CyzSkRoot

༄༅། །ཆོས་དབྱིངས་རིན་པོ་ཆེའི་མཛོད་ཅེས་བྱ་བ་བཞུགས།།
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 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 - Phenomenal Existence Arising as Pure Realms

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 - Symbolic Indications for Bodhicitta

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 Nature of Bodhicitta

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 - The Transcendence of Effort, Achievement, Cause, and Result

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 - All Is Contained within Bodhicitta

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 - Everything Is Spontaneously Accomplished within Bodhicitta from the Beginning

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 9 - 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.

Chapter 10 - How the Transcendent State Never Departs from Dharmatā

Bodhicitta that is by nature originally pure,
the dharmatā with nothing to adopt, discard, come, or go
cannot be accomplished by searching. In this profound expanse of spacelike dharmatā,
by resting naturally, luminosity like the sun and moon will dawn.

Although objects will not cease, although mind will not grasp,
if there is no wavering from natural, spontaneous evenness,
the vast transcendent state of Samantabhadra will be reached.
Not arising, not subsiding, self-clarity is totally lucid,
like the unmoving calmness of a sheer ocean.
Within the lucid depths of dharmatā, self-occurring wisdom
simply abides free from occurrence and involvement with hope and fear.

Not indicated through words and without the controlling mind,
just resting in the natural state without trying or sullying
is to unite with the profound expanse of this immaterial dharmatā.
There is nothing to meditate upon and no practice of meditation,
so wild elation and lethargy are set free while this arises as the self-occurring transcendent state.

Concepts cannot be rejected through rejection since they are the unobstructed power of awareness.
With no distinctions to evaluate within dharmatā,
dharmatā cannot be achieved through achieving since this arises in the dharmadhātu.

Without rejecting saṃsāra, this self-occurring wisdom
is seen by the pure yogin of the unobstructed power of the great expanse.

From the beginning, mind and appearances are naturally settled with dharmatā,
from which the flowing river of immovable samādhi will dawn.
This vajra pinnacle is the sublime, enlightened mind of Samantabhadra,
the utmost, spacious dharma equal to limitless space.
Without exclusion or division, everything is superlative meditation,
spontaneously present as a primordially infinite, superb ruler.
Primordial omnipresence, clear light that flows like a river
without discarding or adopting within this spontaneous presence,
saṃsāra and enlightenment's nature is this superb, transcendent state of dharmadhātu,
immovable, ineffable, a great, profound expanse equal to space
that is naturally present in the minds of all beings from the beginning.

The confused mind perceives appearances as other than self.
The confused mind believes in meditation and exertion.
Confusion within the natural state of dharmatā is the domain of evenness.
In that natural, profound expanse of immovable, original purity,
whether this lack of effort remains or not does not matter.

In spontaneously present, immovable dharmatā
with self-awareness free from conceptual, mental struggles,
by repeatedly observing, there is nothing there to be seen.
Pristine awareness with nothing to see is the omnipresent view.
In pristine awareness without meditation free from adopting and discarding,
by repeatedly meditating, there is no meditation to be seen.
Pristine awareness without meditation is omnipresent meditation.
In the indivisible, fundamental nature without accepting and rejecting,
by repeatedly engaging, there is no conduct to be seen.
This unengaged awareness is omnipresent conduct.
In primordially assured spontaneity free from hope and fear,
by repeatedly pursuing, there is no accomplishment to be seen.
Unaccomplished awareness is omnipresent fruition.

Within evenness, without conceptualizing objects,
and by not fixating with mind, the circle of hope and fear is pacified.
Abiding within this evenness of mind and object
is to be motionless within the profound expanse of dharmatā.
This abides as omnipresence with characterized objects that are absent of objectivity.
With omnipresent awareness indivisible from the beginning,
saṃsāra and enlightenment are inseparable in the Great Perfection
where everything, without inviting or preventing, expands into an open pervasion.

The tangible and the intangible are even in the dhātu.
Buddhas and sentient beings are even in the dhātu.
Relative and absolute are even in the dhātu.
Faults and qualities are even in the dhātu.
High, low, directions, and borders are even in the dhātu.
So, by self-occurring, whatever manifestations arise,
while arising, arise evenly with no better or worse.
For that, why bother adjusting through antidotes that accept or reject.
While abiding, abide evenly with no better or worse.
Whatever surfaces in the mind at present, leave it in serenity.
While liberating, liberate evenly with no better or worse.
Stop pursuing memories by inviting or preventing.
From everything as the expansive ground of bodhicitta itself,
the manner of arising as unobstructed power and manifestation is uncertain.

