The Introduction to Awareness:Natural Liberation through Naked Perception

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 extract] from the Peaceful and Wrathful Deities: A Profound Sacred Teaching, [entitled] Natural Liberation through [Recognition of] Enlightened Intention.2
Homage to the deities [embodying] the three buddha-bodies, who are the natural radiance of awareness.
[Here], I shall present the teaching [known as] 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 [to you the nature of] intrinsic awareness. So contemplate it well, O Fortunate Child of Buddha nature.
SAMAYA rgya rgya rgya
[THE IMPORTANCE OF THE INTRODUCTION TO AWARENESS]
EMAHO!
Though the single [nature of] mind, which completely pervades both cyclic existence and nirvana,
Has been naturally present from the beginning, you have not recognised it.
Even though its radiance and awareness have never been interrupted,
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 in] a few words,4 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].
[THE ACTUAL INTRODUCTION TO AWARENESS]
KYE HO!
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.5
Further, since ordinary persons do not understand [the meaning of the term ‘mind’],
And do not intuitively recognise its nature,
They continue to roam through the six classes of sentient [rebirth] within the three world-systems,
And consequently experience suffering.6
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,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,8
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.9
The practitioners of Mahayoga and Anuyoga are obscured by their attachment to [the extremes of] space and awareness.10
All these [practitioners] stray from the point because they polarise 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 realise 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.
SAMAYA rgya rgya rgya
[SYNONYMS FOR MIND]
As for this apparent and distinct [phenomenon] which is called ‘mind’:
In terms of existence, it has no [inherent] existence whatsoever.
In terms of origination, it is the source of the diverse joys and sorrows of cyclic existence and nirvana,
In terms of [philosophical] opinion, it is subject to opinions in accordance with the eleven vehicles.
In terms of designation, it has an inconceivable number of distinct names:
Some call it ‘the nature of mind’, the ‘nature of mind itself,
Some eternalists give it the name ‘self,
Pious attendants call it ‘selflessness of the individual’,11
Cittamatrins 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 it the ‘Unique Seminal Point’,
Some call it the ‘Expanse of Reality’,
Some call it the ‘Ground-of-all’,
And some call it ‘ordinary [unfabricated consciousness]’.
[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, recognise that] past thoughts are traceless, clear, and empty,
[Second, recognise that] future thoughts are unproduced and fresh,
And [third, recognise 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.12
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 th Buddha-body of Reality;
The natural resonance and radiance of this emptiness 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 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 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]?13
[OBSERVATIONS RELATED TO EXAMINING THE NATURE OF MIND]
Be certain that the nature of mind is empty and without foundation.
One’s own mind is insubstantial, like an empty sky.
Look at your own mind to see whether it is like that or not.
Divorced from views which constructedly determine [the nature of] emptiness,
Be certain that pristine cognition, naturally originating, is primordially radiant –
Just like the nucleus of the sun, which is itself naturally originating.
Look at your own mind to see whether it is like that or not!
Be certain that this awareness, which is pristine cognition, is uninterrupted,
Like the coursing central torrent of a river which flows unceasingly.
Look at your own mind to see whether it is like that or not!
Be certain that conceptual thoughts and fleeting memories are not strictly identifiable,
But insubstantial in their motion, like the breezes of the atmosphere.
Look at your own mind to see whether it is like that or not!
Be certain that all that appears is naturally manifest [in the mind],
Like the images in a mirror which [also] appear naturally.
Look at your own mind to see whether it is like that or not!
Be certain that all characteristics are liberated right where they are,
Like the clouds of the atmosphere, naturally originating and naturally 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], now could there be anything on which to meditate apart from the mind?
There are no phenomena extraneous to those that originate from 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 from the mind.
[So], there are no commitments to be kept extraneous [to those that originate from the mind].
There are no phenomena extraneous to those that originate from the mind.
[So], there are no results to be attained extraneous [to those that originate from the mind].
There are no phenomena extraneous to those that originate from the mind.
[So], one should observe one’s own mind, looking into its nature again and again.
If, upon looking outwards towards the external expanse of the sky,
There are no projections emanated by the mind,
And if, on looking inwards at one’s own mind,
There is no projectionist who projects [thoughts] by thinking them,
Then, one’s own mind, completely free from conceptual projections, will become luminously clear.
[This] intrinsic awareness, [union of] inner radiance and emptiness, is the Buddha-body of Reality,
[Appearing] like [the illumining effect of] a sunrise on a clear and cloudless sky,.
