are liberated in their own place.
Self-originated self-liberation is like clouds in the atmosphere.
Look at your own mind to see whether it is like that or not.

Since there is no dharma elsewhere apart from mind,
There is no other dharma to look at through the view.

Since there is no dharma elsewhere apart from mind,
There is no other dharma to meditate upon through meditation.

Since there is no dharma elsewhere apart from mind,
There is no other dharma to practice through conduct.

Since there is no dharma elsewhere apart from mind,
There is no other dharma to guard as samaya.

Since there is no dharma elsewhere apart from mind,
There is no other dharma to accomplish as the fruit.

Looking Again and Looking Inward

Look again, look again. Look at your own mind.

When you look outward into the expanse of space,
If there is no place for the mind’s projection to go;

When you look inward at your own mind,
If there is no projector of the projection of thought;

Then your own mind, clear without projection,
Is personally-intuited vidyā, clear light, the empty Dharmakāya.
It is like the sun rising in a cloudless, clear sky.
Although it does not possess discursive thought, it knows lucidly.

The difference between realizing and not realizing this meaning is great.

This self-originated clear light, unborn from the beginning,
Is the parentless child of vidyā — how wonderful!
This self-originated pristine consciousness, made by no one — how wonderful!
It has never experienced birth and has no cause for death — how wonderful!
Although it is directly clear, there is no seer — how wonderful!
Although it wanders in saṃsāra, it does not become worse — how wonderful!
Although it attains Buddhahood, it does not become better — how wonderful!
Although it is present in everyone, they do not recognize it — how wonderful!
Leaving this aside, they hope for some other fruit — how wonderful!
Although it is their own, they search for it elsewhere — how wonderful!

Emaho!

This present clear vidyā, free from substance,
Is itself the very pinnacle of all views.

This state without reference point, all-embracing and beyond intellect,
Is itself the very pinnacle of all meditations.

This unaltered, ungrasping, loose resting,
Is itself the very pinnacle of all conducts.

This unsought natural perfection from the very beginning,
Is itself the very pinnacle of all fruits.

The Four Great Unerring Stakes and the Four Great Nails

The four great unerring stakes are taught:

1. The great stake of the view without error
   Is this clear vidyā of the present.
   Because it is clear and unerring, it is called a stake.

2. The great stake of meditation without error
   Is this clear consciousness of the present.
   Because it is clear and unerring, it is called a stake.

3. The great stake of conduct without error
   Is this clear consciousness of the present.
   Because it is clear and unerring, it is called a stake.

4. The great stake of the fruit without error
   Is this clear consciousness of the present.
   Because it is clear and unerring, it is called a stake.

The four great nails of changelessness are taught:

1. The great nail of the changeless view
   Is just this clear knowing consciousness of the present.
   Because it is taught throughout the three times, it is called a nail.

2. The great nail of changeless meditation
   Is just this clear knowing consciousness of the present.
   Because it is taught throughout the three times, it is called a nail.

3. The great nail of changeless conduct
   Is just this clear knowing consciousness of the present.
   Because it is taught throughout the three times, it is called a nail.

4. The great nail of the changeless fruit
   Is just this clear knowing consciousness of the present.
   Because it is taught throughout the three times, it is called a nail.

Escorting View, Meditation, Conduct, and Fruit to the Place of Exhaustion

The instruction for escorting the final point to the place of exhaustion:

Although there are many discordant views,
Within this self-originated pristine consciousness, the nature of mind, one’s own vidyā,
There is no duality of a viewed object and a viewer.
Do not look at the view; look for the looker.
If you search for the looker and do not find him,
At that time, the view is escorted to the place of exhaustion.
The ultimate point of the view, too, comes down to that.

Although there is nothing whatsoever to look at in the view,
Without drifting into a generic, blank nothingness,
This present clear consciousness of one’s own vidyā
Is itself the view of the Great Perfection.
In that, there is no duality of realizing and not realizing.

Although there are many discordant meditations,
Within one’s own vidyā, ordinary penetrating consciousness,
There is no duality of an object meditated upon and a meditator.
Do not meditate on meditation; look for the meditator.
If you search for the meditator and do not find him,
At that time, meditation is escorted to the place of exhaustion.
The ultimate point of meditation, too, comes down to that.

Although there is nothing whatsoever to meditate upon,
Without falling under the power of dullness, agitation, and torpor,
The unaltered, clear consciousness of the present
Is unaltered equipoise, true dhyāna.
In that, there is no duality of remaining and not remaining.

