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THE SEEING OF REALITY OR THE TIBETIAN
BOOK OF THE GREAT LIBERATION
By: Padma-Sambhava
Translated by: Kazi Dawa-Samdup
and Lobzang Mingyur Dorje
PART 1. INTRODUCTION
This treatise appertains to self liberation by meditation. It expounds the way of knowing the mind, the seeing of reality, self-liberation.
By this method, one�s mind is understood.
INVOCATION
O blessed disciples ponder the teachings
SAMAYA; GYA, GYA, GYA
E-MA-HO
SALUTATION
All hail to the way that embraces the one mind. That eternally is as it is, yet is unknown.
That although ever clear and ever
existing, is not visible, that
although radiant and unobscured,
is not recognizable.
All that has been taught before by
the luminous sage by virtue of
knowing this mind remains incomprehensible. The conquerours have not taught anything concerning the one mind.
Although as vast as the illimitable sky,
the sacred scriptures contain but a
few words relating to knowledge of
the mind.
The true explanation of these teachings constitute the correct method of their practical applications.
KYE! KYE! KYE!
Knowledge of that which is vulgarly called mind is widespread.
As the one mind is unknown and
thought of erroneously and one sided,
and not as it is desire for these
teachings will be immeasureable.
They will be sought after by the
ordinary who do not know themselves.
They wonder hither and thither in
bondage and suffer.
This is a result of their error, they have not attained understanding of their mind.
Their suffering overpowers their
self control.
Thethered by desires, some cannot
percieve the light, overwhelmed by
suffering they are in darkness
because of their suffering.
Although the path contains a choice
between darkness and light, because
of desires it finally becomes obscured. Desires obscure reverence, and even the greatest and sublimest states of mind.
ATONEMENT
Until atonement is realized, enlightenment cannot be attained.
Owing to worldly beliefs, which he is free
to accept or reject, man wanders
the path. Grasp the whole essence
of these words by knowing the mind
in its real nature.
SAMAYA; GYA, GYA, GYA.
Althought the one mind is, it has no existence. Being the source of all the bliss of heaven and all of the sorrow of earth, it is cherished.
THE NATURE OF MIND
The various names given to it are many.
Some call it �The Self�
Some call it �The Ego�
Some call it �Consciousness�
Some call it �The Vessel�
Some call it �The Essence�
Some call it �The Seed�
Some call it �The Foundation�
Other names are also given to it.
PART II. THE PRACTICAL APPLICATION
If one applies in a threefold manner
this knowing of the mind, all past
knowledge lost to memory becomes
perfectly clear, and also knowledge
of the future thought of as
unborn and unconcieved.
MIND IN ITS TRUE STATE
When one seeks one�s mind in its true
State, it is found to be quite
intelligible, although invisible.
In its true state, mind is naked,
not made of anything, being of the void;
Clear, vacuous, without duality,
transparent; timeless, uncompounded,
unimpeded, colourless.
Nor is ones own mind separable from
other minds.
If application of this wisdom
be thorough, one will comprehend
that has just been set forth above.
MIND IS NOT CREATED
Mind in its true nature and self-
radiant, how can one, without
knowing the mind, assert that
mind is created
Mind in its true state being reality, how can one, without having discovered one�s own mind, assert that mind is created.
Mind in its true state being undoubtedly
ever existing, how can one, without
having sought and found it, assert
that mind is created.
Mind being transcendent over creation, and thus partaking of the uncreated, how can one assert that mind is created. Mind being in its primordial, unmodified naturalness non-created, as it should be taken to be, and without form. How can one assert that it is created?
Inasmuch as mind can also be taken
to be devoid of quality, how can one
venture to assert that it is created? Mind being without objectivity and causation, self-originated, self-born, how can one, without having endeavored to know mind, assert that mind is created? Inasmuch as Divine Wisdom dawns in accordance with its own time, and one is emancipated, how can opponents of these teachings assert that it is created? Mind being, as it is, of this nature, and thus unknowable, how can one assert that it is created?
THE WAY OF INTROSPECTION
The one mind being verily of the
voidness and without any foundation,
one�s mind is, likewise, as vacuous
as the sky. To know whether this be so or not, look within thine own mind.
