"Though the single [nature of] mind, which completely pervades both cyclic existence and nirvana,
Has been naturally present from the beginning, you have not recognized it.
Even though its radiance and awareness have never been interrupted, You have not yet recognized its true face. Even though it arises unimpededly in every facet [of existence], You have not as yet recognized [this single nature of mind]. In order that this [single] nature might be recognized 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! [And even] though there are inestimable volumes of sacred writings, equally vast as the limits of space, Actually, [these teachings can be succinctly expressed in] a few words, which are 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]."
"O fortunate children, listen to these words! The term 'mind' is commonplace and widely used, Yet there are those who do not understand [its meaning], Those who falsely understand it, those who partially understand it, And those who have not quite understood its genuine reality. Thus there has arisen an inconceivably vast number of assertions [as to the nature of mind], Posited by [the various philosophical systems]."
"Further, since ordinary persons do not understand [the meaning of the term 'mind'], And do not intuitively recognize its nature, They continue to roam through the six classes of sentient [rebirth] within the three world-systems, And consequently experience suffering. This is the fault of not understanding this intrinsic nature of mind."
"Even though pious attendants and hermit buddhas claim that they understand [this single nature of mind] as the partial absence of self, They do not understand it exactly as it is. Furthermore, being fettered by opinion 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 respect] by their attachment to the subject-object dichotomy."
The adherents of Madhyamaka are obscured by their attachment to the extremes of the two truths. The practitioners of Kriyatantra and Yogatantra are obscured by their attachment to the extremes of ritual service and attainment. The practitioners of Mahayoga and Anuyoga are obscured by their attachment to [the extremes of] space and awareness. All these [practitioners] stray from the point because they polarize the non-dual reality, And since they fail to unify [these extremes] in non-duality, they do not attain Buddhahood. Thus, all of those beings continue to roam in cyclic existence, Because they persistently engage in [forms of] renunciation, And in acts of rejection and acceptance with regard to their own minds, Where [in reality] cyclic existence and nirvana are inseparable.
Therefore, one should abandon all constructed teachings, And all [unnatural] states free from activity, And, by virtue of this [Introduction to] Awareness: Natural Liberation through Naked Perception, which is presented here, One should realize all things in the context of this great natural liberation. So it is that all [enlightened attributes] are brought to completion within the Great Perfection."
[The Three Considerations] "The following is the introduction [to the means of experiencing] this [single] nature [of mind] Through the application of three considerations: [First, recognize that] past thoughts are traceless, clear, and empty, [Second, recognize that] future thoughts are unproduced and fresh, And [third, recognize that] the present moment abides naturally and unconstructed. When this ordinary, momentary consciousness is examined nakedly [and directly] by oneself, Upon examination, it is a radiant awareness, Which is free from the presence of an observer, Manifestly stark and clear, Completely empty and uncreated in all respects, Lucid, without duality of radiance and emptiness, Not permanent, for it is lacking inherent existence in all respects, Not a mere nothingness, for it is radiant and clear, Not a single entity, for it is clearly perceptible as a multiplicity, Yet not existing inherently as a multiplicity, for it is indivisible and of a single savour. This intrinsic awareness, which is not extraneously derived, Is itself the genuine introduction to the abiding nature of [all] things. For in this [intrinsic awareness], the three buddha-bodies are inseparable, and fully present as one:
Its emptiness and utter lack of inherent existence is the Buddha-body of Perfect Resource; And its unimpeded arising in any form whatsoever is the Buddha-body of Emanation. These three, fully present as one, are the very essence [of awareness] itself."
[Consequences of the introduction to awareness]
"When the introduction is powerfully applied in accordance with the [above] method for entering into this [reality]: One's own immediate consciousness is this very [reality]!
[Abiding] in this [reality], which is uncontrived and naturally radiant, How can one say that one does not understand the nature of mind?
[Abiding] in this [reality], wherein there is nothing on which to meditate, How can one say that, by having entered into meditation, one was not successful?
[Abiding] in this [reality], which is one's actual awareness itself, How can one say that one could not find one's own mind?
[Abiding] in this [reality], the uninterrupted [union] of radiance and awareness, How 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, 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 practiced, one attained nothing?
Given that [this reality] is naturally originating and spontaneously present, without cause or conditions, How can one say that, by having made the effort [to find it], one was incapable [of success]?
Given that the arising and liberation of conceptual thoughts occur simultaneously, How can one say that, by having applied this antidote [to conceptual thoughts], one was not effective?
[Abiding] in this immediate consciousness itself, How can one say that one does not know this [reality]?"
Tibetan Book Of The Dead
-------------------- "Springs of water welling from the fire" "Life may seem to flee in a moment, but when the mind is freed of the veil of ignorance, and illusion that comes between the mind and the truth, life and death are only opposite sides of the same coin - "water welling from the fire."
"Within us, we carry the world of no-birth and no-death. But we never touch it, because we live only with our notions." -Thich Nhat Hanh instant "Experience always goes beyond ideas"
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