Although there are many discordant conducts,
Within one’s own vidyā, the pristine consciousness of the single thig le,
There is no duality of conduct as object and one who acts.
Do not perform conduct; look for the one who acts.
If you search for the one who acts and do not find him,
At that time, conduct is escorted to the place of exhaustion.
The ultimate point of conduct, too, comes down to that.

Although there is nothing whatsoever to practice as conduct,
Without falling under the power of habitual tendencies and delusion,
In the unaltered self-clarity of the consciousness of the present,
Without engaging in modification, alteration, acceptance, or rejection,
That itself is perfectly pure conduct.
In that, there is no duality of pure and impure.

Although there are many discordant fruits,
Within one’s own vidyā, the nature of mind, the naturally perfected three kāyas,
There is no duality of a result to be accomplished and an accomplisher.
Do not accomplish the fruit; look for the one who would accomplish it.
If you search for the one who would accomplish it and do not find him,
At that time, the fruit is escorted to the place of exhaustion.
The ultimate point of the fruit, too, comes down to that.

Although there is nothing whatsoever to accomplish as the fruit,
Without falling under the power of accepting and rejecting, hoping and fearing,
Within the naturally perfected self-clarity of present knowing consciousness,
The realization of the self-clear three kāyas becomes manifest.
That itself is the fruit of primordial Buddhahood.

Synonyms of Vidyā

This vidyā is free from the eight extremes, such as eternalism and nihilism.
Because it does not fall into any extreme, it is called the “Middle Way.”
It is called “uninterrupted mindful knowledge.”
Because emptiness has the essence of vidyā,
It is given the name “Essence of the Sugata.”

If the meaning of this is known, it is supreme among all knowable objects.
Therefore it is called the “Perfection of Wisdom.”
Because it is free from the extremes of intellect and free from the very beginning,
It is given the name “Mahāmudrā.”
Because, depending on whether this very nature is realized or not realized,
It becomes the basis for all saṃsāra and nirvāṇa, happiness and suffering,
It is given the name “all-basis.”

When it abides naturally, ordinary and unproduced,
This clear and vivid consciousness
Is given the name “ordinary consciousness.”

However many good, colorful, and pleasing names are attached,
In actuality, apart from this knowing consciousness of the present,
Whoever asserts something superior to this, other than this,
Is like someone who has found an elephant but searches for its footprints.
Even if one were to traverse the three-thousandfold universe, it would be impossible to find.

Apart from mind, it is impossible to find the Buddha.
Not knowing this meaning, if one searches for mind externally,
How could one find oneself by using oneself to search for another?

For example, it is like a fool in a crowd of many people
Who, after watching a spectacle, forgets himself.
Not recognizing his own face, he searches elsewhere.
The delusion of using oneself to search for someone else is just like that.

Because one does not see the abiding mode of the disposition of things,
Not knowing appearances to be mind, one strays into saṃsāra.
Not realizing one’s own mind to be the Buddha, nirvāṇa is obscured.

Saṃsāra and nirvāṇa are differentiated
By knowing and not knowing, vidyā and ignorance,
In a single instant.
One is mistaken by seeing one’s own mind as something other.
Mistake and non-mistake are of one essence.

Since the mindstreams of beings are not established as two,
By leaving the nature of mind unaltered in its own place, it is liberated.
If one does not know that this very mistake is mind,
One will never realize the meaning of dharmatā.
Look into yourself at self-originated, self-arisen self-clarity.

Where do these appearances arise from at first?
Where do they abide in the middle?
Where do they go at the end?
When one looks, it is like a crow on a ship:
Although it flies away from the ship, there is nowhere else for it to land.
Likewise, because appearances arise in mind,
They arise in one’s own mind and are liberated in mind.

Everything that Appears is Mind

This nature of mind, all-knowing and all-discerning, empty and clear:
Like the sky, in which clarity and emptiness are inseparable from the beginning,
When self-originated pristine consciousness is manifestly clear
And is settled with certainty, that itself is dharmatā.

The sign that this is so is that all appearance, existence, and peace
Is known as one’s own mind.
Since this nature of mind is knowing and clear,
Understand it to be like the sky.

Although the sky is posited as an example symbolizing dharmatā,
It is only a symbolic indication, illustrating a mere aspect for the time being.
The nature of mind possesses vidyā, is empty, and is clear as anything.
The sky is without vidyā; it is empty, a blank void.
Therefore, the meaning of mind is not fully illustrated by the sky.
Without distraction, rest in that very state.

Even these various relative appearances
Are not established as even one thing, although they are taken to be true.
Therefore, all appearance and existence, saṃsāra and nirvāṇa,
Are the visible display of one’s own single nature of mind.