Being of the voidness, and thus not
to be concieved as having begining
or ending, self-born wisdom has in
reality been shining forever, like
the sun�s essence, itself unborn. To
know whether this be so or not,
look within thine own mind.
All apperances are one�s own concepts,
self-concieved in the mind, like
reflections seen in a mirror. To
know whether this be so or not,
look within thine own mind.
Arising of themselves and being,
naturally free like the clouds
in the sky, all external apperances
fade away into their own respective
places. To know whether this be
so or not, look within thine own mind.
The truth being nowhere save in the
mind, there is no other place of
meditation than the mind.
The truth being nowhere save in the mind, there is no other doctrine to be taught or practiced elsewhere.
The truth being nowhere save in the mind, there is no other place of truth for the observance of a vow.
The truth being nowhere save in the mind, there is no truth elsewhere liberation may be attained.
Again and again look within thine own mind.
When looking outwards into the vacuity of
space, there is no place to be found
where the mind is shining.
When looking inward into one�s own
mind in search of the shining, there
is to be found no thing that shines.
One�s own mind is transparent, colourless.
Being of the clear light of the voidness,
one�s own mind is of the true body,
and being void of quality, it is
comparable to a cloudless sky.
It is not a multiplicity, and is omniscient. Those not knowing the fruit of this way seek other fruit. Wondrous is this.
THE FOURFOLD GREAT PATH
This meditation, devoid of mental concentration, all embracing, free from every imperfection, is the most excellent of meditations. This practice concerning the uncreated state,when rightly comprehended, is the most excellent of practices.
The fruit of the way of the Eternally Unsought naturally produced, is the most excellent of fruits.
Herewith we reveal the Fourfold Great Path. The teaching without error, the meditation upon, the practice relating to, and the fruit of this unerring Great Path is of the clear wisdom here set forth, which, being clear and unerring, is called the path.
THE GREAT LIGHT
This way also concerns the foundation of the immutable Great Light.
The teaching, the practice, the fruit of this Great Light which illuminates the past, the present, and the future, is called �The Light�.
The way concerning past and future not be practiced, memory of the past remains latent. The future, not being welcome, is completely severed by the mind from the present. The present, not being fixable, remains in the state of the voidness.
THE WAY OF THE PATH TO TRUTH
There being no thing upon which to meditate, no meditation is there whatsoever.
There being no thing to go astray,
no going astray is there, if one
be guided by memory.
Without meditating, without going astray, look into the True State, wherein self-cognition, self-knowledge, self-illumination shine resplendently.
These, so shining, are called the enlightened. In the relm of Wisdom, transcendent over all meditation, naturally illuminative, where there is no going astray, the vacuous concepts, the self liberation, and the primordial voidness are of the essence.
Without realization of this the path
is unattainable.
These teachings are exhaustive of all knowledge, exceedingly deep, and immeasurable. Although they are to be contemplated in a variety of ways, to this Mind of self-cognition and self-originated Wisdom there no two such things as contemplation and contemplator. Thereupon is attained the goal of the seeking, and also the end of the search itself. The, nothing more is there to be sought, nor is there need to seek anything.
Although there are no two things as knowing and not knowing, there are profound and innumerable sorts of meditation, and surpassingly excellent it is in the end to know one�s mind. There being no two such things as action and performer of action, if one seeks the performer of action and no performer of action be found anywhere, thereupon the goal of all fruit obtaining is reached and also the final consummation itself.
Inasmuch as it does not fall under the sway of any extremes, it is called �The Middle Path�. It is called Wisdom because of its unbroken continuity of memory.
To them who have passed on to the way, this mind is both beginningless and endless; therefore it is called: mind in the true state.
THE WAY OF THATNESS
Although he that is ignorant of this may seek externally or outside the mind to know himself, how is it possible to find oneself when seeking others rather than oneself?
He that thus seeks to know himself is like a fool giving a performance in the midst of a crowd and forgetting who he is and then seeking everywhere to find himself.
This simile also applies to one�s erring in other ways.
Unless one knows or sees the matural states of substances and recognizes the light in the mind, release from sorrow is unattainable.
By not taking the mind to be naturally a duality, and allowing it, as the primordial consciousness, to abide in its own place, beings attain deliverance. The error of doing otherwise than this arises not from ignorance in the mind itself, but from not having sought to know the thatness.
