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This translation of a crucial Dzogchen text is provided solely for your personal reference, and its accuracy cannot be guaranteed. Please do not reproduce or distribute this version elsewhere, as it was translated from Tibetan using Gemini Pro 2.5. Since I do not read Tibetan (I am only conversant with English and Chinese), I am unable to verify the correctness of this translation. If you are proficient in Tibetan and can provide feedback regarding its accuracy, please feel free to contact me: https://www.awakeningtoreality.com/p/contact-us.html
The Gemini Prompt I used to translate: https://www.awakeningtoreality.com/2025/04/ai-gemini-prompt-to-translate-atr-blog.html
The translation:
༁ྃ༔ From the Profound Dharma of the Peaceful and Wrathful Deities, the Self-Liberated Mindstream, herein lies what is called "The Self-Liberation of Seeing Nakedly: An Introduction to Vidyā." Homage to the deity of the three kāyas, self-luminous vidyā (“pristine awareness/knowledge that must be known personally”)! From the Profound Dharma of the Peaceful and Wrathful Deities, the Self-Liberated Mindstream, Is taught "The Self-Liberation of Seeing Nakedly: An Introduction to Vidyā." Thus, by this introduction to one's own vidyā, Fortunate sons and daughters of noble family, consider it well! Samaya. Seal, Seal, Seal. Emaho! The singular sems (“mind”) that pervades all of saṃsāra and nirvāṇa, Though primordially it is oneself, it is not recognized. Though its clear vidyā is unceasing, its face is not seen. Though it arises unceasingly as anything whatsoever, it is not apprehended. In order that this very thing be known as one's own nature, The Victors of the three times, with their eighty-four thousand And so forth, an inconceivable number of Dharma Gates, All that they taught was for the sake of realizing this very thing; Other than this, the Victors taught nothing whatsoever. Though the sacred teachings are measureless, like the limits of space, In essence, they are these three words: the introduction to vidyā. This is the direct introduction to the intent of the Victors, Unconcealed and unhidden, this very pointing-out instruction. Kye Ho! Fortunate children, listen now! This widely renowned term called "sems," Not realizing this, or realizing it wrongly, partially, Or not realizing it perfectly as it is, An inconceivable array of philosophical tenets (Skt: dṛṣṭi) has arisen. Furthermore, ordinary individual beings, Through not realizing, not knowing their own nature, Wander through the three realms and the six destinies, experiencing suffering. This, too, is the fault of not realizing this very sems of one's own. Externalist Tīrthikas, with their wrong views (Skt: mithyā-dṛṣṭi), Fall into the extremes of permanence and nihilism, thus going astray. This, too, is the fault of not realizing this very sems of one's own. Śrāvakas and Pratyekabuddhas, though asserting a partial selflessness, Do not realize it as it truly is. Moreover, by being bound by the assertions Of their own respective scriptures and philosophical tenets, they are obscured from seeing the clear light. Śrāvakas and Pratyekabuddhas are obscured by clinging to apprehended and apprehender. Madhyamikas are obscured by clinging to the extremes of the two truths. Kriyā and Yoga tantras are obscured by clinging to the extremes of recitation and accomplishment. Mahāyoga and Anuyoga are obscured by clinging to space (dbyings) and vidyā. By dividing the non-dual reality into two, one goes astray. If the non-dual does not become one, buddhahood is not attained. All things are one's own sems, inseparable from saṃsāra and nirvāṇa; Yet through the vehicles of abandoning and adopting, rejecting and accepting, one wanders in saṃsāra. One's own vidyā, the three kāyas, is effortless spontaneous presence (“spontaneous perfection”); To think this is not so, and by means of paths that travel far elsewhere, The delusion of enumerating stages and paths distracts from the essential point. The intent of the Buddhas is beyond the intellect; By meditating and reciting with conceptual focus and signs, one is deluded. Therefore, abandon all fabricated dharmas and busy activities, And in this way, through this teaching of "Self-Liberation Through Seeing Nakedly Vidyā," Realize all dharmas as the great self-liberation. Therefore, in the Great Perfection, all is also perfected. Samaya. Seal, Seal, Seal. Emaho! This so-called sems, this vivid, pulsating knowing, Though it is one, it does not exist as one. It arises as the variety of saṃsāra and nirvāṇa, happiness and suffering. It is asserted according to the twelve vehicles. It is designated by various inconceivable names. Some call it "mind itself." Some Tīrthikas designate it by the name "Self" (Skt: ātman). The Śrāvakas call it "selflessness of the person." The Cittamātrins designate it by the name "sems." Some designate it by the name "Madhyamaka." Some call it "Perfection of Wisdom" (Skt: prajñāpāramitā). Some designate it by the name "Tathāgatagarbha." Some designate it by the name "Mahāmudrā." Some designate