Introduction to Knowledge: Self-Liberation through Seeing Nakedly

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

Herein lies the Introduction to Knowledge: Self-Liberation through Seeing Nakedly.

I bow to the deity of the three kāyas, self-lucid knowledge.

From the Profound Dharma, Self-Liberation of the Intention of the Peaceful and Wrathful Ones, The Introduction to Knowledge: Self-Liberation through Seeing Nakedly is taught.

Introduce your own knowledge to yourself in this way! Consider this well, fortunate child of noble family.

Samaya. Gya gya gya.

Emaho!

The single mind that pervades all of saṃsāra and nirvāṇa, Although it is one’s own self from the very beginning, one does not recognize it. Although lucidity and knowledge are uninterrupted, one does not encounter their face. Although they arise as anything without obstruction, one does not identify them.

In order to make one recognize this very nature of oneself, The Victors of the three times taught the eighty-four thousand doors of Dharma, And inconceivable numbers of scriptures; Yet all that was taught is only for the purpose of realizing this. Other than this, the Victors have taught nothing.

Although scriptures are as infinite as the sky, In reality, the instruction introducing knowledge is just these three sentences.

This direct introduction to the intention of the Victors, Is just this method of pointing a finger, without concealment or omission.

Kye ho! Fortunate children, listen here!

The Misunderstanding of Mind

This great renowned term called "mind" (sems): Because it is not realized, or wrongly realized, or realized partially, And because it is not realized exactly as it is, An inconceivable number of philosophical assertions have emerged.

Furthermore, because ordinary individuals Do not realize it, they do not know their own nature; Thus they wander in the six destinies of the three realms and experience suffering. This is the fault of not realizing this very mind of one's own.

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

Although Śrāvakas and Pratyekabuddhas wish to realize The selflessness of the person and a fraction of phenomena, they do not realize it exactly as it is. Furthermore, being bound by the assertions of their respective texts and tenets, They do not see clear light because they are obscured.

Śrāvakas and Pratyekabuddhas are obscured by attachment to subject and object. Mādhyamikas are obscured by attachment to the extremes of the two truths. Kriyā and Yoga [practitioners] are obscured by attachment to the extremes of approach and accomplishment (bsnyen sgrub). Mahā and Anu [practitioners] are obscured by attachment to the sphere (dbyings) and knowledge (rig pa).

They stray by dividing the nondual meaning into two. If duality does not become one, one will not awaken. Since everything is one's own mind, saṃsāra and nirvāṇa are inseparable; Yet, by accepting and rejecting via the vehicles of adoption and avoidance, one wanders in saṃsāra.

Regarding the three kāyas of one’s own knowledge (rang rig), which is effortless natural perfection, Through methods of traversing elsewhere, far from this, Those deluded by calculating stages and paths are distracted from the meaning.

Regarding the intention of the Buddha which transcends the intellect (blo): Through meditation and recitation with reference points and characteristics, one is mistaken. Therefore, cast away all fabricated dharmas and activities!

Since this Self-Liberation through Seeing Knowledge Nakedly Is taught here, realize all phenomena as the great self-liberation! Therefore, in the Great Perfection, everything is perfected.

Samaya. Gya gya gya.

The Many Names of Mind

Emaho!

This gleaming, vivid awareness called "mind": Although one says it exists, it does not exist as even one thing. Although one says it arises, it arises as the diversity of saṃsāra and nirvāṇa, pleasure and pain. Regarding assertions, it is asserted according to the twelve vehicles. Regarding names, they are applied as inconceivable distinct terms.

• 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 "selflessness of the person."

• The Cittamātrins give it the name "mind" (sems).

• Some give it the name "Middle Way" (dbu ma).

• Some say it is the "Perfection of Wisdom" (shes rab pha rol phyin pa).

• Some give it the name "Essence of the Sugata" (bde gshegs snying po, tathāgatagarbha).

• Some give it the name "Mahāmudrā" (phyag rgya chen po).

