Introduction to Vidyā: Self-Liberation Through Naked Vision.

From the 'Self-Liberation of the Enlightened Intent of the Peaceful and Wrathful Deities,' a profound Dharma teaching, herein lies that called 'Introduction to Vidyā: Self-Liberation Through Naked Vision.'

I prostrate to the deities of the three kāyas (bodies of a Buddha)—the self-luminous vidyā.

From the 'Self-Liberation of the Enlightened Intent of the Peaceful and Wrathful Deities,' a profound Dharma teaching, 'Introduction to Vidyā: Self-Liberation Through Naked Vision' is taught. Thus, by this introduction to one's own vidyā, fortunate sons and daughters of noble family, consider this well! Samaya. Seal. Seal. Seal.

Emaho!

The singular mind (sems) that pervades all of saṃsāra (cyclic existence) and nirvāṇa (liberation), though primordially it is oneself, it is not recognized.

Though its clear vidyā is unceasing, its face is not beheld.

Though unceasingly arising as anything whatsoever, it is not identified.

For the sake of knowing this very nature of oneself, the Buddhas of the three times taught the eighty-four thousand Dharma gates and so forth, an inconceivable number. All that they taught was for the sake of realizing this very thing. Other than this, the Buddhas taught nothing whatsoever.

Though the scriptures are as measureless as the expanse of space, in meaning, the introduction to vidyā is in these three words. This direct introduction to the enlightened intent of the Buddhas, this very direct pointing, without concealment or reservation, is it.

Kyeho! Fortunate children, listen here!

This great, renowned term called 'mind', because of not realizing it, wrongly realizing it, partially realizing it, and not realizing it authentically just as it is, inconceivable assertions of philosophical tenets have arisen.

Furthermore, ordinary individual beings, through not realizing, not knowing their own nature, wander through the three realms and six destinies, experiencing suffering. This too is the fault of not realizing this very mind.

Externalist non-Buddhists (tīrthikas) conceptualize erroneously; falling into the extremes of permanence and annihilation, they are mistaken. This too is the fault of not realizing this very mind.

Śrāvakas (hearers) and pratyekabuddhas (solitary realizers) partially realize selflessness; though they assert its realization, they do not realize it just as it is.

Others too, by their respective texts and philosophical tenets, being bound by assertions, do not see the clear light; they are obscured. Śrāvakas and pratyekabuddhas are obscured by clinging to apprehended and apprehender. Madhyamaka (Middle Way proponents) are obscured by clinging to the extremes of the two truths. Kriyā and Yoga tantras are obscured by clinging to the extremes of approach and accomplishment (seva-sādhana). Mahāyoga and Anuyoga are obscured by clinging to dimension (dbyings) and vidyā.

Having divided the non-dual meaning into two, they go astray. Unless the non-dual becomes one, Buddhahood is not attained. All is one's own mind, wherein saṃsāra and nirvāṇa are inseparable.

Through vehicles of abandonment and adoption, rejection and acceptance (i.e., gradualist, causal vehicles), they wander in saṃsāra. Personally-intuited gnosis (rang rig), the three kāyas, is effortlessly achieved through natural perfection (lhun grub).

By methods of traversing elsewhere, far from this, the deluded who enumerate stages and paths are distracted from the meaning. The enlightened intent of the Buddhas is beyond intellect. By practicing meditation and recitation with conceptual focus and signs (nimitta), they are deluded.

Therefore, abandon all fabricated dharmas and busy activities. Thus, in this 'Self-Liberation Through Nakedly Seeing Vidyā', through this teaching, all phenomena are realized as the great self-liberation. Therefore, in the Great Perfection (rdzogs pa chen po), all is perfected. Samaya. Seal. Seal. Seal.

Emaho!

This so-called mind, so vibrantly alert and stirring, though singular, it does not exist as one.

From it arise saṃsāra and nirvāṇa, various joys and sorrows.

Its assertions are like the twelve vehicles.

Its names are inconceivably and variously designated:

Some call it 'mind itself.' Some non-Buddhists name it 'self' (ātman). Śrāvakas say 'person without self' (pudgalanairātmya). Cittamātrins (Mind-Only school) name it 'mind.' Some name it 'Madhyamaka.' Some say 'prajñāpāramitā' (perfection of wisdom). Some name it 'tathāgatagarbha' (buddha-nature). Some name it 'mahāmudrā' (great seal). Some name it 'singular bindu (thig le)'. Some name it 'dharmadhātu' (expanse of reality). Some name it 'kun gzhi' (all-basis). Some name it 'ordinary awareness'.

