CyzSkRoot

Jewel Treasure of the Dharmadhātu
chöying rinpoche’i dzöd
by Omniscient Longchen Rabjam
with the autocommentary
Treasury of Citations
Root Verses & Commentary Translated by
Lama Chönam and Sangye Khandro
Light of Berotsana Translation Group

Title

In Sanskrit: dharmadhātu ratna koṣa nāma
In Tibetan: chos dbyings rin po che’i mdzod ces bya ba

Introduction

Homage to glorious Samantabhadra!

From the beginning, these self-accomplished, most wondrous phenomena,
the self-occurring wisdom of clear light bodhicitta,
are the original treasure of whatever exists as the universe, inhabitants, saṃsāra, and enlightenment.
I prostrate to this unwavering freedom from elaboration.

Profound expanse of the sun and moon, vehicle of the highest peak of the king of mountains.
Profound expanse of spontaneous clear light, the vajra essence.
Profound expanse of naturally sustaining without effort or achievement.
Listen carefully as I explain this superb teaching that infinitely pervades from the beginning.

Chapter 1

How Samsāra and Enlightenment Never Move from the Dhãtu

The basis for all that arises is this profound expanse of spontaneous presence.
The essence is empty, and its nature is unobstructed.
Nothing has ever existed, yet from it everything appears.
Although samsara and enlightenment self occur from the profound expanse of the three kayas,
this blissful realm of the dharmatā never wavers from the dhãtu.

In the changeless, great, profound expanse of the natural, sky like mind
is the miraculous, profound grace of indeterminate manifestation.
Everything is just the adornment of the dhãtu.
All outer and inner movement is the unobstructed power of bodhicitta.
Even though there is nothing, this appears as everything.
Hence, this is the wondrous miracle of sublime appearance.

All outer and inner appearances of the forms of sentient beings
are ornaments of the dhãtu arising as the mandala of the wisdom kayas.
However many sounds are heard without exception
are ornaments of the dhãtu arising as the mandala of wisdom speech.
Even all ordinary thoughts, changeable conception, and non conception
are ornaments of the dhãtu arising as the mandala of wisdom mind.

Of the six classes of beings and the four ways of taking rebirth,
not even as much as a particle ever moves from dharmadhãtu.
Even the existence of the six objects of dualistic phenomena
is like nonexistent, magical appearances in dharmadhãtu.
In this transparent, primordial, great, open expanse free of support,
appearances arise as the self radiant ornament of the dharmadhãtu just as it is.

Any appearance or sound in this great continuity of the dhãtu
is the unwavering spontaneous evenness of dharmakãya bodhicitta.
Having never transformed or changed from the primordial state of natural emptiness,
all that appears is this self occurring, wisdom dharmatã
as the effortless, single whirl of the profound expanse of ecstasy.

Self radiant, unwavering sambhogakãya
is whatever appears simultaneously as natural spontaneous presence.
Without being influenced, uncontrived, equal splendor pervades.

From the many unmingled manifestations that arise,
the miraculous wonder of self-occurring nirmãnakãya
never moves from Samantabhadra as freedom from activity.

Within flawless bodhicitta, there is no precipice,
and even the effortless three kãyas are spontaneously perfect
while never moving from the dhãtu, spontaneously present and uncompounded.
Even kãyas, wisdoms, and activities are naturally perfect.
This grand accumulation, complete from the beginning,
primordially arises in the great, profound expanse.

In this unchangeable pure realm, spontaneously perfect from the beginning,
even seeing the true nature from within the dharmadhãtu
is the unobstructed, all-knowing state that arises as the ornament of the dhãtu.
Without attempting to establish anything that abides from the beginning,
this superb dharma resembles the sun in the sky.

From the beginning, within the spontaneously present dhātu,
samsāra is Samantabhadra, and enlightenment is Samantabhadrī.
In the profound expanse of Samantabhadra, from the beginning, there is no samsara or enlightenment.
Appearance is Samantabhadra, and emptiness is Samantabhadrī.
In the profound expanse of Samantabhadra, from the beginning, there are no appearances or emptiness.
Birth and death are Samantabhadra, and happiness and sorrow are Samantabhadra.
In the profound expanse of Samantabhadra, there is no birth, death, happiness, or sorrow.
Self and other are Samantabhadra, and eternalism and nihilism are Samantabhadra.
In the profound expanse of Samantabhadra, there is no self, other, eternalism, or nihilism.

By fixating upon the non existent as existing,
delusion is named, while remaining just like a baseless dream.
Attachment to the true reality of samsara and enlightenment is ridiculous!

Everything is Samantabhadra as this great, spontaneous presence
that has never been deluded, is presently not deluded, and never will be.
So, samsara is just a name that is beyond existence and non existence.
There is nowhere that anyone has ever been deluded,
no one is presently deluded, nor will they be in the future.
This is the wisdom of the three realms of original purity.

Since there is no delusion, undeluded phenomena do not exist. From the beginning, this spontaneously self occurring, great pristine awareness
was not liberated, is not being liberated, and will not be liberated.
Enlightenment is just named, just as no one was ever liberated.
There will be no liberation because from the beginning, there is nothing to be released.
Like perfectly pure space, this is free from falling to the direction of restrictions.
Such is the wisdom of the fully liberated, transcendent state of original purity.

In brief, from the spontaneously accomplished openness of the inner dhātu,
even whatever arises as the dynamic, unobstructed manifestation of samsara and enlightenment,
at the moment of arising as samsara and enlightenment, has never existed.
Even whatever dreams occur from the unobstructed power of sleep
actually do not exist and are just self-awareness’ bed of ecstasy.

Let the great expanse of spontaneous evenness pervade.

From the Jewel Treasure of the Dharmadhātu, this completes the first chapter that reveals how samsāra and enlightenment never move from the dhātu.

The basis for all that arises is this profound expanse of spontaneous presence.
The essence is empty, and its nature is unobstructed.
Nothing has ever existed, yet from it everything appears.
Although saṃsāra and enlightenment self-occur from the profound expanse of the three kāyas,
this blissful realm of the dharmatā never wavers from the dhātu.

