Chapter 2
།།དབྱིངས་ཀྱི་རང་བཞིན་གདོད་ནས་ལྷུན་གྲུབ་ལ།
།ཕྱི་དང་ནང་མེད་ཀུན་ཏུ་ཁྱབ་པར་གདལ།
།མཐའ་ཡི་མུ་མེད་སྟེང་འོག་ཕྱོགས་མཚམས་འདས།
།ཡངས་དོག་གཉིས་མེད་རིག་པ་མཁའ་ལྟར་དག
།དམིགས་བསམ་སྤྲོ་བསྡུ་བྲལ་བའི་ཀློང་ཉིད་དུ། [1] [2] [3] [4] [5] [comm 1]
།སྐྱེ་མེད་དབྱིངས་ལས་སྐྱེ་བའི་ཆོ་འཕྲུལ་རྣམས།
།ཅིར་ཡང་མ་ངེས་གར་ཡང་རྒྱ་ཆད་མེད།
།འདི་ཞེས་མི་མཚོན་དངོས་པོ་མཚན་མ་མེད།
།ཕྱོགས་འབྱམས་ནམ་མཁའ་འདྲ་བའི་རང་བཞིན་ལ།
།སྐྱེ་མེད་ལྷུན་གྲུབ་སྔ་ཕྱི་ཐོག་མཐའ་བྲལ། [6] [7] [8] [9] [10] [comm 2]
།འཁོར་འདས་ཀུན་གྱི་ངོ་བོ་བྱང་ཆུབ་སེམས།
།མ་བྱུང་མ་སྐྱེས་མ་ངེས་ལྷུན་གྲུབ་ནི།
།གང་ནས་མ་འོངས་གར་ཡང་སོང་བ་མེད།
།སྔ་ཕྱི་རིས་མེད་བྱང་ཆུབ་སེམས་ཀྱི་ཀློང༌།
།འགྲོ་དང་འོང་མེད་ཀུན་ཏུ་ཁྱབ་པར་གདལ། [11] [12] [13] [14] [15] [comm 3]
།ཐོག་མཐའ་དབུས་མེད་ཆོས་ཉིད་དེ་བཞིན་ཉིད།
།ཕྱམ་གདལ་མཁའ་མཉམ་དག་པའི་རང་བཞིན་ལ།
།ཐོག་མཐའ་མེད་དེ་སྔ་ཕྱིའི་ཡུལ་ལས་འདས།
།སྐྱེ་འགག་མེད་དེ་དངོས་པོ་མཚན་མ་མེད།
།འགྲོ་འོང་མེད་དེ་འདི་ཞེས་མཚོན་དང་བྲལ།
།རྩོལ་ཞིང་སྒྲུབ་མེད་བྱ་བའི་ཆོས་ཀྱིས་སྟོང༌།
།ཕྱོགས་ཆ་དབུས་མེད་དེ་བཞིན་ཉིད་ཀྱི་གཞི།
།དམིགས་མེད་རྒྱུན་ཆད་མེད་དེ་མཉམ་པའི་ཀློང༌། [16] [17] [18] [19] [20] [comm 4]
།ཐམས་ཅད་ཆོས་ཉིད་མཉམ་པའི་རང་བཞིན་ལས།
།མཉམ་པའི་ཀློང་ན་མི་གནས་གཅིག་ཀྱང་མེད།
།གཅིག་མཉམ་ཀུན་མཉམ་བྱང་ཆུབ་སེམས་ཀྱི་ངང༌།
།མ་སྐྱེས་མཁའ་མཉམ་ཡངས་པར་ཕྱམ་གདལ་བས།
།མཉམ་ཉིད་ངང་ལ་རྒྱུན་ཆད་མེད་པའི་ཕྱིར། [21] [22] [23] [24] [25] [comm 5]
།ལྷུན་གྲུབ་ཕྱོགས་མེད་ཀུན་ཁྱབ་གདལ་བའི་བརྫོང།
།སྟེང་འོག་བར་མེད་ཡེ་ཀློང་ཡངས་པའི་རྫོང༌།
།ཕྱོགས་མེད་ཀུན་ཤོང་སྐྱེ་མེད་ཆོས་སྐུའི་རྫོང༌།
།མི་འགྱུར་ལྷུན་གྲུབ་རིན་ཆེན་གསང་བའི་རྫོང༌།
།སྣང་སྲིད་འཁོར་འདས་ཡེ་རྫོང་ཕྱམ་གཅིག་རྫོགས། [26] [27] [28] [29] [30] [comm 6]
།ཕྱོགས་མེད་ཀུན་ཁྱབ་གདལ་བའི་ས་གཞི་ལ།
།འཁོར་འདས་རིས་མེད་བྱང་ཆུབ་སེམས་ཀྱི་མཁར།
།ཆོས་ཉིད་ཀློང་ཡངས་རྩེ་མོ་ལྷུན་མཐོ་ཞིང༌།
།མ་བྱས་རང་བཞིན་ཕྱོགས་བཞི་འདས་པའི་དཀྱིལ།
།རིམ་རྩོལ་བྲལ་བའི་འཇུག་སྒོ་ཤིན་ཏུ་ཡངས། [31] [32] [33] [34] [35] [comm 7]
།ལྷུན་གྲུབ་འབྱོར་པའི་བཀོད་པས་བརྒྱན་པ་དེར།
།རང་བྱུང་ཡེ་ཤེས་རྒྱལ་པོ་གདན་ལ་བཞུགས།
།འདུ་འཕྲོ་སྣང་བ་ཡེ་ཤེས་རྩལ་རྣམས་ཀུན།
།བློན་པོར་གྱུར་པས་ཡུལ་ལ་དབང་བསྒྱུར་ཞིང༌།
།རང་གནས་བསམ་གཏན་བཙུན་མོ་དམ་པ་དང༌།
།དགོངས་པ་རང་ཤར་སྲས་དང་བྲན་གཡོག་བཅས།
།བདེ་ཆེན་ཀློང་དཀྱིལ་རང་གསལ་རྟོག་པ་མེད། [36] [37] [38] [39] [40] [comm 8]
།མི་གཡོ་བསམ་བརྗོད་བྲལ་བའི་ངང་ཉིད་ལས།
།སྣང་སྲིད་སྣོད་བཅུད་ཀུན་ལ་མངའ་དབང་བསྒྱུར།
།ཆོས་དབྱིངས་ཡངས་པའི་ཡུལ་ཁམས་རྒྱ་ཆེའོ། [41] [42] [43] [44] [45] [comm 9]
།ཡུལ་དེར་གནས་ན་ཐམས་ཅད་ཆོས་ཀྱི་སྐུ།
།རང་བྱུང་ཡེ་ཤེས་གཅིག་ལས་མ་གཡོས་པར།