Seek within thine own self-illuminated, self-originated mind whence, firstly, all such concepts arise, secondly, where they exist, and, lastly, whither they vanish.
The realization is likened to that of a crow which, although already in possesion of a pond, flies off elsewhere to quench its thirst, and finding no other drinking-place returns to the one pond. Similarly, the radiance which emanates from the One Mind, by emanating from one�s own mind, emancipates the mind.
The One Mind, omniscent, vacuous, immaculate, eternally, the Unobscured Voidness, void of quality as the sky, self-originated Wisdom, shinning clearly, imperishable, is Itself the Thatness. The whole visible Universe also symbolizes the One Mind. By knowing the All-Consciousness in One�s mind, one knows it to be as void of quality as the sky. Although the sky may be taken provisionally as an illustration of the unpredictable Thatness, it is only symbolically so.
Inasmuch as the vacuity of all visible things is to be recognized as merely anologous to the apparent vacuity of the sky, devoid of mind, content, and form, the knowing of the mind does not depend on the sky-symbol.
Therefore not strating from the path, remain in that very state of the voidness.
THE SCIENCE OF MENTAL CONCEPTS
The various concepts, too being illusory, and more of them real, fade away accordingly.
Changes in one�s train of thought produce corresponding changes in one�s conception of the external world.
Therefore, the various views concerning things are due merely to different mental concepts. The unenlightened externally see the externally transitory dually.
The various doctrines are seen in accordance with one�s own mental concepts.
As a thing is viewed, so it appears.
To see things as a multiplicity, and so to cleave unto separatness, is to err.
Now follows the way of knowing all mental concepts. Mistake not, by not controlling one�s thoughts, one errs.
By controlling and understanding the thought-process in one�s mind, emancipation is attained automatically. In general, all things mentally perceived are concepts. The bodily forms in which the world of apperances is contained are also concepts of mind.
The happiness of gods in heaven-worlds and of men is another mental concept.
Ignorance, misery, and suffering are likewise, mental concepts.
Self-originated Divine Wisdom is also a concept of the mind.
Misfortune caused by demons and evil spirits is also a concept of mind.
Gods and good fortune are also concepts of the mind.
Unconscious one-pointedness is also a mental concept.
The colour of any objective thing is also a mental concept.
The Qualityness and Formless is also a mental concept.
The One and the Many in atonement is also a mental concept. Existence and non-existence, as well as �the Non-Created�, are concepts of the mind.
THE REALIZATION AND THE GREAT LIBERATION
Nothing save mind is conceivable. Mind, when unihabited, conceives all that comes into existence. That which comes into existence is like the wave of an ocean.
The state of mind transcendent over all dualities brings liberation.
It matters not what name may carelessly be applied to; truly mind is one, and apart from mind there is nought else. The Unique One Mind is foundationless and rootless.
There is nothing else to be realized.
The non-created is the Non-visible.
By knowing the invisible Voidness and the Clear Light through not seeing them separately- there being no multiplicity in the voidness- one�s own clear mind may be known, yet the Thatness itself is not knowable. Mind is beyond nature, but is experienced in bodily forms. The realization of the One Mind constitutes the All-Deliverance.
Without mastery of the mental processes there can be no realization.
Similarly, although sesame seed is a source of butter, not untill the seed be pressed and the milk churned do the oil and butter appear.
Anyone may by realization attain liberation.
PART III. THE CONCLUSION
To one who has tasted honey, it is superflous for those who have not tasted it to offer an explanation of its taste. Simultaneously with the knowing of the mind comes release from good and evil.
Even as in the empty sky there seems to be, but is not, a fountain of water, so in the voidness is neither good nor evil.
When one�s mind is thus know in its nakedness, this Doctrine of seeing the Mind naked, this self-liberation, is seen to be exceedingly profound.
Seek, therefore, thine own Wisdom within thee.
It is the Vast Deep
All hail! this is the knowing of the mind, the seeing of Reality, Self-Liberation.
For the sake of future generations who shall be born during the Age of Darkness, these essential aphorisms, necessarily brief and concise, herein set forth, were written down in accordance with traditional teachings. Samaya; gya, gya, gya.
Vast, vast, vast is Wisdom of the Secret Heart.

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