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

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Chapter 3

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Chapter 4

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Chapter 5

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