When this itself is directly pointed out and introduced: After past thoughts have vanished without a trace, and future thoughts have not yet arisen, fresh and new, at the present moment, when abiding in the natural, uncontrived state, this very ordinary, present awareness—when you look nakedly at yourself, at that very awareness:

By looking, there is nothing to be seen, yet it is vividly clear. Vidyā is directly perceived, naked, distinct.

Not being established as anything, it is utterly empty. Clarity and emptiness being inseparable, it is vividly present.

It is not permanent, for it is not established as anything. It is not annihilated, for it is vividly clear and distinct.

It is not singular, for it is aware and clear as multiplicity. Multiplicity is not established; it is the state of inseparable single taste.

It is not elsewhere; it is this very personally-intuited gnosis.

This is the introduction to the ultimate abiding nature of reality. In this, the three kāyas are inseparably complete as one:

Not established as anything, empty: the dharmakāya (truth body).

The clear, inherent radiance of emptiness is the sambhogakāya (enjoyment body).

Unceasingly arising as anything: the nirmāṇakāya (emanation body).

The completeness of all three as one is the very essence (ngo bo).

If this is forcefully introduced by direct pointing: It is this very present awareness of yours.

Since it is this very uncontrived self-clarity, what is this talk of 'not realizing mind-itself'?

Since there is nothing whatsoever to meditate upon in this, what is this talk of 'not arising through meditation'?

Since vidyā is this very direct perception, what is this talk of 'not finding one's own mind'?

Since this clear vidyā is unceasing, what is this talk of 'not seeing the nature of mind'?

Since it is the mental thinker itself, what is this talk of 'not finding it by searching'?

Since there is nothing whatsoever to do in this, what is this talk of 'not accomplishing through doing'?

Since it is sufficient to rest in uncontrived self-clarity, what is this talk of 'not being able to abide'?

Since it is sufficient to rest effortlessly, without doing, what is this talk of 'not being able to do that'?

Since clarity, vidyā, and emptiness are inseparably achieved through natural perfection, what is this talk of 'not accomplishing through practice'?

Since it is without cause or condition, self-arisen and achieved through natural perfection, what is this talk of 'not being able through effort'?

Since thoughts arise and are liberated simultaneously, what is this talk of 'not being subdued by antidotes'?

Since it is this very present awareness, what is this talk of 'not knowing this'?

It is certain that mind-itself is empty, without basis (gzhi). One's own mind, without substance, is like empty space. Is it similar or not? Look at your own mind!

It is certain that self-arisen pristine consciousness (gnosis) is primordially clear, not a mere vacuity or view of annihilation. Self-arisen, self-clear, it is like the heart of the sun. Is it similar or not? Look at your own mind!

It is certain that vidyā-pristine consciousness is unceasing. Unceasing vidyā is like a flowing river. Is it similar or not? Look at your own mind!

It is certain that conceptual thoughts (rnam rtog), movements, and recollections are without identification. Movement, without substance, is like a breeze in the sky. Is it similar or not? Look at your own mind!

It is certain that all that appears is self-appearance (rang snang). Appearance (snang ba), self-appearance, is like reflections in a mirror. Is it similar or not? Look at your own mind!

It is certain that all signs are liberated in their own place. Self-arisen, self-liberated, it is like clouds in the sky. Is it similar or not? Look at your own mind!

Since there is no phenomenon apart from mind, there is no phenomenon elsewhere to be viewed by the view.

Since there is no phenomenon apart from mind, there is no phenomenon elsewhere to be meditated upon by meditation.

Since there is no phenomenon apart from mind, there is no phenomenon elsewhere to be enacted by conduct.

Since there is no phenomenon apart from mind, there is no phenomenon elsewhere for samaya to be kept.

Since there is no phenomenon apart from mind, there is no phenomenon elsewhere for fruition to be accomplished.

Look again and again! Look at your own mind!

When looking outward into the dimension of external space, if this mind, in projecting, has no place from which to project, and when looking inward at one's own mind, if there is no projector of projecting thoughts, then one's own mind, without projection, is vividly clear.

