CyzEpkRoot
Title
Introduction
Chapter 1
Chapter 2
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Chapter 3
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Chapter 4
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Chapter 5
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Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
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, samsara as well as nirvana;
I prostrate to that motionless simplicity.
Peak of the yanas,[1] Mount Meru; Space of the sun and moon;
Naturally radiant Space; Space of the vajra heart;
Natural state of Space existing as it is;[2]
Without any effort; without any act of being established;
Listen while I explain the space of dharmadhatu,
Wondrous in its rising, eternal, and universal.[3]
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 trikaya as itself,
They do not depart from the space of the dhatu, the realm of bliss.
Within the great space of Mind, the changeless state of the sky;
Is play without limit,[4] Space of the miracles of compassion,
All ornaments of the dhatu; other than that there is nothing.
To emanate and to gather[5] 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[6] 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 dharmadhatu.
Appearances of the six sense-objects as grasper and grasped
Do not occur within the state of dharmadhatu.
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 dharmadhatu.
Thus, this glorious splendor, this great spaciousness,
Exists as self-existing equanimity.[7]
This is unmoving dharmakaya, bodhicitta;
Eternally just as it is,[8] self-emptiness that is changeless.
So all that appears is the natural wisdom of dharmata,
Undiminishing[9] space of bliss, without any action or effort.
As for its self-luminosity, which does not depart from it;
This is sambhogakaya, enjoying the perfect expression.[10]
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.[11]
It does not transcend the actionless state of Samantabhadra.
In bodhicitta itself, there is no dangerous precipice.
Effortlessness of trikaya, spontaneous perfection,
Does not depart from space, self-existing and uncompounded;
Kayas and wisdoms, self-perfected[12] buddha activity,
Eternally[13] perfect assembly, eternally risen great Space.
The self-existing eternal fields are without change.
In dharmadhatu, dharmata 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;[14] wondrous, marvelous Dharma.
In this eternal spontaneous womb, the space of the dhatu,
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.
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[15] 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.
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.[16]
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.
In brief, from the vast and self-existing womb of space,
Whatever rises is the skillful play of energy[17]
That is samsara and nirvana equally.
Nevertheless, from the moment of their mere arising,[18]
Samsara as well as nirvana 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 mahasukha,[19]
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,[20] 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, samsara as well as nirvana,
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 dharmata;
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[21] characteristics;
Not coming and going, with no distinction of this and that;[22]
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 dharmata,
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,[23] fortress of dharmakaya,
Unchanging self-existence, precious, secret fortress,
Samsara as well as nirvana, all the phenomenal world,
The primordial fortress is perfect, being all in one.
Within the boundless, all-pervading, encompassing ground,
Without any bias toward samsara or nirvana,
Is the fortified castle which is the seat of bodhicitta.
The vastness of Space of dharmata 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 display[24]
Natural wisdom, the King, is seated on his throne.
Wisdom's energies gather and emanate appearance,[25]
So that all objects are empowered as ministers.
Self-existing samadhi is the holy Queen;
And self-rising realization[26] the Prince with his attendants;
Contained[27] in the Space of great bliss, as non-thought and its self-luminosity.
This motionless state, transcending all expression or thought,[28]
Rules over the vessel and essence of all the phenomenal world.
This is the realm of dharmadhatu, vast and wide.[29]
When one dwells in this realm, then all is dharmakaya.
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 droplet[30] 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 dharmata, the state of the sky itself.
The single taste of self-luminous, insight-bodhicitta
Encompasses and perfects samsara as well as nirvana.
Within this dharmadhatu treasury, the source of all,
Nirvana has existed from all eternity.
As it is self-existing, it does not need to be sought;
So changeless, objectless[31] dharmakaya is universal.
The vessel and essence, all outer and inner appearance,
Exist as the perfect enjoyment of sambhogakaya.[32]
Nirmanakaya, like a reflection, is self-arising.[33]
Trikaya, the ornament, does not have imperfect dharmas;
So all is[34] the play of the Buddha's body, speech, and mind.
Though all the Sugata's buddha fields cannot be counted,
The Space of trikaya, from which they rise, is mind itself.
The nature of samsara, the city of the six lokas,
Rises from dharmadhatu 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
Rises[35] 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 samsara and nirvana,
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,[36] luminosity,
Everything is the self-arising field of bliss.
This self-existing equality is the supreme enlightenment.
References
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