it by the name "Singular Bindu / Sphere / Essence-Drop." Some designate it by the name "Dharmadhātu." Some designate it by the name "all-basis" (kun gzhi). Some designate it by the name "ordinary knowing." If this is directly introduced by pointing a finger: After past thoughts have vanished without a trace, And future thoughts have not yet arisen and are fresh, At the time of present, uncontrived, natural abiding, This very ordinary, everyday knowing, When you look directly at yourself, Looking, it is a lucidity that has nothing to be seen. It is vidyā, directly manifest, naked, startlingly clear. Utterly empty, as nothing whatsoever is established. Luminous and empty, indivisible, it is pristine (ye re ba). It is not permanent, for it is not established as anything at all. It is not nihilistic, for it is luminously, startlingly clear. It is not singular, for it is aware of and clear about multiplicity. It is not established as multiple, for it is of an indivisible, single taste. It is not elsewhere; it is this very self-*vidyā*. This is the introduction to the actual abiding state of reality, the essential meaning. In this, the three kāyas are indivisibly complete as one: Its being unestablished as anything whatsoever, empty, is the Dharmakāya. The luminous, inherent radiance of emptiness is the Sambhogakāya. Its unceasing arising as anything whatsoever is the Nirmāṇakāya. These three, complete as one, are the Svābhāvikakāya. If this is forcefully introduced by pointing a finger: This present knowing of your own is it! This uncontrived self-lucidity is it! What is called "not realizing mind-itself"? For this, there is nothing whatsoever to meditate upon; What is called "it did not arise through meditation"? This manifest vidyā is it! What is called "not finding one's own sems"? This unceasing continuity of luminous vidyā is it! What is called "not seeing the face of sems"? The thinker of thoughts by the intellect is itself! What is called "not finding it by searching"? For this, there is nothing whatsoever to do; What is called "it did not arise through doing"? Leaving it uncontrived and self-luminous is sufficient! What is called "not being able to abide in the state"? Leaving it effortlessly, just as it is, is sufficient! What is called "not being capable of that"? Clarity, vidyā, and emptiness – these three – are indivisibly, spontaneously present! What is called "not accomplishing it through practice"? Without cause or conditions (Skt: pratyaya), self-arisen and spontaneously present! What is called "not being able to achieve it through effort"? Thoughts arising and liberating are simultaneous! What is called "antidotes not subduing them"? This present knowing is it! What is called "not knowing this"? Mind-itself is definitively empty, without a basis (gzhi). Your own sems is without substance, like empty space. Is it similar or not? Look at your own sems! Emptiness is not a blank void, a nihilistic view (Skt: dṛṣṭi). Self-arisen pristine consciousness (gnosis) is definitively luminous from the very beginning. Self-arisen, self-luminous, it is like the essence of the sun. Is it similar or not? Look at your own sems! The vidyā of pristine consciousness (gnosis) is definitively unceasing. Unceasing vidyā is like a river's current. Is it similar or not? Look at your own sems! Conceptual thoughts, movements, and recollections are definitively without an identifiable reality. Movement is without substance, like a breeze in the space between. Is it similar or not? Look at your own sems! All that appears is definitively one's own appearance / display (snang ba). Appearances / displays as self-*appearances / displays* are like reflections in a mirror. Is it similar or not? Look at your own sems! All signs (Skt: nimitta) are definitively liberated in their own place. Self-arisen, self-liberated, like clouds in the space between. Is it similar or not? Look at your own sems! Apart from sems, there are no other dharmas. Therefore, in the view (Skt: dṛṣṭi), there are no other dharmas to be viewed. Apart from sems, there are no other dharmas. Therefore, in meditation, there are no other dharmas to be meditated upon. Apart from sems, there are no other dharmas. Therefore, in conduct, there are no other dharmas to be enacted. Apart from sems, there are no other dharmas. Therefore, for samaya, there are no other dharmas to be protected. Apart from sems, there are no other dharmas. Therefore, for the result, there are no other dharmas to be accomplished. Look again and again! Look at your own sems! If you look outwards into the dimension (klong) of outer space, If this sems projects, there is no place for projection. If you look inwards at your own sems, If thoughts project, there is no projector of thoughts. Your own sems, devoid of projection, is lucid. Self-*vidyā*, clear light, empty, is the Dharmakāya. Like the sun shining in a clear, cloudless sky. Devoid of conceptual thoughts, it knows everything lucidly. There is a great difference between realizing and not realizing this essential point. This unoriginated from the beginning, self-arisen