།མ་བྱས་ཡེ་ཟིན་རྩོལ་སྒྲུབ་འདས་པ་ཉིད།
།གྲྭ་ཟུར་མེད་པའི་ཐིག་ལེ་ཟླུམ་པས་ན།
།ཇི་བཞིན་དབྱེ་བསལ་མེད་པའི་ཀློང་དུ་འཁྱིལ། [46] [47] [48] [49] [50] [comm 10]
།འགྲོ་དྲུག་གནས་དང་སངས་རྒྱས་ཞིང་ཁམས་ཀྱང༌།
།གཞན་ན་མེད་དེ་ཆོས་ཉིད་ནམ་མཁའི་ངང༌།
།རང་གསལ་བྱང་ཆུབ་སེམས་སུ་རོ་གཅིག་པས།
།རིག་པའི་ངང་དུ་འཁོར་འདས་འུབ་ཆུབ་བོ། [51] [52] [53] [54] [55] [comm 11]
།ཐམས་ཅད་ཀུན་འབྱུང་ཆོས་དབྱིངས་མཛོད་འདི་ནི།
།འདས་པ་མ་བཙལ་ཡེ་ནས་ལྷུན་གྲུབ་པས།
།ཆོས་སྐུ་མི་འགྱུར་ཡུལ་མེད་ཀུན་འབྱམས་ལ།
།ཕྱི་ནང་སྣོད་བཅུད་སྣང་བ་ལོངས་སྤྱོད་རྫོགས།
།གཟུགས་བརྙན་ལྟ་བུར་རང་ཤར་སྤྲུལ་པའི་སྐུ།
།སྐུ་གསུམ་རྒྱན་དུ་མ་རྫོགས་ཆོས་མེད་པས།
།ཐམས་ཅད་སྐུ་གསུང་ཐུགས་ཀྱི་རོལ་པར་ཤར།
།བདེ་གཤེགས་ཞིང་ཁམས་མ་ལུས་གྲངས་མེད་ཀྱང༌།
།ཉིད་ལས་བྱུང་བའི་སེམས་ཉིད་སྐུ་གསུམ་ཀློང༌། [56] [57] [58] [59] [60] [comm 12]
།འཁོར་བའི་རང་བཞིན་འགྲོ་དྲུག་གྲོང་ཁྱེར་ཀྱང༌།
།ཆོས་དབྱིངས་ངང་ལས་གཟུགས་བརྙན་ཤར་བ་ཙམ།
།སྐྱེ་ཤི་བདེ་སྡུག་སྣ་ཚོགས་སྣང་བ་ཡང༌།
།སེམས་ཉིད་ཀློང་འདིར་སྤྲུལ་པའི་ལྟད་མོ་བཞིན།
།མེད་ལ་ཡོད་ལ་སྣང་ལ་གཞི་མེད་པས།
།མཁའ་ལ་སྤྲིན་བཞིན་གློ་བུར་རྐྱེན་བྱུང་ཙམ།
།ཡོད་མིན་མེད་མིན་རང་བཞིན་མཐའ་འདས་པས།
།སྤྲོས་བྲལ་ཐིག་ལེའི་ངང་དུ་འུབ་ཆུབ་བོ། [61] [62] [63] [64] [65] [comm 13]
།སེམས་ཉིད་བྱང་ཆུབ་སེམས་ཀྱི་ངར་བཞིན་ནི།
།མཁའ་ལྟར་དག་པས་སྐྱེ་ཤི་བདེ་སྡུག་མེད།
།དངོས་པོ་རིས་མེད་འཁོར་འདས་ཆོས་ལས་གྲོལ།
།འདི་ཞེས་མི་མཚོན་མཁའ་ཀློང་རབ་ཡངས་པས།
།མི་འགྱུར་མི་འཕོ་ལྷུན་གྲུབ་འདུས་མ་བྱས།
།འོད་གསལ་རྡོ་རྗེ་སྙིང་པོར་སངས་རྒྱས་པས།
།ཐམས་ཅད་ཀུན་ཀྱང་རང་བྱུང་བདེ་བའི་ཞིང༌།
།ལྷུན་མཉམ་བྱང་ཆུབ་མཆོག་གི་ངང་ཉིད་དོ། [66] [67] [68] [69] [comm 14]
།ཆོས་དབྱིངས་རིན་པོ་ཆེའི་མཛོད་ལས།
།སྣང་སྲིད་ཞིང་ཁམས་སུ་ཤར་བའི་ལེའུ་སྟེ་གཉིས་པའོ།། [70] [71] [72] [73] [comm 15]
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- ↑ Richard Barron: Given that basic space is by nature primordially and spontaneously present,
it is infinitely pervasive, with no division into outer and inner.
Without any limiting boundaries, it is beyond division into above and below or any other direction.
Beyond the duality of spacious versus narrow, awareness––pure like space––
is this very expanse, free of the elaborations of a conceptual framework.(rb) - ↑ Padmakara: 1. The ultimate expanse from the beginning
Is by nature present of itself.
Extending all- pervasively, it has no out or in.
It has no boundaries,
No zenith and no nadir,
And no directions main or intermediate.