In the changeless, great, profound expanse of the natural, skylike mind
is the miraculous, profound grace of indeterminate manifestation.
Everything is just the adornment of the dhātu.
All outer and inner movement is the unobstructed power of bodhicitta.
Even though there is nothing, this appears as everything.
Hence, this is the wondrous miracle of sublime appearance.

All outer and inner appearances of the forms of sentient beings
are ornaments of the dhātu arising as the maṇḍala of the wisdom kāyas.
However many sounds are heard without exception
are ornaments of the dhātu arising as the maṇḍala of wisdom speech.
Even all ordinary thoughts, changeable conception, and nonconception
are ornaments of the dhātu arising as the maṇḍala of wisdom mind.

Of the six classes of beings and the four ways of taking rebirth,
not even as much as a particle ever moves from dharmadhātu.
Even the existence of the six objects of dualistic phenomena
is like nonexistent, magical appearances in dharmadhātu.
In this transparent, primordial, great, open expanse free of support,
appearances arise as the self-radiant ornament of the dharmadhātu just as it is.
Any appearance or sound in this great continuity of the dhātu
is the unwavering spontaneous evenness of dharmakāya bodhicitta.

Having never transformed or changed from the primordial state of natural emptiness,
all that appears is this self-occurring, wisdom dharmatā
as the effortless, single whirl of the profound expanse of ecstasy.
Self-radiant, unwavering sambhogakāya
is whatever appears simultaneously as natural spontaneous presence.
Without being influenced, uncontrived, equal splendor pervades.

From the many unmingled manifestations that arise,
the miraculous wonder of self-occurring nirmāṇakāya
never moves from Samantabhadra as freedom from activity.
Within flawless bodhicitta, there is no precipice,
and even the effortless three kāyas are spontaneously perfect
while never moving from the dhātu, spontaneously present and uncompounded.
Even kāyas, wisdoms, and activities are naturally perfect.
This grand accumulation, complete from the beginning,
primordially arises in the great, profound expanse.

In this unchangeable pure realm, spontaneously perfect from the beginning, even seeing the true nature from within the dharmadhātu
is the unobstructed, all-knowing state that arises as the ornament of the dhātu.
Without attempting to establish anything that abides from the beginning,
this superb dharma resembles the sun in the sky.

Of the six classes of beings and the four ways of taking rebirth,
not even as much as a particle ever moves from dharmadhātu.
Even the existence of the six objects of dualistic phenomena
is like nonexistent, magical appearances in dharmadhātu.
In this transparent, primordial, great, open expanse free of support,
appearances arise as the self-radiant ornament of the dharmadhātu just as it is.
Any appearance or sound in this great continuity of the dhātu
is the unwavering spontaneous evenness of dharmakāya bodhicitta.

Having never transformed or changed from the primordial state of natural emptiness,
all that appears is this self-occurring, wisdom dharmatā
as the effortless, single whirl of the profound expanse of ecstasy.
Self-radiant, unwavering sambhogakāya
is whatever appears simultaneously as natural spontaneous presence.
Without being influenced, uncontrived, equal splendor pervades.

From the many unmingled manifestations that arise,
the miraculous wonder of self-occurring nirmāṇakāya
never moves from Samantabhadra as freedom from activity.
Within flawless bodhicitta, there is no precipice,
and even the effortless three kāyas are spontaneously perfect
while never moving from the dhātu, spontaneously present and uncompounded.
Even kāyas, wisdoms, and activities are naturally perfect.
This grand accumulation, complete from the beginning,
primordially arises in the great, profound expanse.

In this unchangeable pure realm, spontaneously perfect from the beginning, even seeing the true nature from within the dharmadhātu
is the unobstructed, all-knowing state that arises as the ornament of the dhātu.
Without attempting to establish anything that abides from the beginning,
this superb dharma resembles the sun in the sky.

From the beginning, within the spontaneously present dhātu,
saṃsāra is Samantabhadra, and enlightenment is Samantabhadrī.
In the profound expanse of Samantabhadra, from the beginning,
there is no saṃsāra or enlightenment.
Appearance is Samantabhadra, and emptiness is Samantabhadrī.
In the profound expanse of Samantabhadra, from the beginning,
there are no appearances or emptiness.
Birth and death are Samantabhadra, and happiness and sorrow are Samantabhadra.
In the profound expanse of Samantabhadra, there is no birth, death, happiness, or sorrow.
Self and other are Samantabhadra, and eternalism and nihilism are Samantabhadra.
In the profound expanse of Samantabhadra, there is no self, other, eternalism, or nihilism.

By fixating upon the nonexistent as existing,
delusion is named, while remaining just like a baseless dream.
Attachment to the true reality of saṃsāra and enlightenment is ridiculous!
Everything is Samantabhadra as this great, spontaneous presence
that has never been deluded, is presently not deluded, and never will be.
So, saṃsāra is just a name that is beyond existence and nonexistence.
There is nowhere that anyone has ever been deluded,
no one is presently deluded, nor will they be in the future.
This is the wisdom of the three realms of original purity.
Since there is no delusion, undeluded phenomena do not exist.

From the beginning, this spontaneously self-occurring, great pristine awareness
was not liberated, is not being liberated, and will not be liberated.
Enlightenment is just named, just as no one was ever liberated.
There will be no liberation because from the beginning, there is nothing to be released.
Like perfectly pure space, this is free from falling to the direction of restrictions.

Such is the wisdom of the fully liberated, transcendent state of original purity.

In brief, from the spontaneously accomplished openness of the inner dhātu,
even whatever arises as the dynamic, unobstructed manifestation of saṃsāra and enlightenment,
at the moment of arising as saṃsāra and enlightenment, has never existed.
Even whatever dreams occur from the unobstructed power of sleep
actually do not exist and are just self-awareness' bed of ecstasy.

Let the great expanse of spontaneous evenness pervade.

From the Jewel Treasure of the Dharmadhātu, this completes the first chapter that reveals how saṃsāra and enlightenment never move from the dhātu.