clear light, Is like the wondrous infant of vidyā, without father or mother. Unmade by anyone, self-arisen pristine consciousness (gnosis) is wondrous. Having never experienced birth, and having no cause for death, it is wondrous. Though directly manifest and clear, there is no seer, which is wondrous. Though wandering in saṃsāra, it does not go to bad migrations, which is wondrous. Though attaining buddhahood, it does not become better, which is wondrous. Though present in all, it is not recognized, which is wondrous. To hope for some other result, leaving this aside, is wondrous. Though present in oneself, to search for it elsewhere is wondrous. Emaho! This present vidyā, insubstantial and luminous, This very thing is the pinnacle of all views (Skt: dṛṣṭi). This non-referential, all-pervading, intellect-free state, This very thing is the pinnacle of all meditations. This uncontrived, ungrasping, loosely placed state, This very thing is the pinnacle of all conducts. This unsought, primordially spontaneously present state, This very thing is the pinnacle of all results. The Four Great Unmistaken Points are taught: The great point of the view (Skt: dṛṣṭi) being free from error is this: This present, lucid vidyā is it. Because it is luminous and unerring, it is called a "point." The great point of meditation being free from error is this: This present, lucid knowing is it. Because it is luminous and unerring, it is called a "point." The great point of conduct being free from error is this: This present, lucid knowing is it. Because it is luminous and unerring, it is called a "point." The great point of the result being free from error is this: This present, lucid knowing is it. Because it is luminous and unerring, it is called a "point." The Four Great Unchanging Nails are taught: The great nail of the view (Skt: dṛṣṭi) being unchanging is this: This very present, lucid knowing-*vidyā* is it. Because it teaches the three times, it is called a "nail." The great nail of meditation being unchanging is this: This very present, lucid knowing-*vidyā* is it. Because it teaches the three times, it is called a "nail." The great nail of conduct being unchanging is this: This very present, lucid knowing-*vidyā* is it. Because it teaches the three times, it is called a "nail." The great nail of the result being unchanging is this: This very present, lucid knowing-*vidyā* is it. Because it teaches the three times, it is called a "nail." The pith instruction for placing the three times as one is: Do not cut the past track; abandon perception of the past. Do not greet the future; cut the mental cord of connection. In the present, remain without grasping, in the state of space. There is nothing to meditate on; do not meditate on anything at all. There is no distraction; rely on undistracted mindfulness (Pali: sati; Skt: smṛti). In the state of no-meditation, no-distraction, look directly! One's own vidyā, this knowing, self-luminous and vivid, That which arises is called bodhicitta. There is nothing to meditate on; it is beyond the object of knowledge. There is no distraction; by its own essence, it is luminous. Appearance / display (snang ba) and emptiness, self-liberated; luminosity and emptiness are the Dharmakāya. Buddhahood is not accomplished by the path but is made manifest. Thus, Vajrasattva is seen at this very time. The instruction that brings one to the ultimate exhaustion point is: Although views (Skt: dṛṣṭi) are discordant, vast, and numerous, Regarding self-*vidyā*, mind-itself, self-arisen pristine consciousness (gnosis), In this, there is no duality of observed and observer. The view (Skt: dṛṣṭi) is not to look; search for the looker, the master. If, upon searching for that very looker, it is not found, Then the view (Skt: dṛṣṭi) has been brought to its exhaustion point. The very core of the view (Skt: dṛṣṭi) also comes down to that itself. While there is nothing whatsoever to be seen by the view (Skt: dṛṣṭi), Without falling into a vacuous, nihilistic emptiness, This present self-*vidyā*, lucid knowing, That is the view (Skt: dṛṣṭi) of the Great Perfection. In that, there is no duality of realization or non-realization. Although meditations are discordant, vast, and numerous, Regarding self-*vidyā*, ordinary, unimpeded knowing, There is no duality of that which is to be meditated upon and the meditator. Meditation is not to meditate; search for the master of meditation. If, upon searching for the master of meditation, it is not found, Then meditation has been brought to its exhaustion point. The very core of meditation also comes down to that itself. While there is nothing whatsoever to be meditated upon, Without falling under the sway of dullness, torpor, lethargy, or agitation, This present, uncontrived, lucid knowing, Uncontrived, even placement is meditative concentration (Skt: dhyāna). In that, there is no duality of abiding or not abiding. Although conducts are discordant, vast, and numerous, Regarding self-*vidyā*, the pristine consciousness (gnosis) that is a singular bindu, There is no duality of that which is to be enacted and