It is neither wide nor narrow,
For it is awareness, pure and spacelike—
A vast expanse devoid of mind’s elaboration,
Free of thought and points of reference.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Claude: ...
- ↑ Richard Barron: The magical expressions that originate within unborn basic space
are completely indeterminate and not subject to any restrictions whatsoever.
They cannot be characterized as “things” for they have no substance or characteristics.
In that their nature is like the panoramic vista of space,
they are unborn, spontaneously present, and free of any time frame, any beginning or end.(rb) - ↑ Padmakara: 2. Displays born in the unborn ultimate expanse
Are completely limitless and indeterminate.
They cannot be identified as this or that;
They are not substances with attributes.
Their nature is like space that spreads
Through infinite directions.
It is unborn spontaneous presence.
No past, no future does it have,
No ending, no beginning.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Claude: ...
- ↑ Richard Barron: The essence of all samsara and nirvana is awakened mind.
Spontaneously present––not occurring, not originating, and not finite––
it has not come from anywhere, nor does it go anywhere at all.
The expanse of awakened mind, with no linear time frame,
does not come or go, for it is infinitely pervasive.(rb) - ↑ Padmakara: 3. Samsara and nirvana
Are by nature the enlightened mind,
Unborn and without origin,
Indeterminate and present of itself.
It came from nowhere; nowhere does it go.
Free of past and future,
The expanse of the enlightened mind
Is free of one side or another.
Not going and not coming,
It is boundlessly pervasive.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Claude: ...
- ↑ Richard Barron: The true nature of phenomena––suchness–has no beginning, middle, or end.
This state of infinite evenness, equal to space and pure by nature, has no beginning or end.
It is beyond any time frame.
It is unborn, unceasing, and has no substance or characteristics.
It neither comes nor goes and cannot be characterized as some “thing.”
It involves no effort or achievement or anything needing to be done.
The ground of suchness itself has no periphery or center.