Whatever arises as even arises from the original expanse.
Whatever arises as uneven arises from the dhātu of evenness.
Whatever abides as even abides within dharmatā.
Whatever abides as uneven abides within the dhātu of evenness.
Whatever is evenly liberated is liberated within the profound expanse of self-occurring wisdom.
Whatever is unevenly liberated is liberated within the dhātu of evenness.

Except for everything being even in self-occurring awareness from the beginning,
arising or not arising does not exist in the dhātu from the beginning.
Abiding or not abiding does not exist in the dhātu from the beginning.
Liberating or not liberating does not exist in the dhātu from the beginning.

In the unmoving, great evenness of awareness,
while arising, self-arising is secured in its place.
While abiding, self-abiding is secured in its place.
While liberating, self-liberating is secured in its place.

In unchanging, unelaborate pristine awareness,
arising arises from the beginning, abiding abides from the beginning,
liberation liberates from the beginning as the nature of space.
Arising, abiding, and liberating, these three, arise and liberate unceasingly.
As unceasing, the continuum of cause and result is uninterrupted.
With no cause and result, the precipice of saṃsāra is severed.
With no precipice, how can there be deviation?

Unchanging from the beginning is the profound expanse of Samantabhadra.
Without transfer or change, this is the profound expanse of Vajrasattva.
To just recognize this fundamental nature of self
is summed up in the name "buddha."
By realizing this essence, with no phenomena to invite or prevent,
everything is pervasively even in the sole dharmatā.
Like an island of gold, there is nothing to discern or exclude.

Not associated with any limitations, all deviations and obscurations are resolved.
Within this bodhicitta where there is no precipice,
although the three kāyas are spontaneously perfected without effort,
this is summed up in the term "beyond thought or expression."

With unrestricted appearances, self-occurring awareness is lucid,
unobscured, unimpeded, with no outside or in,
lucidly appearing as the uncreated, natural state of great dharmatā.
In the bed of leisure, both body and mind are at ease.
This uninhibited cognition is carefree, like a person whose job is done.
Not too stiff or loose, let both body and mind be comfortable in their place.

In whatever way you stay, stay as who you are.
In whatever way you abide, abide as who you are.
In whatever way you go, go as who you are.
In the dhātu of awakening, there is naturally no coming or going.
Without coming or going is the kāya of all the Victors.

In whatever way you speak, speak as who you are.
In whatever way you express, express as who you are.
In bodhicitta, there is naturally no speech or expression.
Without speaking or expressing is the enlightened speech of the Victors of the three times.

In whatever way you think, think as who you are.
In whatever way you analyze, analyze as who you are.
In bodhicitta from the beginning, there are no conceptual thoughts.
Without conceptual thoughts is the enlightened mind of the Victors of the three times.

Nonexistent, yet emerging as anything is nirmāṇakāya.
Self-nature knowing itself is sambhogakāya.
Having no substance or basis is dharmakāya.
The resultant three kāyas are this spontaneously perfected, profound expanse.

Within the great expanse of bodhicitta,
given that conceptual recollections do not occur,
if characteristics of ordinary cognition do not stir in the mind,
then, that is the sole, wisdom state of buddha.

The nature of bodhicitta is like the vast center of the sky.
Being without recollection or thought is supreme meditation.
Without moving from its own nature, there is nothing to adjust.
With nothing to consider, there is total separation from the workings of mind.
Naturally resting in dharmatā has no transition, change, or three times.
Being without the movement and proliferation of thoughts is supreme meditation.
Whoever abides in the essence as it is, mind's grace,
is with the sole essence of buddha, completely free from any indications.

Unmoving dharmadhātu surpasses all conceptual trappings
and is the profound wisdom mind of the Victors, the supreme nature of openness.
Having eliminated all bondage of physical and mental contrivance,
no matter what thoughts surface in this spontaneous relaxation,
when not moving from within this ground of dharmatā,
everything is the open, profound, wisdom expanse of Samantabhadra.