Chapter 2

... ... ... ... ... ... ... ... ... ... ... ... ... ... ... The nature of dhātu is spontaneously present from the beginning,
always pervading with no outside or in.
Beyond edges, above or below, directions or borders,
with neither freedom nor constriction, awareness is like the pure, stainless sky.
This profound expanse is free from imagination, thought, emanating, and gathering.

From the unborn dhātu, all miraculously born appearances
are uncertain and without any dimensions whatsoever.
There is nothing to be indicated and no material sign
pervading all directions in the skylike nature
as unborn spontaneity free from before, after, beginning, or end.

The essence of saṃsāra and enlightenment is bodhicitta.
Having not occurred, this unborn and uncertain spontaneity
did not come from anywhere, has not gone anywhere.
Profound bodhicitta is impartial to past and future,
without going or coming, yet still pervading anywhere.

There is no beginning, end, or center, just this dharmatā as it is.
In the pure nature of this pervading expanse of spacelike evenness,
beyond the projections of linear time, there is no beginning or end;
there is no birth, cessation, or material sign.
There is no coming or going; and free from indication, there is no "this is it."
There is no effort-based achievement in the absence of activity.

There is no direction or center in the ground of this nature as it is.
This unceasing, aimless continuity is the profound expanse of evenness.

All is just dharmatā's nature of evenness,
with not even one thing that does not remain in this profound expanse of evenness.
In bodhicitta, one is equal, and all are equal,
pervasively equal in this unborn, spacelike evenness.
So, this even nature is an unending continuity.

Spontaneously present, without direction, all-pervasive castle;
without above, below, or between, from the beginning, a profound, expansive castle;
without direction, all-containing, unborn dharmakāya castle;
changeless, spontaneous, jewel-like, secret castle;
all that exists as saṃsāra and enlightenment are from the beginning simultaneously perfect as this castle.

Upon this directionless and all-pervasive terrain,
bodhicitta's castle is impartial in saṃsāra and enlightenment.
With the majestic, lofty tower of dharmatā's vast, profound expanse,
this natural uncreated maṇḍala transcends the four directions.
The entry gate is wide open and free from gradual effort.
In the castle adorned with the ornaments of spontaneous wealth
dwells the self-occurring wisdom monarch seated on his throne.
All gathering and emanating of wisdom's unobstructed appearances
serve as the ministers who govern the objective domain.
Self-abiding samādhi is the sacred queen, and
self-arising wisdom mind is the princes, princesses, and servants.
This maṇḍala of profound exaltation is nonconceptual self-radiance.

From within natural, unwavering freedom from thought and expression,
there is mastery over whatever exists as the phenomenal outer universe and inner inhabitants.

This open kingdom of the dhātu is utterly vast.
If settled in this domain, everything is dharmakāya.
Without ever wavering from singular, self-occurring wisdom
beyond effort or achievement and sustained from the beginning,
this great, spherical bindu without edge
is awhirl in the profound, indistinguishable expanse.

Even the six realms and the pure lands of the buddhas
are none other than within the dharmatā nature of space.
As a single taste within self-cognizant bodhicitta,
saṃsāra and enlightenment are subsumed within pristine awareness.
In this jewel treasure of the dharmadhātu, the source of everything,
enlightenment is spontaneously present from the beginning,
without being sought.
So, the dharmakāya is unchanging pervasiveness without object.
The sambhogakāya is the entire appearance of the universe and its inhabitants.
The nirmāṇakāya is self-arising, like the reflection of form.
There are no appearances not perfected as ornaments of these three kāyas.
So, everything arises as the manifestation of enlightened body, speech, and mind.

Even all countless pure lands of the sugatas without exception
occur from this mind's nature, the trikāya's profound expanse.
Even the cities of the six realms that are the nature of saṃsāra
are mere reflections arising from the dharmadhātu.
Even the various appearances of birth, death, happiness, and suffering
resemble the performance of miracles in this profoundly expansive mind.

In nonexistence, in existence, and in phenomena, there is no basis.
So, therefore, they are mere temporary, circumstantial occurrences,
like clouds in the sky.
The essence that has no existence or nonexistence is beyond ending,
subsumed within this great, sole bindu free from fabrication.

The mind's essence, the bodhicitta, like the stainless sky,
has no birth, death, happiness, or suffering.
With no partiality based upon substance, this is free from the phenomena of saṃsāra and enlightenment.
This cannot be indicated by saying "this is it" because the profound, spacious sky is extremely open.
Unchanging, not transforming, and spontaneously uncompounded,
having awakened in the clear light vajra essence,
everything is the self-occurring buddha field of flawless exaltation,
the spontaneous equanimity of the essential state of supreme awakening.

From the Jewel Treasure of the Dharmadhātu, this completes the second chapter that reveals phenomenal existence arising as pure realms.

Chapter 3

... ... ... ... ... ... ... ... ... ... ... ... ... ... ... All is contained in bodhicitta.
There are no phenomena other than bodhicitta.
So, all phenomena are the nature of bodhicitta.
The metaphor for bodhicitta is the sky.
Bodhicitta arises without cause or object,
so without remaining, this is beyond thought and expression.

To say "the dhātu of the sky" is merely the metaphor.
If the metaphor itself cannot indicate what this is,
how is it possible to reflect upon or express the meaning of the metaphor?
Know that this is just an example of the nature of purity.
The meaning is self-awareness bodhicitta, like the sky.

This is not an object of thought; it is beyond indication and expression.
Undisturbed, self-radiant pervasiveness of the profound expanse of clear light
is uncreated spontaneity that is not broad, narrow, high, or low.
This is the spacious expanse of the essence of awakened dharmakāya.
The indication is that anything whatsoever arises from unobstructed power,
but whenever it arises, there is no source and no one that arises.
What is said to arise is only a name. If examined, it is like the sky.

All is contained in great, impartial evenness,
the pervasive expanse of the profound nature that cannot be grasped.
The characteristic of self-occurring wisdom that is free from direction
is definitively revealed through the examples of metaphor, meaning, and indication.