• Some give it the name "Sole Bindu" (thig le nyag gcig).

• Some give it the name "Dharmadhātu" (chos kyi dbyings).

• Some give it the name "All-Basis" (kun gzhi, ālaya).

• Some give it the name "Ordinary Consciousness" (tha mal shes pa).

The Direct Introduction

If one is directly introduced to this very point by pointing a finger:

The past thought has vanished without a trace; The future thought is ungenerated and fresh; In the moment where the present [consciousness] abides naturally (rang lugs), unproduced (bzo med): In just this ordinary consciousness of the moment, When you look nakedly at yourself by yourself:

Upon looking, there is nothing to see—it is lucid (sal le ba). It is direct knowledge (rig pa), raw and vivid (hrig ge ba). Because nothing is established, it is empty and clear (stong sang nge). Because lucidity and emptiness are nondual, it is distinct (ye re ba).

It is not permanent, for nothing is established whatsoever. It is not nihilistic, for it is lucid and vivid. It is not one, for it knows and is lucid as anything (du ma). It is not established as many, for it is of the inseparable single taste. It is not elsewhere; it is this very knowledge of one's own (rang rig).

This is the introduction to the meaning of the abiding mode of things. In this, the three kāyas are complete as one, inseparable.

• As it is not established as anything, it is the empty Dharmakāya.

• The clarity of the natural radiance of emptiness is the Sambhogakāya.

• Arising as anything without obstruction is the Nirmāṇakāya.

• The entity where these three are complete as one is the essence (ngo bo nyid).

If this very point is introduced forcefully by pointing a finger: It is just this consciousness of yours right now (da lta rang gi shes pa 'di ka).

The Rhetorical Questions

Since it is just this unaltered self-lucidity (rang gsal), 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 direct knowledge (rig pa), What do you mean by saying you do not find your own mind?

Since it is just this uninterrupted lucid knowledge (gsal rig), What do you mean by saying you do not see the face of mind?

Since the thinker of the mind is one's very self, What do you mean by saying you did not find it by searching?

Since there is nothing whatsoever to do regarding this, What do you mean by saying it did not occur through acting?

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

Since it is sufficient to leave it loosely without doing anything, What do you mean by saying you are not able?

Since lucid knowledge (gsal rig) is natural perfection, inseparable from the three spheres, What do you mean by saying it is not accomplished by practice?

Since it is self-originated natural perfection, without causes and conditions, What do you mean by saying you are not able [to realize it] through effort?

Since thoughts and liberation are simultaneous, What do you mean by saying you cannot apply the antidote?

Since it is just this consciousness of the present (da lta'i shes pa), 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 baseless. One's own mind is insubstantial, like the empty sky. Look at your own mind [to see] whether it is like that or not!

Without being a vacuous emptiness or a view of nihilism, It is certain that self-originated pristine consciousness (ye shes) is lucid from the beginning. Self-originated self-lucidity 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 knowledge (rig pa) 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 (rang snang). 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 (mtshan ma) 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 other than the mind, There is no other dharma to look at through the view.

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

Since there is no dharma elsewhere other than the mind, There is no other dharma to practice through conduct.

Since there is no dharma elsewhere other than the mind, There is no other dharma to guard as samaya.

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

Looking Inward

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

When you look outward into the dimension of space (nam mkha'i dbyings), If there is no place for the projection of this mind to project to;

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

Then your own mind, lucid without projection ('phro 'phro med pa'i sal le ba), Is personally intuited knowledge (rang rig), clear light, the empty Dharmakāya. It is like the sun rising in a clear sky without clouds. Although it does not possess discursive thought, it knows everything lucidly.

