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Schools of Buddhism => Vajrayana => Dzogchen => Topic started by: hungdinh on November 07, 2011, 08:27:00 pm

Title: The Precious Treasury of the Basic Space of Phenomena
Post by: hungdinh on November 07, 2011, 08:27:00 pm
The Chö Ying Dzöd (The Precious Treasury of the Basic Space of Phenomena) contains the essence of the 6,400,000 Dzogchen Tantras, elucidating the view, meditation, and conduct of the spiritual path, and the final freedom that is the fruition of that path. The three divisions of Great Perfection teachings (the Mind Division, the Space Division, and the Pith Instruction Division) are all synthesized within the Chö Ying Dzöd. Since the time of Longchenpa, all masters of the Great Perfection have meditated upon the Chö Ying Dzöd as a means of attaining liberation. It is the most famous of Dzogchen texts among all scholars and mahasiddhas.

The Chö Ying Dzöd (The Precious Treasury of the Basic Space of Phenomena) itself is considered a sacred object, capable of bringing immense blessings to those who make a connection with it. If you can keep the text with you, you can attain liberation through touching (tak-drol). If you can hear the text recited, it brings liberation through hearing (t’hö-drol). If you can read and meditate upon the meaning of the text, you can achieve the fully enlightened state of a dharmakaya Buddha.

For Great Perfection practitioners, during our lifetimes, we can read the Chö Ying Dzöd as a daily practice, integrating the profound meaning of this precious text with our minds. With repetition, we can seal its meaning in our minds, so the meaning and our mind become inseparable. When the meaning is sealed inseparably with our minds, then we can chant the words with the beautiful melodies of songs of realization (doha). This causes blazing faith and devotion to arise, leading to the natural arising of ultimate wisdom realization.



The Precious Treasury of the Basic Space of Phenomena

Introduction

Homage to the glorious Samantabhadra!

Naturally occurring timeless awareness - utterly lucid awakened mind -
is something marvelous and superb, primordially and spontaneously present.
It is the treasury of which comes the universe of appearances and possibilities, whether of samsara or nirvana.

Homage to that unwavering state, free of elaboration.

The very pinnacle of spiritual approaches, the expanse in which the sun and moon orbit the most majestic mountain,
is the expanse of the vajra heart essence - spontaneously present and utterly lucid -
the expanse of the naturally settled state that entails no effort or achievement.
Listen as I explain this superb, timelessly infinite expanse.

The Adornment of Basic Space

Within the expanse of spontaneous presence is the ground of all that arises.
Empty in essence, continuous by nature,
it has never existed as anything whatsoever, yet arises as anything at all.
Within the expanse of the three kayas, although samsara and nirvana arise naturally,
they do not stray from basic space - such is the blissful realm that is the true nature of phenomena.

Mind itself is a vast expanse, the realm of unchanging space.
Its indeterminate display is the expanse of the magical expression of its responsiveness.
Everything is the adornment of basic space and nothing else.
Outwardly and inwardly, things proliferating and resolving are the dynamic energy of awakened mind.
Because this is nothing whatsoever yet arises as anything at all,
it is a marvellous and magical expression, amazing and superb.

Throughout the entire universe, all beings and all that manifests as form
are adornments of basic space, arising as the ongoing principle of enlightened form.
What is audible, all sounds and voices without exception, as many as there may be,
are adornments of basic space, arising as the ongoing principle of enlightened speech.
All consciousness and all stirring and proliferation of thoughts, as well
as the inconceivable range of nonconceptual states,
are adornments of basic space, arising as the ongoing principle of enlightened mind.

Beings born in the six classes through the four avenues of rebirth, moreover,
do not stray in the slightest from the basic space of phenomena.
The universe of appearances and possibilities -
the six kinds of sense objects manifesting in dualistic perception -
appears within the realm of the basic space of phenomena just as illusions
do, manifest yet nonexistent.
Without underlying support, vividly apparent yet timelessly empty,
supremely spacious, and utterly clear, just as it is,
the universe arises as the adornment of the basic space of phenomena.

However things appear or sound, within the vast realm of basic space
they do not stray from their spontaneous equalness as dharmakaya,
awakened mind.
Since the timless state of utter relaxation is naturally empty and without
transition or change,
whatever manifests constitutes the scope of naturally occurring timeless
awareness, the true nature of phenomena,
merging in a single blissful expanse, without any effort, without
anything needing to be done.

Sambhogakaya is unwavering natural lucidity.
Even as anything at all manifests, it is by nature spontaneously present,
uncontrived and unadulterated - a pervasive state of spontaneous
equalness.
Due to the way in which the distinct, myriad display arises,
emanations occur naturally - the amazing magic of what has ultimate
meaning.
They never stray from the wholly positive state in which nothing need
be done.

Within awakened mind itself, which is without pitfalls,
the spontaneous perfection of the three kayas, entailing no effort,
is such that, without straying from basic space, they are spontaneously
present and uncompounded.
The spontaneous perfection of the kayas, timeless awareness, and
enlightened activity, moreover,
is a great amassing - the supreme expanse that is timelessly perfect,
timelessly arising.

Timelessly and spontaneously present, this pure realm is without
transition or change.
With the perception of the true nature of phenomena within basic space,
wisdom arises continuously as the adornment of that space.
Not created or ahieved, it abides timelessly.
Like the sun in the sky, it is amazing and superb.