the enactor. Conduct is not to act; search for that very enactor. If, upon searching for that very enactor, it is not found, Then conduct has been brought to its exhaustion point. The very core of conduct also comes down to that itself. While there is nothing whatsoever to be enacted, Without falling under the sway of habitual tendencies and delusion, This present knowing, uncontrived and self-luminous, Without doing any contriving, altering, adopting, or rejecting whatsoever, That very state is perfectly pure conduct. In that, there is no duality of pure or impure. Although results are discordant, vast, and numerous, Regarding self-*vidyā*, mind-itself, the three kāyas spontaneously present, There is no duality of that which is to be accomplished and the accomplisher. The result is not to be accomplished; search for that very accomplisher. If, upon searching for that very accomplisher, it is not found, Then the result has been brought to its exhaustion point. The very core of the result also comes down to that itself. While there is nothing whatsoever to be accomplished as a result, Without falling under the sway of abandoning and adopting, hope and fear, This present knowing-*vidyā*, self-luminous and spontaneously present, The very realization of the manifest, self-luminous three kāyas, That is the result of primordial buddhahood itself. This vidyā, free from the eight extremes such as permanence and nihilism, Because it does not fall into any extreme, is called Madhyamaka. This vidyā, whose recollective knowing (dran rig) is unceasing, is called vidyā. Because emptiness has vidyā as its essence, It is therefore designated by the name Tathāgatagarbha. If one knows this essential point, it is the foremost of all knowables. Therefore, it is called Perfection of Wisdom (Skt: prajñāpāramitā). Because it is primordially free from intellect-transcending extremes, It is therefore designated by the name Mahāmudrā. Due to the difference between realizing and not realizing this very thing, It becomes the basis (gzhi) for all of saṃsāra and nirvāṇa, happiness and suffering. Therefore, it is designated by the name all-basis (kun gzhi). At the time of abiding in an uncontrived, ordinary, natural state, This lucid, startlingly clear knowing, Is designated by the name "ordinary knowing." However many fine-sounding, eloquent names are applied, In essence, other than this present knowing-*vidyā*, Whoever asserts something superior to this, Is like one who, having found an elephant, still searches for its tracks. Even if one were to be yoked for three eons, it would not be found. Apart from sems, buddhahood cannot be found. Not knowing this essential point, even if one searches for sems externally, How can one find oneself by searching for something other than oneself? For example, like a fool in a crowd of people, Who, while watching a spectacle, loses himself, And not recognizing his own face, searches for it elsewhere; To search for oneself as other is a delusion just like that. Not seeing the abiding nature of reality as it is, Not knowing appearances / displays (snang ba) to be sems, one strays into saṃsāra. Not realizing one's own sems to be buddha, nirvāṇa is obscured. Between saṃsāra and nirvāṇa, by vidyā and non-*vidyā*, The distinction is made in the space of a single instant. By seeing one's own sems as other, one is deluded. Delusion and non-delusion are of a single essence; For beings, the mind-stream is not established as two. By leaving mind-itself uncontrived, in its own place, it is liberated. If delusion itself is not known as sems, The essential meaning of dharmatā will never be realized. Self-arisen, self-shining, self-luminous—look at oneself! These appearances / displays (snang ba), where did they first arise from? In the middle, where do they abide? And finally, where do they go? Looking, it is like a crow in a pond: Though it flies from the pond, there is no place apart from the pond. Likewise, because appearances / displays (snang ba) arise in sems, They arise in one's own sems and are liberated into sems. Mind-itself, this all-knowing, all-*vidyā*, empty and luminous, Primordially luminous and empty, indivisible like space, When self-arisen pristine consciousness (gnosis) is manifestly established as luminous, That very state is dharmatā. The sign of its being so is that all of apparent existence, Is known as one's own sems, and this mind-itself, Being vidyā and luminous, is realized to be like space. Although space is used as an analogy to illustrate dharmatā, It is merely a symbolic representation, illustrating only a partial aspect for a time. Mind-itself, possessing vidyā, is empty and luminous in every way. Space, lacking vidyā, is an inert emptiness. Therefore, the meaning of sems cannot be illustrated by space. Do not be distracted; place it in that very state. These various conventional appearances / displays (snang ba), too, Not even one is established as truly existent, just like grasping. Therefore, all of apparent existence, saṃsāra and nirvāṇa, Is the perceived appearance / display (snang ba) of one's own singular