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

This self-originated clear light, ungenerated from the beginning, Is the child of knowledge (rig pa) without parents—how wonderful! This self-originated pristine consciousness, not made by anyone—how wonderful! It has never experienced birth and has no cause for death—how wonderful! Although it is directly lucid, there is no seer—how wonderful! Although it wanders in saṃsāra, it does not become bad—how wonderful! Although it attains Buddhahood, it does not become good—how wonderful! Although it exists in everyone, they do not recognize it—how wonderful! Leaving this aside, they hope for some other fruit—how wonderful! Although it exists in themselves, they search for it elsewhere—how wonderful!

Emaho!

This present lucid knowledge, free of substance (dngos med), This itself is the very pinnacle of all views.

This unreferenced, all-encompassing state, free from intellect (blo), This itself is the very pinnacle of all meditations.

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

This un-sought natural perfection from the very beginning, This itself is the very pinnacle of all fruits.

The Four Great Stakes

The four great stakes (thig chen bzhi) are taught without error.

1. The great stake of the view without a place for error Is this lucid knowledge of the present (da lta'i rig pa sal le). Because it is lucid and infallible, it is called a stake.

2. The great stake of meditation without a place for error Is this lucid consciousness of the present (da lta'i shes pa sal le). Because it is lucid and infallible, it is called a stake.

3. The great stake of conduct without a place for error Is this lucid consciousness of the present. Because it is lucid and infallible, it is called a stake.

4. The great stake of the fruit without a place for error Is this lucid consciousness of the present. Because it is lucid and infallible, it is called a stake.

The four great nails (gzer chen bzhi) of changelessness are taught.

1. The great nail of the changeless view Is just this lucid knowing consciousness of the present (da lta'i shes rig sal le). Because it is taught in the three times, it is called a nail.

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

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

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

The Pith Instruction

The pith instruction for settling the three times as one:

Do not follow the past; abandon the notion of the past. Do not welcome the future; cut the connecting rope of the mind (yid). Place the present (da lta) in the dimension of the sky, without grasping.

There is nothing to meditate upon; do not meditate on anything. There is no distraction; rely on undistracted mindfulness. In the state of no meditation and no distraction, look nakedly (gyer gyis ltos).

One's own personally intuited consciousness (rang rig shes pa) is vividly self-lucid (lhang nge ba). That arising is called the "Bodhicitta." Being without anything to meditate upon, it transcends the object of knowledge. Being without distraction, it is lucid by its very essence (ngo bo nyid). Appearance and emptiness are self-liberated; clarity and emptiness are the Dharmakāya.

Since the path to Buddhahood is not accomplished [created] but is actualized (mngon gyur pa), Vajrasattva is seen at this moment.

Escorting to the Place of Exhaustion

The instruction for escorting the final view to the place of exhaustion (zad sa):

Although there are great numbers of disagreeing views, Within this self-originated pristine consciousness, the nature of mind, one's own knowledge (rang rig), There is no duality of an object to be viewed and a viewer. Do not look at the view; look for the looker (mkhan po)! If you search for the looker himself and do not find him, At that time, the view is escorted to the place of exhaustion. The ultimate point of the view also comes down to that very [self].

While there is nothing whatsoever to look at in the view, Without drifting into a generic blank emptiness (ye med stong pa phyal ba), This lucid consciousness of one's own knowledge of the present (da lta'i rang rig shes pa sal le ba)— That very thing is the view of the Great Perfection. There is no duality of realizing and not realizing in that.

Although there are great numbers of disagreeing meditations, Within one's own knowledge (rang rig), ordinary penetrating consciousness (tha mal shes pa zang thal), There is no duality of an object to be meditated upon and a meditator. Do not meditate on meditation; look for the meditator (mkhan po)! 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 also comes down to that very [self].

While there is nothing whatsoever to be meditated upon, Without falling under the power of dullness, agitation, and stupor, The unaltered lucid consciousness of the present (da lta ma bcos shes pa sal le ba)— Unaltered equipoise—is [true] dhyāna. There is no duality of remaining and not remaining in that.