Not held, not discarded, without being tight or loose with entanglements,
the open state of settling naturally will be ensured.
In the unmoving, evenly pervading expanse without being open or closed,
when all recollections self-occur and self-pacify,
that is the spacious, transcendent mind of Vajrasattva.

In the unaltered, profound expanse, once stability to remain without distraction is accomplished,
even engaging with the objects of recollection is dharmatā.
If adjusted through intentional entanglement, even the dharmatā
that is nonconceptual, open spaciousness becomes the weaving of conceptualization.
Although meditating day and night, that only amounts to fixation and attachment.
Buddha taught that this resembles the gods of concentration.

Rather than that, without distraction with the mind released from effort,
it is extremely important to naturally rest beyond effort-based fixation.
Because self-occurring wisdom is without direction or bias,
saying "this is it" cannot indicate this since, by nature, all elaborations are pacified.
Rather than that, by abandoning all mental engagements,
train in the meaning of great openness free from basis.

The sole essence of dharmatā is self-occurring wisdom.
The sole essence of the view is free from the limit of elaboration.
The sole essence of meditation is without preventing or inviting, coming or going.
The sole essence of conduct is neither accepting nor rejecting.
The sole essence of the result is free from both denial and expectation.
This is the self-occurring, spontaneously perfected state.

Phenomenal existence, the universe, inhabitants, saṃsāra, and enlightenment,
all phenomena in their entirety are within the originally pure dharmatā.
Having never moved from self-occurring wisdom itself,
know that whatever they may be is posited as the ground of this transcendent state.
The various appearances of objects are the dharmatā.
By not conceptualizing them, thinking, "The mind must be placed in this way,"
completely rest in the nature free from projecting and contracting
to naturally abide within the even expanse of the dharmatā.
When perceiving all the intriguing aspects of objects,
by not drawing them in through the senses or even moving the eyes,
not thinking of a self, not conceptualizing others,
remain in self-clarity in the even pervasion of great spaciousness.
The expansive, elevated, praiseworthy mind, free from projecting and contracting,
transcendent, self-occurring wisdom where everything is equal,
is the experience that blends with space free from outer, inner, or in-between.
So, the samādhi of bliss and clarity free from elaboration will dawn.

Not wavering from resting in the ground, the transcendent state of dharmatā
has no outer or inner and is free from the elaboration of duality.
Since there is no mind that apprehends and thinks, "There is an object,"
with no phenomena to grasp, fixation on the phenomena of the universe and inhabitants is gone.

Like the sky, there is no context for rebirth in saṃsāra.
With no mind that inwardly thinks, "This is self,"
with no phenomena to grasp, conceptual existence is pacified.
The agent that is reborn in saṃsāra will be severed from the root.
It is then that, like the sky, all outer and inner confused phenomena
are absolutely nonconceptual since the transcendent state of dharmakāya will have been reached.
Arriving upon the ground of exhaustion with no coming and going,
everything is the infinite, profound, expansive realm of Samantabhadra,
having entered into the sublime palace of dharmakāya.

If present awareness does not move from the ground,
familiarizing with that will empty subsequent existence.
Freedom from the karma and habits of craving to return to existence
is called determining causality in the evenness of saṃsāra and enlightenment.
Not remaining in existence or quiescence, the heart of awakening will be reached.

It is crucial to discern between this and single-pointed śamatha
for this is the wisdom mind of the natural Great Perfection.
If there is deviation from within this, that is the mentality of saṃsāra.
That is causation that has not been determined.
The one who makes this mistake will slide down a slippery slope.

Rather than that, the sublime, secret Great Perfection,
never moving from the dhātu, is the unobstructed power that is one with this ground.
Never moving, this wisdom mind abides in evenness.
Within that, there is no cause, result, or effort-based activity,
no view to be meditated upon, and so forth.
The state of cessation is said to be without center or limit,
yet once unobstructed power projects out from this,
because myriad manifestations arise as phenomenal existence,
never say, "There is no cause and result."
Based on the circumstance of interdependence, enumerations of compounded phenomena are inconceivable.
The enumerations of the confused appearances of saṃsāra and quiescence are just as inconceivable.
All those are the interdependent collection of cause and circumstance.

