CyzEpkRoot

Introduction

I prostrate to glorious Samantabhadra. (epk)

Primordial self-existence, wondrous, marvelous Dharma;
Self-arisen wisdom, luminous bodhicitta;
Treasury, source of the rising of all the phenomenal world;
The vessel as well as the essence, saṃsāra as well as nirvāṇa;
I prostrate to that motionless simplicity.(epk)

Peak of the yānas, Mount Meru;
Space of the sun and moon;
Naturally radiant Space;
Space of the vajra heart;
Natural state of Space existing as it is;
Without any effort; without any act of being established;
Listen while I explain the space of dharmadhātu,
Wondrous in its rising, eternal, and universal.(epk)

Chapter 1

1. Bold Text Only - Extracted from The Precious Treasury of Dharmadhaatu

1. 1. Page 10

I prostrate to the ocean of all the victorious ones.
Samantabhadra, he who is the primordial Lord,
Immaculate, like the space of the sky, is utterly pure.
He is the kaayas and wisdoms. He is divinity.
Within that nothing is added and nothing is taken away.
I prostrate to him, the one who became the glory
Of the state of samsara and also that of nirvana.

There are no beings. Samsara's appearance is like an illusion.
Though here, as if in a dream, are those who are bound by fixation,
Their nature is total freedom. That is the meaning of ati.
My subject is that great, self-existing, vast equanimity.

1. 1. Page 14

Primordial self-existence, wondrous, marvelous Dharma;
Self-arisen wisdom, luminous bodhicitta;
Treasury, source of the rising of all the phenomenal world;
The vessel as well as the essence, samsara as well as nirvana;
I prostrate to that motionless simplicity.

1. 1. Page 14-15

Peak of the yaanas, Mount Meru; Space of the sun and moon;
Naturally radiant Space; Space of the vajra heart;
Natural state of Space existing as it is;
Without any effort; without any act of being established;
Listen while I explain the space of dharmadhaatu,
Wondrous in its rising, eternal, and universal.

1. 1. Page 16

Spontaneous Spaciousness, this is the ground of arising of everything;
Empty in essence, yet unobstructed in its nature,
It is nothing whatever, and yet it arises as everything.
Since the dawn of both samsara and nirvana
Rises out of the Space of trikaaya as itself,
They do not depart from the space of the dhaatu, the realm of bliss.

1. 1. Page 17

Within the great space of Mind, the changeless state of the sky;
Is play without limit, Space of the miracles of compassion,
All ornaments of the dhaatu; other than that there is nothing.
To emanate and to gather are powers of bodhicitta.
It is nothing whatever, because it arises as everything.
O the wonderful miracle! Wondrous, marvelous Dharma!

All forms of the outer and inner appearance of sentient beings;
Are ornaments of the space, that arise as the wheel of body.
Whatever sounds and speech are heard without exception,
Are ornaments of the space, that arise as the wheel of speech.
The flickering discharge of memory and understanding,
And also the state of non-thought transcending all reflection,
Are ornaments of the space, that arising as wheel of mind.

1. 1. Page 19

Inhabitants of the six lokas, having the four-fold manners of birth,
Do not move even an atom apart from dharmadhaatu.
Appearances of the six sense-objects as grasper and grasped
Do not occur within the state of dharmadhaatu.
There all appearance seems to be like an illusion.
Tenuous and ethereal, it is without support.
This is the state of eternal emptiness of the great vastness,
Self-luminous suchness, rising to ornament dharmadhaatu.

Thus, this glorious splendor, this great spaciousness,
Exists as self-existing equanimity.
This is unmoving dharmakaaya, bodhicitta;
Eternally just as it is, self-emptiness that is changeless.
So all that appears is the natural wisdom of dharmataa,
Undiminishing space of bliss, without any action or effort.

1. 1. Page 20

As for its self-luminosity, which does not depart from it;
This is sambhogakaaya, enjoying the perfect expression.
This, from the time it appears, is the self-existing nature.
Without fabrication or change, it is natural, total equality.

The manifestation of play as variety without mixing,
That is the wondrous, magical meaning of emanation.
It does not transcend the actionless state of Samantabhadra.