Although there are great numbers of disagreeing conducts, Within one's own knowledge (rang rig), the pristine consciousness of the sole bindu, There is no duality of an object of conduct and an actor. Do not perform conduct; look for the actor himself (spyod mkhan de nyid)! If you search for the actor himself and do not find him, At that time, conduct is escorted to the place of exhaustion. The ultimate point of conduct also comes down to that very [self].

While there is nothing whatsoever to be practiced as conduct, Without falling under the power of habitual tendencies and delusion, In the unaltered self-lucidity of the consciousness of the present, Without engaging in any modification, alteration, acceptance, or rejection— That very thing is perfectly pure conduct. There is no duality of pure and impure in that.

Although there are great numbers of disagreeing fruits, Within one's own knowledge (rang rig), the nature of mind, the naturally perfected three kāyas, There is no duality of an object to be accomplished and an accomplisher. Do not accomplish the fruit; look for the accomplisher himself! If you search for the accomplisher himself and do not find him, At that time, the fruit is escorted to the place of exhaustion. The ultimate point of the fruit also comes down to that very [self].

While there is nothing whatsoever to accomplish as the fruit, Without falling under the power of accepting, rejecting, hoping, and fearing, Within the naturally perfected self-lucidity of the knowing consciousness of the present, The realization of the self-lucid three kāyas becomes manifest (mngon gyur). That itself is the fruit of primordial Buddhahood.

The Synonyms of Knowledge

This knowledge (rig pa) free from the eight extremes of eternalism and nihilism: Because it does not fall into any extreme, it is called the "Middle Way." It is called "knowledge with uninterrupted mindfulness" (dran rig rgyun chad med pa). Because emptiness possesses the essence of knowledge, Therefore, it is given the name "Essence of the Sugata."

If the meaning of this is known, it is the supreme of all objects of knowledge; Therefore, it is called the "Perfection of Wisdom." Because it is free from the extremes of intellect (blo) and is free from the very beginning, Therefore, it is given the name "Mahāmudrā." Due to the difference between realizing and not realizing that very nature (de nyid), Because it becomes the basis of all saṃsāra, nirvāṇa, pleasure, and pain, Therefore, it is given the name "All-Basis" (kun gzhi).

In the time when it abides naturally, ordinary and unproduced, To this lucid (sal le) and vivid (hrig ge) consciousness: The name "ordinary consciousness" (tha mal shes pa) is given.

No matter how many good, colorful, and pleasant names are attached, In reality, apart from this knowing consciousness of the present (da lta'i shes rig), Whoever asserts something superior to this, other than this: Even if one finds an elephant, it is like searching for its footprints; Even if one traverses the three-thousandfold universe, it is impossible to find.

Other than the mind, it is impossible to find the Buddha. Not knowing this meaning, even if one searches for the mind externally, How can one find oneself by searching for others using oneself?

For example, like a fool in a crowd of many people, Who, having watched a spectacle, forgot himself; And not recognizing his own face, searches elsewhere— The delusion of searching for others using oneself is just like that.

Because one does not see the abiding mode of the disposition of things (dngos po gshis kyi gnas lugs), Not knowing appearance to be mind, one strays into saṃsāra. Not realizing one's own mind to be the Buddha, nirvāṇa is obscured.

By knowing (rig) and not knowing (ma rig) the two, saṃsāra and nirvāṇa, In a single instant, they are differentiated. One is mistaken by seeing one's own mind as something other. Being mistaken and not being mistaken are of one essence (ngo bo gcig).

Since the mental continuum (sems rgyud) is not established as two in beings, By leaving the nature of mind unaltered in its own place, it is liberated. If one does not know that very mistake to be the mind, Because one will never realize the meaning of Dharmatā, Look into yourself at self-originated, self-arising self-lucidity!

Where do these appearances arise from at first? Where do they abide in the middle, and where do they go at the end? Upon looking, for example, like a crow on a ship: Although it flies from the ship, there is no place other than the ship [to land]. Likewise, because appearances arise in the mind, They arise in one's own mind and are liberated in the mind.