In possession of the three great nails, all is included and
is as pervasive as the sky, so naturally there is no differentiation.
Within the inner dhātu of great, pervasive evenness,
all is primordially equal with no past, future, or in between.
This is the transcendent state of Samantabhadra and Vajrasattva.

Bodhicitta is like the heart of the sun,
naturally illuminating and uncompounded from the beginning.
There are no phenomena of obscuration, just spontaneously present transparency.
In this nonconceptual state of dharmatā, there are no fabricated phenomena.
In its emptiness, it is dharmakāya; in its clarity, it is sambhogakāya; and
in its radiance, it is nirmāṇakāya since all three kāyas are without separation.
From the beginning, all sublime qualities are spontaneously perfect,
having never been obscured by the darkness of faults.

In the past and the future, the three times are unchangingly the same.
All buddhas and sentient beings are pervasively the same.
Therefore, it is said this is self-occurring bodhicitta.
In its unobstructed power, anything whatsoever can arise,
such as the outer universe and inner inhabitants, whether conceived of or not,
including whatever exists as the various phenomena of beings.
Even all that arises does not actually exist,
resembling a mirage, dreams, echoes,
magic, reflections, a city of gandharvas,
and optical illusions that are deceptive lucid appearances
as mere momentary phenomena with no basis or support.
Realize that they are only passing apparitions.

From the nature of spontaneous bodhicitta,
the miraculous, unobstructed manifestations of saṃsāra and enlightenment arise.
Since all these miracles are contained within the dhātu,
know that they never move from within the primordial state.
Here, all is within bodhicitta.
One is complete, all are complete, and without doing anything, all meanings are complete.
Natural, spontaneous perfection is self-occurring wisdom.
Bodhicitta is only due to the circumstance of appearance and nonappearance,
apart from which nothing exists as phenomena within saṃsāra and enlightenment.
Yet, from the natural movement of that unobstructed power,
the various phenomena of saṃsāra and enlightenment arise as manifestations.

From the moment of their arising, forms are naturally empty,
appearing to be born from the unborn.
From the moment they appear, nothing arises.
Although not ceasing even though appearing to cease,
this not ceasing is empty, magic form.
From the moment of remaining, there is nothing that appears to remain.
There is no basis for an abider, so within this state of no coming and going,
whatever appears to arise does not exist in that way.
So, saying "nonexistent" is nothing but a name.

Whatever is apparent is self-arisen from the unobstructed power.
Saying "interdependent circumstances" is just an attempt to express the nature.
Whenever appearances arise from the unobstructed power,
there is no direction or partiality of arising or not arising.
Even the gesture of unobstructed power itself has no substance.

Therefore, everything is always within this changeless nature.
Not even a single particle ever moves from being this bodhicitta.

From the Jewel Treasure of the Dharmadhātu, this completes the third chapter that reveals the symbolic indications for bodhicitta.

Chapter 4

... ... ... ... ... ... ... ... ... ... ... ... ... ... ... The all-inclusive nature of bodhicitta
is not an appearance; it is beyond the phenomena of appearance.
It is not empty; it is beyond the phenomena of emptiness.
It does not exist; it is without sign or material substance.
Yet, it is not nothing while still pervading all saṃsāra and enlightenment.
This original dhātu of even splendor is neither existent nor nonexistent;
without direction or bias, there is no basis or substance.
Continuously unceasing, the profound expanse of awakened awareness
is not transforming; it is just the beginningless, all-embracing expanse of space.

There is no comparison to this meaning of self-occurring wisdom
that is unborn and unceasing, contained within the sole bindu.
All-pervasive and unlimited by judgment, there is absolutely no edge or direction.
Unshakable, even splendor is the heritage of the vajra essence.
This pervasiveness of the supreme dhātu does not gather or disperse
and is not within the domain of being characterized by words.
It is the province of discerning self-awareness that wells forth from the depths of prajñā.

A yogi who is free from the fabrication of thought and expression
determines that there is neither anything to be indicated nor not indicated.
Since meditation and the activity of meditation cannot be found,
it is not necessary to eliminate the enemies of lethargy or wild, conceptual elation.
From the beginning, fully abiding in the omnipresent dharmatā,
because there is no conception of self and other,
the three realms are effortlessly equal as pure realms.
The buddhas of the three times are just one's pure phenomena,
simultaneously within oneness without abandoning or accepting.
There is not even an iota to be gained from somewhere else.

All phenomena are clear in this great, profound expanse of mind's nature,
which never wavers even slightly from absolute equality.
There is neither out nor in, no arising or settling, and no distortion;
in the nature of bodhicitta, the darkness of limitation is dispelled.
With nothing whatsoever to abandon, errors are automatically cut off.
Even the manner of the various worldly phenomena of saṃsāric beings,
as well as the pure phenomena of buddhas' kāyas and wisdoms,
appear from the unobstructed power of either realizing or not
as unceasing manifestations that pervade the expanse of space.
Even realizing or not is nonexistent within dharmadhātu.
Realizing is the pure phenomena of the sugatas.
Not realizing is the karmic habit of dualistic ignorance.
Even whatever myriad appearances manifest have never moved from stainless space.

Bodhicitta is the basis of everything.
Therefore, whatever numerous, unobstructed characteristics arise
appear in the pure dhātu of the self-radiant dharmatā.
Nothing is discernable in this extremely open mode of awareness.
Transparent, self-occurring wisdom is an open, profound expanse,
luminous without outer or inner obscuration.
So, this great brightness of the mirror of self-knowing bodhicitta
is the precious wish-fulfilling jewel of the dharmadhātu.

Since everything naturally occurs without being sought,
this self-occurring wisdom is the glorious source of whatever is wished for.
The innumerable, great qualities of whatever exists
come from dharmadhātu and occur as dharmadhātu, arising unobstructed as the supreme method.
Since all of these are perfected in this unborn, stainless space,
all material existence is conquered in the profound expanse of emptiness bodhicitta.
All immaterial space is conquered in the profound expanse of self-awareness bodhicitta.

