The View, Concisely Put - Naropa
Sanskrit: Adhi Siddhi Sama Nama
Tibetan: lta ba mdor bsdus pa zhes bya ba (Tawa Dordupa)
Homage to the Vajra Dakini!
To the omniscient lord of refuge,
The protector of beings, I pay homage!
After pursuing statements and reasoning
I have condensed and established the true meaning.
All these apparent and existing phenomena (objects)
Are nowhere apart from mind (subject), your own awareness.
Since it perceives and is cognizant (functional),
It is like experience that is self-known.
If this mind was not like that
There would be no link and therefore no experience.
This is how I have established the relative:
"Understand that all phenomena (objects) are based (dependent) on mind (subject, and vice versa)," as it is said.
(View: Union of the Two Truths about the three spheres -- subject, relation / action, object.)
The very basis of phenomena (objects), which is mind (subject) essence (emptiness),
Can be analyzed, dissected with reasoning, and so forth,
But this naturally luminous mind (pure mind)
And the momentary defilement of thought (impure mind), these two,
Whether they are one or different
Is a topic of extreme profundity. (i.e. View: Union of opposites. Opposites, like pure & impure, are not multiple / two, not one, not both together, not neither)
Because of this depth, scholars analyze.
Though they explain, I shall not write about it here.
This mind that knows emptiness (i.e. Self recognition of the self-arisen unalterable permanent primordial awareness / Buddha-nature.)
Is itself the awakened mind, bodhichitta.
The buddha potential is just this.
The sugata essence is just this.
Because of tasting what is,
It is also the great bliss. (i.e. Fruition: Union bliss <==> wisdom / emptiness.)
The understanding of Secret Mantra is just this.
Means and knowledge is just this. (i.e. Path: Union method <==> wisdom / emptiness.)
The vast and profound is just this.
Samantabhadra with consort is just this. (i.e. View: Union of opposites; ex. Union Samantabhadra <==> Samantabhadri.)
This space and wisdom, perceiving while being empty, (i.e. View: Union of the Two Truths, Union conventionally dependently co-arisen relatively functional impermanent appearances (1st truth) <==> and emptiness of inherent existence (2nd truth).)
Is what is called 'knowing original enlightenment.'
This self-knowing, while one is still defiled,
Does not depend on other things,
So self-existing wakefulness is just this.
Being aware, it is cognizance.
A natural knowing that is free of thought.
This self-knowing cannot possibly form thoughts.
Without conceptualizing a 'mind,'
Since it is not something to be conceived,
This original wakefulness, cognizant yet thought-free,
Is like the wisdom of the Tathagata.
Therefore, it is taught, "Realize that luminous mind
Is the mind of original wakefulness,
And don't seek an enlightenment separate from that."
Nevertheless, this mind does become disturbed
By the defilement of momentary thoughts.
Like water, like gold, like the sky,
It may be either pure or impure.
But the naturally luminous mind
Is free from even a hair-tip of concrete substance,
Like the analogy of a sky flower.
It does not exist as it seems to be,
Therefore, it cannot be established to be nonexistent.
As everything is mutually dependent,
When one side is invalid, the other side also does not exist. (i.e. View: Union of opposites.)
Mind is neither existent nor nonexistent,
Since each of these [constructs] is negated.
It is also not both,
Since existing and not existing are a contradiction.
It is not a living being
Nor other than living beings. (i.e. View: Union of opposites like existence & non-existence. Everything is not existent, not non-existent, not both together, not neither.)
Therefore, it is free from all constructs. (i.e. Meaning everything is free from all conceptual elaborations, free from all extremes & middle.)
This is how I have established the ultimate:
"Mind is based on space," as it is said.
Thus unconstructed self-knowing
Perceives while empty, and while empty it perceives.
Experience and emptiness are therefore indivisible, (i.e. View: Union of the Two Truths, Union conventionally dependently co-arisen relatively functional impermanent appearances (1st truth) <==> and emptiness of inherent existence (2nd truth).)
Like the analogy of the moon in water.