Within this ultimate womb of basic space, timelessly and spontaneously
present,
samsara is wholly positive, nirvana is positive.
Within the wholly positive expanse, samsara and nirvana have never
existed.
Sensory appearances are wholly positive, emptiness is positive.
Within the wholly positive expanse, appearances and emptiness have
never existed.
Birth and death are wholly positive, happiness and suffering are positive.
Within the wholly positive expanse, birth, death, happiness, and suffering
have never existed.
Self and other are wholly positive, affirmation and negation are positive.
Within the wholly positive expanse, self, other, affirmation, and negation
have never existed.

Labeling takes place in confusion, for what is nonexistent is taken to exist.
Given that the nature of things is similar to that of dream images, which
have no basis,
how exceedingly strange it is to fixate on samsara and nirvana as though
they existed in their own right!

Everything is wholly positive, a supreme state of spontaneous presence.
Since there never has been confusion, is no confusion, and never will be
confusion,
conditioned existence is merely a label.
It is beyond the extremes of existence and nonexistence.
Since no one has ever been confused at all in the past,
no one is confused at present and no one will be confused later on.
This is the enlightened intent of the original purity of the three planes of
conditioned existence.

Since there is no confusion, nothing exists as some confused state.
Supreme, naturally occurring awareness is timelessly and spontaneously
present.
Since there never has been freedom, is no freedom, and never will be
freedom,
nirvana is just a label and there is no one who has ever known freedom.
There never will be freedom, for there never has been bondage.
Complete purity, like space, is free of being restricted or localized.
This is the enlightened intent of the original purity of total freedom.

In brief, within the ultimate womb of basic space, spacious and
spontaneously present,
whatever arises as the dynamic energy of its display - as samsara or
nirvana -
in the very moment of simply arising has never known existence as
samsara or nirvana.
Whatever arises in a dream due to the dynamic energy of sleep does not
actually exist.
There is only self-knowing awareness, the blissful place of rest,
extending infinitely as the supremely spacious state of spontaneous
equalness.

This is the first section of The Precious Treasury of the Basic Space of Phenomena, demonstrating that samsara and nirvana by nature do not stray from basic space.

Awakened Mind as a Pure Realm

Given that basic space is by nature primordially and
spontaneously present,
it is infinitely perfvasive, 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 the very expanse, free of the elaborations of a conceptual framework.

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.

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.

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.

Since the true nature of all phenomena is equalness,
there is no 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 is equal to space -
the scope of equalness is without interruption.

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 or 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.

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.

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.
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.

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.

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.

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 oter 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 the 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.

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.

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 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.

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.

Metaphors for Awakened Mind

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.

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 imagination.
The phrase "the realm of space" is simply a way of illustrating it metaphorically.
If even the metaphor itself csnnot 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.

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.

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 no dualistic perception.

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.

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.

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".

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.

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.

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.

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.

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.

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".

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.

This is the third section of The Precious Treasury of the Basic Space of Phenomena, presenting the metaphors for awakened mind.

The Essence and Display of Awareness

It is the nature of all-inclusive awakened mind that it is not apparent,
for it transcends that which is apparent.
It is not empty, for it transcends that which is empty.
It is not existent, for it has no substance or characteristics.
Nor it is nonexistent, for it permeates all samsara and nirvana.
Neither existent nor nonexistent, it is primordial basic space,
spontaneous and uniform,
not subject to extremes or division, and without substance, foundation,
or underlying basis.

Uninterrupted, awareness is the expanse of awakened mind.
Without transition or change, the "sky" of basic space is timelessly and
infinitely extensive.
Naturally occurring timeless awareness,
which has ultimate meaning in that nothing compares to it,
is subsumed within the single sphere of being, unborn and unceasing.
Indeterminate and all-pervasive, it is absolutely without limiting extremes.

The legacy of the vajra heart essence is one of unwavering spontaneity
and equalness.
The immensity of sublime basic space, which is not made or unmade,
is not some finite range that can be characterized with words.
It is the welling forth of an expanse of sublime knowing, the scope of
one's self-knowing awareness.
A yogin who is free of conceptual and descriptive elaborations
comes to a decision that whether it can be characterized or not is
irrelevent.

Since neither meditation nor anything to meditate on can be discovered,
there is no need to "slay the enemies" of dullness, agitation, and thought.

Within the timelessly abiding, omnipresent state - the true nature of phenomena -
there are no concepts of self or other,
and so the three realms themselves constitute a pure realm of natural
equalness.

For victorious ones of the three times, awareness's own manifestations
are pure.
Since everything constitutes a single state of equalness, with nothing to
renounce or accept,
there is nothing in the slightest to attain elsewhere.
All phenomena are clearly evident within the vast expanse of mind itself,
yet they do not stray in the least from the ultimate meaning of equalness.
There is no division into outer and inner, and no disturbance due to
thoughts arising and subsiding.
The foundation, awakened mind, dispels the darkness of extremes.
With nothing having to be renounced, the potential for error is cut
through as a matter of course.

The world of myriad ways in which beings perceive -
and even the kayas and timeless awareness of pure buddhahood -
all the permeates the realm of basic space as a continuous display
arises due to the dynamic energy, either in light of realization or in its absence.
There is simply realization or its lack within the realm of the basic space
of phenomena.
For those with realization, who have reached a state of bliss, there is pure perception.
For those without it, there is nonrecognition of awareness and the
habitual patterns of dualistic perception,
from which sensory appearances manifest in all their variety, though none
of this strays from basic space.

Awakened mind is the actual state of everything.
It exhibits an unceasing quality.
Whatever arises in all its variety is naturally and clearly apparent,
evident within the pure basic space, the true nature of phenomena.
There is no division or exclusion - the mode of awareness is without restriction.