When the nature is evaluated, there is nothing whatsoever that exists.
Likewise, when taking this as the path and not departing from this,
nothing whatsoever is conceptualized, so that acknowledges this state.
Once perfecting this nature, nothing whatsoever will sully it again.
In this great expanse, passions, karma, and habits are
without support as an illusory display of magic.

It is necessary to break free from this, so causality must be determined.
The way to do that is to know that nothing surpasses this.
Therefore, it is crucial not to move from the wisdom mind of the dharmatā.

This itself is my profound heart advice.
It is crucial to know that this surpasses all that is, all that is not, both, and neither.

---

From the Jewel Treasure of the Dharmadhātu, this completes the tenth chapter that reveals how the transcendent state never departs from dharmatā.

Chapter 11 - How Circumstantial Appearances Are Pure and Even like Space

Everything is the even space of sole bodhicitta.
When duality is held to, there is the delusion of causal existence.
Deluded phenomena are supportless, magical appearances.
Whatever is encountered is traceless, so sustain this without evaluation.

When the unwanted sudden phenomena of the antagonistic mind,
anger, displeasure, jealousy, aggression, spite,
the mind of depression, illness, suffering,
the fear of death, birth, and so forth emerge,
recognizing these as manifestations from the unobstructed power,
do not reject, accept, purify, or transform;
do not watch, and do not meditate. Drop into evenness
free from conceptual projection or retraction and just spontaneously rest.
Without trace, vanishing within itself, the pure mind of the expanse of space
will dawn from within as the sharpness of pristine clarity.

Within directionless awareness that neither exists nor does not,
with no focus when encountering appearances,
with nothing to grasp onto by resting naturally,
with nothing to be set free, inviting and preventing will vanish without trace.
An experience without fixation will freely well forth from its core.
This is the nature as it is, the profound expanse of wisdom mind from the beginning.

Likewise, this mind that takes pleasure in fulfilling its aims
feels comfortable with relatives, pleasing conversations, and endowments, as well as
pleasing environments and anything that attracts it.
When from natural joy these ornaments of mind arise,
by recognizing this and dropping into natural placement,
the uncontrived original dhātu will be spontaneously accomplished.
By abiding in the neutral, natural flow of going and staying,
be it joy, sorrow, or neither, no matter what arises,
recognize this without something to reject or accept.
This natural state of dharmatā without differentiation or exclusion
is named delusion liberated as great clear light.

At night and other times, although intoxicated by slumber,
by slumbering in the natural state free from projection or retraction,
with the vanishing of coarse phenomena, holding to true existence vanishes.
With the vanishing of all subtle phenomena and associated fixation,
then, within this nonconceptual, even pervasion, the mind of awareness
naturally abides without occurring, engaging, hoping, or fearing.
Since that is the occasion when concepts are liberated in the dharmadhātu,
that is named saṃsāra liberated in enlightenment.

Even sleep is the self-occurring, great, original expanse.
By unobstructed power fully dissolving into the ground that is the essence of the dhātu,
all projections of fixation upon manifestations are naturally pacified.
That is the self-occurring wisdom state of inactivity.

Therefore, with this mind that desires, dislikes, and remains neutral,
whatever manifestations of the three poisons that arise from the unobstructed power
have all emerged from the dhātu and dawn from within the dhātu.
Except for the dhātu, there is no other place to stray.
So, without making any distinctions or adjusting anything,
at the moment of recognizing the dhātu and remaining within,
that is the key point to self-pacify, self-dissolve, and liberate everything in its own ground.

Even all passions, karma, and habits
are magical manifestations that arise from unobstructed power.
Even remedies that improve the path to liberation
are magical manifestations that arise from unobstructed power.
Since both are manifestations of unobstructed power arising from the beginning,
while recognizing this, it is key to remain without adjustment.
Everything is equal in mode, equal in manner, equal in being the movement from the ground.
Since whatever occurs through compounded circumstance does not transcend cause and result,
it is crucial to determine causality through naturally abiding in placement.

This is the pinnacle of the supreme, secret vehicle
not to be spoken of to those of lesser faculty and to be kept under extreme secrecy.
By the power of mistaken belief, the essence of the doctrine could be damaged.
The mistaken one will enter into wrong view.
Those who violate this secrecy will fall to the lower realms indefinitely.
Therefore, this lineage of the King of Vehicles must be kept extremely secret and this secret
revealed and entrusted to all sublime fortunate ones, who are to be trusted.