Everything is Mind

This nature of mind, all-knowing, all-aware (kun rig), empty and lucid: Like the sky, in which clarity and emptiness are inseparable from the beginning, In the manifest clarity of self-originated pristine consciousness, If it is settled (gtan la pheb), that very thing is Dharmatā.

The sign that it is so: all of phenomenal existence and peace, Is known as one's own mind; and since this nature of mind Is knowing and lucid, 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 knowledge (rig bcas), is empty, and is lucid as anything. The sky is without knowledge (rig med), empty, and a blank void (bem stong). Therefore, the meaning of mind cannot be illustrated by the sky. Without distraction, rest in that very state!

Even these various relative appearances, Just like holding what is not established as even one thing to be true: Therefore, all of appearance and existence, saṃsāra and nirvāṇa, Is the visual manifestation (mthong snang) of one's own single nature of mind.

Whenever one's own mental continuum changes, Because it changes externally, visual manifestations of that arise. Therefore, everything is the visual manifestation of mind. The six classes of beings see their respective appearances. The external non-Buddhists see in terms of the dualism of eternalism and nihilism. The nine successive vehicles see their respective views. Seeing multiplicity and the non-identity of multiplicity, By grasping at distinctness, they are deluded by their respective attachments.

Because all appearances are the knowledge (rig pa) of the mind, Even though visual manifestations arise, ungrasping is the Buddha. Appearances are not mistaken; by grasping, one is mistaken. If one knows grasping thoughts to be mind, they are naturally liberated (ngang gis grol).

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 knowledge (rig pa) as self-originated pristine consciousness is mind.

• Even the appearance of the habitual tendencies of bad thoughts and saṃsāra is mind.

• Even the appearance of good thoughts and the realm of nirvāṇa is mind.

• Even the appearance of obstacles of 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 of substantial characteristics 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 though they arise, like water and waves of the ocean, They are nondual and liberated in the state of the mind.

Although the names to be attached are unobstructed and any name may be attached, In reality, other than the single nature of mind, it does not exist. That singularity, too, is baseless and rootless. Even if one looks in any direction, there is not even one thing to see.

It is not seen as a substance, nor is it established as anything. It is not seen as emptiness; it is the radiance (mdangs) of knowing and lucidity. It is not seen as distinct; it is the state of inseparable clarity and emptiness.

Right now, one's own knowledge (rig pa) is vivid and lucid (gsal hrig ge). Even if one tries to make it be [something], one does not know how to do it. Although it has no nature, one experiences it directly. If one experiences this itself, everything is liberated. One realizes that faculties are neither sharp nor dull.

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

Although one does not know how to explain it, one settles it directly (mngon sum). Regarding the brown sugar tasted in one's own mouth, Just as one does not need others to explain its taste, Not realizing this, even Paṇḍitas are deluded. Even if one is learned in the explanations of the objects of knowledge of the nine vehicles, It is like telling a story about a distant place one has not seen; One has not come even a moment closer to the Buddha.

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

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

Therefore, for the direct encounter (bcar phog) with one's own knowledge (rang rig), This Self-Liberation through Seeing Nakedly is exceedingly profound. Therefore, familiarize yourself with this personal knowledge (rang rig)!

Profound. Sealed, sealed, sealed.

Emaho!

Regarding this Introduction to Knowledge: Self-Liberation through Seeing Nakedly: For the benefit of fortunate ones of the dregs of time in the future, All tantras, agamas, pith instructions, and experiences of personal knowledge, Are composed here as a condensed, brief, and clear intention. Not spreading it now, I conceal it as a precious treasure. May it meet with those who have the karmic residue in the future.

Samaya. Gya gya gya.

The profound dharma teaching the direct introduction to knowledge, called Self-Liberation through Seeing Nakedly, Composed by the Master of Oḍḍiyāna, Padmasambhava, is complete.

Samaya. Gya gya gya.

The Treasure Revealer, the Siddha Karma Lingpa, invited this from the dancing deity mountain of Gampo Dar.