Unobstructed timeless awareness, a naturally occurring spacious expanse,
is utterly lucid - unobscured, with no diviion into outer and inner -
and so self-knowing awareness is the great radiant mirror of mind.
The precious gem that provides for all wants is the basic space of phenomena.
Since everything occurs naturally without having to be sought,
naturally occurring timeless awareness is the splendid source of all one
could wish for.

However many great qualities can be enumerated,
they come from basic space and are of basic space, arising continuously
as sublime skillful means.
Since everything is spontaneously perfect in unborn basic space,
the substance of things is outshone by their emptiness as the expanse
of enlightenment,
while their emptiness is outshone by self-knowing awareness as the
expanse of enlightenment.

In awakened mind, appearances and emptiness have never existed.
But do not fixate on non-duality, for the miraculous display
still occurs.
With no time frame, the unborn basic space of phenomena
is an unchanging, undivided, and uncompounded expanse.
Throughout the three times, buddhahood is awareness, the basic space
of timeless awareness,
the expanse of enlightenment, of self-knowing awareness that outshines
dualistic perceptions.
With no division into outer and inner, the true nature of phenomena is
spontaneous and spacious.

This is the fourth section of The Precious Treasury of the Basic Space of Phenomena, demonstrating the nature of awakened mind.

Transcending Effort and Causality

Within mind itself - the essence of awakened mind -
there is no view to cultivate in meditation, no conduct to undertake,
no fruition to achieve, no levels of realization or paths to traverse,
no mandala to visulaize, no recitation, repitition, or stage of completion,
no empowerment to be bestowed, and no samaya to uphold.
In the pure state that is the true nature of phenomena, timelessly and
spontaneously present,
such adventitious factors of developmental effort and causality are transcended.
The essence of these factors is awakened mind.
Unobscured by clouds or darkness, the sun shines in the sky by its very nature,
not as something adventitious.

Any teaching concerning the ten attributes that involve effort and achievement
is given in response to the confusion tht occurs adventitiously due to the
dynamic energy of awareness.
It is a skillful means for engaging those whose acumen requires
development through effort.
It is not given to yogins who genuinely experience
the ultimate meaning of the vajra heart essence, atiyoga.

So that individuals who exert themselves in order to progress developmentally
may be led to primordial basic space - the true nature of phenomena -
there are are the spiritual approaches of the shravaka, the pratyekabuddha,
and the bodhisattva.
These are the stages demonstrated on the three lesser levels.
The three divisions of kriya, upa, and yoga
are by their very nature the three intermediate levels.

The three divisions of maha, anu, and ati
manifest primordially as the three higher levels.
By opening the doorway that leads beyond other approaches based on
causes or results,
they guide fortunate beings to the three levels of enlightenment.

The culmination of all these, moreover, is found in the ultimate meaning
of the vajra heart essence.
They must lead toward this superb, supreme secret,
and so utter lucidity, sublimely unchanging, is the pinnacle of them all.
This is renowned as the spiritual approach of the heart essence of
manifest enlightenment.

Furthermore, of the two alternatives within spiritual teaching,
one involves a concerted effort to accept or reject.
It is taught in order to refine away the habitual patterns of ordinary
mind and mental events,
whose nature is to arise as a display due to dynamic energy.
This approach holds that timeless awareness is purer than ordinary mind.

The supreme teaching involves no concerted effort to accept or reject.
Naturally occurring timeless awareness, the essence of awakened mind itself,
is made fully evident in that one does not waver from the direct
experience of it.
So there is no need to strive for it elsewhere.
It rests in and of itself, so do not seek it elsewhere.

This - the ultimate meaning of suchness itself - is like the essence of the sun.
I hold that it abides as a natural state of rest, unwavering utter lucidity.
It can be shown that other approaches are like attempts to create the
already-present sun
by dispelling clouds and darkness through a process of effort and achievement.
Therefore, these two kinds of approach are as different as heaven and earth.

Nowadays, those "elephants" who pride themselves on being ati practitioners
allege that thought patterns, stirring and proliferating, are awakened mind.
All of these fools are submerged in darkness,
far from the meaning of natural great perfection.
They do not understand even the dynamic energy or what arises from that energy,
to say nothing of the essence of awakened mind.

In this discussion of mine, primordially pure awakened mind
is ultimate truth - the true nature of phenomena as basic space.
Beyond description or imagination, it is the perfection of sublime knowing.
Inherently unwavering, it is utterly lucid by nature
and timelessly free of elaboration - of concepts stirring and proliferating -
and so is called "the essence of being", analogous to the orb of the sun.
Its dynamic energy is unobstructed awareness as a continuous mode for what arises
and is free of both conceptualization and analysis.
Though vividly lucid, it does not entail dualistic perception.

AWareness expresses itself though its dynamic energy as consciousness
that involves conceptual elaboration,
marked by the myriad dualistic habitual patterns that such consciousness generates.
Since what are not objects are misconstrued as objects, there are the five
kinds of sense objects,
and since what has no identity is invested with identity, there are the five
afflictive emotions.
These constitute all possible confused perception - of the universe and
the beings within it.
Even what manifests as samsara arises due to the dynamic energy,
but when this is not realized, the manifestation itself is one of erroneous perception.

Through realization, within the vast expanse of being, of the true nature
of phenomena -
coming from nowhere, going nowhere, and abiding nowhere at all -
there is "the enlightened intent of the total freedom of the three realms".
This is the transmission of ati - spontaneous prsence, the vajra heart essence,
arising from the wholly positive expanse of supreme spaciousness.

