Difference between revisions of "Self Liberation Through Seeing with Naked Awareness"
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| − | Is there a [[life]] beyond [[death]]? The [[ultimate]] fact of [[death]] faces every [[human being]]. Whatever is born will eventually [[die]]. All things are [[impermanent]]-- This [[truth]] was taught by all the [[Buddhas]]. But the [[death]] of the [[physical body]] is not the end of our [[conscious]] [[existence]]. [[Death]] is only a gateway, a stage in our transformation along the way. The [[energy]] of [[karma]] propels our [[consciousness]] into a new embodiment, a new [[life]], in which we [[experience]] the consequences of the [[deeds]] committed in our previous [[lives]]. These [[actions]] in past [[life]] times not only determine our future [[rebirths]], but directly effect our health and [[emotional]] state in this present [[life]]. But the [[Buddhas]] have also taught a way to free ourselves from the dead-weight of past [[karma]] and transcend the beginning-less cycle of [[death]] and [[rebirth]] called [[Samsara]]. | + | Is there a [[life]] beyond [[death]]? The [[ultimate]] fact of [[death]] faces every [[human being]]. Whatever is born will eventually [[die]]. All things are [[impermanent]]-- This [[truth]] was taught by all the [[Buddhas]]. But the [[death]] of the [[physical body]] is not the end of our [[conscious]] [[existence]]. [[Death]] is only a gateway, a stage in our [[transformation]] along the way. The [[energy]] of [[karma]] propels our [[consciousness]] into a new [[embodiment]], a new [[life]], in which we [[experience]] the consequences of the [[deeds]] committed in our previous [[lives]]. These [[actions]] in past [[life]] times not only determine our future [[rebirths]], but directly effect our health and [[emotional]] state in this present [[life]]. But the [[Buddhas]] have also taught a way to free ourselves from the dead-weight of past [[karma]] and transcend the beginning-less cycle of [[death]] and [[rebirth]] called [[Samsara]]. |
| − | The highest and most quintessential [[teaching]] in the [[Buddhist tradition]] of [[Tibet]], known as [[Dzogchen]] or "the [[Great Perfection]]," reveals, by way of a [[direct introduction]], the [[Primordial]] State of [[Buddhahood]] residing at the core of each {{Wiki|individual}} [[human being]]. This state, which is, at the same [[time]], the [[Nature of Mind]], lies beyond the [[mind]] and its [[thought]] process-- indeed, beyond all [[time]], all conditioning, and all [[causality]]. Like the {{Wiki|sun}} in the sky, but with its face concealed by the clouds, it is primordially present, illuminating all our successive [[life]] times as the very source of our [[being]]. It is cannot developed through [[effort]] or study, but it can be discovered effortlessly and | + | The highest and most quintessential [[teaching]] in the [[Buddhist tradition]] of [[Tibet]], known as [[Dzogchen]] or "the [[Great Perfection]]," reveals, by way of a [[direct introduction]], the [[Primordial]] State of [[Buddhahood]] residing at the core of each {{Wiki|individual}} [[human being]]. This state, which is, at the same [[time]], the [[Nature of Mind]], lies beyond the [[mind]] and its [[thought]] process-- indeed, beyond all [[time]], all conditioning, and all [[causality]]. Like the {{Wiki|sun}} in the [[sky]], but with its face concealed by the clouds, it is [[primordially]] present, [[illuminating]] all our successive [[life]] times as the very source of our [[being]]. It is cannot developed through [[effort]] or study, but it can be discovered effortlessly and naturally in the practice of [[contemplation]] in all its [[primordial]] [[purity]] and spontaneous [[perfection]]. |
| + | [[File:Achala3774.jpg|thumb|250px|]] | ||