In brief, whatever objective circumstances appear to the mind,
without engaging any antidotes or rejecting through effort,
the key point of awareness is to drop into natural abiding in placement.
All pleasure and pain are the way awareness arises.
If seized upon as something to either accept or discard, then bondage in existence will occur.

Whatever appears objectively is even in being merely evident to the faculties.
Whatever arises subjectively is even in being merely a traceless recollection.
Both are momentarily even in being merely the bondage of prevention and acceptance.
Ultimately, in the end, they are even in being merely baseless appearances.
If all objects' distinctions are even, then through analysis, they are merely traceless.
If all mental perspectives are even in essence, then through analysis, they are merely like space.
Object and mind are nonexistent, merely stainless like the sky.
Whoever knows this is an heir of Samantabhadra,
a supreme bodhisattva, a vidyādhara on the highest ground.

In this way, all phenomena evenly exist and evenly do not exist,
evenly appear, are evenly empty, evenly true, and evenly false.
By relinquishing all binding fixation, such as rejection through antidote and concerted effort,
unite within pointless, great evenness!
Unite within mindless, great awareness!
Unite within faultless, great purity and evenness!

---

From the Jewel Treasure of the Dharmadhātu, this completes the eleventh chapter that reveals how circumstantial appearances are pure and even like space.

Chapter 12 - How the Nature of Phenomena Is Originally Liberated in Bodhicitta from the Beginning

All phenomena are liberated from the beginning within bodhicitta.
There are no phenomena that are not liberated.

Saṃsāra is liberated from the beginning, liberated as original purity.
Enlightenment is liberated from the beginning, liberated as spontaneous perfection.
Appearances are liberated from the beginning, liberated as baseless from the root.
Existence is liberated from the beginning, liberated as the heart of bodhicitta.
Elaborations are liberated from the beginning, liberated as devoid of dogmatic limitations.
Lack of elaboration is liberated from the beginning, liberated as unborn purity.
Bliss is liberated from the beginning, liberated as the all-pervasive dharmatā.
Suffering is liberated from the beginning, liberated as the open evenness of the ground.
Neutrality is liberated from the beginning, liberated as the dharmakāya equal to space.
Purity is liberated from the beginning, liberated as empty, baseless purity.
Impurity is liberated from the beginning, liberated as the great totality of liberation.
Grounds and paths are liberated from the beginning, liberated as free from generation and completion.
View and meditation are liberated from the beginning, liberated as free from invitation and prevention.
Conduct is liberated from the beginning, liberated as Samantabhadra.
The result is liberated from the beginning, liberated without hope and fear.
Samaya is liberated from the beginning, liberated as the great dharmatā.
Recitations are liberated from the beginning, liberated as free from verbal expression.
Samādhi is liberated from the beginning, liberated as beyond objective thought.
Existence and nonexistence are liberated from the beginning, liberated beyond limitations.
Eternalism and nihilism are liberated from the beginning, liberated as baseless from the root.
Perfect purity is liberated from the beginning, liberated beyond conceptual thoughts.
Impurity is liberated from the beginning, liberated beyond biased assumptions.
All karma is liberated from the beginning, liberated as stainless.
Passions are liberated from the beginning, liberated without bondage or release.
Habits are liberated from the beginning, liberated without support.
Karmic maturity is liberated from the beginning, liberated without a basis for an experience.
Antidotes are liberated from the beginning, liberated without an object to reject.
Indivisible acceptance and rejection are liberated from the beginning, liberated in the even openness of space.
Freedom is liberated from the beginning, liberated without bondage.
No freedom is liberated from the beginning, liberated without bondage or release.
Relaxation is liberated from the beginning, liberated with no cause to relax.
Placement is liberated from the beginning, liberated with no cause to be placed.

In brief, all that appears as phenomenal existence
and anything that is intangible, impossible, and transcendent
are already liberated in the dhātu from the beginning.
So, there is no longer a need to attempt to liberate anyone.
Even trying is meaningless.