It is clearly knowable, despite its lack of specific shape or form.
There is a great distinction between those who understand and those who misunderstand this point.
This naturally originating inner radiance, uncreated from the very beginning,
Is the parentless child of awareness – how amazing!
It is the naturally originating pristine cognition, uncreated by anyone – how amazing!
[This radiant awareness] has never been born and will never die – how amazing!
Though manifestly radiant, it lacks an [extraneous] perceiver – how amazing!
Though it has roamed throughout cyclic existence, it does not degenerate – how amazing!
Though it has seen buddhahood itself, it does not improve – how amazing!
Though it is present in everyone, it remains unrecognised – how amazing!
Still, one hopes for some attainment other than this – how amazing!
Though it is present within oneself, one continues to seek it elsewhere – how amazing!
[INTRINSIC AWARENESS AS VIEW, MEDITATION, CONDUCT, AND RESULT]
EMA! This immediate awareness, insubstantial and radiant,
Is itself the highest of all views.
This non-referential, all-encompassing [awareness] which is free in every respect
Is itself the highest of all meditations.
This uncontrived [activity based on awareness], simply expressed in worldly terms,
Is itself the highest of all types of conduct.
This unsought [attainment of awareness], spontaneously present from the beginning,
Is itself the highest of all results.
[Now], the four great media, which are errorless, are presented:14
[First], the great medium of errorless view
Is this radiant immediate awareness –
Since it is radiant and without error, it is called a ‘medium’.
[Second], the great medium of errorless meditation
Is this radiant immediate awareness –
Since it is radiant and without error, it is called a ‘medium’.
[Third], the great medium of errorless conduct
Is this radiant immediate awareness –
Since it is radiant and without error, it is called a ‘medium’.
[Fourth], the great medium of errorless result
Is this radiant immediate awareness –
Since it is radiant and without error, it is called a ‘medium’.
[Now] the four great nails, which are unchanging, are presented: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], the great nail of unchanging meditation
Is this radiant immediate awareness –
Since it is firm throughout the three times, it is called a ‘nail’.
[Third], the great nail of unchanging conduct
Is this radiant immediate awareness –
Since it is firm throughout the three times, it is called a ‘nail’.
[Fourth], the great nail of the unchanging result
Is this radiant immediate awareness –
Since it is firm throughout the three times, it is called a ‘nail’.
Now follows the esoteric instruction which reveals the three times to be one:
Abandon your notions of the past, without attributing a temporal sequence!
Cut off your mental associations regarding the future, without anticipation!
Rest in a spacious modality, without clinging to [the thoughts of] the present.
Do not meditate at all, since there is nothing upon which to meditate.
Instead, revelation will come through undistracted mindfulness –
Since there is nothing by which you can be distracted.
Nakedly observe [all that arises] in this modality, which is without meditation and without distraction!
When this [experience] arises,
Intrinsically aware, naturally cognisant, naturally radiant and clear,
It is called ‘the mind of enlightenment’.
Since [within this mind of enlightenment] there is nothing upon which to meditate,
This [modality] transcends all objects of knowledge.
Since [within this mind of enlightenment] there are no distractions,
It is the radiance of the essence itself.
This Buddha-body of Reality, [union of] radiance and emptiness,
In which [the duality of] appearance and emptiness is naturally liberated,
Becomes manifest [in this way], unattained by the [structured] path to buddhahood,
And thus Vajrasattva is [actually] perceived at this moment.
Now follows the instruction which brings one to the point where the six extreme [perspectives] are exhausted:16
Though there is a vast plethora of discordant views,
Within this intrinsic awareness or [single nature of] mind,
Which is the naturally originating pristine cognition,
There is no duality between the object viewed and the observer.
Without focusing on the view, search for the observer!
Though one searches for this observer, none will be found.
So, at that instant, one will be brought to the exhaustion point of the view.
At that very moment, one will encounter the innermost boundary of the view.
Since there is no object at all to be observed,
And since one has not fallen into a primordial vacuous emptiness,17
The lucid awareness, which is now present,
Is itself the view of the Great Perfection.
[Here], there is no duality between realisation and lack of realisation.
Though there is a vast plethora of discordant meditations,
Within this intrinsic awareness,
Which penetrates ordinary consciousness to the core,
There is no duality between the object of meditation and the meditator.
Without meditating on the object of meditation, search for the meditator!
Though one searches for this meditator, none will be found.
So, at that instant, one will be brought to the exhaustion point of meditation.
At that very moment, one will encounter the innermost boundary of meditation.