| + | The [[Tibetan Book of the Dead]], or [[Kar-gling zhi-khro]], discovered by [[Karma Lingpa]] in Southern [[Tibet]] in the 14th century, was one of the most important cycle of texts to come out of the [[Dzogchen]] [[tradition]] of [[Tibet]] established in ancient times by [[Guru Padmasambhava]] among both the [[Nyingmapa]] [[Buddhists]] and the [[Bonpos]]. "Self-Liberation through [[Seeing]] with Naked [[Awareness]]" ([[Rig-pa ngo-sprod gcer-mthong rang-grol]]) is the central [[meditation]] text of this famous [[Tibetan Book of the Dead]] cycle and is said to have been composed by [[Padmasambhava]] himself. It is usually known in the West as The [[Tibetan Book of the Great Liberation]], the title given to it by W.Y. {{Wiki|Evans-Wentz}} (1954). This profound text presents the instructions for the method of [[Self-Liberation]] ([[rang-grol]]) that represent the very [[essence]] of [[Dzogchen]], "the [[Great Perfection]]," which is [[traditionally]] regarded in [[Tibet]] as the highest and most [[esoteric]] [[teaching]] of the [[Buddha]]. Directly introducing the practitioner of [[meditation]] to the Natural State of the [[Nature of Mind]] ([[sems-nyid gnas-lugs]]), which is the [[contemplative state of pure awareness]] or [[Rigpa]] lying beyond the [[mind]] and its [[mundane]] operations that constitute [[Samsara]], this quintessential [[teaching]] of the [[great master]] [[Guru Padmasambhava]] opens up the possibility to the {{Wiki|individual}} of the [[realization]] of freedom and [[enlightenment]] within a single [[life]] [[time]]. | ||
| − | + | This second edition presents a new translation of the [[Tibetan]] text, a commentary on the text by the translator based on the oral teachings of [[Lama]] [[Tharchin]] and [[Namkhai Norbu]] [[Rinpoche]], and an appendix that critically examines the original translation of {{Wiki|Evans-Wentz}} and his erroneous notion of "the One [[Mind]]," as well as {{Wiki|C.G. Jung}}'s commentary on the latter, where he mistakenly equated it with the collective [[unconscious]] [[Wikipedia:Psyche (psychology)|psyche]]. | |
| − | |||
| − | This second edition presents a new translation of the [[Tibetan]] text, a commentary on the text by the translator based on the oral teachings of [[Lama]] Tharchin and [[Namkhai Norbu]] [[Rinpoche]], and an appendix that critically examines the original translation of {{Wiki|Evans-Wentz}} and his erroneous notion of "the One [[Mind]]," as well as C.G. Jung's commentary on the latter, where he mistakenly equated it with the collective [[unconscious]] [[Wikipedia:Psyche (psychology)|psyche]]. | ||
TRANSLATION OF THE TEXT: | TRANSLATION OF THE TEXT: | ||
| − | + | [[File:Am tm19.jpg|thumb|250px|]] | |
| − | Here is contained "Self-Liberation through [[Seeing]] with Naked [[Awareness]]," this [[being]] a [[Direct Introduction]] to the State of Intrinsic [[Awareness]], from "The Profound [[Teaching]] of Self-Liberation in the [[Primordial]] State of the [[Peaceful]] and [[Wrathful Deities]]." | + | Here is contained "[[Self-Liberation]] through [[Seeing]] with Naked [[Awareness]]," this [[being]] a [[Direct Introduction]] to the State of Intrinsic [[Awareness]], from "The Profound [[Teaching]] of Self-Liberation in the [[Primordial]] State of the [[Peaceful]] and [[Wrathful Deities]]." |
Homage to the [[Trikaya]] and to the [[deities]] who represent the inherent luminous clarity of intrinsic [[Awareness]]! | Homage to the [[Trikaya]] and to the [[deities]] who represent the inherent luminous clarity of intrinsic [[Awareness]]! | ||
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SAMAYA gya gya gya! | SAMAYA gya gya gya! | ||
Emaho! | Emaho! | ||
| + | [[File:As147ges.jpg|thumb|250px|]] | ||
| + | It is a single [[Nature of Mind]] that encompasses all of [[Samsara]] and [[Nirvana]]! Even though its inherent nature (as [[Shunyata]]) has existed from the very beginning, you have not recognized it. Even though its clarity and presence has been uninterrupted, you have not yet encountered its face. Even though its arising has nowhere been obstructed, still you have not comprehended it. Therefore, this ([[direct introduction]]) is for the purpose of bringing you to [[self]]-recognition. Everything that is expounded by the [[Victorious Ones]] of the three times in the eighty-four thousand gateways to [[the Dharma]] is incomprehensible (unless you [[understand]] intrinsic [[Awareness]]). Indeed, the Victorious Ones do not teach anything other than the understanding of this. Even though there [[exist]] [[unlimited]] numbers of of [[scriptures]], equal in their extent to the [[sky]], yet with [[respect]] to the real meaning, there are three statements that will introduce you to your own intrinsic [[Awareness]]. This [[direct introduction]] to the [[manifest]] [[primordial State]] of the the [[Victorious One]] is disclosed by the following method for entering into the practice where there [[exists]] no antecedent nor subsequent practices. Kye-ho! | ||