1. 1. Page 22

In bodhicitta itself, there is no dangerous precipice.
Effortlessness of trikaaya, spontaneous perfection,
Does not depart from space, self-existing and uncompounded;
Kaayas and wisdoms, self-perfected buddha activity,
Eternally perfect assembly, eternally risen great Space.

1. 1. Page 23

The self-existing eternal fields are without change.
In dharmadhaatu, dharmataa is what is seen.
Knowledge without obstruction rises to ornament space;
Not established by action, existing from all eternity;
Just like the space of the sun; wondrous, marvelous Dharma.

In this eternal spontaneous womb, the space of the dhaatu,
Samsara is total goodness; nirvana is also good;
And yet within total goodness, the Space of Samantabhadra,
Samsara as well as nirvana never existed at all.
Appearance is total goodness; emptiness also is good;
And yet within total goodness, the Space of Samantabhadra,
Neither appearance nor emptiness ever existed at all.
Birth and death are good; sorrow and bliss are good;
And yet within total goodness, the Space of Samantabhadra,
There are no bliss and sorrow; there are no birth or death.
Oneself is total goodness; the other is also good.
Eternity and the void exist as total goodness;
And yet within total goodness, the Space of Samantabhadra,
There are no self and other, eternal existence or nothingness.

1. 1. Page 26

By fixating what is non-existent as existing,
Arises the state that is designated as confusion.
Its nature is like a dream that is without support.
That someone should be attached to Samsara and nirvana
As independent realities is something very strange!

1. 1. Page 27

Samantabhadra is everything; He is the great self-existence.
He was not and is not confused, and never will be so.
Samsara is only a name, for what in reality
Goes beyond the extremes of existence or non-existence.
Whoever was not confused about things at an earlier time,
Will now be unstained by confusion and will not become confused.
The intention of this is that the three worlds are alpha-pure.

1. 1. Page 29

With no confusion or any dharmas of non-confusion,
There is natural, self-existing, eternal great insight.
It never was or is or will be liberated.
Nirvana is only a name. No one is liberated;
Nor will they be, already unbound for eternity;
Completely pure like the sky, unlimited and impartial.
The intention of this is the total freedom of alpha-purity.

Chapter 2

... ... ... ... ... ... ... ... ... ... ... ... ... ... ...

Chapter 3

... ... ... ... ... ... ... ... ... ... ... ... ... ... ...

Chapter 4

... ... ... ... ... ... ... ... ... ... ... ... ... ... ...

Chapter 5

... ... ... ... ... ... ... ... ... ... ... ... ... ... ...

Chapter 13

I prostrate to glorious Samantabhadra.

Primordial self-existence, wondrous, marvelous Dharma; Self-arisen wisdom, luminous bodhicitta; Treasury, source of the rising of all the phenomenal world; The vessel as well as the essence, sa.msaara as well as nirvaa.na; I prostrate to that motionless simplicity.

Peak of the yaanas,51 Mount Meru; Space of the sun and moon; Naturally radiant Space; Space of the vajra heart; Natural state of Space existing as it is;52 Without any effort; without any act of being established; Listen while I explain the space of dharmadhaatu, Wondrous in its rising, eternal, and universal.53

Spontaneous Spaciousness, this is the ground of arising of everything; Empty in essence, yet unobstructed in its nature, It is nothing whatever, and yet it arises as everything. Since the dawn of both sa.msaara and nirvaa.na Rises out of the Space of trikaaya as itself, 60 They do not depart from the space of the dhaatu, the realm of bliss.

Within the great space of Mind, the changeless state of the sky; Is play without limit,68 Space of the miracle s of compassion, All ornaments of the dhaatu; other than that there is nothing. To emanate and to gather 69 are powers of bodhicitta. It is nothing whatever, because it arises as everything. O the wonderful miracle! Wondrous, marvelous Dharma!

All forms of the outer and inner appearance of sentient beings; Are ornaments of the space, that arise as the wheel of body. Whatever sounds and speech are heard without exception, Are ornaments of the space, that arise as the wheel of speech. The flickering discharge75 of memory and understanding,

And also the state of non-thought transcending all reflection, Are ornaments of the space, that arising as wheel of mind.