So, do not try, do not try, stop trying to achieve through effort.
Do not watch, do not watch, stop watching conceptual phenomena.
Do not meditate, do not meditate, stop using the phenomena of mind to meditate.
Do not analyze, do not analyze, stop analyzing the imprints of subject-object.
Do not try to achieve, do not try to achieve, stop trying to achieve a result based on hope and fear.
Do not reject, do not reject, stop rejecting passions and karma.
Do not accept, do not accept, stop accepting perfectly pure phenomena.
Do not bind, do not bind, stop binding your own mind stream.

Everything reverts to evenness, given nothing whatsoever exists objectively.
There is no order, no path, no focus, and nothing to identify.
The ground is reversed, the path is reversed, the phenomenal result is reversed.
With not even an iota of good or bad, deviation or error,
evenly nonexistent from the beginning, nonexistent, phenomenal existence is nonexistent.
Saṃsāra and enlightenment are reversed, and even the notion of dhātu is not as thought.
Which is it? What is it? There is no way to point out "this is it."
What do you want to do? Where am I?
What was once something is now no more. No one can fix this.
Ha ha! This is so ridiculous, I burst out laughing.

By the reversal of the confusion of phenomenal existence, the universe and inhabitants,
day and night are gone from the beginning; self is gone, gone in space.
Days and time are gone; years, months, eons are gone.
One and all are gone; the virtuous and the nonvirtuous are gone.
The ground of confusion of saṃsāra and enlightenment is gone in the original dhātu.
Even saying "dhātu" is gone in intellectual naming.
What is there to achieve? To pursue? Just what is left to do?
Entanglements with mental desires are exhausted, a great marvel just like space!
The characteristic of this vagrant lacking dharma is just like that.

The castle of the earth, of precious gems, and of space
is spontaneously present within supportless, primordially liberated wisdom mind.
So, the universe and inhabitants of the three planes of existence are
liberated in this great, nonobjective domain.
By holding to directionless directions, those who are bound
do not know this nature and will bring disgrace upon themselves.
Self-delusion concerning oneself is the epitome of delusion.

Although delusion is nonexistent, by fixating upon the precipice, there is delusion.
Delusion and no delusion are the profound expanse of bodhicitta.
Within bodhicitta, delusion and liberation are nonexistent from the beginning.
From that, fixation upon manifestations that arise brings bondage.
Actually, there is no bondage or liberation, no subject or object.
Stop this deceit of fixating on designations as real!

Since awakening occurs from the beginning, this liberated awareness
must not be restricted in the weavings of the constricted mind.
Objectless from the beginning, just the ever-present, pure expanse,
spaciously even exaltation, is the profound expanse of the ground of bodhicitta.
Saṃsāra is impossible in the nature of this original ground.

The sole, essential bindu with no edges,
held to as one or with distinctions, is the mind of delusion.
Self-occurring wisdom with no cause or contributing circumstance,
held to as the path of saṃsāra, is the obstacle to awakening.
Boundless spontaneous presence with freedom from limits,
fixated upon as a boundary, is the māra of luring.
Unceasing emptiness with no substance,
named as existing, not existing, appearances, or emptiness, is wrong understanding.

Therefore, relinquishing the weavings of any biased assertion,
know that spontaneous presence is boundless like space.
Whatever aspect of the six sense sources arises, whether appearance, sound, visual, or audial,
everything is self-lucid in the expanse without division or exclusion.
Determine this within the expanse of evenness free from the beginning.

Since everything occurs in the single state of evenness, it is the dhātu.
Since it gives rise to all noble qualities, it is the ground.
Since everything self-occurs without division or exclusion, it is the expanse.
Since it arises as the heart of everything, it is the bodhicitta.
Know this is originally pure like space.

Self-occurring wisdom is the open expanse of the ground,
stainless and unsullied by saṃsāra from the beginning, so it is "cleansed"—jang.
The spontaneously present qualities surpass cause and result, so it is "awakened"—chub.
The essence of self-awareness is pure, clear light so it is citta or "mind"—sem.
Within this awakened mind, the bodhicitta, everything is perfectly pure.