Personally-intuited gnosis, clear light, empty: the dharmakāya. Like the sun shining in a clear, cloudless sky. Devoid of conceptual thought, it clearly cognizes everything.

Great is the difference between realizing and not realizing this meaning!

This self-arisen clear light, primordially unborn:

Wondrous is this little child of vidyā, without father or mother!

Wondrous is this self-arisen pristine consciousness, uncreated by anyone!

Wondrous, never having been born and having no cause to die!

Wondrous, directly clear yet having no seer!

Wondrous, though wandering in saṃsāra, it does not become bad!

Wondrous, though attaining Buddhahood, it does not become good!

Wondrous, though present in all, it is unrecognized!

Wondrous to hope for another fruition, leaving this aside!

Wondrous to search for it elsewhere, though it is present in oneself!

Emaho!

This present vidyā, insubstantial and clear, this very thing is the pinnacle of all views.

This, without conceptual focus, all-pervasive, free from intellect, this very thing is the pinnacle of all meditations.

This, to rest loosely, uncontrived, without grasping, this very thing is the pinnacle of all conduct.

This, unsought, primordially achieved through natural perfection, this very thing is the pinnacle of all fruitions.

The four great unerring points are taught:

The great point of the unerring view is this present, vivid vidyā; because it is clear and unerring, it is called 'point.'

The great point of unerring meditation is this present, vivid awareness; because it is clear and unerring, it is called 'point.'

The great point of unerring conduct is this present, vivid awareness; because it is clear and unerring, it is called 'point.'

The great point of unerring fruition is this present, vivid awareness; because it is clear and unerring, it is called 'point.'

The four great unaltering stakes are taught:

The great stake of the unaltering view is this very present, vivid awareness-vidyā; because it indicates the three times, it is called 'stake.'

The great stake of unaltering meditation is this very present, vivid awareness-vidyā; because it indicates the three times, it is called 'stake.'

The great stake of unaltering conduct is this very present, vivid awareness-vidyā; because it indicates the three times, it is called 'stake.'

The great stake of unaltering fruition is this very present, vivid awareness-vidyā; because it indicates the three times, it is called 'stake.'

The pith instruction for resting in the oneness of the three times is:

Do not cut the traces of the past; abandon perceptions (saṃjñā) of the past. Do not welcome the future; cut the connecting cord of the mind. Rest in the present, without grasping, in the state of space.

Without meditation, one does not meditate on anything at all. Without distraction, one relies on undistracted mindfulness. In the state of no meditation, no distraction, look intently!

One's own vidyā-awareness, self-clear, lucid, that which arises is called bodhicitta (awakening mind). Without meditation, it is beyond the sphere of knowable objects. Without distraction, it is clear by its very essence. Appearance-emptiness, self-liberated; clarity-emptiness, the dharmakāya. Buddhahood is not accomplished by a path but is actualized. Vajrasattva (Adamantine Being) is seen at this very time.

The pith instruction that takes one to the ultimate exhaustion point:

Though views are manifold, vast, and numerous, in personally-intuited gnosis, mind-itself, self-arisen pristine consciousness, there is no duality of viewed and viewer. Do not look at the view; seek the very agent that views. If, by searching for that very viewer, it is not found, then the view is brought to its exhaustion point. The ultimate source of the view also rests in that very thing. Though there is nothing whatsoever to be seen by the view, without falling into a mere nothingness, an utter emptiness, this present, vivid awareness of personally-intuited gnosis is the very view of the Great Perfection. In this, there is no duality of realized or not realized.

Though meditations are manifold, vast, and numerous, in personally-intuited gnosis, ordinary awareness, thoroughly transparent, there is no duality of meditated upon and meditator. Do not meditate on meditation; seek the very agent that meditates. If, by searching for that agent of meditation, it is not found, then meditation is brought to its exhaustion point. The ultimate source of meditation also rests in that very thing. Though there is nothing whatsoever to be meditated upon, without falling under the sway of dullness, agitation, torpor, or excitement, this present, uncontrived, vivid awareness, resting in uncontrived equanimity, is meditative concentration (dhyāna). In this, there is no duality of abiding or not abiding.