Within the essence of totally pure awakened mind,
there is no object to view or anything that constitutes a view -
not the slightest sense of anything to look at or anyone looking.
There is no ordinary consciousness meditating or anything to meditate on.
Due to spontaneous presence, without any duality of goal and conduct,
there is not the slightest sense of any fruition to achieve.

Regarding what is nonexistent, there are no levels of realization to traverse,
amd so there are never any paths to journey along.
Since utter lucidity is already ensured as the supreme sphere of being,
there are no mandalas to visualize through the proliferation and
resolution of thoughts
and no mantras, recitations, empowerments, or samaya.
There is no nonreferential stage of completion, such as the gradual process
of dissolution.
In the kayas and timeless awareness, which are already ensured timelessly,
there is no causality based on compounded adventitious circumstances.
If any of these were the case, timeless awareness would not occur naturally.
Being compounded, such awareness would be subject to destruction,
and then how could it be characterized as "spontaneously present and
uncompounded"?
Therefore, within the essence of ultimate basic space,
causality is transcended and the ten attributes do not pertain.
Mind itself, the ultimate meaning of genuine being, involves no effort
or achievement.
Please understand this in order to pacify all conceptual elaborations
of existence and nonexistence!

This is the fifth section of The Precious Treasury of the Basic Space of Phenomena, demonstrating the transcendence of effort and achievement, cause and effect.

All-Inclusive Awakened Mind

Just as all light is subsumed within the sun as its source,
all phenomena are subsumed within awakened mind as their source -
even the impurity and confusion in the universe of appearances and possibilities.
Whatever occurs, by examining basic space as its matrix and abode
you find that it has no foundation, but is subsumed within the timeless
freedom of mind.
Beyond labels and their meanings, confusion and its absence are subsumed
within the true nature of phenomena - the timeless expanse, a supremely
spacious state.

Even the marvelous display of awareness's own pure manifestations -
the kayas, pure realms, timeless awareness, and enlightened activities -
is subsumed within the naturally occurring state that is not made or unmade.
Awakened mind subsumes the universe of appearances and possibilities,
all of samsara and nirvana.
Lucid and uncompounded, it can be compared to the sun shining in the
empty sky.
Occurring primordially and naturally, it is a spacious, timeless expanse.

Mind itself is an unchanging, vast expanse, the realm of space.
Its display, the dynamic energy of awakened mind, is indeterminate.
In that it entials mastery over samsara, nirvana, and all spiritual approaches,
this unique state, in which nothing need be done, outshines everything else.
There is no context anywhere that constitutes an extreme.
There is no straying at all from the true nature of phenomena,
awakened mind.

Given that everything is wholly positive, arising as a single state of
spontaneous presence,
that which is sublime and without rival -
the greatest of the great, within which everything without exception is
subsumed -
is the wholly positive basic space of phenomena.
Since everything is united within it as though under a monarch,
it entails mastery over all samsara and nirvana and does not waver at all.
Since everything is wholly positive, with not a single thing that is not positive,
all things are identical within the wholly positive state, in which there
is neither good nor bad.
Since everything - whatever is or is not the case - is of the same basic space,
all things are identical within the unwavering, spontaneously present
state of equalness.

The single state from which everything without exception arises is the
basic space of phenomena.
There is nothing to achieve or seek within the context in which
nothing need be done.
Since effort and achievement are not other than their natural state of
basic space,
whence could effort come? To what achievement could it lead?
Since there is no object to seek, nothing to perceive in meditation,
no state to achieve, nothing that comes from anywhere else,
and no coming or going, there is equalness - dharmakaya.
This spontaneous perfection is found within the basic space of the
supreme sphere of being.

The transmissions of shravakas, pratyekabuddhas, and bodhisattvas
are decisive concerning the nonexistence of both the self and what
pertains to it,
and so they are indentical in their intent, a spacelike state free of
elaboration.
The transmission of supreme yoga - the sublime secret of ati -
is that of resting in genuine being, just as it is - naturally occurring
timeless awareness -
within the spacious state in which there is no distinction between self
and other.
So the ultimate meaning of the enlightened perspectives of all three
lower approaches
is subsumed within this sublime heart essence.

The three approaches of kriya, upa, and yoga, moreover,
which employ oneself, deity, meditative absorption, and clouds of offerings,
are identical in holding that spiritual attainment comes from the
complete purification of body, speech, and mind.
However, according to the secret and most majestic transmission of the
vajra pinnacle,
appearances, sounds, and awareness are completely pure - timelessly the deity.
Spiritual attainment is fully evident as the complete purity of body,
speech, and mind,
and so the enlightened perspectives of all these approaches are subsumed
with this sublime heart essence.

In the three stages of maha, anu, and ati, moreover,
the universe of appearances and possibilities is a pure realm of masculine
and feminine deities.
These stages hold that the unwavering nature of phenomena is naturally
occurring timeless awareness,
for basic space and timeless awareness are inseperable in their total purity.
Given that everything is completely pure within this sublime, excelled secret,
the immeasurable mansion, without being created, is a blissful realm,
a timeless expanse.
Within this infinite and all-pervasive state, which cannot be divided
into outer and inner,
there is nothing to characterize in light of your value judgements.
With everything timelessly infinite - the spacious expanse of dharmakaya -
the enlightened perceptives of all these approaches are subsumed
within the heart essence of the supreme secret.