Inhabitants of the six lokas, having the four-fold manners of birth, Do not move even an atom apart from dharmadhaatu. Appearances of the six sense-objects as grasper and grasped Do not occur within the state of dharmadhaatu. There all appearance seems to be like an illusion. Tenuous and etherial, it is without support. This is the state of eternal emptiness of the great vastness, Self-luminous suchness, rising to ornament dharmadhaatu.

Thus, this glorious splendor, this great spaciousne ss, Exists as self-existing equanimity.95 This is unmoving dharmakaaya, bodhicitta;

Eternally just as it is,96 self-emptiness that is changeless. So all that appears is the natural wisdom of dharmataa, Undiminishing97 space of bliss, without any action or effort.

As for its self-luminosity, which does not depart from it; This is sambhogakaaya, enjoying the perfect expression.105 This, from the time it appears, is the self-existing nature. Without fabrication or change, it is natural, total equality.

The manifestation of play as variety without mixing, That is the wondrous, magical meaning of emanation.108 It does not transcend the actionless state of Samantabhadra.

In bodhicitta itself, there is no dangerous precipice. Effortlessness of trikaaya, spontaneous perfection, Does not depart from space, self-existing and uncompounded; Kaayas and wisdoms, self-perfected117 buddha activity, Eternally118 perfect assembly, eternally risen great Space.

The self-existing eternal fields are without change. In dharmadhaatu, dharmataa is what is seen. Knowledge without obstruction rises to ornament space; Not established by action, existing from all eternity; Just like the space of the sun;127 wondrous, marvelous Dharma.

In this eternal spontaneous womb, the space of the dhaatu, Sa.msaara is total goodness; nirvaa.na is also good; And yet within total goodne ss, the Space of Samantabhadra, Sa.msaara as well as nirvaa.na never existed at all. Appearance is total goodness; emptiness also is good; And yet within total goodness, the Space of Samantabhadra, Neither appearance nor emptiness ever existed at all.

Birth and death are good; sorrow and bliss are good; And yet within total goodness, the Space of Samantabhadra, There are no bliss and sorrow; there are no birth or death. Oneself is total goodness; the other is also good. Eternity and the void exist as total goodness; And yet within total goodness, the Space of Samantabhadra, There are no self and other, eternal existence or nothingness.

By fixating what is non-existent as existing, Arises the state that is designated as confusion. Its nature is like a dream that is without support. That someone should be attached to Sa.msaara and nirvaa.na As independent realities150 is something very strange!

Samantabhadra is everything; He is the great self-existence. He was not and is not confused, and never will be so. Sa.msaara is only a name, for what in reality Goes beyond the extremes of existence or non-existence. Whoever was not confused about things at an earlier time, Will now be unstained by confusion and will not become confused . The intention of this is that the three worlds are alpha-pure.158

With no confusion or any dharmas of non-confusion, There is natural, self-existing, eternal great insight. It never was or is or will be liberated. Nirvaa.na is only a name. No one is liberated; Nor will they be, already unbound for eternity; Completely pure like the sky, unlimited and impartial. The intention of this is the total freedom of alpha-purity.

In brief, from the vast and self-existing womb of space, Whatever rises is the skillful play of energy177 That is sa.msaara and nirvaa.na equally. Nevertheless, from the moment of their mere arising,178 Sa.msaara as well as nirvaa.na never existed at all. As from the power of sleep whatever dreams arise Have no reality, but are just one's own insight, Which naturally exists on the level of mahaasukha,179 These are great vastness, self-existing equanimity, The total all-encompassing equality.

The nature of space, primordial in its self-existence, Having no inside or outside, pervades and encompasses all. It is unlimited by any kind of extremes, Unbounded above and below, as well in all directions. Without the duality of vastness and constraint, The purity of insight is like that of space; Space that is free from complexities of conceptual thought.

