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4 The Introduction to Awareness:
Natural Liberation through Naked Perception
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CONTEXT
This chapter is the essence of the esoteric instruction by which the student is introduced to the ultimate nature of mind. Prior to entering into this practice, which focuses directly on the nature of mind itself, this introduction should be received from an accomplished lineage holder. Then, whilst in solitary retreat, it is recommended that this text be read repeatedly as a guide between meditation sessions.
Herein is contained The Introduction to Awareness: Natural Liberation through Naked Perception,1 {which is an extracrJ from the Peaceful and Wrathful Deities: A Profound Sacred Teaching, {entitled/ Natural Liberation through f Recognition of/ Enlightened I ntention.2
Homage to the deities [emhodying] the three buddha-hodies, who are the natural radiance of awareness.
[Here], I shall present the teaching [known as l The Introduction to' Awareness: Natural Liberation through Naked Perception, [which is an extract] from the Peaceful and Wrathful Deities: A Profound Sacred Teaching, {entitled/ Natural Liberation through [Recognition of/ Enlightened Intention. Thus, shall I introduce lro you the nature of] intrinsic awareness. So contemplate it wel l, 0 Fortunate Child of Buddha nature.
SAM A Y A rgya rgya rgya
[THE IM PORT AN CE O F T HE
IN TR O D UCT ION T O A WARENESSj
E M AH O !
Though the single [nature of] mind, wh ich completely pervades both cyclic existence and nirvarya,
Has been naturally present from the beginning, you have nor recognised it. ,
Even though irs radiance and awareness have never been inrerru pted,
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ll" f ll. U DU CTIO~ TO A\l'Ail.ENESS 39
You have not yet encountered its true face. Even though it arises unimpededly in every facet [of existence], You have not as yet recognised [this single nature of mind] . In order that this [single] nature might be recognised by you, The Conquerors of the three times have taught an
inconceivably [vast number of practices], Including the eighty-four thousand aspects of the [sacred]
teachings. Yet, [despite this diversity], not even one of these [teachings]
has been given by the Conquerors, Outside the context of an understanding of this nature!3
[And even] though there are inestimable volumes of sacred writings, equally vast as the limits of space,
Actually, [these teachings can be succinctly expressed inJ a few words,4 which arc the introduction to awareness.
Here [is] the direct [face to face] introduction ( To the enlightened intention of the Conquerors. Here is the method for entering (into actual reality], [In this very moment], without reference to past or future
[events].
--l [TH E ACTUAL INTRODUCTION)
TO AWARENE~ ] -V
KY E H O !
0 fortunate children, listen to these wor erm min IS commonp ace and widely used,
Yet there a re~::w:tfi:-::o~d~o-=n::-:c,..,>t'"""'u,..,.n""d,..e=r'""s""ta""'n::-:d:t-r[ J=-=ts:-:m:-:c=-a n ing], _Those who falsely understand 1t, those who parttally
u;;acrstand It, _
And those who have not quite understo d its enuine reali an mconceivably vast number of
asse rtions fas To the nature of mmd ], ~ted by [the vanous] pht!osophical systems.5
' Further, since ordinary persons do not unders~d [ili"ej meaning of the term 'mind'j, , -
THE TIIH. TAN BOOK OF THE DEAD
l Even though pious attendants and hermit buddhas claim that
they understand [this single nature of mind] as the partial absence of self, 7
They do not understand it exactly as it is. Furthermore, being fettered by opinions held in accordance
with their respective literatures and philosophical systems/ There are those who do not perceive the inner radiance
[directly]: The pious attendants and hermit buddhas are obscured [in this
r~s ect b their attachment to the subject-object dichotomy. The adherents o a yama a are o sc urcd by their
att9£hmcnt to the extremes of the two truths:.. ___ ,..c;.-;--:rhe practitioners of Kriyatantra and Yogatantra are obscure
by their atrachment to the extremes of ritual service and attainment.9 _ _...,c;.__
C. The practitioners of Mahayoga and Anuyoga are obscured by the.ir. a ttachmenr to l the extremes of] space and awareness. 10
AIT t hese [practitioners] stray from the point because the _ --.. _ _, olarise the non-dual rca 1t ~And since they fail to unify [these extremes J in non-duality, _
._t_he..t_ do not attain buddha hood.~
Thus all of those beings continue to roam inc clic Because they persistent)' engage in [ orms oQ rennooafiDn, Andm acts of rejection and a(ceptance with regard to th · r
erefore, one should abandon all constructed teachings, nd all [unnatural] states free from activity,
And, y virtue of this {Introduction to/ Aware ness: Natural Liberation through Naked Perception, which is presented here,
One should realise all things in the context of this great natural liberation.