Perfection in one, perfection in everything -
the expanse within which all phenomena are subsumed
is itself subsumed within the supreme state of spontaneous presence,
a timeless and naturally lucid state of utter relaxation.

This is the sixth section of The Precious Treasury of the Basic Space of Phenomena, demonstrating that everything is subsumed within awakened mind.

Spontaneously Present Awareness

The transmission of awakened mind, spontaneously present by nature,
is the summit of the most majestic mountain, not created yet ensuring
all that has ultimate meaning.
Exalted above all, it is the supreme and most majestic spiritual approach.

Once one has reached the summit of a majestic mountain,
one can see the valleys below all at once,
while from the valleys one cannot see what it is like at the summit.
Similarly, ati, the vajra heart essence,
is the pinnacle spiritual approach and sees what is meaningful in all others,
while the lower approaches cannot see its ultimate meaning.
Therefore it is the pinnacle, the peak experience, which is
spontaneously present.

It is like a great wish-fulfilling gem that, if prayed to,
ensures all that is wished for as a matter of course.
Such is not the case for ordinary things.
Since the vajra heart essence is the spontaneous presence of the three kayas,
buddhahood is ensured, in and of itself, within the basic space of natural rest.
It doe not require effort or achievement--that is its superiority.
Although those in lower approaches strive through acceptance and rejection,
they acomplish nothing for eons--what a great debility!

Awakened mind--timelessly spontaneous and uniform awareness--
the spacious nature of phenomena, just as it is, the naturally settled state,
is dharmakaya by nature, the expanse of primordial equalness.
It is present in everyone but within the reach of only a fortunate few.
If left just as it is, it is innately ensured within that context.

Sambhogakaya--infinitely pervasive, naturally lucid, and spontaneously present--
is present in everyone, but the perception of it is within the reach of only a few.
If you rest naturally with whatever manifests, without conscious
striving, it is evident.

The continuous display is the infinite expanse of nirmanakaya.
It is present in everything, clear in the arising of things.
It is the pure expanse of self-knowing awareness.
The miraculous display of wish-fulfilling qualities and activities,
moreover, is nowhere else.
Like turbid water when the sediment settles, it becomes clear if you rest
in the naturally pristine state.

The truth of primordial purity is not found by being sought.
Enlightenment--buddhahood--is evident within the naturally occurring expanse.
Since it has already been accomplished, there is no need to achieve it anew.
This naturally abiding greatness is enlightened intent, the expanse that is
the true nature of phenomena.
Make no effort concerning what is unchanging and spontaneously present!

The timeless ground, the innately abiding ground, is the ground that is
at the very heart of enlightenment.
Since it does not stray at all from the context that is its nature,
do not stray from the lucid expanse that is the ultimate meaning of awareness!

The reason that everything is ensured by being left as it is
lies in the unchanging, ever-present state of sovereign mastery--
the five aspects of timeless awareness.
The state of original buddhahood--the five aspects each of enlightened form,
enlightened speech, enlightened mind, enlightened qualities, and
enlightened activity--
is spontaneously present within the beginningless and endless expanse.
Do not seek it elsewhere, for by nature it is timelessly ensured.

Moreover, enlightenment--dharmakaya as experienced by all buddhas--
is none other than the ultimate meaning of unchanging equalness.
And since it is spontaneously present within that naturally occurring context,
do not seek it, do not try to achieve it.
Completely let go of hope and fear!

Even the naturally occurring timeless awareness of all ordinary beings
is unmade and unsought, and spontaneously present as dharmakaya,
so do not react with rejection or acceptance, but rest in this context
of basic space!

Within the essence of being--spontaneous and uniform, unwavering
and beyond deliberation--
lies the spacious expanse of the ground of being, not created yet ensuring
all that has ultimate meaning.
Unchanging and ever-present, the embodiment of the kayas and timeless awareness
is the conferral of the supreme, naturally occurring empowerment, like
the investiture of a royal heir.
Since the universe of appearances and possibilities is timelessly and
spontaneously present,
there is no need for concerted effort, for it is spontaneously present
by nature.
Everything is ensured, unfolding as a supreme state of spontaneous presence.

This is the seventh section of The Precious Treasury of the Basic Space of Phenomena, demonstrating that everything is timelessly and spontaneously present within awakened mind.

Nonduality Within Awakened Mind

Within naturally occurring timeless awareness, a single basic space,
all things are present in such a way that they are in essence nondual.
Continuous dualistic perceptions arise as a display due to the dynamic
energy of awareness.
In what is called "awakened mind", there is no duality of sensory
appearances and what the mind imputes about them.
Within enlightenment--awareness without transition or change--
the universe of appearances and possibilities, whether of samsara or nirvana,
arises with nothing to renouce or attain.
In the experience of yogins who do not perceive things dualistically,
the fact that things manifest without truly existing is so amazing they
burst into laughter.

Although sensory appearances do not exist, they manifest in all their variety.
Although emptiness does not exist, it extends infinitely, reaching everywhere.
Although dualistic perception does not exist, there is still fixation on
things having individual identity.
Although they have no basis, a continual succession of lifetimes manifests.
Although nohing exists that can be refuted or proved, pleasure is
accepted and pain is rejected.

Looking around, I find the perception of beings to be truly amazing.
They fixate on what is not real as real, so that it certainly seems real.
They fixate on confusion where there is no confusion, so that there
certainly seems to be confusion.
They reify what is indeterminate as determinate, so that it certainly
seems determinate.
They reify what is not so as being so, so that it certainly seems so.
They reify what is untenable as tenable, so that it certainly seems tenable.

