Chapter 3
།།ཐམས་ཅད་ཀུན་འདུས་བྱང་ཆུབ་སེམས་སུ་འདུས།
།བྱང་ཆུབ་སེམས་ལས་མ་གཏོགས་ཆོས་མེད་པས།
།ཆོས་ཀུན་བྱང་ཆུབ་སེམས་ཀྱི་རང་བཞིན་ནོ། [1] [2] [3] [4] [5] [6] [comm 1]
།བྱང་ཆུབ་སེམས་ཀྱི་མཚོན་དཔེ་ནམ་མཁའ་འདྲ།
།སེམས་ལ་རྒྱུ་མེད་སྐྱེ་བའི་ཡུལ་མེད་པས།
།མི་གནས་བརྗོད་འདས་བསམ་ཡུལ་འདས་པ་ཉིད།
།ནམ་མཁའི་དབྱིངས་ཞེས་དཔེ་རུ་མཚོན་པ་ཙམ།
།མཚོན་དཔེ་ཉིད་ཀྱང་འདི་ཞེས་བྱར་མེད་ན།
།མཚོན་དཔེའི་དོན་ལ་བསམ་བརྗོད་ག་ལ་སྲིད།
།འདི་ནི་རང་བཞིན་དག་པའི་དཔེར་ཤེས་བྱ། [7] [8] [9] [10] [11] [12] [comm 2]
།དོན་ནི་རང་རིག་མཁའ་མཉམ་བྱང་ཆུབ་སེམས།
།བསམ་པའི་ཡུལ་མིན་མཚོན་བརྗོད་འདས་པ་སྟེ།
།རང་གསལ་མི་གཡོ་འོད་གསལ་ཡངས་པའི་ཀློང༌།
།མ་བྱས་ལྷུན་གྲུབ་ཡངས་དོག་མཐོ་དམན་མེད།
།ཆོས་སྐུ་བྱང་ཆུབ་སྙིང་པོའི་དཀྱིལ་ཡངས་སོ། [13] [14] [15] [16] [17] [18] [comm 3]
།རྟགས་ནི་རྩལ་ལས་ཅིར་ཡང་འཆར་བ་སྟེ།
།ཤར་བའི་དུས་ན་ཤར་ས་ཤར་མཁན་མེད།
།ཤར་ཞེས་མིང་ཙམ་དཔྱད་ན་ནམ་མཁའ་འདྲ།
།རིས་མེད་མཉམ་པ་ཆེན་པོར་འུབ་ཆུབ་པས།
།ཕྱམ་གདལ་གཟུང་འཛིན་མེད་པའི་ཀློང་ཉིད་དོ། [19] [20] [21] [22] [23] [24] [comm 4]
།རང་བྱུང་ཡེ་ཤེས་ཆོས་ཉིད་ཕྱོགས་ཡན་ལ།
།དཔེ་དོན་རྟགས་ཀྱི་ངེས་པའི་མཚོན་དཔེ་བསྟན།
།མཁའ་མཉམ་གཟེར་ཆེན་གསུམ་གྱི་བདག་ཉིད་དུ།
།ཐམས་ཅད་ཀུན་འདུས་རང་བཞིན་དབྱེ་བསལ་མེད།
།ཕྱམ་མཉམ་ཡངས་པ་ཆེན་པོའི་དབྱིངས་རུམ་ན།
།ཐམས་ཅད་ཡེ་མཉམ་སྔ་ཕྱི་བར་གསུམ་མེད།
།ཀུན་བཟང་རྡོ་རྗེ་སེམས་དཔའི་དགོངས་པའོ། [25] [26] [27] [28] [29] [30] [comm 5]
།བྱང་ཆུབ་སེམས་ནི་ཉི་མའི་སྙིང་པོ་འདྲ།
།ངང་གིས་འོད་གསལ་ཡེ་ནས་འདུས་མ་བྱས།
།སྒྲིབ་པའི་ཆོས་མེད་ཟང་ཐལ་ལྷུན་གྱིས་གྲུབ།
།སྤྲོས་པའི་ཚོགས་མེད་མི་རྟོག་ཆོས་ཉིད་དང༌། [31] [32] [33] [34] [35] [36] [comm 6]
།སྟོང་པའི་ཆོས་སྐུ་གསལ་བས་ལོངས་སྤྱོད་རྫོགས།
།ཟེར་ལྡན་སྤྲུལ་པ་སྐུ་གསུམ་འདུ་བྲལ་མེད།
།ཡེ་ནས་ཡོན་ཏན་ལྷུན་གྱིས་གྲུབ་ཟིན་པས།
།སྐྱོན་དང་ཉེས་ཆའི་མུན་པས་བསྒྲིབས་པ་མེད།
།སྔ་ཕྱི་དུས་གསུམ་འཕོ་འགྱུར་མེད་པར་གཅིག
།སངས་རྒྱས་སེམས་ཅན་ཀུན་ལ་ཁྱབ་པར་གཅིག
།འདི་ནི་རང་བྱུང་བྱང་ཆུབ་སེམས་ཞེས་བྱ། [37] [38] [39] [40] [41] [42] [comm 7]
།དེ་ཡི་རྩལ་ནི་ཅིར་ཡང་འཆར་བ་སྟེ།
།རྟོག་དང་མི་རྟོག་སྣང་སྲིད་སྣོད་བཅུད་དང༌།
།སྐྱེ་འགྲོའི་སྣང་བ་སྣ་ཚོགས་ཇི་སྙེད་དོ། [43] [44] [45] [46] [47] [48] [comm 8]
།འདི་ཀུན་ཤར་ཡང་རང་བཞིན་འགག་མེད་དེ།
།སྨིག་རྒྱུའི་ཆུ་དང་རྨི་ལམ་སྒྲ་བརྙན་བཞིན།
།སྤྲུལ་པ་གཟུགས་བརྙན་དྲི་ཟའི་གྲོང་ཁྱེར་དང༌།
།མིག་ཡོར་ཇི་བཞིན་མེད་པ་གསལ་སྣང་དུ།
།གཞི་མེད་རྟེན་མེད་གློ་བུར་སྣང་བ་ཙམ།
།བར་སྐབས་རེ་འགའི་ཆོས་སུ་རྟོགས་པར་བྱ། [49] [50] [51] [52] [53] [54] [comm 9]
།ལྷུན་གྲུབ་བྱང་ཆུབ་སེམས་ཀྱི་རང་བཞིན་ལས།