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0 D
INTKOUUCTION TO AWAKENES~
So it is that all [enlightened attributes] arc bro ught to completion within the Great Perfection.
SAMA YA rgya rgya rgya
(SYNONYMS FOR MIND)
41
r ~r'i\ As fo this apparent and distinct (phenomenon] which is c~ 1 'mm :
(./'../ . terms of existence, it has no [inherent] existence whatsoever.
[ ~rigination, it is the source of the divers ·oys and
sorrows ofcycl~~~ ~cal] opinion, it is subject to opinions in
/
a~icl11he e even ve tc es. -----s designation, it has an inconceivable number of
distinct names: Some call it 'the nature of mind', the 'nature of mind itself', Some erernalists give it the name 'self', Pious attendants call it ' selflessness of the individual ' 11 , Cittam;itrins call it 'mind', Some call it the ' Perfection of Discriminative Awareness' Some call it the 'Nucleus of the Sugata', Some call it the 'Great Seal', Some call ir the 'Unique Seminal Point',
,
Some call it the ' Expanse of Reality ', . ~ Some call it the 'Ground-of-all', ~~ And some call it 'ordinary [unfabricated Consciousz ~
[THE THREE CONSIDERATIONS~ \
llETAN 11001-: OF TilE DEAD
When rhc i nrroducrion is powerfu lly applied in accordance with d~ov<J meiliocl for ::ntering into this [reality):
ne s m imme 1.1rc consciousness is t 11S2: .. ~LY._ [reality I! .. ~ingr~ch is uncontrived and naturally
raJi.1nr, -= - ---....___..,.
, . \
\Y , ....
~ . I ' ' .....
...... -\, I t
~ . ......
... .,_ ...
,,
) I
---l!'iT K O O U CTION TO AWARF.l"E SS
How can one say that one docs not understand the nature of mind?
43
[Abiding] in this [reality] , wherein there is nothing on which to medit~te ,
How can one say that, by having entered into meditation, one was not successful?
lAbiding] in this [reality], which is one's actual awareness itself,
How can one say that one could not find one's own mind? lAbiding] in this [reality], the uninterrupted [union] of
radiance and awareness, H ow can one say that the [true] face of mind has not been
seen? [Abiding] in this [reality], which is itself the cogniser, How can one say that, though sought, this [cogniser] could not
be found? [Abiding] in this [reality], where there is nothing at all to be
done, How can one say that, whatever one did, one did not succeed? Given that it is sufficient to leave [this awareness] as it is,
uncontrived, How can one say that one could not continue to abide [in that
state]? Given that it is sufficient to leave it as it is, without doing
anything whatsoever, How can one say that one could not do just that? Given that, [within this reality], radiance, awareness, and
emptiness are inseparable and spontaneously present, How can one say that, by having practised, one attained
nothing? Given that [this reality) is naturally originating and
spontaneously present, without causes or conditions, How can one say that, by having made the effort [to find it],
one was incapable [of success]? Given t at ansmg an 1 crat10n o conceptual thoughts
occur simultaneously, How can one say that, by having applied this antidote [to
conceptual thoughts], one was not effective?
T
J 1 ......
• l
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44 TilE TIBETAN BOOK O r TH E DEAD
( [Abiding] in this immediate consciousness itself, k h. [ I. J )1.1 How can one say that one does not now t 1s rea 1ty .
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[OBSERVATIONS RELATED TO EXAMINING
THE NATURE Of MIND]
nature oO~tines~, . . . . . . .. Be certamt\ at pnstme cogmuon, naturally ongmattng, IS
primordially radiant---:::: Just like the nucleus of the sun, which is itself natura lly originating .
Look at your own mind to see whether it is like that or not!
Be certam that this awareness, which is pristine wgnition] is uninterrupted,
Like the coursing central torrent of a river which flows
~ . ... Look at your own mmd to see whether 1t 1s hke tllarornot!
Be certain that conceptual thoughts and ~seting memories are not stric..:rly iJenti~ --
ut msubstanrial in their motion, like the breezes of th~
~----- -C Look at your own mind to see whether it is like th~t or not!
Be certain that all that appears is na tural ly man ifest !i'n t~.:' . mind],
Like the images in a mirror which [also! appea!:._!!.~ra lly. Look at your own mmd to see whether It is like that or nor!
IN rROL>UCTlOI' TO AWARENI:.~S
Be certain that all characteristics arc liberated right where they are,
Like the clouds of the atmosphere, naturally originating and nJturally dissolving.
