CyzSkRoot: Difference between revisions
| Line 41: | Line 41: | ||
expanse of the three kayas, | expanse of the three kayas, | ||
this blissful realm of the dharmatā never wavers from the dhãtu.<section end=Chp1-1 /> | this blissful realm of the dharmatā never wavers from the dhãtu.<section end=Chp1-1 /> | ||
<section begin=Chp1-2 />In the changeless, great, profound expanse of the natural, sky like | <section begin=Chp1-2 />In the changeless, great, profound expanse of the natural, sky like | ||
mind | mind | ||
| Line 49: | Line 50: | ||
Even though there is nothing, this appears as everything. | Even though there is nothing, this appears as everything. | ||
Hence, this is the wondrous miracle of sublime appearance.<section end=Chp1-2 /> | Hence, this is the wondrous miracle of sublime appearance.<section end=Chp1-2 /> | ||
<section begin=Chp1-3 />All outer and inner appearances of theforms ofsentient beings | <section begin=Chp1-3 />All outer and inner appearances of theforms ofsentient beings | ||
are ornaments of the dhãtu arising as the mandala of the wisdom | are ornaments of the dhãtu arising as the mandala of the wisdom | ||
| Line 59: | Line 61: | ||
are ornaments of the dhãtu arising as the mandala ofwisdom | are ornaments of the dhãtu arising as the mandala ofwisdom | ||
mind.<section end=Chp1-3 /> | mind.<section end=Chp1-3 /> | ||
<section begin=Chp1-4 />Of the six classes of beings and the four ways of taking rebirth, | <section begin=Chp1-4 />Of the six classes of beings and the four ways of taking rebirth, | ||
not even as much as a particle ever movesfrom dharmadhãtu. | not even as much as a particle ever movesfrom dharmadhãtu. | ||
| Line 68: | Line 71: | ||
Any appearance or sound in this great continuity ofthe dhãtu | Any appearance or sound in this great continuity ofthe dhãtu | ||
is the unwavering spontaneous evenness ofdharmakãya bodhicitta.<section end=Chp1-4 /> | is the unwavering spontaneous evenness ofdharmakãya bodhicitta.<section end=Chp1-4 /> | ||
<section begin=Chp1-5 />Having never transformed or changedfrom the primordial state of | <section begin=Chp1-5 />Having never transformed or changedfrom the primordial state of | ||
natural emptiness, | natural emptiness, | ||
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presence. | presence. | ||
Without being influenced, uncontrived, equal splendor pervades.<section end=Chp1-5 /> | Without being influenced, uncontrived, equal splendor pervades.<section end=Chp1-5 /> | ||
<section begin=Chp1-6 />From the many unmingled manifestations that arise, | <section begin=Chp1-6 />From the many unmingled manifestations that arise, | ||
the miraculous wonder of self-occurring nirmãnakãya | the miraculous wonder of self-occurring nirmãnakãya | ||
| Line 86: | Line 91: | ||
This grand accumulation, complete from the beginning, | This grand accumulation, complete from the beginning, | ||
primordially arises in the great, profound expanse.<section end=Chp1-6 /> | primordially arises in the great, profound expanse.<section end=Chp1-6 /> | ||
<section begin=Chp1-7 />In this unchangeable pure realm, spontaneously perfect from | <section begin=Chp1-7 />In this unchangeable pure realm, spontaneously perfect from | ||
the beginning, even seeing the true nature from within the | the beginning, even seeing the true nature from within the | ||
| Line 94: | Line 100: | ||
beginning, | beginning, | ||
this superb dharma resembles the sun in the sky.<section end=Chp1-7 /> | this superb dharma resembles the sun in the sky.<section end=Chp1-7 /> | ||
<section begin=Chp1-8 />From the beginning, within the spontaneously present dhātu, | <section begin=Chp1-8 />From the beginning, within the spontaneously present dhātu, | ||
samsāra is Samantabhadra, and enlightenment is Samantabhadrī. | samsāra is Samantabhadra, and enlightenment is Samantabhadrī. | ||
| Line 109: | Line 116: | ||
In the profound expanse ofSamantabhadra, there is no self, other, | In the profound expanse ofSamantabhadra, there is no self, other, | ||
eternalism, or nihilism.<section end=Chp1-8 /> | eternalism, or nihilism.<section end=Chp1-8 /> | ||
<section begin=Chp1-9 />By fixating upon the nonexistent as existing, | <section begin=Chp1-9 />By fixating upon the nonexistent as existing, | ||
delusion is named, while remainingjust like a baseless dream. | delusion is named, while remainingjust like a baseless dream. | ||
| Line 122: | Line 130: | ||
This is the wisdom of th e three realms oforiginalpurity. | This is the wisdom of th e three realms oforiginalpurity. | ||
Since there is no delusion, undeluded phenomena do not exist.<section end=Chp1-9 /> | Since there is no delusion, undeluded phenomena do not exist.<section end=Chp1-9 /> | ||
<section begin=Chp1-10 />From the beginning, this spontaneously self occurring, great | <section begin=Chp1-10 />From the beginning, this spontaneously self occurring, great | ||
pristine awareness | pristine awareness | ||
| Line 131: | Line 140: | ||
restrictions. Such is the wisdom of the fully liberated, transcendent state of | restrictions. Such is the wisdom of the fully liberated, transcendent state of | ||
originalpurity.<section end=Chp1-10 /> | originalpurity.<section end=Chp1-10 /> | ||
<section begin=Chp1-11 />In brief, from the spontaneously accomplished openness of the inner | <section begin=Chp1-11 />In brief, from the spontaneously accomplished openness of the inner | ||
dhātu, | dhātu, | ||
| Line 139: | Line 149: | ||
Even whatever dreams occurfrom the unobstructedpower of sleep | Even whatever dreams occurfrom the unobstructedpower of sleep | ||
actually do not exist and arejust self-awareness’ bed ofecstasy.<section end=Chp1-11 /> | actually do not exist and arejust self-awareness’ bed ofecstasy.<section end=Chp1-11 /> | ||
<section begin=Chp1-12 />Let the great expanse of spontaneous evenness pervade.<section end=Chp1-12 /> | <section begin=Chp1-12 />Let the great expanse of spontaneous evenness pervade.<section end=Chp1-12 /> | ||
Revision as of 16:23, 13 February 2026
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.
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
... ... ... ... ... ... ... ... ... ... ... ... ... ... ...
Chapter 3
... ... ... ... ... ... ... ... ... ... ... ... ... ... ...
Chapter 4
... ... ... ... ... ... ... ... ... ... ... ... ... ... ...
Chapter 5
... ... ... ... ... ... ... ... ... ... ... ... ... ... ...
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13