Since there is no object at all on which to meditate,
And since one has not fallen under the sway of delusion, drowsiness, or agitation,18
The lucid uncontrived awareness, which is now present,
Is itself the uncontrived meditative equipoise or concentration.
[Here], there is no duality between abiding and non-abiding.
Though there is a vast plethora of discordant modes of conduct,
Within this intrinsic awareness,
Which is the unique seminal point of pristine cognition,
There is no duality between the action and the actor.
Without focusing on the action, search for the actor!
Though one searches for this actor, none will be found.
So, at that instant, one will be brought to the exhaustion point of conduct.
At that very moment, one will encounter the innermost boundary of conduct.
Since, from the beginning, there has been no conduct to undertake,
And since one has not fallen under the sway of bewildering propensities,
The lucid uncontrived awareness, which is now present,
Is itself pure conduct, without having to be contrived, modified, accepted or rejected.
[Here], there is no duality between purity and impurity.
Though there is a vast plethora of discordant results,
Within this intrinsic awareness,
Which is the true nature of mind, the spontaneous presence of the three buddha-bodies,
There is no duality between the object of attainment and the attainer.
Without focusing on the attainment of the result, search for the attainer!
Though one searches for this attainer, none will be found.
So, at that instant, one will be brought to the exhaustion point of the result.
At that very moment, one will encounter the innermost boundary of the result.
Since, whatever the [projected] result, there is nothing to be attained,
And since one has not fallen under the sway of rejection and acceptance, or hope and doubt,
The naturally radiant awareness, which is now spontaneously present,
Is the fully manifest realisation of the three buddha-bodies, within oneself.
[Here], there is the result, atemporal buddhahood itself.
[SYNONYMS FOR AWARENESS]
This awareness, free from the eight extremes, such as eternalism and nihilism [and so forth],
Is called the ‘Middle Way’, which does not fall into any extremes.
It is called ‘awareness’ because mindfulness is uninterrupted.
It is given the name ‘Nucleus of the Tathagata’
Because emptiness is [naturally] endowed with this nucleus of awareness.
If one understands this truth, one reaches perfection in all respects,
For which reason, this [awareness] is also called the ‘Perfection of Discriminative Awareness’.
Furthermore, it is called the ‘Great Seal’ because it transcends the intellect and is atemporally free from extremes,
And, further, it is called the ‘Ground-of-all’,
Because [this awareness] is the ground of all joys and sorrows associated with cyclic existence and nirvana –
The distinction between these being contingent on whether or not this [awareness] is realised.
[Further], this radiant and lucid awareness is itself referred to as ‘ordinary consciousness’,
On account of those periods when it abides in its natural state in an ordinary non-exceptional way.
Thus, however many well-conceived and pleasant-sounding names are applied to this [awareness],
In reality, those who maintain that these names do not refer to this present conscious awareness,
But to something else, above and beyond it,
Resemble someone who has already found an elephant, but is out looking for its tracks [elsewhere].
Though one were to scan the [entire] external universe,
[Searching for the nature of mind], one would not find it.
Buddhahood cannot be attained other than through the mind.
Not recognising this, one does indeed search for the mind externally,
Yet, how can one find [one’s own mind] when one looks for it elsewhere?
This is like a fool, for example, who, when finding himself amidst a crowd of people,
Becomes mesmerised by the spectacle [of the crowd] and forgets himself,
Then, no longer recognising who he is, starts searching elsewhere for himself,
Continuously mistaking others for himself.
[Similarly], since one does not discern the abiding nature,
Which is the fundamental reality of [all] things,
One is cast into cyclic existence, not knowing that appearances are to be identified with the mind,
And, not discerning one’s own mind to be buddha, nirvana
becomes obscured. The [apparent] dichotomy between cyclic existence and nirvana is due to [the dichotomy between] ignorance and awareness,
But there is [in reality] no temporal divide between these two, [even] by a single moment.
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 beings,
The uncontrived nature of mind is liberated just by being left in its natural state.
Yet 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].
[First], observe [the source] from which these appearances initially originated,
[Second, observe the place] in which they abide in the interim,
And [third, observe the place] to which they will finally go.
Then, one will find that, just as, for example, a pond-dwelling crow does not stray from its pond,
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.
This nature of mind, which is all-knowing, aware of everything, empty and radiant,
Is established to be the manifestly radiant and self-originating pristine cognition,
[Present] from the beginning, just like the sky,
As an indivisible [union] of emptiness and radiance.
This itself is actual reality.