Whenever one’s own mindstream changes,
External visible appearances also seem to change.
Therefore, everything is the visible display of mind.
The six classes of beings see their respective appearances.
The non-Buddhist outsiders see in terms of the dualism of eternalism and nihilism.
The nine successive vehicles see according to their respective views.
Seeing multiplicity and the non-identity of multiplicity,
They grasp at difference and are deluded by their respective attachments.

Because all appearances are mind’s vidyā,
Even though visible appearances arise, not grasping them is Buddhahood.
Appearances are not mistaken; one is mistaken by grasping.
If one knows grasping thoughts to be mind, they are naturally liberated.

Whatever appears, everything is the appearance of mind:

• Even the appearance of the inanimate container-world is mind.
• Even the appearance of the animate six classes of sentient beings is mind.
• Even the appearance of the happiness of gods and humans in the higher realms is mind.
• Even the appearance of the suffering of the three lower realms is mind.
• Even the appearance of ignorance, afflictions, and the five poisons is mind.
• Even the appearance of vidyā as self-originated pristine consciousness is mind.
• Even the appearance of habitual tendencies, bad thoughts, and saṃsāra is mind.
• Even the appearance of good thoughts and the realm of nirvāṇa is mind.
• Even the appearance of obstacles, māras, and demons is mind.
• Even the appearance of gods and excellent siddhis is mind.
• Even the appearance of various discursive thoughts is mind.
• Even abiding in the meditation of one-pointed non-thought is mind.
• Even the appearance of colors and substantial marks is mind.
• Even being without characteristics and without elaboration is mind.
• Even the appearance of the nonduality of one and many is mind.
• Even the appearance of not being established as existence or non-existence is mind.
• Apart from mind, there are no appearances whatsoever.

Although the nature of mind is unobstructed and any appearance may arise,
Even when appearances arise, like water and waves of the ocean,
They are nondual and are liberated in the state of mind.

Although names are unobstructed and any name may be applied,
In actuality, nothing exists apart from the single nature of mind.
Even that singleness is without basis and without root.
If one looks in any direction, not even one thing is seen.

It is not seen as a substance, nor is it established as anything.
It is not seen as mere emptiness, for it is the radiance of knowing clarity.
It is not seen as distinct, for it is the state of inseparable clarity and emptiness.

Right now, one’s own vidyā is vivid and clear.
Even if one tries to make it into something, there is no way to do so.
Although it has no nature of its own, it is directly experienced.
When this itself is experienced, everything is liberated.
One realizes that faculties are neither sharp nor dull.

Although sesame seeds and milk contain the source of oil and butter,
Without pressing or churning, oil and butter do not emerge.
Likewise, although all beings are the actual essence of Buddhahood,
If one does not practice, sentient beings will not awaken.
If one practices, even a cowherd will be liberated.

Although one may not know how to explain it, one ascertains it directly.
When brown sugar has been tasted in one’s own mouth,
One does not need another person to explain its taste.
Not realizing this, even paṇḍitas are deluded.
Even if one is learned in explaining the objects of knowledge of the nine vehicles,
It is like telling a story about a distant place one has never seen.
One has not come even an instant closer to Buddhahood.

If one realizes this, virtue and negativity are liberated in their own place.
If one does not realize this, whatever virtue or negativity one performs,
One will not go beyond saṃsāra, the higher and lower realms.

The moment one realizes one’s own mind as empty, clear pristine consciousness,
Virtue and negativity, benefit and harm, are not established whatsoever.
Just as water does not gather in empty space,
Virtue and negativity have not been established from the beginning in emptiness itself.

Therefore, for the direct encounter with one’s own vidyā,
This Self-Liberation through Naked Seeing is exceedingly profound.
Therefore, become familiar with this vidyā of your own.

Profound. Sealed, sealed, sealed.

Colophon

Emaho!

As for this Introduction to Knowledge (Vidyā): Self-Liberation through Naked Seeing:
For the benefit of fortunate ones in the future, in the dregs of time,
All tantras, āgamas, pith instructions, and experiences of one’s own vidyā
I have gathered here in a condensed, brief, and clear expression of intent.
Although I do not spread it abroad now, I conceal it as a precious treasure.
May it meet with those whose karmic fortune ripens in the future.

Samaya. Sealed, sealed, sealed.

The profound Dharma teaching that directly introduces vidyā, called Self-Liberation through Naked Seeing, composed by the Master of Oḍḍiyāna, Padmasambhava, is complete.

Samaya. Sealed, sealed, sealed.

The treasure revealer, the siddha Karma Lingpa, brought this forth from Gampo Dar, the mountain of the dancing deity.

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