| − | + | O my fortunate sons, listen! Even though that which is commonly called "[[mind]]" is widely esteemed and much discussed,still it is not understood or it is wrongly understood in a one-sided manner only. Since it is not understood correctly just as it is in itself,there come into [[existence]] inconceivable numbers of [[philosophical]] ideas and assertions. Furthermore, since ordinary {{Wiki|individuals}} do not [[understand]] it, they do not [[recognize]] there own nature, and so they continue to wander among the six destinies (of [[rebirth]]) within the three [[worlds]] and thus [[experience]] [[suffering]]. Therefore, not understanding your own [[mind]] is a very grievous fault. Even though the [[Shravakas]] and the [[pratyekabuddhas]] wish [[to understand]] it in terms of the [[Anatman]] [[doctrine]], still they do not [[understand]] it as it is in itself. Also there [[exist]] others who, [[being]] attached to their own personal ideas and interpretations,becoming fettered by these attachments and so do not perceive the [[Clear Light]]. The Shravakas and the pratyeka [[buddhas]] are emanantly obscured by their attachments to [[subject]] and [[object]]. The [[Madhyakikas]] are emntally obscured by their attachments to the [[extremes]] of the [[Two Truths]]. The practitioners of the [[kriya Tantra]] and the [[Yoga Tantra]] are [[mentally]] obscured by their attachments to [[seva-sadhana]] practice. The practitioners of the [[mahayoga]] and the [[Anuyoga]] are [[mentally]] obscured by their [[attachments]] to [[Space]] and [[Awareness]]. And with [[respect]] to the real meaning of [[non-duality]], since they divide these ([[Space]] and [[Awareness]]) into two, they fall into deviation.If these two do not become one without [[duality]], you will certainly not attain [[Buddhahood]]. | |
| − | |||
| − | O my fortunate sons, listen! Even though that which is commonly called "[[mind]]" is widely esteemed and much discussed,still it is not understood or it is wrongly understood in a one-sided manner only.Since it is not understood correctly just as it is in itself,there come into [[existence]] inconceivable numbers of [[philosophical]] ideas and assertions. Furthermore, since ordinary {{Wiki|individuals}} do not [[understand]] it, they do not [[recognize]] there own nature, and so they continue to wander among the six destinies (of [[rebirth]]) within the three [[worlds]] and thus [[experience]] [[suffering]]. Therefore, not understanding your own [[mind]] is a very grievous fault. Even though the Shravakas and the [[pratyekabuddhas]] wish [[to understand]] it in terms of the [[Anatman]] [[doctrine]], still they do not [[understand]] it as it is in itself. Also there [[exist]] others who, [[being]] attached to their own personal ideas and interpretations,becoming fettered by these attachments and so do not perceive the [[Clear Light]]. The Shravakas and the pratyeka [[buddhas]] are emanantly obscured by their attachments to [[subject]] and [[object]]. The Madhyakikas are emntally obscured by their attachments to the [[extremes]] of the [[Two Truths]]. The practitioners of the [[kriya | ||
| − | In terms of your own [[mind]], as is the case with everyone, [[Samsara]] and [[Nirvana]] are inseparable. Nonetheless, because you persist in accepting and enduring attachments and aversions, you will continue to wander in [[Samsara]]. Therefore, your active [[dharmas]] and your inactive ones both should be abandoned. However, since [[self-liberation]] through [[seeing]] nakedly by means of intrinsic [[awareness]] is here revealed to you, you should [[understand]] that all [[dharmas]] can be perfected and completed in the great total Self-Liberation. And therefore, whatever (practice you do) can be brought to [[perfection]] within the [[Great Perfection]]. | + | In terms of your own [[mind]], as is the case with everyone, [[Samsara]] and [[Nirvana]] are inseparable. Nonetheless, because you persist in accepting and enduring [[attachments]] and aversions, you will continue to wander in [[Samsara]]. Therefore, your active [[dharmas]] and your inactive ones both should be abandoned. However, since [[self-liberation]] through [[seeing]] nakedly by means of intrinsic [[awareness]] is here revealed to you, you should [[understand]] that all [[dharmas]] can be perfected and completed in the great total [[Self-Liberation]]. And therefore, whatever (practice you do) can be brought to [[perfection]] within the [[Great Perfection]]. |