The indication that this is [the actual reality] is that all phenomenal existence is perceived in [the single nature of] one’s own mind;
And this nature of mind is aware and radiant.
Therefore, recognise [this nature] to be like the sky!
However, this example of the sky, though used to illustrate actual reality,
Is merely a symbol, a partial and provisional illustration.
For the nature of mind is aware, empty and radiant in all respects,
While the sky is without awareness, empty, inanimate and void.
Therefore, the true understanding of the nature of mind is not illustrated by [the metaphor of] the sky.
[To achieve this understanding], let the mind remain in its own state, without distraction!
[THE NATURE OF APPEARANCES]
Now, with regard to the diversity of relative appearances:
They are all perishable; not one of them is genuinely existent.
All phenomenal existence, all the things of cyclic existence and nirvana,
Are the discernible manifestations of the unique essential nature of one’s own mind.
[This is known because] whenever one’s own mental continuum undergoes change,
There will arise the discernible manifestation of an external change.
Therefore, all things are the discernible manifestations of mind.
For example, the six classes of living beings discern phenomenal appearances in their differing ways:
Eternalistic extremists [and others] who are remote from [the Buddhist perspective],
Perceive [appearances] in terms of a dichotomy of eternalism and nihilism;
And [followers of] the nine sequences of the vehicle perceive [appearances] in terms of their respective views, [and so forth].
For as long as this diversity [of appearances] is being perceived and diversely elucidated,
Differences [as to the nature of appearances] are apprehended,
And consequently, bewilderment comes about through attachment to those respective [views].
Yet, even though all those appearances, of which one is aware in one’s own mind,
Do arise as discernible manifestations,
Buddhahood is present [simply] when they are not subjectively apprehended or grasped.
Bewilderment does not come about on account of these appearances –
But it does come about through their subjective apprehension.
[Thus], if the subjectively apprehending thoughts are known to be [of the single nature of] mind, they will be liberated of their own accord.
All things that appear are manifestations of mind.
The surrounding environment which appears to be inanimate, that too is mind.
The sentient life-forms which appear as the six classes of living beings, they too are mind.
The joys of both the 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 nirvana which appear, they too are mind.
The obstacles of malevolent forces and spirits which appear, they 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 appears, it too is mind.
The colours characteristic of objects which appear, they too are mind.
The state without characteristics and without conceptual elaboration which appears, it too is mind.
The non-duality of the single and the multiple which appears, it too is mind.
The unproveability of existence and non-existence which appears, it too is mind.19
There are no appearances at all apart from [those that originate in] the mind.
The unimpeded nature of mind assumes all manner of appearances.
Yet, though these [appearances] arise, they are without duality,
And they [naturally] subside into the modality of mind,
Like waves in the waters of an ocean.
Whatever names are given to these unceasingly [arising] objects of designation,
In actuality, there is but one [single nature of] mind,
And that single [nature of mind] is without foundation and without root.
[Therefore], it is not perceptible at all, in any direction whatsoever.
It is not perceptible as substance, for it lacks inherent existence in all respects.
It is not perceptible as emptiness, for it is the resonance of awareness and radiance.
It is not perceptible as diversity, for it is the indivisibility of radiance and emptiness.
This present intrinsic awareness is manifestly radiant and clear,
And even though there exists no known means by which it can be fabricated,
And even though [this awareness] is without inherent existence,
It can be directly experienced.
[Thus], if it is experientially cultivated, all [beings] will be liberated.
[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 buddhahood,
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] intellectually,
One will [through experiential cultivation] become manifestly established in it.
One whose mouth has actually tasted molasses,
Does not need others to explain its taste.
But, 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 attainment of buddhahood is concerned,
They will not approach it, even for an instant.
If this nature [of intrinsic awareness] is understood,
Virtuous and negative acts will be liberated, right where they
are.
But if this [single nature] is not understood,
One will amass nothing but [future lives within] cyclic existence, with its higher and lower realms,
Regardless of whether one has engaged in virtuous or non-virtuous actions.
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 to fruition –
For just as a spring cannot materialise in empty space,
Within [the realisation of] emptiness, virtuous and negative actions do not objectively exist.20
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 Sealed!
E-MA!
This Introduction to Awareness: Natural Liberation 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 preferred 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 actions.21
SAMAYA rgya rgya rgya!
This treatise concerning the direct introduction to awareness, entitled Natural Liberation through Naked Perception, was composed by Padmakara, the preceptor of Oddiyana. May [its influence] not be ended until cyclic existence has been emptied.