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== Introduction == | == Introduction == | ||
<section begin=Intro-1 />Homage to the glorious Samantabhadra! (rb)<section end=Intro-1 /> | <section begin=Intro-1 />Homage to the glorious Samantabhadra! (rb)<section end=Intro-1 /> | ||
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<section begin=Intro-2 />Naturally occurring timeless awareness 一 utterly lucid awakened mind 一 <br> | <section begin=Intro-2 />Naturally occurring timeless awareness 一 utterly lucid awakened mind 一 <br> | ||
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the expanse of the naturally settled state that entails no effort or achievement.<br> | the expanse of the naturally settled state that entails no effort or achievement.<br> | ||
Listen as I explain this superb, timelessly infinite expanse.(rb)<section end=Intro-3 /> | Listen as I explain this superb, timelessly infinite expanse.(rb)<section end=Intro-3 /> | ||
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== Chapter 1 == | == Chapter 1 == | ||
Revision as of 17:44, 31 January 2020
Introduction[edit]
Homage to the glorious Samantabhadra! (rb)
Naturally occurring timeless awareness 一 utterly lucid awakened mind 一
is something marvelous and superb, primordially and spontaneously present.
It is the treasury from which comes the universe of appearances and possibilities, whether of samsara or nirvana.
Homage to that unwavering state, free of elaboration.(rb)
The very pinnacle of spiritual approaches, the expanse in which the sun and moon orbit the most majestic mountain,
is the expanse of the vajra heart essence 一 spontaneously present and utterly lucid 一
the expanse of the naturally settled state that entails no effort or achievement.
Listen as I explain this superb, timelessly infinite expanse.(rb)
Chapter 1[edit]
Within the expanse of spontaneous presence is the ground for all that arises.
Empty in essence, continuous by nature,
it has never existed as anything whatsoever, yet arises as anything at all.
Within the expanse of the three kayas，although samsara and nirvana arise naturally,
they do not stray from basic space 一 such is the blissful realm that is the true nature of phenomena.(rb)
Mind itself is a vast expanse，the realm of unchanging space.
Its indeterminate display is the expanse of the magical expression of its responsiveness.
Everything is the adornment of basic space and nothing else.
Outwardly and inwardly, things proliferating and resolving are the dynamic energy of awakened mind.
Because this is nothing whatsoever yet arises as anything at all,
it is a marvelous and magical expression, amazing and superb.(rb)
Throughout the entire universe, all beings and all that manifests as form
are adornments of basic space, arising as the ongoing principle of enlightened form.
What is audible, all sounds and voices without exception, as many as there may be,
are adornments of basic space, arising as the ongoing principle of enlightened speech.
All consciousness and all stirring and proliferation of thoughts, as well as the inconceivable range of nonconceptual states，
are adornments of basic space, arising as the ongoing principle of enlightened mind.(rb)
Beings born in the six classes through the four avenues of rebirth, moreover,
do not stray in the slightest from the basic space of phenomena.
The universe of appearances and possibilities 一
the six kinds of sense objects manifesting in dualistic perception 一
appears within the realm of the basic space of phenomena just as illusions do, manifest yet nonexistent.
Without underlying support, vividly apparent yet timelessly empty, supremely spacious, and naturally clear, just as it is,
the universe arises as the adornment of the basic space of phenomena.(rb)
However things appear or sound, within the vast realm of basic space
they do not stray from their spontaneous equalness as dharmakaya, awakened mind.
Since the timeless state of utter relaxation is naturally empty and without transition or change,
whatever manifests constitutes the scope of naturally occurring timeless awareness, the true nature of phenomena,
merging in a single blissful expanse, without any effort, without anything needing to be done.(rb)
Sambhogakaya is unwavering natural lucidity.
Even as anything at all manifests, it is by nature spontaneously present,
uncontrived and unadulterated 一 a pervasive state of spontaneous equalness.(rb)
Due to the way in which the distinct, myriad display arises,
emanations occur naturally 一 the amazing magic of what has ultimate meaning.