In bodhicitta, there are no appearances or emptiness from the beginning.
So, without becoming attached in nonduality, miraculous manifestations will occur beyond thought.
The timelessness of the three times is the space of unborn dharmadhātu,
which will never change and is never divisible as this is an uncompounded, profound expanse.
The buddhas of the three times are in stainless wisdom awareness.
Dualistic mind is conquered in this profound expanse of self-awareness bodhicitta.
There is no outer or inner, just the spontaneous spaciousness of the dharmatā.

From the Jewel Treasure of the Dharmadhātu, this completes the fourth chapter that reveals the nature of bodhicitta.

Chapter 5

... ... ... ... ... ... ... ... ... ... ... ... ... ... ... In the essence of bodhicitta, mind's nature,
there are no view, no meditation, and no conduct to be engaged.
There is no result to achieve, and there are no grounds or paths to traverse.
There is no visualization of a maṇḍala, no mantra to recite, and no completion stage.
There are no empowerments to bestow and no samaya to observe.
In the pure dharmatā that is spontaneously present from the beginning,
the phenomena of temporary stages and effort-based cause and result are transcended.

The pure essence of bodhicitta
resembles the sun not obscured by clouds and darkness
and not suddenly created, yet luminously visible in space.
Whatever is revealed in the ten topics based on effort and achievement
was taught as unobstructed power's antidote for temporary confusion.
These are methods for those who gradually progress on the path through effort,
but they are not revealed for those who precisely realize
the meaning of Atiyoga, the vajra essence.

For individuals who enter the effort-based gradual paths,
in order to guide them to the original space of dharmatā,
there are the vehicles of the śrāvakas, pratyekas, and bodhisattvas,
taught progressively for those of lesser faculty.
Kriyā, Upā, and Yoga, these three,
naturally correspond to those of the three intermediate levels.
Mahā, Anu, and Ati, these three,
occur for those of keen faculty from the beginning.

By opening the door of the dharma vehicles of cause and result,
fortunate ones are guided toward the three states of awakening.
All followers, ultimately, must engage this meaning of the vajra essence,
the great, inconceivable secret.
This peak of all, forever unchangeable, supreme clear light
is renowned as the Heart Essence vehicle of fully manifest awakening.

Between the two levels of dharma, the one based on effort
concerning what to abandon and accept
asserts that manifestations naturally arise from unobstructed power.
So, in order to purify the basis of mind and its habits,
it was taught that wisdom occurs from mind.

This Mahāsandhi, the effortless dharma of not accepting or abandoning,
is the nature of self-occurring wisdom bodhicitta.
Without wavering from within this straightforward essence,
apart from actualizing this, there is no need to try to find it elsewhere.
By disregarding one's nature, this will not be sought after elsewhere.

This Ati is the meaning of the heart of the sun.
It is held that this clear light of self-abiding is sustained without wavering.
For all others, clouds and darkness are dispelled through effort.
Then, gradually, the sun will be apparent, it is taught.
Therefore, these two approaches are as different as heaven and earth.

These days, conceited Atiyoga practitioners like elephants
wrongly say the movement of many concepts is bodhicitta.
All these ignorant individuals are in the dark,
and they are far removed from the meaning of the natural Great Perfection.
If they do not even know the origin of unobstructed power and that which arises from it,
how then can they understand the heart of bodhicitta?

Here, from the beginning, pure bodhicitta,
the truth of the absolute dhātu of the dharmatā,
is transcendental prajñā beyond speech and thought
as natural clear light that never wavers from within
and is, from the beginning, free from the elaborations of conceptual movement.
This is called essence, like the heart of the sun.
Its unobstructed power is the source of unceasing manifestation
as transparent awareness free from both conceptualization and examination.

Even though transparently clear, there is no grasping mind.
From unobstructed power, the mind that arises as elaborate
generates the various habits of grasping.
By grasping to the nonobjective as objective, there come to be five objects,
and by grasping to no self as self, there come to be five passions.
The magnitude of deluded phenomena of the outer universe and inner inhabitants appears
as the phenomena of saṃsāra, instigated from unobstructed power.
All these perceptions are reversed phenomena based on nonrealization.

All of this comes from nowhere, goes nowhere, and
remains nowhere in the great expanse of dharmatā.
To realize this is called the transcendent state of the complete liberation of the three realms.
As the transmission of Ati, the spontaneously accomplished vajra essence,
this has arisen from the profound expanse of the great openness of Samantabhadra.

In the essence of the mind of pure bodhicitta,
there is no object to view or anything that constitutes a view.
There is not even an iota of viewing anything.
There is no notion to meditate or anything to meditate upon.
Through spontaneously accomplished nonduality, there is nothing to do and no act of doing,
so there is not even a particle's worth of a resultant state to achieve.
In nonexistence, there is no traversal of bhūmis.
There has never even been a path upon which to journey from the beginning.

So, already ensured in the great bindu of clear light,
there is no maṇḍala generated through the emanating and gathering of conceptions, and
there are no recitations of prayers, mantras, empowerments, or samayas.
There is no nonconceptual completion stage of gradual dissolution.
From the beginning, kāyas and wisdoms are accomplished.
Nothing emerges from the compounded, temporary circumstance of cause and result.
If there were, it would not be self-occurring wisdom
because it would be compounded, which would be destructible.
How, then, could uncompounded, spontaneous presence be characterized?

Therefore, the essence of the ultimate dhātu
is beyond cause and result, so there are no ten topics.
The meaning of the genuine nature of mind is without effort, with nothing to achieve.
Know that all fabrications of existence and nonexistence are pacified.

From the Jewel Treasure of the Dharmadhātu, this completes the fifth chapter on the transcendence of effort and achievement, cause, and result.

Chapter 6

Just as all rays of light are contained in the heart of the sun,
the origin of all phenomena is contained in bodhicitta.
Even all deluded impure phenomena of existence, the universe, and inhabitants,
by examining the space where they come from and where they abide,
are contained within the baseless primordially liberated nature of mind.

Within dharmatā, the beginningless, profound expanse of great openness,
the transcendence of naming and identifying delusion or not is contained.
Even the kāyas and realms of pure self-appearances
and the astonishing manifestation of wisdom and activities
are contained in this self-occurring nature where there is no gathering or separation.

