CyzSkRoot

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, samsāra, 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 basisfor all that arises is this profound expanse of spontaneous presence. The essence is empty, and its nature is unobstructed. Nothing has ever existed, yetfrom it everything appears. Although samsara and enlightenment self occurfrom the profound expanse of the three kayas, this blissful realm of the dharmatā never wavers from the dhãtu. In the changeless, great, profound expanse of the natural, sky like mind is the miraculous, profound grace of indeterminate manifestation. Everything isjust the adornment of th e dhãtu. All outer and inner movement is the unobstructed power of bodhicitta. Even though there is nothing, this appears as everything. Hence, this is the wondrous miracle of sublime appearance. All outer and inner appearances of theforms ofsentient beings are ornaments of the dhãtu arising as the mandala of the wisdom kayas. However many sounds are heard without exception are ornaments of the dhãtu arising as the mandala ofwisdom speech. Even all ordinary thoughts, changeable conception, and nonconception are ornaments of the dhãtu arising as the mandala ofwisdom mind. Of the six classes of beings and the four ways of taking rebirth, not even as much as a particle ever movesfrom dharmadhãtu. Even the existence of the six objects of dualistic phenomena is like nonexistent, magical appearances in dharmadhãtu. In this transparent, primordial, great, open expansefree of support, appearances arise as the self radiant ornament of the dharmadhãtu just as it is. Any appearance or sound in this great continuity ofthe dhãtu is the unwavering spontaneous evenness ofdharmakãya bodhicitta. Having never transformed or changedfrom the primordial state of natural emptiness, all that appears is this self occurring, wisdom dharmatã as the effortless, single whirl of the profound expanse of ecstasy. Self radiant, unwavering sambhogakãya is whatever appears simultaneously as natural spontaneous presence. Without being influenced, uncontrived, equal splendor pervades. From the many unmingled manifestations that arise, the miraculous wonder of self-occurring nirmãnakãya never movesfrom Samantabhadra asfreedomfrom activity. Withinflawless bodhicitta, there is no precipice, and even the effortless three kãyas are spontaneously perfect while never movingfrom the dhãtu, spontaneously present and uncompounded. Even kãyas, wisdoms, and activities are naturally perfect. This grand accumulation, complete from the beginning, primordially arises in the great, profound expanse. In this unchangeable pure realm, spontaneously perfect from the beginning, even seeing the true nature from within the dharmadhãtu is the unobstructed, all-knowing state that arises as the ornament of the dhãtu. Without attempting to establish anything that abides from the beginning, this superb dharma resembles the sun in the sky. From the beginning, within the spontaneously present dhātu, samsāra is Samantabhadra, and enlightenment is Samantabhadrī. In the profound expanse ofSamantabhadra, from the beginning, there is no samsara or enlightenment. Appearance is Samantabhadra, and emptiness is Samantabhadrī. In the profound expanse ofSamantabhadra, from the beginning, there are no appearances or emptiness. Birth and death are Samantabhadra, and happiness and sorrow are Samantabhadra. In the profound expanse ofSamantabhadra, there is no birth, death, happiness, or sorrow. Self and other are Samantabhadra, and eternalism and nihilism are Samantabhadra. In the profound expanse ofSamantabhadra, there is no self, other, eternalism, or nihilism. By fixating upon the nonexistent as existing, delusion is named, while remainingjust like a baseless dream. Attachment to the true reality of samsara and enlightenment is ridiculous! Everything is Samantabhadra as this great, spontaneous presence that has never been deluded, is presently not deluded, and never will be. So, samsara is just a name that is beyond existence and 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 th e three realms oforiginalpurity. 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 isfreefromfalling to the direction of restrictions. Such is the wisdom of the fully liberated, transcendent state of originalpurity. In brief, from the spontaneously accomplished openness of the inner dhātu, even whatever arises as the dynamic, unobstructed manifestation of samsara and enlightenment, at the moment of arising as samsara and enlightenment, has never existed. Even whatever dreams occurfrom the unobstructedpower of sleep actually do not exist and arejust self-awareness’ bed ofecstasy. Let the great expanse of spontaneous evenness pervade. From the Jewel Treasure of the Dharmadhātu, this completes the first chapter that reveals how samsāra and enlightenment never move from the dhātu.

Chapter 2

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Chapter 3

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Chapter 4

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Chapter 5

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