Though conducts are manifold, vast, and numerous, in personally-intuited gnosis, pristine consciousness, the singular bindu, there is no duality of enacted and enactor. Do not enact conduct; seek that very agent that enacts. If, by searching for that very enactor, it is not found, then conduct is brought to its exhaustion point. The ultimate source of conduct also rests in that very thing. Though there is nothing whatsoever to be enacted, without falling under the sway of karmic latencies and confusion (bag chags 'khrul ba), this present awareness, uncontrived and self-clear, without any contrivance, alteration, acceptance, or rejection—that itself is a completely pure conduct. In this, there is no duality of pure or impure.

Though fruitions are manifold, vast, and numerous, in personally-intuited gnosis, mind-itself, the three kāyas achieved through natural perfection, there is no duality of accomplished and accomplisher. Do not accomplish fruition; seek that very agent that accomplishes. If, by searching for that very accomplisher, it is not found, then fruition is brought to its exhaustion point. The ultimate source of fruition also rests in that very thing. Though there is nothing whatsoever for fruition to accomplish, without falling under the sway of abandonment and adoption, hope and fear, this present awareness-vidyā, self-clear and achieved through natural perfection, the very realization of the actualized, self-clear three kāyas, is the fruition of primordial Buddhahood.

This vidyā, free from the eight extremes of permanence and annihilation, because it does not fall into any extreme, is called 'Madhyamaka.'

Because mindful vidyā is unceasing, it is called 'vidyā.'

Because emptiness possesses vidyā as its essence, it is therefore named 'tathāgatagarbha.'

If one knows this meaning, it is the supreme of all knowables; therefore, it is called 'prajñāpāramitā.'

Because it is primordially free from intellectual constructs and extremes, it is therefore named 'mahāmudrā.'

Due to the difference between realizing and not realizing this very thing, it becomes the basis of all saṃsāra and nirvāṇa, happiness and suffering; therefore, it is named 'kun gzhi.' (Note: In Dzogchen, this 'kun gzhi' or 'all-basis' should be distinguished from the 'kun gzhi rnam shes' or 'ālaya-vijñāna' of the Yogācāra school, though the terms are related. The former refers to the primordial base, while the latter can be associated with karmic imprints and conceptual obscurations.)

This vivid, distinct awareness of the uncontrived, ordinary, spontaneously abiding state is named 'ordinary awareness.'

However many fine-sounding, pleasing names are given, in reality, apart from this very present awareness-vidyā, whoever asserts anything superior to this or other than this is like one who, having found an elephant, still searches for its tracks. Even if one were to enslave the three-thousand-fold world system, it would not be found. Apart from mind, Buddhahood cannot be found.

Not knowing this meaning, even if one searches for mind externally, how can one find oneself by searching for another? For example, a fool in a crowd, watching a spectacle, loses himself and, not recognizing his own face, searches elsewhere. Just so is the delusion of searching for oneself as another.

Not seeing the abiding nature of reality's disposition, not knowing appearances as mind, one strays into saṃsāra. Not realizing one's own mind as Buddha, nirvāṇa is obscured. Between saṃsāra and nirvāṇa, the distinction is made in a single instant by vidyā and ignorance (avidyā).

Seeing one's own mind 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 resting mind-itself uncontrived in its own place, it is liberated. If that very delusion is not recognized as mind, the meaning of dharmatā will never be realized.

Self-arisen, self-shining, self-clear—look at oneself! These appearances, where did they first arise? In the middle, where do they abide? In the end, where do they go?

Looking, it is like a crow from a pond: though it flies from the pond, there is no place separate from the pond. Likewise, because appearances arise in the mind, they arise in one's own mind and are liberated in mind.

Mind-itself, all-knowing, all-aware, empty-clear, like space, is primordially clarity-emptiness inseparable. If self-arisen pristine consciousness is directly perceived as clear and stabilized, that is the dharmatā. The sign of this is that all existence and appearance are recognized as one's own mind, and this mind-itself, being aware and clear, is realized as space-like.

Although space is posited as an example to illustrate dharmatā, it is merely a provisional symbol to illustrate a partial aspect. Mind-itself, possessing vidyā, is empty yet clear as anything. Space, lacking vidyā, is empty, a mere vacuity. Therefore, the meaning of mind cannot be illustrated by space. Undistracted, rest in that very state.