།རོལ་པ་མ་འགགས་འཁོར་འདས་ཆོས་འཕྲུལ་འབྱུང༌།
།ཆོས་འཕྲུལ་དེ་ཀུན་དབྱིངས་སུ་འུབ་ཆུབ་པས།
།གདོད་མའི་ངང་ལས་གཡོས་པ་མེད་ཤེས་བྱ། [55] [56] [57] [58] [59] [60] [comm 10]
།འདིར་ནི་ཐམས་ཅད་བྱང་ཆུབ་སེམས་ཀྱི་ངང༌།
།གཅིག་རྫོགས་ཀུན་རྫོགས་མ་བྱས་དོན་ཀུན་རྫོགས།
།རང་བཞིན་ལྷུན་རྫོགས་རང་བྱུང་ཡེ་ཤེས་སོ། [61] [62] [63] [64] [65] [66] [comm 11]
།བྱང་ཆུབ་སེམས་ནི་སྣང་དང་མི་སྣང་ལས།
།འཁོར་འདས་ཕྱི་ནང་ཆོས་སུ་མེད་ན་ཡང༌།
།དེ་ཡི་རྩལ་ལས་གཡོས་པའི་རང་བཞིན་གྱིས།
།སྣང་སྲིད་འཁོར་འདས་སྣ་ཚོགས་རོལ་པར་ཤར། [67] [68] [69] [70] [71] [72] [comm 12]
།ཤར་ཙམ་ཉིད་ནས་རང་བཞིན་སྟོང་པའི་གཟུགས།
།སྐྱེ་བ་མེད་ལས་སྐྱེ་བར་སྣང་བ་སྟེ།
།སྣང་དུས་ཉིད་ནས་སྐྱེས་པ་འགའ་ཡང་མེད།
།འགག་པ་མེད་པ་འགག་པར་སྣང་ན་ཡང༌།
།འགག་པ་མེད་དེ་སྒྱུ་མ་སྟོང་པའི་གཟུགས།
།གནས་པ་ཉིད་ནས་གནས་པའི་ཆོས་མེད་དེ།
།གནས་མཁན་གཞི་མེད་འགྲོ་འོང་མེད་པའི་ངང༌།
།ཇི་ལྟར་སྣང་བ་དེ་ལྟར་མ་གྲུབ་པས།
།རང་བཞིན་མེད་ཅེས་བཏགས་པ་ཙམ་དུ་ཟད། [73] [74] [75] [76] [77] [78] [comm 13]
།སྣང་བ་དེ་ཡང་རྩལ་ལས་རང་ཤར་བས།
།རྟེན་འབྲེལ་ཉིད་ཅེས་རང་བཞིན་བརྡ་ཙམ་བརྗོད།
།རྩལ་ལས་ཤར་བར་སྣང་བའི་རང་དུས་ནས།
།ཤར་དང་མ་ཤར་ཕྱོགས་དང་རིས་མེད་པས།
།རྩལ་ཡང་བརྡ་ཙམ་ངོ་བོ་འགའ་མེད་པ།
།ཐམས་ཅད་རྟག་ཏུ་འཕོ་འགྱུར་མེད་པའི་ངང༌།
།བྱང་ཆུབ་སེམས་ལས་གཡོས་པ་རྡུལ་ཙམ་མེད། [79] [80] [81] [82] [83] [84] [comm 14]
།ཆོས་དབྱིངས་རིན་པོ་ཆེའི་མཛོད་ལས།
།བྱང་ཆུབ་སེམས་ཀྱི་མཚོན་དཔེ་བསྟན་པའི་ལེའུ་སྟེ་གསུམ་པའོ།། [85] [86] [87] [88] [89] [comm 15]
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- ↑ Richard Barron: Everything is subsumed within all-inclusive awakened mind.
Since there is no phenomenon that is not included in awakened mind,
the true nature of all phenomena is that of awakened mind.(rb) - ↑ Padmakara: 1. All things are subsumed within
The enlightened, all- subsuming mind.
Nothing is there other than enlightened mind.
By nature, all things are enlightened mind.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Shyalpa Tenzin Rinpoche: ...
- ↑ Claude: ...
- ↑ Richard Barron: Space is a metaphor for awakened mind.
Since that mind has no cause and is not an object that comes into being,
it does not abide in any finite way, is inexpressible, and transcends the realm of the imagination.
The phrase "the realm of space" is simply a way of illustrating it metaphorically.
If even the metaphor itself cannot be described as some "thing,"
