Part 6 (1/2)

Therefore, the true understanding of the nature of mind is not ill.u.s.trated 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 nirvna, 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 cla.s.ses 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 cla.s.ses of living beings, they too are mind.

The joys of both the G.o.ds 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 nirvna 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 a.s.sumes 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 ac.u.men or dullness, May realise [this intrinsic awareness].

However, for example, even though sesame is the source of oil, and milk of b.u.t.ter, 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.