They never stray from the wholly positive state in which nothing need be done.(rb)
Within awakened mind itself, which is without pitfalls,
the spontaneous perfection of the three kayas, entailing no effort,
is such that, without straying from basic space, they are spontaneously present and uncompounded.
The spontaneous perfection of the kayas, timeless awareness, and enlightened activity, moreover,
is a great amassing 一 the supreme expanse that is timelessly perfect, timelessly arising.(rb)
Timelessly and spontaneously present, this pure realm is without transition or change.
With the perception of the true nature of phenomena within basic space,
wisdom arises continuously as the adornment of that space.
Not created or achieved, it abides timelessly.
Like the sun in the sky, it is amazing and superb.(rb)
Within this ultimate womb of basic space, timelessly and spontaneously present,
samsara is wholly positive, nirvana is positive.
Within the wholly positive expanse, samsara and nirvana have never existed.
Sensory appearances are wholly positive, emptiness is positive.
Within the wholly positive expanse, appearances and emptiness have never existed.
Birth and death are wholly positive, happiness and suffering are positive.
Within the wholly positive expanse, birth, death, happiness, and suffering have never existed.
Self and other are wholly positive, affirmation and negation are positive.
Within the wholly positive expanse, self, other; affirmation, and negation have never existed.(rb)
Labeling takes place in confusion, for what is nonexistent is taken to exist.
Given that the nature of things is similar to that of dream images, which have no basis,
how exceedingly strange it is to fixate on samsara and nirvana as though they existed in their own right!(rb)
Everything is wholly positive, a supreme state of spontaneous presence.
Since there never has been confusion, is no confusion, and never will be confusion,
conditioned existence is merely a label.
It is beyond the extremes of existence and nonexistence.
Since no one has ever been confused at all in the past,
no one is confused at present and no one will be confused later on.
This is the enlightened intent of the original purity of the three planes of conditioned existence.(rb)
Since there is no confusion, nothing exists as some unconfused state.
Supreme, naturally occurring awareness is timelessly and spontaneously present.
Since there never has been freedom, is no freedom, and never will be freedom,
nirvana is just a label and there is no one who has ever known freedom.
There never will be freedom, for there never has been bondage.
Complete purity, like space, is free of being restricted or localized.
This is the enlightened intent of the original purity of total freedom.(rb)
In brief, within the ultimate womb of basic space, spacious and spontaneously present,
whatever arises as the dynamic energy of its display 一 as samsara or nirvana 一
in the very moment of simply arising has never known existence as samsara or nirvana.
Whatever arises in a dream due to the dynamic energy of sleep does not actually exist.
There is only self-knowing awareness, the blissful place of rest,
extending infinitely as the supremely spacious state of spontaneous equalness.(rb)
This is the first section of The Precious Treasury of the Basic Space of Phenomena, demonstrating that samsara and nirvana by nature do not stray from basic space.
Chapter 2[edit]
Given that basic space is by nature primordially and spontaneously present,
it is infinitely pervasive, with no division into outer and inner.
Without any limiting boundaries, it is beyond division into above and below or any other direction.
Beyond the duality of spacious versus narrow, awareness — pure like space —
is this very expanse, free of the elaborations of a conceptual framework.
The magical expressions that originate within unborn basic space
are completely indeterminate and not subject to any restrictions whatsoever.
They cannot be characterized as “things” for they have no substance or characteristics.
In that their nature is like the panoramic vista of space,
they are unborn, spontaneously present，and free of any time frame, any beginning or end.
The essence of all samsara and nirvana is awakened mind.
Spontaneously present — not occurring, not originating, and not finite —
it has not come from anywhere, nor does it go anywhere at all.
The expanse of awakened mind, with no linear time frame,
does not come or go, for it is infinitely pervasive.
The true nature of phenomena 一 suchness 一 has no beginning, middle, or end.
This state of infinite evenness, equal to space and pure by nature, has no beginning or end.
It is beyond any time frame.
It is unborn，unceasing，and has no substance or characteristics.
It neither comes nor goes and cannot be characterized as some “thing.”
It involves no effort or achievement or anything needing to be done.
The ground of suchness itself has no periphery or center.