SAMAYA gya gya gya! | SAMAYA gya gya gya! | ||
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[[Being]] an Introduction to the Nature of One's Own [[Mind]] from | [[Being]] an Introduction to the Nature of One's Own [[Mind]] from | ||
"The Profound [[Teaching]] of Self-Liberation in the [[Primordial]] State of the [[Peaceful]] and [[Wrathful Deities]]," | "The Profound [[Teaching]] of Self-Liberation in the [[Primordial]] State of the [[Peaceful]] and [[Wrathful Deities]]," | ||
| − | A [[Terma]] Text of [[Guru Padmasambhava]] expounding the [[View]] of [[Dzogchen]], and Rediscovered by | + | A [[Terma]] Text of [[Guru Padmasambhava]] expounding the [[View]] of [[Dzogchen]], and Rediscovered by [[Rigdzin Karma Lingpa]]; |
Foreword by [[Namkhai Norbu]] [[Rinpoche]], | Foreword by [[Namkhai Norbu]] [[Rinpoche]], | ||
Revision as of 22:09, 28 August 2013
Is there a life beyond death? The ultimate fact of death faces every human being. Whatever is born will eventually die. All things are impermanent-- This truth was taught by all the Buddhas. But the death of the physical body is not the end of our conscious existence. Death is only a gateway, a stage in our transformation along the way. The energy of karma propels our consciousness into a new embodiment, a new life, in which we experience the consequences of the deeds committed in our previous lives. These actions in past life times not only determine our future rebirths, but directly effect our health and emotional state in this present life. But the Buddhas have also taught a way to free ourselves from the dead-weight of past karma and transcend the beginning-less cycle of death and rebirth called Samsara.
The highest and most quintessential teaching in the Buddhist tradition of Tibet, known as Dzogchen or "the Great Perfection," reveals, by way of a direct introduction, the Primordial State of Buddhahood residing at the core of each individual human being. This state, which is, at the same time, the Nature of Mind, lies beyond the mind and its thought process-- indeed, beyond all time, all conditioning, and all causality. Like the sun in the sky, but with its face concealed by the clouds, it is primordially present, illuminating all our successive life times as the very source of our being. It is cannot developed through effort or study, but it can be discovered effortlessly and naturally in the practice of contemplation in all its primordial purity and spontaneous perfection.
The Tibetan Book of the Dead, or Kar-gling zhi-khro, discovered by Karma Lingpa in Southern Tibet in the 14th century, was one of the most important cycle of texts to come out of the Dzogchen tradition of Tibet established in ancient times by Guru Padmasambhava among both the Nyingmapa Buddhists and the Bonpos. "Self-Liberation through Seeing with Naked Awareness" (Rig-pa ngo-sprod gcer-mthong rang-grol) is the central meditation text of this famous Tibetan Book of the Dead cycle and is said to have been composed by Padmasambhava himself. It is usually known in the West as The Tibetan Book of the Great Liberation, the title given to it by W.Y. Evans-Wentz (1954). This profound text presents the instructions for the method of Self-Liberation (rang-grol) that represent the very essence of Dzogchen, "the Great Perfection," which is traditionally regarded in Tibet as the highest and most esoteric teaching of the Buddha. Directly introducing the practitioner of meditation to the Natural State of the Nature of Mind (sems-nyid gnas-lugs), which is the contemplative state of pure awareness or Rigpa lying beyond the mind and its mundane operations that constitute Samsara, this quintessential teaching of the great master Guru Padmasambhava opens up the possibility to the individual of the realization of freedom and enlightenment within a single life time.