The embodiment of the immeasurable phenomena of saṃsāra and enlightenment is bodhicitta.
This uncompounded, lucid emptiness, like the sun and the sky,
is the self-occurring, profound expanse of openness from the beginning.
From within the spacelike, great, profound, unchanging nature of mind,
indefinite manifestations are the unobstructed power of bodhicitta.

Overcoming all vehicles of saṃsāra and enlightenment,
by sole oneness, not doing anything, everything is overcome.
Nothing else exists aside from this,
as nothing ever wavers from the dharmatā bodhicitta.
Since everything spontaneously arises as the oneness of Samantabhadra,
the supreme, incomparable embodiment of all,
among greatness, the greatest is this dharmadhātu Samantabhadra.
This is like how everything gathers under the control of a monarch,
ruling all saṃsāra and enlightenment but never moving anywhere.
Since everything is Samantabhadra, there is nothing that is not ever-sublime.
Everything is oneness in Samantabhadra, without good or bad.
As the sole dhātu of whatever is or is not,
everything is oneness in unshakable spontaneous presence.

From oneness, all that emerges without excluding anything is the dharmadhātu.
Within that effortless state, there is nothing to establish or seek.
Any effort to accomplish is none other than the nature of the dhātu itself.
So, where is there anything to try to do? Where is there anything to achieve?
There is no object to find, and there is nothing to see through meditation.
There is no place to reach, and there is nothing coming from anywhere.
Since there is no coming or going, this is the evenness of dharmakāya,
spontaneously contained within the dhātu of the great bindu.

The transmissions of śrāvakas, pratyekas, and bodhisattvas
each determine that there is no self, so there is nothing belonging to self.
They reach the same view of being free from elaboration, like the sky.
In this transmission of the great yoga of the supreme, secret Ati,
the space of openness has no differentiation of self or other.
By resting in self-occurring wisdom just as it is,
all other views are contained in this sublime essence.

Moreover, in the three lineages of Kriyā, Upā, and Yoga,
with the practices of self, deity, and the samādhi of offering clouds,
each of them asserts that the three doors become pure and siddhis are received.
However, according to the vajra pinnacle of secret, majestic transmissions,
appearances, sounds, and mind are the pure deity from the beginning.
Siddhi is apparent as the pure aspect of the three doors,
so, all these views are contained in this sublime essence.

Moreover, in the three categories of Mahā, Anu, and Ati,
all outer existence and inner inhabitants are pure lands of male-female wisdom deities.
Through this indivisible purity of dhātu and wisdom,
it is asserted that the unwavering dharmatā is self-occurring wisdom.
In this sublime, secret, inconceivable state, since all phenomena are only pure
as the immeasurable, unmade palaces of the primordial expanse of pure-land ecstasy,
aside from the pervasiveness of this expanse with no outside or in,
there is nothing to abandon or accept that is effort-based activity
and no substance-based phenomena.

Since everything is primordially liberated in the all-pervasive expanse of dharmakāya,
all of these theories are contained in this great, secret essence.
One is complete, and all are complete where all phenomena are
contained in the profound expanse,
subsumed within the self-luminous, beginningless, original state.

From the Jewel Treasure of the Dharmadhātu, this completes the sixth chapter that reveals everything is contained within bodhicitta.

Chapter 7

The transmission of natural, spontaneously present bodhicitta,
an uncreated conquest of the king of mountains' pinnacle,
is sublime above all as the supreme King of Vehicles.
Just as when arriving at the king of mountains' pinnacle
all lower valleys can be seen simultaneously
but from the valleys, the summit's pinnacle cannot be seen,
likewise, the vajra essence of Ati
is the pinnacle of all vehicles from which the views of other vehicles are clearly seen.
But from the lower vehicles, this view cannot be seen.

Therefore, when arriving at the spontaneously present pinnacle,
for example, if one prays to a magnificent wish-fulfilling jewel,
whatever is wished for will be naturally achieved.
Ordinary substance is not like that.
Since the three kāyas are spontaneously accomplished in the vajra essence,
by being as it is, buddhahood is self-accomplished from the dhātu.
This greatness is not achieved through effort.
In the lower vehicles, even if there is an attempt to accept or abandon,
there will be no success for eons, aside from the great ailment of exhaustion.

From the beginning, spontaneously even, awareness bodhicitta,
the natural dharmatā of openness just as it is,
is the profound expanse of the original evenness of dharmakāya.
Even though everyone possesses this, it is only accessed by a fortunate few.
If left as it is, natural accomplishment within that will occur.
Pervasive, self-luminous spontaneity is sambhogakāya.
Even though everyone possesses this, it is only seen by a few.
If whatever arises is left without effort, it will then become apparent.
Unceasing manifestation is the profound, all-pervasive expanse of nirmāṇakāya.
Even though everyone possesses this, when arising, it becomes apparent.

Even the magical display of the qualities and deeds that fulfill wishes
is none other than the expanse of inconceivable self-awareness.
Like turbid water, if left undisturbed, it will naturally clear.
Not found by searching, this dharma of beginningless purity
is apparent as the buddhas and bodhisattvas in the self-occurring, profound expanse.
Already ensured, there is no need to accomplish this again.

Self-abiding greatness of wisdom is the profound expanse of dharmatā.
Do not apply effort toward this unchanging spontaneity.
The basis of the beginning, the basis of continuity,
and the basis of the essence of bodhicitta
never waver even slightly from the natural state,
so do not move from the view of this clear expanse of awareness.
The reason this is accomplished by leaving everything as it is
is due to being unchanging, yet all-pervasively ever-present as five wisdoms.
The five aspects of body, the five of speech, the five of wisdom mind,
the five qualities, the five activities, and even the Original Buddha
are spontaneously present in this profound expanse without beginning or end.

So, do not search elsewhere, as this essence is originally present.
Even the awakened dharmakāya of all buddhas
is nothing other than the meaning of unchangeable evenness,
and that, too, is spontaneously present in this nature of self-occurrence.
So, do not search, do not try to accomplish;
just freely relinquish all expectation and doubt.
Even the self-occurring wisdom of all sentient beings,
without being created or sought, is spontaneously accomplished as dharmakāya.
So, do not grasp by abandoning and accepting;
just leave everything in this dharmadhātu.