how could the underlying meaning that it illustrates be imagined or described?
It should be understood as a metaphor for what is naturally pure.(rb) - ↑ Padmakara: 2a. The enlightened mind
Is metaphorically compared with space.
It has no cause. It has no place of birth.
It is not localized.
Transcending speech,
It lies beyond the reach of thought.
“The vast abyss of space”
Will merely indicate it metaphorically.
And since that which has been given as a metaphor
Is not a thing that can be pointed to as “this,”
How could that which is compared with it
Be thought or spoken of?
Understand: this metaphor refers
To its pure nature.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Shyalpa Tenzin Rinpoche: ...
- ↑ Claude: ...
- ↑ Richard Barron: The underlying meaning is that awakened mind is self-knowing awareness equal to space.
It is not within the realm of the imagination, for it defies illustration or description.
Naturally lucid and unwavering, the spacious expanse of utter lucidity
is not created but is spontaneously present, with no fixed reach or range.
Dharmakaya is the spacious domain that is the heart essence of enlightenment.(rb) - ↑ Padmakara: 2b. That which is referred to
Is awareness, the enlightened mind,
Self- cognizing, vast as space.
Not within the reach of thought,
It cannot be described or pointed out.
Luminous, unmoving,
An immense expanse of luminosity,
It is uncreated, present of itself,
With neither height nor breadth—The
vast sphere of the dharmakāya,
The essence of enlightenment.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Shyalpa Tenzin Rinpoche: ...
- ↑ Claude: ...
- ↑ Richard Barron: The evidence is that anything can and does arise due to the dynamic energy of awareness.
Even as it arises, there is no place of arising or anything arising.
"Arising" is simply a label, for if examined, it is found to be like space.
Everything being encompassed within a supreme state of equalness without bias
constitutes the expanse of infinite evenness, which entails nodualistic perception.(rb) - ↑ Padmakara: 2c. The evidential sign is
That anything at all arises
Through the awareness’s creative power.