Since it is nonreferential and uninterrupted, it is the expanse of equalness.(rb) - ↑ Padmakara: 4. Suchness, dharmatā, has no beginning.
It has no center and no limit.
In its purity it is like even, all- pervading space.
Without beginning, it is endless.
It transcends all objects of the past and future.
Unborn, unceasing,
It has neither attributes nor substance.
It neither comes nor goes
And cannot be defined as this or that.
Not accomplished through striving,
It is free of all activity.
The ground of suchness is without a center or directions.
With no objective reference or interruption,
It is the dimension of equality.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Claude: ...
- ↑ Richard Barron: Since the true nature of all phenomena is equalness,
there is not a single thing that does not abide within the expanse of that equalness.
The scope of awakened mind is a single state of evenness in which everything is equal.
Since it is unborn––an infinite evenness so vast that it is equal to space––
the scope of equalness is without interruption.(rb) - ↑ Padmakara: 5. The nature of all things is dharmatā, equality itself.
Thus there’s not a single thing
That does not rest in that equality,
And in this one equality all things are equal!
Such is the condition of enlightened mind.
Since it is the unborn state of all- pervading,
Spacelike, vast immensity,
This same equality is free of interruption.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Claude: ...
- ↑ Richard Barron: Therefore, the fortress of infinite pervasiveness is spontaneously present and beyond extremes.
The fortress of the spacious and timeless expanse has no division into higher and lower or in between.
The fortress of unborn dharmakaya encompasses everything impartially.
The fortress of the precious secret is unchanging and spontaneously present.
The universe of appearances and possibilities, whether of samsara or nirvana,
is perfect as the timeless fortress of a single state of equalness.(rb) - ↑ Padmakara: 6. Spontaneous, directionless,
This is the stronghold all- embracing.
Seamless, without high or low,
It is the stronghold of immensity.
Impartial, all- accommodating,
It is the stronghold of the unborn dharmakāya.
Immutable and present of itself,
It is the stronghold of the precious secret.
Phenomenal appearance, samsara and nirvana—
This is the primordial stronghold,
The stronghold of the one and only evenness.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Claude: ...
- ↑ Richard Barron: On this infinite foundation, extending everywhere impartially,
the stronghold of awakened mind does not distinguish between samsara and nirvana.
Its imposing and lofty summit is the spacious expanse that is the true nature of phenomena.
At the very center of the panorama of this uncreated nature,
the entranceway that frees one from developmental effort is wide open.(rb) - ↑ Padmakara: 7. Upon the all- pervading and all- spreading ground,
There stands the citadel of the enlightened mind
Impartially pervading all samsara and nirvana.
Its high imposing tower
Is the vast expanse of dharmatā.
Its central ward transcending all the four directions
Is the uncreated nature.
Its entrance gate is utterly immense,
The freedom from all gradual exertion.
Within that castle, adorned in rich array that’s present of itself,
Is primal wisdom self- arisen,
The king upon his throne.
The cognizant acts of the creative power
Of primal wisdom are his ministers
Who hold the land in sway.
Immanent absorption is his sublime queen,
While qualities of realization,
Which manifest spontaneously,
Are like his heir apparent with the servants and attendants.
All are gathered in the vast space of great bliss,
The thought- free luminosity.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Claude: ...
- ↑ Richard Barron: Within that palace, adorned by the spontaneously present array of wealth,
the king, naturally occurring timeless awareness, sits on his throne.
All aspects of the dynamic energy of that awareness, manifesting as thoughts that proliferate and subside,
serve as ministers, exercising control over the domain.
The holy queen, naturally abiding meditative stability,
is accompanied by the royal heirs and servants, naturally arising enlightened intent.
This encompassing expanse of supreme bliss is naturally lucid and nonconceptual.(rb) - ↑ Padmakara: 8. The mastery of all phenomenal existence,
The universe and its inhabitants,
Lies in the unmoving state
Beyond imagination and description,
The boundless vast domain of dharmadhātu.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Claude: ...
- ↑ Richard Barron: Within that very context, unwavering and beyond imagination or description,
mastery is gained over the entire universe of appearances and possibilities.
This is the vast dominion of the basic space of phenomena.(rb) - ↑ Padmakara: 9. If in that domain you stay,
All is dharmakāya,
Never stirring from the single, self- arisen primal wisdom,
Which, uncreated and possessed primordially,
Transcends all effortful endeavor.
Since this single sphere, free of edge or corner,
Is all- encompassing,
The natural state of things, just as it is,
Beyond all differentiation,
Is gathered in this single vast expanse.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Claude: ...
- ↑ Richard Barron: If one abides in that domain, everything is dharmakaya.