Look at your own mind to see whether it is like that or not!
,.. There are no phenomena extraneous to those that originate from the mind.
[So ], how could there be anything on which to meditate apart from the mind?
here are no phenomena extraneous to those that originate
~ fro m the mind.
[So], there are no modes of conduct to be undertaken extraneous [to those that originate from the mind].
(
There are no phenomena extraneous to those that originate /i from the mind. /1; [So], there are no commitments to be kept extraneous [to those ~at originate from the mind].
There arc no phenomena extraneous to those that originate
)
from the mind . I So], there are no results to be attained extraneous [to those
that originate from the mind] . ~There arc no phenomena extraneous to those that originate
1 from the mind . . ~ I So], one shou ld observe one's own mind, looking into its _-..<.__
nature again and again .
This naturally originating inner radiance, uncreated from the) very beginning,
Is the parenrless child of awareness- how amazing! It is the naturally originating pristine cognition, uncreated by
anyone - how amazing! [This radiant awareness J has never been born and will never
die- how amazing! Though manifesrly radiant, it lacks an [extraneous] perceiver-
ow amazing! · =fhough it has roamed throughout cyclic existence, it does not
degenerate- how amazing! Though it has seen buddhahood itself, it docs not improve -
how amazing! Though it is present in everyone, it remains unrecognised -
how amazing! Still, one hopes for some attainment other than this- ho"' ----
amazing! Though it is present within oneself, one continues to seck it
elsewhere - how amazing!
~--~----------~~~
~
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/f~ fo-Ar rrw-~~ I NT R OO UC TIU !'I tr'o A~'A R I!!'IE S S 47
[Now], he four great med1 , w hich are errorless, are pre ·14
[Fir~t ], the great medium o f errorless view }
Since it is radi:mt and witho ut error, it is ca lled a 'medium' .
[Now] the fou r great nai ls, w hich arc unchanging, a re presen red: 15
[First], the great nail of the unchanging view Is this radiant immediate awareness -Since it is firm throughout the three times, it is called a 'nail'. [Second J, the great nail of unchanging meditation · Is this radiant immedia te awareness -
'~'Since it is fi rm throughou t the three times, it is called a 'nail' . [Third], the great nail of unchanging conduct Is this radiant immediate awareness -Si nce it is fi rm throughout the three times, it is called a ' nail ' . [Fourth], the great nail of the unchanging result Is this radia nt immediate awareness -Since it is firm throughout the three times, it is called a 'nai l' .
Now follows the esoteril: instruction which reveals the three ~~ . ~ ~
""' times to be one: ~ Abandon your not ions o f the past , without attributing a
~empora l scquens;_c! "'\ ... Cut off your mcnral associations regarding the future, without ~ '~ afit~ic~inp~aF.tl~o~n~!-------------------------------------------~ Rest in a spacious modality, w ithout clinging to [the thoughts
'--~ o(ithe present. -~ ~- D? not meditate at all, since there IS noth ing upon which to
f- . ~~CUI~. /
~~~-- ./
Since there is no thing by which you can be disrracted. b/a1<CUI:y:"Obs~e [a tlr hat arise~ in tn1s modalliy;-w hich is
without meditation and without istraaion! ~
a.W he.iuhis [cxpericncel arise'[""' "= ntrinsically aware, naturally cognisant, naturally radiant a nd .
-- tis called ' the mind of enlightenment' . Since [within this mind o en 1g tenmen1:] there is nothing
upon which to meditate, This [modality} transcends all objects of knowledge. Since [w ithin this mind of enlightenment] there arc no distractions, It is the radiance o f tl e ence itse This Bu o y of Reality
w lC
libera ted, Becomes manifest [in this way], unattained by the [structured ]
path to buddha hood, . . . . . . . / ( And thus Vajrasattva is [al:tually] perceived at this n~
1:-ITROOUCTION TO AWARENE SS
(Though there is a vast lethora of discordant meditations, ~ithin this intrinsic awareness,
49
Whid1pe · ousness to the cory D ~ere is no duality between the ob.ect of liicditat10n and t§
~ e 'S!W=-
1
~ithout meditating on the object of meditation, search for t~ medica I
ough one searches for this meditator, none will be fo~
n o, at chat instant, one will be brought to the exhaustion point of meditation. _;.
......_~..r-Tnat very moment, one will encounter the innermost ..... ~ boun<i_ary of meditatiOn. ?