But when arising happens,
There’s no place for such arising
And nothing that in fact arises.
“Arising,” thus, is just a word.
It is like space, when you examine it.
Everything is utterly contained
In seamless great equality—An
all- pervading space
Devoid of apprehending subject
And an object to be apprehended.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Shyalpa Tenzin Rinpoche: ...
- ↑ Claude: ...
- ↑ Richard Barron: Given that naturally occurring timeless awareness—the true nature of phenomena—is boundless,
analogies are used so that it can be ascertained through metaphor, underlying meaning, and evidence.
Equal to space, that nature, which subsumes everything and is without differentiation or exclusion,
is exemplified by these three linking factors.
In the womb of basic space, a supremely spacious state of equalness,
everything is timelessly equal, with no time frame of earlier or later, no better or worse.
This is the enlightened intent of Samantabhadra, of Vajrasattva.(rb) - ↑ Padmakara: 3. Self- arisen primordial wisdom, ultimate reality,
Is completely boundless.
This is clearly shown
By metaphor, by referent, and by sign.
This spacelike nature,
Wherein all is gathered without difference or exclusion,
Is established by these three great nails.
In the vast womb of the ultimate expanse,
The vast, supreme state of equality,
All is from the outset equal—Neither
earlier nor later, neither good nor bad.
Such is the wisdom mind
Of Samantabhadra- Vajrasattva.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Shyalpa Tenzin Rinpoche: ...
- ↑ Claude: ...
- ↑ Richard Barron: Awakened mind can be compared to the sun.
It is utterly lucid by nature and forever uncompounded.
With nothing to obscure it, it is unobstructed and spontaneously present.
Without elaboration, it is the scope of the true nature of phenomena, which does not entail concepts.(rb) - ↑ Padmakara: 4a. The enlightened mind is like the very essence of the sun,
Luminous intrinsically, unconditioned from the first.
There is nothing that might darken it.
It is open, unimpeded, present of itself,
Free of mind’s elaboration,
Ultimate reality devoid of thought.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Shyalpa Tenzin Rinpoche: ...
- ↑ Claude: ...
- ↑ Richard Barron: In being empty it is dharmakaya, in being lucid it is sambhogakaya, and in being radiant it is nirmanakaya.
The three kayas do not come together or separate.
Since these enlightened qualities are already and forever spontaneously present,
they are not obscured by the darkness of flaws and faults.
They are identical in being without transition or change throughout the three times,
identical in permeating all buddhas and ordinary beings alike.
This is called "naturally occurring awakened mind."(rb) - ↑ Padmakara: 4b. Empty, it is dharmakāya;
Luminous, it is sambhogakāya;
Radiant, it is nirmāṇakāya.
These three kāyas are inseparable.
Since these qualities are from the outset present of themselves,
They have never been obscured
By the gloom of flaws and faults.
And in the past and future,
Through the course of time,
They are one in being free
Of movement and of change.
They are one in their pervasion
Of all buddhas and all beings.
They are what is called the self- arisen and enlightened mind.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Shyalpa Tenzin Rinpoche: ...
- ↑ Claude: ...
- ↑ Richard Barron: Its dynamic energy arises as anything at all—
whether there is realization or not, there is the universe of appearances and possibilities
and beings' perceptions in all their variety.(rb) - ↑ Padmakara: 5. Its creative power may arise as anything at all—As
realization or the absence of the same,
As phenomenal existence,
The world and all the beings it contains,
And as all the various experiences of living beings.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Shyalpa Tenzin Rinpoche: ...
- ↑ Claude: ...
- ↑ Richard Barron: Though things arise, none of them has any independent nature whatsoever.
Like water in a mirage, a dream, an echo,
a phantom emanation, a reflection, a castle in the air,
or a hallucination, all things are clearly apparent yet do not truly exist—
they merely manifest adventitiously, without basis or support.
You should realize that all these manifestations are temporary, adventitious phenomena.(rb) - ↑ Padmakara: 6. All such things occur,
And yet they lack intrinsic being.
They’re like the water in a mirage,
Like dreams, like echoes, like emanated apparitions,
Or like images reflected in a glass,
Like cities of gandharvas, or like tricks of sight.
Clearly they appear and yet are nonexistent—
Groundless, unsupported,
They are mere appearances arising adventitiously.