In the essence of unmoving, unimaginable, even splendor,
without doing anything, the purpose is ensured in the openness of the ground's profound expanse.
The holder of unchangeable, ever-present kāyas and wisdoms
confers the self-occurring empowerment of supreme, victorious coronation.
All outer existence and the inner inhabitants are spontaneously present from the beginning.
Because the nature is self-accomplished, there is no need to involve effort
as everything is ensured and expands into great spontaneity.

From the Jewel Treasure of the Dharmadhātu, this completes the seventh chapter that reveals how everything is spontaneously accomplished within bodhicitta from the beginning.

Chapter 8

Nonduality within Bodhicitta

In the oneness of the sole dhātu, self-occurring wisdom,
there is no duality as this is the way the essence abides.
Unobstructed duality is manifestation arising from unobstructed power.
This nondual naming and phenomena are called bodhicitta.

From unchangeable, awakened awareness,
there is nothing to abandon or achieve as the phenomena of saṃsāra and enlightenment arise.
Before a yogi with a nondualistic mind,
these appearances in nothingness are wondrous, causing uncontrollable laughter.
There are no phenomena, yet various phenomena arise.
There is no emptiness, yet expansiveness pervades throughout center and edge.
There is no dualistic mind, yet there is still attachment to me and mine.
There is no basis, yet many lifetimes are continuously occurring.
There is nothing to prevent or establish, yet effort is made to achieve happiness or abandon suffering.

When looking out there, the phenomena of beings are ridiculous!
Whatever is not true seems to be true from attachment to truth.
Whatever is not deluded seems to be deluded from attachment to delusion.
Whatever is not certain seems to be certain from holding to certainty.
Whatever does not exist seems to exist from holding to existence.
Whatever is not agreeable seems to be agreeable from holding to its tenability.
The mind is lured by various nonsensical objects.
This mind joins fragmented moments one after another, incessantly.
Days, nights, months, years, and life pass by.
Beings are deceived by dualistic holding to a nondualistic mind.

For the pure mind of a yogi, when looking right here,
the baseless state of awareness is free from naming.
There is no indication or expression to see, and classifications of view and meditation are absent.
Totally pervaded by evenness, ease, and openness,
not knowing what to practice, there is no bias of a session concluding or not.
All is uncontrolled evenness free from restrictions and boundaries.
With no reference for the body, objects, and phenomena,
since everything is even in the open expanse of space,
there are no so-called inner phenomena, as there is no fixation with self.

When looking there at the objects of outer phenomena,
all is unobscured, insubstantial, and transparent.
Like blurred vision that is free from aiming,
whatever appears, whatever is heard, whatever is recalled,
whatever is experienced, and whatever is felt are not the same as before.
What is this? The phenomena of a madman,
or like in a dream just laughing at myself?
Free from the perception of enemy, friend, attachment, aversion, proximity, or distance,
with no distinction toward day or night due to simultaneous evenness,
purified of focusing toward grasping at saṃsāric reality,
because the state of self-occurring wisdom will not be conceptual,
this surpasses the weaving of antidotes, such as accepting or abandoning.

When there is realization like this, it is nondual wisdom,
and the self-occurring, transcendent state of Samantabhadra is reached.
There is no place to return, having arrived upon the ground of exhaustion.
Not to realize evenness as being self-occurring
by holding to the term indivisibility
and building confidence in a mind state that has no aim at all
is wrong view that remains in the darkness of ignorance.

Therefore, in changeless self-occurrence,
the king of the perfected view is realized as indivisibility.
All three realms are completely liberated, meaning the indivisibility of saṃsāra and enlightenment.
This innermost depth of the self-arisen castle of dharmakāya
is pure like a stainless sky occurring beyond any example.

However much attachment there is between this and that,
which is always clinging to two things, is the interweaving of delusion based on self and other.
Whenever there is no distinguishable this and that
and evenness pervades everything, without aiming anywhere,
that is called the realization of nondual wisdom mind. Thus, Vajrasattva taught.

---

From the Jewel Treasure of the Dharmadhātu, this completes the eighth chapter that reveals nonduality within bodhicitta.

Chapter Nine

How All Phenomena Are Determined to Be the Profound Expanse of Bodhicitta

In the sole pervasiveness of the great nature of openness,
the thunderbolt of bodhicitta equal to the sky is
synthesized into the key point that distills the essence.
This is the utmost greatness of Samantabhadra's spacious enlightened mind.
By its own nature, the confines of limitation are fully traversed.
In the oneness of this profound expanse, there is neither realization, nor is there no realization.
In this nondual, great evenness, there is neither liberation, nor is there no liberation.

Within the egg, the garuḍa chick's wings are fully developed.
Whenever the shell cracks open, the chick is ready to soar in the vast sky,
all nāgas are overcome by splendor, and ravines are naturally traversed.
Likewise, when the pinnacle of all vehicles, this vajra essence,
is precisely realized by the fortunate practitioner,
all lower doctrines are overcome by splendor, and the ravines of saṃsāra are traversed.

Abiding in that all-liberated, great evenness
is not suitable for those who strive in practice based on cause and effect.
But it is suitable for those with the view
of the unwavering evenness of the supreme yāna.

Everything is exaltation, the profound expanse of dharmakāya equal to space.
There is nothing that is not liberated in dharmakāya's profound expanse.
The self-arising dharmatā, the kāya of the vajra essence,
is the essential potential, fully developed within the habitual body.
When abandoning the existence body of birth, death, and the bardo,
sole awareness joins as forever indivisible with all that is.
Having seized the kingdom of the ground of spontaneous perfection,
unlimited emanations will occur,
unobstructed and penetrating anywhere and everywhere.