Since there is no ob· ect at II on which to meditate ' And since one has not fallen under the swa of delusion;-
0 ( drowsiness, or agitation,~ L_ I he luc1d uncontnved awareness, which is now present~
(_ [s itself the uncontrived meditative eqUipOise or concemrat~ D r [Here], there is no duahty between abldmg and non-abidmg.
Though there is a vast plethora of discordant modes of conduct,
Within this intrinsic awareness, ) Which is the unique seminal point of pristine cogniti~ \
re is no duality between the action and the acto::;; j 10ut focusing on the action, search for the actor! '"'\ ugh one searches for this actor, none will be fo . / .
, at that instant, one will be brought to the exhaustion poin
0 ( of conduct. ~t that very moment, one will encounter the innermost
, boundary of conduct. r . , m t e 6egmning, there has been no conduct to) lJ undertake, -
/, And s!~ce one has not fallen under the sway of bewilder~
D L propcns1ttes, """'
The lucid uncontrived awareness, which is now present, ) f Is itself pure conduct, without having to be contrived/ l__/nodificd, accepted or rejected. '
[Here], there is no duality between purity and impurity.
0
50 TIH. TlllETAN BOOK Of THE UEAD
Q lwugh there is a vast plethora of discordant results/ Within thts intrinsic awareness, Which is the true nature of minJ, the spontaneous presence of
the. three h udd ha ·..;.b~oc.::d~ic:.:·s:.:., ----=---:-:----:: There is no Ju:i1itv between the ob· ect ofatt:tinment and th~
_)...c~t:mmiut focusing on the attainment of the result, search for the attainer ·'\
wugh one searches for this attainer, none will be fo unU So, at that instant, one will be brought to the exhaustion pomt
of the n:sult. -----At tl'l .ifVery moment, one will encounter the innermost boundary of the result. '
C Since, whate\'er the I projected! result, there is nothing to be
ttained, ~ And since one has not fallen under the sway of re jection a~
acceptance, or ho e and doubt,_._..,.. ____ _ ~~=-.. The naturally ra tant a;--areness, which is now spontaneously
present, ~ ( .'~ the ful.ly manifest realisation of the three buddha-bodies~ ~in oneself. -
(
fHere I, there is the resu It, atempora l buddhahood itscl f.
- ..-[SYNONYMS FOR AWARENESS]
This awareness, free from the eight extremes, such as eternal ism and nihilism [and so forth j,
Is called the ·~tiddle Way', which does not fa ll into any extremes.
It is called 'awareness' hecause mindfulness is uninterrupted . It is given the name 'Nucleus of the Tathag<lta' Because emptiness is I naturally! endowed with th is nucleus of
awareness. If one und~rstands tiHS truth, one reaches perfection m all
respects, For which reason, this [awareness! is also called the •i>e.rfcction
of Discriminative Awareness'. Furthermore, it is called the 'Great Seal' because it transcends )
the intellect and is atemporally free from extremes,
I J
INTRODUCTION TO AWARENESS , 5 I
And, further, iris called the 'Ground-of-all ', Because jrhis awareness] is the ground of all joys and sorrows
associated with cyclic existence and nirvaQa -The distinction between these being contingent on whether or
nor this !awareness] is realised. [Further], this radiant and lucid awareness is itself referred to
as 'ordinary consciousness', ,.--:-----.~------account o t ose penods when it abides in irs natural state
in an ordinary non-exceptional way. Thus, however many well-conceived and pleasant-sounding
names are applied to this aw ss],
'
-rt-~-n-'l~ttr;ltl1nil:J---J'I(o main tain that these names do not refer to
THI:: TIBETA N BO OK OF TH E DE AO
Seeing the mind as extraneous to oneself is indeed bewildering, Yet bewilderment and non-bewilderment are of a single
essence. Since there exists no [intrinsic] dichotomy in the mental
continuum of sentient bemgs, The unconrrived nature of mind is liberated just by being left
in its natural state. e if you remain unaware that bewilderment [originates] in
the mind, You will never understand the meaning of actual reality.
~ ~ So you should observe that which naturally arises and naturally originates within your own [mind].
<\,""'/ lhrst], observe {the source] from which these appearances initiaUy originated,
-- p~n~er~ t e place] in which they abide in the interim, J11 /( ~d ['fllfrd, ooserve the P.lacel to which they will final ly go .
...-......__ , one · t at, lUSt as, o example, a pond-dwelling crow docs not stray from its pond, r----
Even though it flies away from the pond, Similarly, although appearances arise from the mind, They arise from the mind and subside into the mind of their
own accord.
