CyzSkRoot

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

Title

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

Introduction

Homage to glorious Samantabhadra!

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

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

Chapter 1

How Samsāra and Enlightenment Never Move from the Dhãtu

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Let the great expanse of spontaneous evenness pervade.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Let the great expanse of spontaneous evenness pervade.

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

Chapter 2

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Chapter 3

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

Chapter 4

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

Chapter 5

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