mind-itself. Whenever one's own mind-stream changes even slightly, External changes occur, and the perceived appearance / display (snang ba) of that arises. Therefore, everything is the perceived appearance / display (snang ba) of sems. The six classes of beings perceive different appearances / displays (snang ba). Externalist Tīrthikas see it as dualistic, permanent or nihilistic. The nine successive vehicles see their respective views (Skt: dṛṣṭi). Seeing variety, and the variety not being singular, By grasping them as distinct, one is deluded by respective attachments. Since all appearances / displays (snang ba) are the vidyā of sems, Even if perceived appearances / displays (snang ba) arise, to be without grasping is buddhahood. Appearances / displays (snang ba) are not delusive; it is by grasping that one is deluded. If grasping thoughts are known as sems, they are naturally liberated. All that appears is the appearance / display (snang ba) of sems. The inanimate vessel world appearing is also sems. The sentient contents, the six classes of beings appearing, is also sems. The happiness of gods and humans in higher realms appearing is also sems. The suffering of the three lower realms appearing is also sems. The five poisons of ignorance and afflictions appearing is also sems. Self-arisen pristine consciousness (gnosis) appearing as vidyā is also sems. Negative thoughts, the habitual tendencies of saṃsāra appearing, is also sems. Positive thoughts, pure lands beyond suffering appearing, is also sems. Obstacles from māras and demons appearing is also sems. Gods and spiritual attainments (Skt: siddhi) appearing auspiciously is also sems. Various conceptual thoughts appearing is also sems. Abiding in non-conceptual one-pointed meditation is also sems. The colors of tangible, marked phenomena appearing is also sems. Being without signs (Skt: animitta) and without elaborations is also sems. One and many, non-dual appearing, is also sems. Existence and non-existence, unestablished in any way appearing, is also sems. Apart from sems, there is no appearance / display (snang ba) whatsoever. Mind-itself is unceasing; whatever appearance / display (snang ba) arises, Even as it arises, like the water of the ocean and its waves, It is non-dual and liberated within the state of sems. Designations are unceasing; however many names are imputed, In essence, there is nothing other than the singular mind-itself. That singularity, too, is without basis (gzhi), rootless. In whatever direction, not even one thing is seen. Not seen as a substance, it is not established as anything. Not seen as empty, it is the radiance of vidyā and clarity. Not seen as separate, it is the state of indivisible clarity and emptiness. This present, lucid, startlingly clear vidyā of your own, Even if one tries to make it be, one does not know how to make that. Though without inherent nature, it is experienced directly. If this itself is experienced, all is liberated. It is realized that among the sense faculties, there is no sharp or dull. Though sesame seeds and milk are the cause of butter, If not churned or pressed, butter-oil does not emerge. Though all beings are indeed the essence of buddhahood, If not put into practice, sentient beings do not become buddhas. If put into practice, even a cowherd is liberated. Though unable to explain it, it is directly established. Like the molasses experienced in one's own mouth, Its taste does not need to be explained by others. Not realizing this, even a paṇḍita is deluded. Though learned in the explanations of the nine vehicles, It is like recounting stories of distant lands unseen. For a buddha, not even an instant is spent far from this. If this itself is realized, virtue and sin are self-liberated. Not realizing this itself, whatever virtue or sin is practiced, One does not transcend saṃsāra of higher and lower realms. Merely by realizing one's own sems as empty-luminous pristine consciousness (gnosis), Virtue and sin, benefit and harm, are not established whatsoever. Just as water does not adhere to empty space between, In emptiness itself, virtue and sin are primordially unestablished. Therefore, this "Self-Liberation Through Nakedly Seeing" One's own vidyā directly encountered, Is supremely profound. Therefore, familiarize yourself with this self-*vidyā*. Profound. Seal, Seal, Seal. Emaho! This "Self-Liberation Through Nakedly Seeing: An Introduction to Vidyā," For the sake of fortunate ones of future degenerate ages, All the tantras, scriptures, pith instructions, and experiences of self-*vidyā*, Their intent is condensed and clearly set forth herein. For now, it is not propagated but sealed as a precious treasure. May it meet with those of fortunate karma in the future! Samaya. Seal, Seal, Seal. This Profound Dharma, "The Self-Liberation of Seeing Nakedly: An Introduction to Vidyā Manifestly Shown," composed by the master from Oḍḍiyāna, Padmasambhava, is complete. Samaya. Seal, Seal, Seal. Revealed by the tertön, the accomplished Karma Lingpa, from a place resembling a dancing divine attendant on the Gampodar mountain.