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lNTROPUCTlON TO A\VARENES ~
{THE NATURE OF APPEARANCES]
continuum undergoes cha nge, There will arise the discernible manifestation of an external
cll :tng~ Therefore, all things arc the discernible manifestations of
~ For example, the six dasses of living beings discern
54 THE TIBETAN BOOK Of THE DEAD
ut it does come about thro ugh their su bjective ap rehcnsion. _ us , if t e subjectively apprehending t oughts are known to
be [o f the single nature ofl mind, they will be liberated of their own accord .
All things that appear are manifestations of mind . ;o,.-....,...., rrounding environment wh ich appears to be inanimate, that to~is mind. :>
Tne sentient life-forms which appear as the six classes of living beings, they too are mind.
T e joys of both t e gods and humans of the higher existences which appear, they too are mind.
The sorrows of the three lower existences which appear, they too are mind.
The five poisons, representing the dissonant mental states of ignorance, which appear, they too are mind.
The awareness, that is self-originating pristine cognition which appears, it too is mind .
The beneficial thoughts conducive to attainment of nirvarya ich appear, they too are mind .
The obstacles of malevolent forces and spirits which appear, hey too are mind.
The deities and [spiritual] accomplishments which manifest exquisitely, they too are mind.
The diverse kinds of pure [vision] which appear, they too are mind.
The non-conceptual one-pointed abiding [in meditation] which ppears, it roo is mind.
--r--- he colours characteristic of objects which appear, they roo rJ,; mind. The state without characteristics and without conceptual
elaboration which appears, it too is mind.
INTRODUCTION TO AWARE N ESS 55
CThe non-dua lity o f the single and the multiple which appears, too is mind . The unprovea bility of existence and non-existence which ~pears, it roo is mind. 19
There arc no a ppeara nces at all apart from [those that originate in I the mind.
The unimpeded nature of mind assumes all mann er of
THE TIBETAN BOOK OF THE DE AD
[CONCLUSION)
All those of all [differing] potential, regardless of their acumen or dullness,
May realise [this intrinsic awareness]. However, for example, even though sesame is the source of oil ,
and milk of butter, But there will be no extract if these are unpressed or
unchurned, Similarly, even though all beings actually possess the seed of
buddha hood, Sentient beings will not attain buddhahood without
experiential cultivation. Nonetheless, even a cowherd will attain liberation if he or she
engages in experiential cultivation. For, even though one may not know how to elucidate [this
state] intellectua lly, One will[through experiential cultivation] become manifestly
established in it. One whose mouth has acrually tasted molasses, Does not need others to explain its taste. Bur, even learned scholars who have not realised [this single
nature of mind] will remain the victims of bewilderment. For, however learned and knowledgeable in explaining the
nine vehicles they may be, They will be like those who spread fabulous tales of remote
[places] they have never seen, And as far as the a ttai nment of buddhahood is concerned
' They will nor approach it, even for an instant.
If this na ture [of intrinsic awareness] is understood, Virtuo us and nega tive acts will be liberated, right where they
are. But if this [single nature] is nor understood, O ne will amass noth ing but [future lives within] cyclic
ex istence, with irs higher and lower realms,
f
Rega rdless of whether one has engaged in virtuous or non-virtuous actions. ' J
.. ~~~n&J. ~; .... ..._..
G-10oo~· ··~ ·~·. _..
INTRODUCTION TO AWARENESS
Yet, if one's own mind is simply understood to be pristine cognition, [utterly] empty [of inherent existence],
The consequences of virtuous and negative actions will never come 'ro fruition -
For just as a spring cannot materialise in empty space, Within [the realisation of] emptiness, virtuous and negative
actions do not objectively exist.10
So it is that, for the purpose of nakedly perceiving the manifestly present intrinsic awareness,
This Natural Liberation through Naked Perception is most profound.
Thus, [by following this instruction], one should familiarise oneself with this intrinsic awareness.
Profoundly Scaled!
E-MA!
This Introduction to Awareness: Natural Liberatio1t through Naked Perception
Has been composed for the sake of future generations, the ' sentient beings of a degenerate age.
[It integrates] in a purposeful concise abridgement, All my p referred tantras, transmissions and esoteric
instructions. Though I have disseminated it at this present time, It will be concealed as a precious treasure. May it be encountered by those of the future, Who have a [positive] inheritance of past actio ns.11
SAMAYA rgya rgya rgya!
57
This treatise concerning the direct introduction to awareness, rntitled Natural Liberation through Naked Perception, was r.omposed by Padmakara, the preceptor of O~~iyana. May [its influence] not be ended until cyclic existence has been emptied.
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