Since it is nonreferential and uninterrupted, it is the expanse of equalness.
Since the true nature of all phenomena is equalness,
there is not a single thing that does not abide within the expanse of that equalness.
The scope of awakened mind is a single state of evenness in which everything is equal.
Since it is unborn — an infinite evenness so vast that it is equal to space —
the scope of equalness is without interruption.
Therefore, the fortress of infinite pervasiveness is spontaneously present and beyond extremes.
The fortress of the spacious and timeless expanse has no division into higher and lower or in between.
The fortress of unborn dharmakaya encompasses everything impartially.
The fortress of the precious secret is unchanging and spontaneously present.
The universe of appearances and possibilities, whether of samsara or nirvana,
is perfect as the timeless fortress of a single state of equalness.
On this infinite foundation, extending everywhere impartially,
the stronghold of awakened mind does not distinguish between samsara and nirvana.
Its imposing and lofty summit is the spacious expanse that is the true nature of phenomena.
At the very center of the panorama of this uncreated nature,
the entranceway that frees one from developmental effort is wide open.
Within that palace, adorned by the spontaneously present array of wealth,
the king, naturally occurring timeless awareness, sits on his throne.
All aspects of the dynamic energy of that awareness, manifesting as thoughts that proliferate and subside,
serve as ministers, exercising control over the domain.
The holy queen, naturally abiding meditative stability,
is accompanied by the royal heirs and servants, naturally arising enlightened intent.
This encompassing expanse of supreme bliss is naturally lucid and nonconceptual.
Within that very context, unwavering and beyond imagination or description,
mastery is gained over the entire universe of appearances and possibilities.
This is the vast dominion of the basic space of phenomena.
If one abides in that domain, everything is dharmakaya.
With no wavering from this single, naturally occurring timeless awareness,
there is an unfabricated, timelessly ensured transcendence of effort and achievement.
Given that the sphere of being, without any “hard edges,” is inclusive,
everything, just as it is, is encompassed within the expanse in which there is no differentiation or exclusion.
Neither the realms of the six classes of beings nor even the pure realms of buddhas exist elsewhere.
They are the realm of space，the true nature of phenomena. Given that they are of one taste in naturally lucid awakened mind,
samsara and nirvana are fully encompassed within the scope of awareness.
In this treasury of the basic space of phenomena, the source of everything,
nirvana is timelessly and spontaneously present, without having to be sought.
So within dharmakaya — unchanging, nonreferential，and infinitely extensive —
the manifestation of the outer and inner universe is sambhogakaya,
and the natural arising of things like reflections is nirmanakaya.
Since there is no phenomenon that is not perfect as an adornment of the three kayas,
everything arises as the display of enlightened form, speech, and mind.
Moreover^ without exception, the countless pure realms of the sugatas
arise from the very same source一mind itself, the expanse of the three kayas.
As well, the “cities” of the six classes of beings，whose nature is that of samsara,
are simply reflections arising within the scope of the basic space of phenomena.
Moreover, the various manifestations of birth and death, pleasure and pain，
are like phantasmagoria within this expanse — mind itself.
Although they do not exist, they appear to, and in manifesting they have no basis,
and so they are like clouds in the sky, simply occurring adventitiously due to circumstances.
Neither existent nor nonexistent, they are by nature beyond extremes,
fully encompassed within the sphere of being, free of elaboration.
Mind itself — that is, the nature of awakened mind —
is pure like space，and so is without birth or death，pleasure or pain.
It has no substance to delimit it and is free of the phenomena of samsara and nirvana.
It cannot be characterized as some “thing，” and being an infinitely spacious expanse,
it is unchanging，without transition, spontaneously present, and uncompounded.
Given that buddhahood lies within the vajra heart essence of utter lucidity,
everything is a naturally occurring realm of bliss —
the very context of sublime enlightenment, a state of spontaneous equalness.
This is the second section of The Precious Treasury of the Basic Space of Phenomena, concerning the universe of appearances and possibilities arising as a pure realm.
Chapter 3[edit]
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Chapter 4[edit]
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Chapter 5[edit]
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