This is how I have established nonduality:
"Space is not based on anything," as it is said.
The unconstructed self-knowing (i.e. Union of the Two Truths)
Is itself the very basis of samsara.
Nirvana as well is also just this.
The Great Middle Way is also just this. (i.e. The Middle Way free from all extremes & middle.)
That to be seen is also just this.
That to train in is also just this.
That to attain is also just this.
The valid truth is also just this. (i.e. The goal of the path is to directly realise this Truths: the Union of the Two Truths about the three spheres, the Union of opposites, the Middle Way free from all extremes & middle.)
The renowned threefold tantras
Of basic cause, method, and result,
And what is known as Ground, Path, and Fruition,
Are just different situations of this.
The basic consciousness, the all-ground,
And all possible aggregates in samsara,
Are known as the 'dependent,' and so forth.
The creations of this mind essence, while one is still defiled,
The six classes of beings, and so forth,
Extending to the bounds of space,
Are the magical machinery of suffering, which surpasses the grasp of thought.
The unconstructed self-knowing itself
Which is free from the defilement of thought,
Is the non-dwelling nirvana.
The Vajra Being is also just this.
The Sixth Buddha is also just this.
The six families are also just this.
Manjushri Kumara is just this.
Vairochana is just this.
Dharmakaya, the great bliss,
And the state of unity are also just this.
This itself is the fourth empowerment.
Innate joy is also just this.
Natural purity is also just this.
All these and other different indicators
Known from the sutras and tantras,
Are for the most part based on this;
Simply combined with this in whichever way is suitable.
The creations of this undefiled mind essence,
What comprises the kayas of form:
The buddhafields of utter purity,
The magically created mandalas, and so forth--
All these creations of great wonder--
Appear, extending to the bounds of space.
The non-Buddhist Tirthikas,
In the ignorance of mind itself,
Are submerged in an ocean of erroneous philosophy
Involving a self, supreme godhead, and the like.
The schools of Buddhism, such as the shravakas,
The pratyekabuddhas, and the followers of Mind Only,
Maintain the duality of perceiver and perceived,
And conceptualize nonduality as being the true.
Moreover, they get caught in the web of concepts
Such as whether the perceived is real or false.
By not mistaking the view in this way,
You attain enlightenment through the meditation training and conduct,
That are in harmony with the real,
Just like a well-trained race horse.
Unless you are in harmony with the real view,
Your meditation training and conduct will be mistaken
And you will not attain fruition,
Like a blind man without a guide.
How can my conceptual mind, [limited in its perceptions] like a frog in a well,
Discover the profundity by stirring up
The ocean-like depth of true meaning!
May all learned masters forgive my errors!
Through whatever goodness there is from writing this
May the stain of delusion be fully cleared away
In fortunate and worthy beings,
And may the knowledge of realization grow forth!
This completes The View, Concisely Put by Naropa. In the presence of the pandita Jnana Siddhii, this was translated and corrected by lotsawa Marpa Chokyi Lodro. English translation by Erik Pema Kunsang. Published in Songs of Naropa: Commentaries on Songs of Realization, by Thrangu Rinpoche (Rangjung Yeshe Publications, 1997).
Space yogi ~ Tulku Urgyen Rinpoche
While resting free of anything to imagine, like space, do not be distracted for even one instant. The one who trains like that can truly be called a ‘space yogi’. A yogi is an individual who connects with that which is naturally so. Space means that which always is. Remain without imagining anything at all, not meditating on anything. Once you start to meditate on space, it becomes an imitation. Simply allow the space to not wander. Remain undistracted. There is no impetus for any thoughts to reoccur. A thought is a mental way of formulating something — in other words, our attention formulates a thought. The thought doesn’t come from anywhere else. If we don’t think, where would a thought come from? In the basic space that is unimaginable, remain undistractedly. Let your indescribable awareness remain undistracted in the naked state of basic space. It doesn’t have to be imagined, because this basic space that is utterly naked is our own nature already. You don’t have to imagine that this is so.
– Tulku Urgyen Rinpoche
from the book "As It Is, Vol. 2"