These various conventional appearances, too, just like grasping, not even one is established as real. Therefore, all of saṃsāra and nirvāṇa, existence and appearance, are the perceptions of one's own single mind-itself. When one's own mind-stream changes even slightly, corresponding perceptions arise externally. Therefore, all is the perception of mind.

The six classes of beings see according to their respective appearances. Externalist non-Buddhists see in terms of the duality of permanence and annihilation. The nine progressive vehicles see according to their respective views. Seeing variously, and various non-identities, by grasping at differences, one is deluded by individual attachments.

Since all appearances are the vidyā of mind, even when perceptions arise, to be without grasping is Buddhahood. Appearance is not delusive; grasping is delusive. If grasping thoughts are known as mind, they are naturally liberated.

Whatever appears is an appearance of mind. The inanimate vessel-world appearing as solid is also mind. The sentient contents, the six classes of beings appearing, are also mind. The happiness of gods and humans in higher realms appearing is also mind. The suffering of the three lower realms appearing is also mind. The appearance of ignorance and the five afflictive poisons is also mind. The appearance of self-arisen pristine consciousness as vidyā is also mind. The appearance of evil thoughts, latencies of saṃsāra, is also mind. The appearance of good thoughts, pure lands of nirvāṇa, is also mind. The appearance of obstacles from demons and spirits is also mind. The appearance of deities and spiritual attainments (siddhi) as excellent is also mind. The appearance of various conceptual thoughts is also mind. Abiding in single-pointed, non-conceptual meditation is also mind. The appearance of colors of material signs is also mind. That which is without signs and without elaboration is also mind. The appearance of one and many as non-dual is also mind. The appearance of that which is not established as existent or non-existent is also mind.

Apart from mind, there is no appearance whatsoever. Mind-itself is unceasing; whatever appearance arises, though it arises, like the water of the ocean and its waves, they are non-dual, liberated in the state of mind.

Though designations are unceasing and names are variously applied, in reality, there is nothing other than the single mind-itself. That singularity too is without basis, rootless. In whatever direction, not even a single perception [of it as an entity] is found.

Not perceived as a thing, it is not established as anything. Not perceived as empty [in a nihilistic sense], it is the radiance of vidyā and clarity. Not perceived as separate, it is the state of inseparable clarity-emptiness.

This present, vividly distinct vidyā of yours—though one tries to make it so, one does not know how to 'make' that very thing. Though without inherent nature, it is directly experienced. If this itself is experienced, all is liberated. It is realized that there is no sharp or dull among the faculties.

Though sesame is a source of oil and milk a source of butter, if the former is not pressed nor the latter churned, their essence (butter-oil) does not emerge. Likewise, though all beings are actually 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 stabilized. Like the molasses experienced in one's own mouth, others do not need to explain its taste. Not realizing this, even a paṇḍita (scholar) is deluded. Though skilled in explaining the nine vehicles as objects of knowledge, it is like recounting stories of distant lands one has not seen. For a Buddha, not even an instant has passed further [from this].

If this is realized, virtue and vice are liberated in their own place. If this is not realized, whatever virtue or vice is practiced, one does not transcend saṃsāra of higher or lower realms. Merely by realizing one's own mind as empty-clear pristine consciousness, neither virtue nor sin, benefit nor harm, are established at all. Just as water does not adhere to empty space, in emptiness itself, virtue and sin are primordially unestablished.

Therefore, this 'Self-Liberation Through Naked Vision,' in which one's own vidyā is directly and strikingly encountered, is supremely profound. Therefore, familiarize yourself with this, your own vidyā.

Profound. Seal. Seal. Seal.

Emaho!

This 'Introduction to Vidyā: Self-Liberation Through Naked Vision,' for the sake of fortunate ones of future degenerate times, concisely and clearly presents the enlightened intent of all tantras, transmissions, pith instructions, and personal experiences of vidyā.

For now, it is not proliferated but concealed as a precious treasure.

May it meet with those of fortunate karma in the future!

Samaya. Seal. Seal. Seal.

This profound Dharma teaching revealing the direct introduction to vidyā, called 'Self-Liberation Through Naked Vision,' composed by the Ācārya from Oḍḍiyāna, Padmasambhava, is complete. Samaya. Seal. Seal. Seal.

Revealed by the treasure revealer (gter ston) and siddha (accomplished one), Karma Lingpa, from Gampodar (sgam po gdar) mountain, which resembles a divine servant dancing.