With no wavering from this single, naturally occurring timeless awareness,
there is an unfabricated, timelessly ensured transcendence of effort and achievement.
Given that the sphere of being, without any “hard edges,” is inclusive,
everything, just as it is, is encompassed within the expanse in which there is no differentiation or exclusion.(rb) - ↑ Padmakara: 10. The abodes of the six kinds of beings
Together with the buddha fields
Do not exist but in the spacious realm of dharmatā.
Within the luminous enlightened mind,
All are of a single taste.
Samsara and nirvana both
Are utterly encompassed by awareness.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Claude: ...
- ↑ Richard Barron: Neither the realms of the six classes of beings nor even the pure realms of buddhas exist elsewhere.
They are the realm of space, the true nature of phenomena.
Given that they are of one taste in naturally lucid awakened mind,
samsara and nirvana are fully encompassed within the scope of awareness.(rb) - ↑ Padmakara: 11. In this treasury, the dharmadhātu, source of everything,
Nirvana is spontaneously present with no need for striving.
The changeless dharmakāya,
Free of all objective reference,
Is all- pervasive, present in all things.
Appearances both out and in,
The world and its inhabitants,
Are the sambhogakāya.
The self- arising of phenomena, reflection- like,
Is the nirmāṇakāya.
Therefore there are no phenomena
That are not perfectly subsumed
As the adornments of the triple kāya.
Everything that manifests is the display
Of the enlightened body, speech, and mind.
Even the unnumbered buddha fields
Of the sugatas, leaving none aside,
Arise from the same source:
The nature of the mind,
The vast expanse of the three kāyas.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Claude: ...
- ↑ Richard Barron: In this treasury of the basic space of phenomena, the source of everything,
nirvana is timelessly and spontaneously present, without having to be sought.
So within dharmakaya––unchanging, nonreferential, and infinitely extensive––
the manifestation of the outer and inner universe is sambhogakaya,
and the natural arising of things like reflections is nirmanakaya.
Since there is no phenomenon that is not perfect as an adornment of the three kayas,
everything arises as the display of enlightened form, speech, and mind.
Moreover, without exception, the countless pure realms of the sugatas
arise from the very same source––mind itself, the expanse of the three kayas.(rb) - ↑ Padmakara: 12. The cities, also, of the six migrations,
Samsara in their nature,
Appear just like reflections in the dharmadhātu.
The various experiences of birth and death, of joy and sorrow
Are like images projected
In the space of the mind’s nature.
They seem to be and yet are nonexistent.
Appearing, they are utterly unfounded.
Like clouds up in the sky, they’re adventitious,
Arising merely through conditions.
Not existent and not nonexistent,
Their nature is beyond the ontological extremes.
They are utterly encompassed
By the sphere of freedom from elaboration.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Claude: ...
- ↑ Richard Barron: As well, the “cities” of the six classes of beings, whose nature is that of samsara,
are simply reflections arising within the scope of the basic space of phenomena.
Moreover, the various manifestations of birth and death, pleasure and pain,
are like phantasmagoria within this expanse––mind itself.
Although they do not exist, they appear to, and in manifesting they have no basis,
and so they are like clouds in the sky, simply occurring adventitiously due to circumstances.
Neither existent nor nonexistent, they are by nature beyond extremes,
fully encompassed within the sphere of being, free of elaboration.(rb) - ↑ Padmakara: 13. The enlightened mind, the nature of the mind,
Is pure like space and therefore free
From birth and death, from joy and pain.
Without substance and not falling to one side or to another,
It is free of the phenomena of samsara and nirvana.
You cannot point to it as “this.”
Utterly immense, just like the vast abyss of space,
Changeless, without movement,
It is present of itself and unconditioned.
It is the vajra heart of luminosity.
It is buddhahood itself.
All things are the field of self- arisen bliss,
Supreme enlightenment, spontaneous equality.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Claude: ...
- ↑ Richard Barron: Mind itself––that is, the nature of awakened mind––
is pure like space, and so is without birth or death, pleasure or pain.
It has no substance to delimit it and is free of the phenomena of samsara and nirvana.
It cannot be characterized as some “thing,” and being an infinitely spacious expanse,
it is unchanging, without transition, spontaneously present, and uncompounded.
Given that buddhahood lies within the vajra heart essence of utter lucidity,
everything is a naturally occurring realm of bliss––
the very context of sublime enlightenment, a state of spontaneous equalness.(rb) - ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Claude: ...
- ↑ Richard Barron: This is the second section of The Precious Treasury of the Basic Space of Phenomena, concerning the universe of appearances and possibilities arising as a pure realm.(rb)
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Claude: ...
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