Understand that they are fleeting in the present moment.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Shyalpa Tenzin Rinpoche: ...
- ↑ Claude: ...
- ↑ Richard Barron: Due to the nature of spontaneously present awakened mind,
there is a continuous display, the magical illusion of samsara and nirvana.
Since this entire magical display is fully encompassed within basic space,
you should know that it does not stray from the scope of primordial being.(rb) - ↑ Padmakara: 7. Within the nature of the enlightened mind,
Spontaneously present,
Samsara and nirvana manifest,
Unceasingly displayed in their array.
Understand that this display
Is utterly encompassed by the ultimate expanse
And never strays beyond this primal state.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Shyalpa Tenzin Rinpoche: ...
- ↑ Claude: ...
- ↑ Richard Barron: Within this, everything is the scope of awakened mind.
With that single perfection, all is perfect—without being made so, everything is perfect.
Naturally occurring timeless awareness is by nature spontaneously perfect.(rb) - ↑ Padmakara: 8. There, all things are the enlightened mind—One
is perfectly contained,
All are perfectly contained,
The unconditioned too is perfectly contained.
Their nature is primordial wisdom,
Self- arisen, perfect of itself.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Shyalpa Tenzin Rinpoche: ...
- ↑ Claude: ...
- ↑ Richard Barron: Given that awakened mind is neither apparent nor not apparent,
the outer and inner worlds of samsara and nirvana do not exist as phenomena
yet arise nonetheless as a myriad display—
the universe of appearances and possibilities, whether of samsara or nirvana—
because they are, by nature, the stirring of mind's dynamic energy.(rb) - ↑ Padmakara: 9. The enlightened mind does not exist
As manifest, unmanifest, samsara or nirvana,
As outer things or inner things.
Yet through the stirring of creative power
A various display arises naturally:
Phenomenal existence, samsara and nirvana.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Shyalpa Tenzin Rinpoche: ...
- ↑ Claude: ...
- ↑ Richard Barron: In simply arising, forms are by nature empty.
From what is unborn there manifests what seems to be born,
but even as it manifests, nothing whatsoever has been born.
From what is unceasing there manifests what seems to cease, but there is no cessation.
These are illusory expressions of emptiness.
Even with abiding there is nothing that abides.
There is no basis on which anything could abide.
Within the context in which there is no coming or going, regardless of what manifests, it never exists as what it seems to be,
and so one is reduced to merely labeling it as "having no independent nature."(rb) - ↑ Padmakara: 10. In their moment of arising,
Things are by their nature empty forms.
Because there’s no arising, they appear to arise.
Yet in their moment of appearing,
There is nothing that arises.
Because there’s no cessation, they appear to cease.
And yet they do not cease;
They are illusions, empty forms.
While remaining, there is nothing that remains.
For what remains is groundless,
And it neither comes nor goes.
However things appear, they do not exist as such.
They are without intrinsic being.
They are no more than names.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Shyalpa Tenzin Rinpoche: ...
- ↑ Claude: ...
- ↑ Richard Barron: Sensory appearances, moreover, arise naturally due to the dynamic energy of awareness,
and so their nature is described in a purely symbolic way as one of "interdependent connection."
Even in the very moment that things seem to arise due to that dynamic energy,
they do so without being subject to extremes or divisions—with no question of whether or not something arises—
and even "dynamic energy" is just a symbolic term, with no finite essence whatsoever.
So within the context that is never subject to transition or change,
nothing strays in the slightest from awakened mind.(rb) - ↑ Padmakara: 11. These appearances moreover
Self- arise through the creative power.
Thus only figuratively are they said
To be dependently arisen by their nature.
In the very moment they appear
By virtue of creative power,
They do so in a manner free
From such divisions and extremes
As the arising and the absence of arising.
Creative power is also just a figurative label.
It too lacks all reality.
Nothing in the least stirs ever
From the enlightened mind,
Which is the state beyond all movement and all change.
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Shyalpa Tenzin Rinpoche: ...
- ↑ Claude: ...
- ↑ Richard Barron: This is the third section of The Precious Treasury of the Basic Space of Phenomena, presenting the metaphors for awakened mind.(rb)
- ↑ Erik Pema Kunsang: ...
- ↑ Sangye Khandro: ...
- ↑ Shyalpa Tenzin Rinpoche: ...
- ↑ Claude: ...
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