Within the self-essence of manifestations that arise from unobstructed power,
if realized, there is instantaneous buddhahood anew.
If not realized, the gathering of delusion from dimmed awareness dawns.
From the ālaya, the eight consciousnesses and their objects,
whatever arises as the manifestations of the universe and inhabitants of phenomenal existence,
never waver from the profound expanse of bodhicitta.
Without wavering from within the evenness of mind's expanse,
saṃsāra and enlightenment are subsumed and liberated in the open expanse of this transcendent state.

In the essential nature, saṃsāra and enlightenment cannot be possible; that is just the way it is.
Good, bad, acceptance, and rejection cannot be possible; that is just the way it is.
The duality of renunciation and achievement cannot be possible; that is just the way it is.
The passions of the five poisons cannot be possible; that is just the way it is.
Falling to dimensions and directions cannot be possible; that is just the way it is.
Unobstructed power and its arising cannot be possible; that is just the way it is.
Approximate naming cannot be prevented; that is just the way it is.

In self-occurring wisdom, the exhaustion of phenomena is nameless.
Whatever arises as unobstructed power and manifestation is itself baseless.
Without bondage or release, the fundamental nature is just the way it is.
Saying liberation is merely symbolic naming that naturally vanishes without trace.
Naming as anything or nothing has no contradiction
because saying "liberated from the beginning" is just the expression of words.
There is no division or exclusion, just liberation in the profound expanse of spontaneous presence.
There is no meeting or parting, just liberation in the profound expanse of the bindu.
Anything can arise in any way, just liberation in the profound expanse of uncertainty.

Forms appear, yet appearances are free in their place.
Sounds are heard, yet sound is free in its place.
Scents are inhaled, yet smell is free in the dhātu.
Flavors and sensations are known, yet free in their place.
Recollections and sensations are free without basis or support.

Liberated as oneness, liberated in the expanse of the dharmatā.
Without being dual, liberated in the evenness of objects and mind.
Liberated as self-originating, liberated in the expanse of wisdom.
Liberated as spontaneous presence, liberated in the pure ground of the dhātu.
Liberated as diversity, liberated in the expanse of the sole essence.
Liberated without direction, liberated in the expanse of spontaneous presence.
Liberated as everything, liberated in the expanse of the essence.
Liberated as clear light, liberated in the expanse of the sun and moon.
Liberated as dharmatā, liberated in the expanse of the sky.
Liberated as conditional phenomena, liberated in the oceanic expanse.
Liberated in the unchanging state, liberated in the expanse of the king of mountains.
Liberated originally, liberated in the unborn expanse.
Liberated simultaneously, liberated in the awakened expanse from the beginning.
Liberated in total freedom, liberated in the increasing expanse from the beginning.

---

From the Jewel Treasure of the Dharmadhātu, this completes the twelfth chapter that reveals how the nature of phenomena is originally liberated in bodhicitta from the beginning.

Chapter 13 - How All Phenomena Awaken in Bodhicitta from the Beginning, Yet without Concerted Effort, Awakening Occurs Again

All phenomena are the spontaneous essence of bodhicitta.
If there is familiarity with this through the effortless key points,
then, from the primordial buddha, buddha occurs again.
Such is the pinnacle of the unsurpassed, vajra Heart Essence,
the heart of the nine yānas, the profound expanse of bodhicitta.

Although the maṇḍala of the sun and moon shines in the center of the sky,
lacking realization, it is completely obscured by dense clouds.
Likewise, the indwelling buddha nature will not appear.
Yet, just as dense clouds will naturally disappear when remaining in the dhātu of space,
without trying to separate from the clouds of cause and result,
the essence of awakening, the maṇḍala of space, will dawn from within.

Based on the stages of faculties, the distinctions of yānas exist.
The sunlike essence shines in the expanse of the dharmadhātu.
From its unobstructed power, like rays illuminating everything impartially,
when this warmth pervades the earth and bodies of water,
from vapors, like how the manifestations of clouds appear,
the sunlike nature and its unobstructed power are obscured.
From the sunlike nature, the manifestation of one's impure unobstructed power obscures the true essence.
The deluded universe of appearances and the inhabitants of existence are then inconceivable.

Yet, just as from the power of the sun's rays wind moves to clear away the clouds,
by recognizing self-nature, manifestation arises as the ornament.
Delusion is liberated from the beginning, liberated in its own ground.
So, without abandoning, deluded phenomena and delusional fixation vanish in the dhātu.
With no trace as to where this has gone, in this stainless space,
the sun of kāyas and wisdoms spontaneously dawns.
Not coming from anywhere, they are just pure self-appearances.