This domain of a carefree practitioner who rides the wind
is incompatible with inferior doctrines
but logically compatible with Atiyoga, which reveals the pith result.
When miraculous birth occurs from the unborn state,
holding to the characteristics of cause and result is the mind of delusion.
Ati's approach that reveals there are no root causes or contributing circumstances
is incompatible for lower vehicles but is logically compatible as the key point here.
The transcendent state and conduct of buddhas and sentient beings are indivisible.
Holding saṃsāra and enlightenment as dual is the mind of delusion.
Ati's approach that reveals indivisibility
is incompatible for lower vehicles but is logically compatible as the key point here.
In the state of liberation, there is no realization or lack of realization.
Asserting that liberation is based upon realization is the enemy of evenness.
Ati's approach that reveals the sole essence of evenness
is incompatible for lower vehicles but is logically compatible as the key point here.

By not relying upon the specific, indicative skills of upāya,
asserting that the ineffable state will not be realized is the mindset of a fool.
Ati's approach that reveals absolute and relative truth as indivisible
is incompatible for lower vehicles but is logically compatible as the key point here.
The Great Perfection is all-encompassing vastness from the beginning free from depth or breadth.
Saying that this has no conclusion is the mindset of a fool.
Ati's approach that reveals unrestricted, instantaneous accomplishment
is incompatible for lower vehicles but is logically compatible as the key point here.

Once interdependence is overturned in the essence of the sole bindu,
the severing of hope and fear toward a result will ensue equal to space.
This great openness is the enlightened mind of the Victors equal to space.
There is nothing to abandon or achieve, just the profound expanse of the sole bindu.
There is liberation from the beginning, so realization or not no longer matters.
The skylike yogi is carefree on the effortless path.

This pointless awareness that is awakened from the beginning
will not wander in saṃsāra, having transcended any basis for confusion.
No one has been confused with no place for confusion.
Everything is one within the profound expanse of lucid dharmadhātu.
With no before or after, there is just openness equal to space.
Settled from the beginning as spontaneous accomplishment,
saṃsāra is originally pure.
There is no pursuit of liberation, nor is enlightenment accepted.
This unchanging, great expanse has never known saṃsāra or enlightenment.

In this, there is no notion of rejection, attainment, expectation, or disappointment.

In this great openness, the originally awakened ground,
everything is merely named and ultimately beyond characteristic or expression.
By deciding that between saṃsāra and enlightenment there is no delusion or liberation,
no one should exert themself or alter things at all!
Pristine awareness that has no height or width
has no restriction based on dimensions, so let go of all reference points.
This awareness has no activities, coming or going,
and no time frame or antidote, so let go of fixation and exertion.
If there is deliberation, that is cause for bondage.
Without a single point of reference, let go in evenness.

It does not matter whether phenomena have been primordially liberated or not.
It does not matter whether the fundamental nature is pure or not.
It does not matter whether mind's nature is free from elaboration or not.
It does not matter whether anything exists in the essence or not.
It does not matter whether the nature of saṃsāra and enlightenment is dual or not.
It does not matter whether all thoughts and expressions are transcended or not.
It does not matter whether the delusion of refuting and proving has collapsed or not.
It does not matter whether the view of realization is known or not.
It does not matter whether the meaning of dharmatā is meditated upon or not.
With nothing to accept or reject, it does not matter whether there is engagement or not.
It does not matter whether the result of the fundamental nature is possible or not.
It does not matter whether the grounds and paths are traversed or not.
It does not matter whether all obscurations are removed or not.
It does not matter whether the truth of the generation and completion is perfected or not.
It does not matter whether the fruition of liberation is achieved or not.
It does not matter whether the six classes of beings are wandering in saṃsāra or not.
It does not matter whether the essence is spontaneously present or not.
It does not matter whether there is the bondage of the duality of eternalism and nihilism or not.
It does not matter whether one arrives in the transcendent state of dharmatā or not.
It does not matter whether one follows in the footsteps of the lineage masters or not.

Even if heaven and earth were to be reversed, no matter what phenomena arise,
everything is open, free, baseless, transparent,
pointless, out of order, elusive, and randomly intangible.
Such is the manner of a madman who has lost all hope and fear.
With unbiased view and meditation, the fixated, deliberating mind collapses.
With no goal-oriented entanglements, there is no striving after something.
Let whatever occurs just occur; let whatever appears appear.
Let whatever arises arise; whatever it is, just let it be.
Whatever it is, just let it be nothing.

With uncertain behavior and awareness that crosses over directly,
since there is nothing to evaluate in terms of being dharma or not,
pointless and transparent, this transcends the weavings of philosophy.
Whether eating, moving, sleeping, or sitting, day and night are an even flow
within the natural evenness of dharmatā.
There are no deities to offer to, nor are there māras to exorcise.
With no doctrine to meditate upon, within just the natural, uncontrived state,
this unfabricated monarch is evenness without a prideful self.

So, this is open, free, spontaneous oneness.
Without creating, primordially ensured in freedom from effort-based achievement, how satisfying!
There is no basis for a view or continuity of meditation.
There is no dharma to practice and no resultant accomplishment.
Since everything is impartial and utterly uniform,
there is no need for effort-based activity. Without being open or rigid, how satisfying!
In aimlessness, the motivated mind is exhausted.
With no objects to reject, fixated bondage with antidotes is gone.
Since there is no notion of what is, what everything is, or what is or is not,
whatever appears or arises is free without being chosen.
Since there is nothing not liberated, primordially liberated, or self-liberated,
everything is evenly pointless and beyond phenomena to be determined.

Within the openness of this great, profound expanse, the expanse of the expanse,
I, Longchen Rabjam, as the all-pervasive, all-illuminating expanse,
am indivisible as the sole expanse, awhirl as a blissful, profound expanse
as Natsok Rangdrol, who has reached the ground of the exhaustion of dharmatā.
This unchanging, spontaneous accomplishment is the pinnacle of the ultimate goal.
Even all beings that follow just like me,
like that, will become one with this all-encompassing, great, profound expanse
and will seize the permanent ground of Samantabhadra.

---

From the Jewel Treasure of the Dharmadhātu, this completes the ninth chapter that reveals how all phenomena are determined to be the profound expanse of bodhicitta.