Ordinary mind is seduced by trivial sense objects in all their variety.
One's useless focus moment by moment extends into a continuum,
as days, months, years, whole lives go by.
Beings are deceived by misconstruing what is not dualistic as dualistic.

As a yogin with a pure mind looks inward,
awareness, without underlying support or basis, is free of labels.
It cannot be perceived in any way that can be characterized or described--
structured view and meditation are done away with.
Given this state of infinite evennness, open, relaxed, and spacious,
there is no sense of spiritual practice, for there is no distinction between
formal sessions and the periods in between.
Everything is unrestricted, completely equal, and uninterrupted.

With no reference point--whether body or sense object or perception--
there is infinite evenness within the undifferentiated, vast expanse of space,
and so there is no inner agent that can be held to have identity.

As you look outward at sense objects manifesting externally,
everything is unobstructed, vivid yet ephemeral,
random, without any reference point.
You perceive, hear, think, are aware, experience, and feel as never before.
"What is this? Are my perceptions by nature those of a lunatic? Am I in a dream?"
You burst out laughing at yourself!

You are free of any notion of enemy or friend, attachment or aversion,
near or far.
Since there is a unique evenness in that everything is equal, without any
dinstinction between day and night,
samsara--the reifying of characteristics and reference points--is cleared away.
Since you have no concepts about "the scope of naturally occurring
timeless awareness",
you have transcended the cage of acceptance and rejection, of what is an
antidote and what is to be abandoned.
With such realization, there is nondual timeless awareness.
You have arrived at enlightened intent, naturally occurring and wholly positive.
You have arrived at the point of resolution, with no chance of falling back.

Without any realization of equalness in its naturally occurring state,
you may obsess on the word "nonduality"
and place your confidence in some state that you speculate has no frame
of reference whatsoever.
This is truly a mistaken notion--the dark realm in which awareness is
not recognized.

Therefore, it is in the naturally occurring state without transition or change
that the most majestic perfection of goals is experienced as nonduality.
The total freedom of the three realms--the ultimate meaning of nonduality
of samsara and nirvana--
is the fortress of dharmakaya, the nature of being that arises inherently
from within,
such that it is completely pure like space, yet is in fact beyond all metaphors.

As long as you remain fixated on individual things, on "this" or "that",
you remain caught in dualism--the cage of confusion entailing self and other.
When you make no biased distinction--of "this"--
everything is the same in the state of equalness, with no frame of reference,
and so Vajrasattva declares, "Nonduality is realized!"

This is the eighth section of The Precious Treasury of the Basic Space of Phenomena, demonstrating nonduality within awakened mind.

The Decisive Experience

Within the single expanse, supremely spacious by nature,
awakened mind, equal to space, is pivotal.
Focus on this key point and distill it to its vital essence;
it is the greatest of the great--wholly positive and spacious enlightened mind.
In its essence, it thoroughly shatters the outer confines of reality.
Within this single vast expanse, there is no duality of realization versus its lack,
or freedom versus its lack, but a supreme state of equalness.

A garuda whose wings have grown within the egg
abides in the expanse of the sky once it breaks out of the egg.
It overwhelms nagas and crosses directly over abysses.
So also, a fortunate yogin who has realized the vajra heart essence, just as it is,
the pinnacle of all spiritual approaches,
outshines those following lower approaches and crosses directly over the
abyss of samsara.

The freedom of everything--abiding in a supreme state of equalness--
is unacceptable to those involved in cause and effect, effort and achievement,
but in the most sublime approach it makes perfect sense as the ultimate
meaning of unwavering equalness.

Everything is supreme bliss, equal to space itself--the expanse of dharmakaya.
There is nothing that is not free within the expanse of dharmakaya.
The true nature of everything is experienced intuitively as the kaya of
the vajra heart essence.

The dynamic energy of this heart essence is perfect within the body born
of habitual patterns.
Once the body of conditioned existence between birth and death is cast off,
awareness is experienced as a oneness, in no way divisible.
Once one has "gained the empire" on the level of spontaneous presence,
emanations occur without restriction
and one can engage in every situation without impediment.
Such is the domain of a yogin who "is effortlessly borne of the wind".
While this is unacceptable to anyone involved in lower spiritual approaches,
it is shown by the ati approach to make perfect sense--it is the key point
of the fruition.

Since the magical illusion of origination occurs within what has no origin,
it is the ordinary confused mind that characterizes things as involving causality.
What the ati approach reveals as the absence of causes or conditions
makes eminently perfect sense, although it is unacceptable in lower approaches.

The intent and conduct of buddhas and ordinary beings are not separate,
so it is the ordinary confused mind that holds samsara and nirvana to be
a duality.
What the ati approach reveals as nondual
makes eminently perfect sense, although it is unacceptable in lower approaches.

Given the freedom in which it is irrelevent whether or not one has realization,
to believe that freedom comes about through realization is the enemy of equalness.
What the ati approach reveals as a single state of equalness
makes eminently perfect sense, although it is unacceptable in lower approaches.

To hold that one cannot realize the inexpressible
without relying on specific means to characterize it is a fool's attitude.
What the ati approach reveals as inseperability from the ultimate
makes eminently perfect sense, although it is unacceptable in lower approaches.

Although great perfection is timeless and infinite, without fixed depth
or extent,
to claim it is "unfathomable" is a fool's attitude.
What the ati approach reveals as a boundless, unique state
makes eminently perfect sense, although it is unacceptable in lower approaches.

