This basic state of the originally pure natural awareness
Is unseen by oneself, like the treasure in a poor man’s house.
Once you realize it through the guru’s kindness,
You personally know the indivisible three kayas to be your own nature.
At that moment, the view, meditation, conduct and fruition, the paths, bhumis and so on,
All these many classifications with delectable names,
By resolving their root, the heart of the matter,
You cut through the hope of success and the fear of failure.
If you begin to desire the gifts of experiences and insights, signs and indications of progress,
You are already possessed by attachment and ego-clinging,
And there will never be a chance for meditation training.
While the qualities of samsara and nirvana are spontaneously present in the ground,
Failing to acknowledge this, to hanker after the signs of the path, as well as result,
Is inferior to even the Hinayana.
All side-tracks, obscurations and obstacles arise from this.
A person who understands that samsara and nirvana are both mind,
Is free from the basis for any occurrence
Of side-tracks, deviations, and mistakes,
And will therefore possess the qualities of fruition, effortlessly and spontaneously.
In any case, since all the categories of qualities belonging to gradual progress
On the paths and stages of the general vehicles
Are complete within this swift path,
And since you don’t need to depend on such words if you accomplish it’s nature,
I will set aside such elaborations.
In this system, the four yogas and so forth,
To gain confidence in the indivisible unity
Of the essence of the training and your mind,
Is called the “dawn of realization” and is itself enough.
Until that happens, as long as you maintain that the practice in which you train
In separate from mind, the meditator,
Or that the sustainer of mindfulness is different from the object sustained,
You have still not glimpsed the heart of realization.
Therefore bliss, clarity or non-thought,
No matter what occurs - all these meditation-moods and experiences -
Are nothing but the outer “peels” of the meditation training.
So they are never to be fondly clung to.
The uninterrupted experience of greater one-pointedness,
The simplicity of everything dawning as emptiness and so forth
Are all nothing but meditation-moods and experiences -- so give up conceit!
The meditator and the meditation object are the mind itself.
Distraction and mindfulness are both mind as well.
Good thoughts and bad thoughts are all the mind itself.
Recognizing the natural face is also mind itself.
Once you resolve that everything is solely your own mind,
It is easy to realize the view of indivisible samsara and nirvana,
Once you resolve the root and basis of the view within yourself,
There is no meditation object apart from this single awareness.
Since it is never separate from you throughout the three times,
It is indeed not hard to have realization.
Nevertheless, the meditator who isn’t resolved about mind,
Though meditating for a hundred aeons, will still cling to the meditation-moods.
Due to this clinging, which is the sole root cause of samsara,
There is no way to realize the fruition of Mahamudra or Dzogchen.
All classifications and dividing points are included within this.
True realization is when you are free from the peels of the meditation-moods.
Though named “realization,” it is uncorrupted awareness itself.
This uncorrupted awareness, your natural state,
Is itself the single aim of practice.
Because of different capacities, higher, medium and lesser,
There can be rapid realization, gradual realization, and so forth.
But if you simply continue training until perfection,
You will be liberated into the primordial ground of the “exhaustion of phenomena and concepts.”
Just like someone who has recovered from an epidemic,
You have no fear of again being deluded into samsara.
Having perfected the kayas and wisdoms, as well as the training,
An effortless compassion will spontaneously accomplish the welfare of beings.
Condensed to the essence, this ordinary mind,
Should be left as it naturally is and nothing else.
Striving for an eminent view, and meditation, training in artifice,
Desiring experiences and realizations, and to progress through the paths and stages of the yogas,
While fearing going astray or taking sidetracks, and so forth,
Totally abandon all such pursuits.
Tsele Natsok Rangdrol
Heart Lamp
page 133-139
Is unseen by oneself, like the treasure in a poor man’s house.
Once you realize it through the guru’s kindness,
You personally know the indivisible three kayas to be your own nature.
At that moment, the view, meditation, conduct and fruition, the paths, bhumis and so on,
All these many classifications with delectable names,
By resolving their root, the heart of the matter,
You cut through the hope of success and the fear of failure.
If you begin to desire the gifts of experiences and insights, signs and indications of progress,
You are already possessed by attachment and ego-clinging,
And there will never be a chance for meditation training.
While the qualities of samsara and nirvana are spontaneously present in the ground,
Failing to acknowledge this, to hanker after the signs of the path, as well as result,
Is inferior to even the Hinayana.
All side-tracks, obscurations and obstacles arise from this.
A person who understands that samsara and nirvana are both mind,
Is free from the basis for any occurrence
Of side-tracks, deviations, and mistakes,
And will therefore possess the qualities of fruition, effortlessly and spontaneously.
In any case, since all the categories of qualities belonging to gradual progress
On the paths and stages of the general vehicles
Are complete within this swift path,
And since you don’t need to depend on such words if you accomplish it’s nature,
I will set aside such elaborations.
In this system, the four yogas and so forth,
To gain confidence in the indivisible unity
Of the essence of the training and your mind,
Is called the “dawn of realization” and is itself enough.
Until that happens, as long as you maintain that the practice in which you train
In separate from mind, the meditator,
Or that the sustainer of mindfulness is different from the object sustained,
You have still not glimpsed the heart of realization.
Therefore bliss, clarity or non-thought,
No matter what occurs - all these meditation-moods and experiences -
Are nothing but the outer “peels” of the meditation training.
So they are never to be fondly clung to.
The uninterrupted experience of greater one-pointedness,
The simplicity of everything dawning as emptiness and so forth
Are all nothing but meditation-moods and experiences -- so give up conceit!
The meditator and the meditation object are the mind itself.
Distraction and mindfulness are both mind as well.
Good thoughts and bad thoughts are all the mind itself.
Recognizing the natural face is also mind itself.
Once you resolve that everything is solely your own mind,
It is easy to realize the view of indivisible samsara and nirvana,
Once you resolve the root and basis of the view within yourself,
There is no meditation object apart from this single awareness.
Since it is never separate from you throughout the three times,
It is indeed not hard to have realization.
Nevertheless, the meditator who isn’t resolved about mind,
Though meditating for a hundred aeons, will still cling to the meditation-moods.
Due to this clinging, which is the sole root cause of samsara,
There is no way to realize the fruition of Mahamudra or Dzogchen.
All classifications and dividing points are included within this.
True realization is when you are free from the peels of the meditation-moods.
Though named “realization,” it is uncorrupted awareness itself.
This uncorrupted awareness, your natural state,
Is itself the single aim of practice.
Because of different capacities, higher, medium and lesser,
There can be rapid realization, gradual realization, and so forth.
But if you simply continue training until perfection,
You will be liberated into the primordial ground of the “exhaustion of phenomena and concepts.”
Just like someone who has recovered from an epidemic,
You have no fear of again being deluded into samsara.
Having perfected the kayas and wisdoms, as well as the training,
An effortless compassion will spontaneously accomplish the welfare of beings.
Condensed to the essence, this ordinary mind,
Should be left as it naturally is and nothing else.
Striving for an eminent view, and meditation, training in artifice,
Desiring experiences and realizations, and to progress through the paths and stages of the yogas,
While fearing going astray or taking sidetracks, and so forth,
Totally abandon all such pursuits.
Tsele Natsok Rangdrol
Heart Lamp
page 133-139