From birthless space arise the miracles of birth. With nothing that is real,187 there also are no limits. This describes the signless, which has no marks of things. Filling the directions, with nature like the sky,

It is unborn self-existence, free from before and after. In it there is no beginning and no end.

The essence of everything, sa.msaara as well as nirvaa.na, Bodhicitta is self-existing and has no birth. It has no rising or birth, and is not something fixed. Coming from nowhere, it has no place where it can go. Unbounded by past and future, bodhicitta-Space, Without any coming and going pervades and encompasses all.

Beginningless, endless, and centerless suchness of dharmataa; All-pervading and all-encompassing nature of purity; It is just as limitless as the space of the sky. Without a beginning or end, beyond both past and future;

Unborn and unceasing, with no solidified 192 characteristics; Not coming and going, with no distinction of this and that;193 It is unestablished and effortless, empty of dharmas of action; Without directions, parts, or center; ground of suchness; Without any concept or discontinuity, equal space.

Since everything is the equal nature of dharmataa, Not even one thing exists outside of the Space of equality. Equal as one and equal as all, since bodhicitta Is unborn in its vastness, limitless as space, Therefore the state of equality has no discontinuity. This is the Space of eternity. This is the fortress of vastness. Boundless and birthless totality,204 fortress of dharmakaaya, Unchanging self-existence, precious, secret fortress, Sa.msaara as well as nirvaa.na, all the phenomenal world, The primordial fortress is perfect, being all in one.

Within the boundless, all-pervading, encompassing ground, Without any bias toward sa.msaara or nirvaa.na, Is the fortified castle which is the seat of bodhicitta. The vastness of Space of dharmataa is a lofty peak. Unmade nature, vast circle of the four directions; Without any stages or effort this vastest of gates is entered.

Ornamented by this self-existing rich display207 Natural wisd om, the King, is seated on his throne. Wisdom's energies gather and emanate appearance,208 So that all objects are empowered as ministers. Self-existing samaadhi is the holy Queen; And self-rising realization209 the Prince with his attendants; Contained210 in the Space of great bliss, as non-thought and its self-luminosity.

This motionless state, transcending all expression or thought,221 Rules over the vessel and essence of all the phenomenal world. This is the realm of dharmadhaatu, vast and wide.222

When one dwells in this realm, then all is dharmakaaya. Not going beyond the unity of natural wisdom, It was never created. It was always complete.

It is the transcendence of effort and establishment. As if in a droplet229 of bindu without any angles or corners, One is contained within the realm of unfigured Space.

The six kinds of beings, as well as all the buddha fields, Are otherless dharmataa, the state of the sky itself. The single taste of self-luminous, insight-bodhicitta Encompasses and perfects sa.msaara as well as nirvaa.na.

Within this dharmadhaatu treasury, the source of all, Nirvaa.na has existed from all eternity. As it is self-existing, it does not need to be sought; So changeless, objectless238 dharmakaaya is universal. The vessel and essence, all outer and inner appearance, Exist as the perfect enjoyment of sambhogakaaya.239 Nirmaa.nakaaya, like a reflection, is self-arising.240 Trikaaya, the ornament, does not have imperfect dharmas; So all is241 the play of the Buddha's body, speech, and mind. Though all the Sugata's buddha fields cannot be counted, The Space of trikaaya, from which they rise, is mind itself.

The nature of sa.msaara, the city of the six lokas, Rises from dharmadhaatu like a mere reflection. Apparent variety—joy and sorrow, birth and death— Is like a magic show within the space of mind itself. The groundless appearance of existence and non-existence Rises244 from temporary conditions, like clouds in the sky. It is not existent; nor is it non-existent. And because its nature goes beyond extremes, By bindu, simplicity, it is encompassed and perfected.

Mind itself, which is the nature of bodhicitta, Is pure like the sky with no joy and sorrow, birth or death. Free from the dharmas of sa.msaara and nirvaa.na, It has no bias toward the solidity of things. As this is the markless, Space of the sky, supremely vast, It is motionless, changeless, uncompounded self-existence. Enlightened as the vajra essence,251 luminosity, Everything is the self-arising field of bliss. This self-existing equality is the supreme enlightenment.