The usual order of things is reversed within the single sphere of being,
and so hope and fear concerning the fruition are cut through--a state
equal to space.
So vast, so supreme, the enlightened mind of victorious ones is equal to space.
There is no renunciation or attainment--the expanse of the single sphere.
This is timeless freedom; it is irrelevent whether or not one has realization.
A yogin is content on the path equal to space, with nothing needing to be done.

This timelessly awakened awareness that entails no object
does not wander in samsara, for it is beyond all basis for confusion.
No one at all is confused, for there is no context for confusion.
Everything lies within the scope of the basic space of phenomena, a
single lucid expanse.
With no time frame, this spaciousness is equal to space itself.
Samsara is primordially pure, a timeless and spontaneously present state
of utter relaxation.

One does not enter a state of freedom or attain nirvana.
The unchanging vast expanse--samsara and nirvana have never known existence.
Here there is no frame of reference for renunciation or attainment, hope
or fear,
but rather a supremely spacious expanse that is the primordially
enlightened ground of being.

All things are mere labels, for in actuality they are beyond
characterization or expression.
Having decisively experienced that samsara is not confusion and nirvana
is not freedom,
let no one make any effort!
Let no one try to meddle with or alter this!

Awareness, with no breadth or depth,
is not subject to restrictions or extremes, so give up any frame of reference.
Awareness, involving no plans or actions, no coming or going,
entails no time frame or antidote, so drop reification and effort.
If there is a deliberate frame of reference, it is a cause of bondage.
Do not rely on any fixed construct whatsoever--let go in evenness!

It is of no concern whether or not all phenomena are timelessly free.
It is of no concern whether or not the way of abiding is pure by nature.
It is of no concern whether or not mind itself is free of elaboration.
It is of no concern whether or not anything has ever existed within the
fundamentally unconditioned, genuine state.

It is of no concern whether or not samsara and nirvana are by nature a duality.
It is of no concern whether or not all thoughts and expressions are transcended.
It is of no concern whether or not confused attempts at proof and
refutation are demolished.
It is of no concern whether or not the view to be realized has been realized.

It is of no concern whether or not you meditate on the ultimate meaning
of the true nature of phenomena.
It is of no concern whether or not you engage in examination, since
there is nothing to accept or reject.
It is of no concern whether or not the way of abiding has ever existed as
the fruition.
It is of no concern whether or not you have traversed the paths and
levels of realization.

It is of no concern whether or not you are free of all obscurations.
It is of no concern whether or not the development and completion
stages perfect your true nature.
It is of no concern whether or not the fruition of liberation is attained.
It is of no concern whether or not you ander in the six realms of samsara.

It is of no concern whether or not the nature of being is spontaneous presence.
It is of no concern whether or not you are bound by dualistic perceptions
of affirmation and denial.
It is of no concern whether or not you have arrived at the enlightened
intent of the true nature of phenomena.
It is of no concern whether or not you follow in the footsteps of masters
of the past.

No matter what arises, even if heaven and earth change places,
there is a bare state of relaxed openness, without any underlying basis.
Without any reference point--nebulous, ephemeral, and evanescent--
this is the mode of a lunatic, free from the duality of hope and fear.
With unbiased view and meditation, ordinary consciousness that is
caught up in reification collapses.
without the entanglements of wishful thinking, there is no "thing" to
strive for or achieve.
Let whatever happens happen and whatever manifests manifest.
Let whatever occurs occur and whatever is be.
Let whatever is anything at all be nothing at all.

With you conduct unpredictable, you make the final leap into awareness
without the slightest basis for determining what is spiritual or not,
and so this bare state with no reference point is beyond the cage of philosophy.
Whether eating, moving around, lying down, or sitting, day and night
you rest in infinite evenness,
so that you experience the true nature of phenomena as their equalness.
There are no gods to worship, no demons to exorcise,
nothing to cultivate in meditation--this is the completely "ordinary" state.
With this single state of evenness--the uncontrived ruler has no pride--
there is oneness, a relaxed and unstructured openness.
How delightful--things are timelessly ensured without having to be done,
and being free of effort and achievement, you are content.

Given that there is no basis for the view or specific context for meditation,
there is no factor of conduct or fruition to accomplish.
Since everything is infinitely uniform in undifferentiated equalness,
there is no need for concerted effort.
In the absence of any fixed dimension, you are content.

Since there is no speculation, ordinary ideas of achievement come to an end.
Since there is nothing to abandon, antidotes--constricting fixations--
are transcended.
There is not the slightest sense of there being anything, or everything,
or even something that "is" or "is not",
and so whatever manifests, whatever arises, is inevitably free.

Phenomena are ineffable--they do not exist as timelessly free, naturally
free, or not free--
and so the single state of evenness with no reference point
is beyond being any phenomenon that could be decisively experienced.
Within the spacious expanse, the spacious expanse, the spacious vast expanse,
I, Longchen Rabjam, for whom the lucid expanse of being is infinite,
experience everything as embraced within a blissful expanse, a single
nondual experience.
I, Natsok Rangdrol, have reached the point of natural freedom where
phenomena resolve.
Unchanging spontaneous presence is the pinnacle of my excellent counsel.
Moreover, you who follow my example--
bring everything together thus within the timeless range of a single vast exapnse.
In this way, you will gain the ongoing state of authentic being on the
level of Samantabhadra.

This is the ninth section of The Precious Treasury of the Basic Space of Phenomena, demonstrating the decisive experience that one comes to concerning all phenomena within the expanse of awakened mind.