This second edition presents a new translation of the Tibetan text, a commentary on the text by the translator based on the oral teachings of Lama Tharchin and Namkhai Norbu Rinpoche, and an appendix that critically examines the original translation of Evans-Wentz and his erroneous notion of "the One Mind," as well as C.G. Jung's commentary on the latter, where he mistakenly equated it with the collective unconscious psyche.
TRANSLATION OF THE TEXT:
Here is contained "Self-Liberation through Seeing with Naked Awareness," this being a Direct Introduction to the State of Intrinsic Awareness, from "The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities."
Homage to the Trikaya and to the deities who represent the inherent luminous clarity of intrinsic Awareness!
Herein I (Padmasambhava) shall teach "Self-Liberation through Seeing with Naked awareness," from the cycle of "The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities." Truly, this introduction to your own intrinsic Awareness should be contemplated well, O fortunate sons of a noble family!
SAMAYA gya gya gya!
Emaho!
It is a single Nature of Mind that encompasses all of Samsara and Nirvana! Even though its inherent nature (as Shunyata) has existed from the very beginning, you have not recognized it. Even though its clarity and presence has been uninterrupted, you have not yet encountered its face. Even though its arising has nowhere been obstructed, still you have not comprehended it. Therefore, this (direct introduction) is for the purpose of bringing you to self-recognition. Everything that is expounded by the Victorious Ones of the three times in the eighty-four thousand gateways to the Dharma is incomprehensible (unless you understand intrinsic Awareness). Indeed, the Victorious Ones do not teach anything other than the understanding of this. Even though there exist unlimited numbers of of scriptures, equal in their extent to the sky, yet with respect to the real meaning, there are three statements that will introduce you to your own intrinsic Awareness. This direct introduction to the manifest primordial State of the the Victorious One is disclosed by the following method for entering into the practice where there exists no antecedent nor subsequent practices. Kye-ho!
O my fortunate sons, listen! Even though that which is commonly called "mind" is widely esteemed and much discussed,still it is not understood or it is wrongly understood in a one-sided manner only. Since it is not understood correctly just as it is in itself,there come into existence inconceivable numbers of philosophical ideas and assertions. Furthermore, since ordinary individuals do not understand it, they do not recognize there own nature, and so they continue to wander among the six destinies (of rebirth) within the three worlds and thus experience suffering. Therefore, not understanding your own mind is a very grievous fault. Even though the Shravakas and the pratyekabuddhas wish to understand it in terms of the Anatman doctrine, still they do not understand it as it is in itself. Also there exist others who, being attached to their own personal ideas and interpretations,becoming fettered by these attachments and so do not perceive the Clear Light. The Shravakas and the pratyeka buddhas are emanantly obscured by their attachments to subject and object. The Madhyakikas are emntally obscured by their attachments to the extremes of the Two Truths. The practitioners of the kriya Tantra and the Yoga Tantra are mentally obscured by their attachments to seva-sadhana practice. The practitioners of the mahayoga and the Anuyoga are mentally obscured by their attachments to Space and Awareness. And with respect to the real meaning of non-duality, since they divide these (Space and Awareness) into two, they fall into deviation.If these two do not become one without duality, you will certainly not attain Buddhahood.
In terms of your own mind, as is the case with everyone, Samsara and Nirvana are inseparable. Nonetheless, because you persist in accepting and enduring attachments and aversions, you will continue to wander in Samsara. Therefore, your active dharmas and your inactive ones both should be abandoned. However, since self-liberation through seeing nakedly by means of intrinsic awareness is here revealed to you, you should understand that all dharmas can be perfected and completed in the great total Self-Liberation. And therefore, whatever (practice you do) can be brought to perfection within the Great Perfection.
SAMAYA gya gya gya!
[Excerpted from Self-Liberation through Seeing with Naked Awareness by John Myrdhin Reynolds, 1989 and 2000.]
Being an Introduction to the Nature of One's Own Mind from
"The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities,"
A Terma Text of Guru Padmasambhava expounding the View of Dzogchen, and Rediscovered by Rigdzin Karma Lingpa;
Foreword by Namkhai Norbu Rinpoche,
Translated with Introduction and Notes by John Myrdhin Reynolds,
THE TIBETAN BOOK OF THE DEAD AND DZOGCHEN MEDITATION