The garuḍa chick's wings are fully developed while in the egg
although temporarily not evident while concealed by the shell.
Just as when the shell cracks open the chick will soar in the sky,
although contaminated, dualistic confusion is already exhausted,
when the shell of the contaminated, corporeal body cracks open,
spontaneously present awareness will self-lucidly arise from within.
The phenomena of kāyas and wisdoms will pervade the dhātu of space.
By recognizing self-nature, there will be liberation in the profound expanse of Samantabhadra.

From immeasurable, compassionate manifestations in the ten directions,
emanations emerge to benefit all living beings.
Through manifestations, benefit for others will be fully abundant.
As long as saṃsāra endures, such deeds will be revealed.
That comes from the essence of the natural ground
when the compassion of unobstructed power arises without bias,
and through its manifestations, benefit for others is fully abundant.
Although the impure aspect of these manifestations is absent,
these manifestations appear to impure beings
by the natural strength of buddhas' compassion and
arise as the pure karma and aspiration of beings.
It is then that immeasurable emanations occur throughout all realms.

Although limitless beings are led to the state of awakening,
the dharmakāya buddha never wavers from the dhātu.
As self-occurring wisdom without dimension or direction,
self-arising from the dhātu in the sambhogakāya pure land of Rich Array,
this appears to vidyādharas, ḍākinīs, and tenth-ground bodhisattvas
as the arrangement of the inconceivable sambhogakāya,
which from the dhātu by the compassion of the buddhas
and the virtuous aspirations of disciples, spontaneously self-appears.

The essence of dharmakāya is self-occurring wisdom.
Its manifestations are the ocean of fully omniscient wisdom
within the original dhātu abiding as the sole bindu.
The essence of sambhogakāya is spontaneously present.
Its manifestations are the five families and the five wisdoms
that appear to encompass the space of the sky.
The essence of nirmāṇakāya that is the basis for the arising of compassion
appears as manifestations that tame in whatever way.
Through the greatness of enlightened deeds, mastery is ensured.

All of this that is not achieved through effort that involves cause and result
appears within spontaneously present placement from the beginning.
Superior, secret practitioners will witness this in their lifetimes.
Others will not be deceived in the bardo.
So, this pinnacle of vehicles, the vajra essence,
surpasses all vehicles based on cause and result.

---

From the Jewel Treasure of the Dharmadhātu, this completes the thirteenth chapter that reveals how all phenomena awaken in bodhicitta from the beginning, yet without concerted effort, awakening occurs again.

Conclusion

Such is this song of the dharmatā's vajra essence
that is the nature of original purity and evenness, like space.
From within the immovable, sacred domicile that is baseless from the root,
this naturally arose to appear as an unchanging manifestation.

The meaning of the great, open expanse that pervades evenly from the beginning
has gone nowhere. Within this pristine nature of original purity,
the dharmatā of unmoving spontaneity
is without restriction and free from all directions.
In the definitive nature of the all-pervasive maṇḍala equal to space,
where the king of the great, self-occurring, profound expanse never moves, all myriad appearances are liberated in their place.
Having arrived in this spacious womb of the dhātu that cannot be indicated by saying "this is it,"
this skylike practitioner with definitive realization
compiled this scriptural meaning according to personal comprehension in harmony with
the twenty-one root transmissions from the mind class,
three from the expanse class, and four from upadeśa.

By this virtue, may all living beings without exception
by effortlessly arriving upon the original ground,
the forever unchanging domain of Samantabhadra,
become dharma rulers to spontaneously fulfill the two aims.
In all directions, may there be happiness, glory, and abundance
and all wishes spontaneously fulfilled like in the pure realms.

By the sounding of the dharma drum, may the victory banner of liberation be hoisted,
and may the sacred dharma never diminish and the doctrine flourish forever.

---

This treatise entitled Jewel Treasure of the Dharmadhātu was carefully composed and brought to completion by the practitioner of the supreme vehicle, Longchen Rabjam, on the slopes of the snow-peaked mountain Gangri Tödkar.

May there be virtue, virtue, virtue!