Natural Meditative Stability

Awakened mind is by nature primordially pure.
The true nature of phenomena is such that there's nothing to discard ot adopt,
nothing that comes or goes, nothing to achieve by trying.
Rather, the sun and moon of utter lucidity arise
when one rests naturally in the spacious expanse that is the true nature
of phenomena.

Without sense objects being blocked or mind being reified,
if there is no straying from the natural state of spontaneous equalness,
you arrive at the enlightened intent of supreme spaciousness, Samantabhadra.

Without the arising and subsiding of thoughts, there is a naturally
limpid, pristine state,
like the unwavering evenness of a limpid ocean.
Free of the occurrence of or involvement in thoughts, free of hope or fear,
you abide within the state of naturally occurring timeless awareness, the
true nature of which is profoundly lucid.

Without the compulsions of ordinary mind,
there is an unfeigned state--a natural setting, uncontrived and unadulterated--
though it cannot be characterized with words.
This absorption in the expanse of being, the true nature of which cannot
be characterized,
involves neither meditation nore something to meditate on,
and so laxity and agitation dissipate naturally, and enlightened intent
occurs naturally.

All-consuming thought patterns cannot be abandoned by being
renounced, for they are the dynamic energy of awareness.
Their true nature is such that there are no distinctions, nothing to
differentiate or exclude,
so that nature is ensured by achievement, but arises as basic space.
Without rejecting samsara, you perceive it to be naturally occurring
timeless awareness
through the pure yoga of the dynamic energy of the vast expanse of being.

In the timeless unity of sensory appearances and mind--
the naturally settled state that is the true nature of phenomena--
meditative absorption is experienced as an unwavering, ongoing flow.
Thus, the vajra pinnacle, the most excellent enlightened mind of
Samantabhadra,
is the most sublime, spacious state, equal to space.
The most sublime meditation of all involves no differentiation or exclusion.
It is spontaneously present as the superb, timelessly infinite monarch.

The ongoing flow of utter lucidity, timeless and omnipresent,
is spontaneously present within this context, in which nothing is discarded
or adopted,
Title: Re: The Precious Treasury of the Basic Space of Phenomena
Post by: Yeshe on November 08, 2011, 02:59:47 am
Interesting. :)

Normally on forums we post a link to the website and a brief extract.  I also think you need to introduce the text a little more  in yur own words, maybe explaining its origin etc.

The text mentions melodies as well, are there Youtube or other links?
Title: Re: The Precious Treasury of the Basic Space of Phenomena
Post by: hungdinh on November 08, 2011, 03:04:31 am
Natural Meditative Stability

Awakened mind is by nature primordially pure.
The true nature of phenomena is such that there's nothing to discard ot adopt,
nothing that comes or goes, nothing to achieve by trying.
Rather, the sun and moon of utter lucidity arise
when one rests naturally in the spacious expanse that is the true nature
of phenomena.

Without sense objects being blocked or mind being reified,
if there is no straying from the natural state of spontaneous equalness,
you arrive at the enlightened intent of supreme spaciousness, Samantabhadra.

Without the arising and subsiding of thoughts, there is a naturally
limpid, pristine state,
like the unwavering evenness of a limpid ocean.
Free of the occurrence of or involvement in thoughts, free of hope or fear,
you abide within the state of naturally occurring timeless awareness, the
true nature of which is profoundly lucid.

Without the compulsions of ordinary mind,
there is an unfeigned state--a natural setting, uncontrived and unadulterated--
though it cannot be characterized with words.
This absorption in the expanse of being, the true nature of which cannot
be characterized,
involves neither meditation nore something to meditate on,
and so laxity and agitation dissipate naturally, and enlightened intent
occurs naturally.

All-consuming thought patterns cannot be abandoned by being
renounced, for they are the dynamic energy of awareness.
Their true nature is such that there are no distinctions, nothing to
differentiate or exclude,
so that nature is ensured by achievement, but arises as basic space.
Without rejecting samsara, you perceive it to be naturally occurring
timeless awareness
through the pure yoga of the dynamic energy of the vast expanse of being.

In the timeless unity of sensory appearances and mind--
the naturally settled state that is the true nature of phenomena--
meditative absorption is experienced as an unwavering, ongoing flow.
Thus, the vajra pinnacle, the most excellent enlightened mind of
Samantabhadra,
is the most sublime, spacious state, equal to space.
The most sublime meditation of all involves no differentiation or exclusion.
It is spontaneously present as the superb, timelessly infinite monarch.

The ongoing flow of utter lucidity, timeless and omnipresent,
is spontaneously present within this context, in which nothing is discarded
or adopted,
and so it is the most sublime enlightened intent--the basic space of
phenomena, the nature of samsara and nirvana.
This vast expanse, unwavering, indescribable, and equal to space,
is timelessly and innately present in all beings.

It is the ordinary confused mind that perceives
sensory appearances to be something other than oneself.
It is the ordinary confused mind that believes in meditation and making an effort.
The true nature of confusion is the realm of equalness, the natural state or rest--
the natural expanse that is unwavering and primordially pure.
There is nothing to do and no effort to make--whether or not you are
resting is irrelevant.

Given the unchanging, spontaneously present nature of phenomena,
if you look again and again with self-knowing awareness, free of any
complicating conceptual framework,
you will see that there is nothing to look at.
Nothing to look at--this is the view of omnipresent awareness.

Given awareness, which is not cultivated in meditation and in which
nothing is discarded or adopted,
if you meditate again and again, you will see that there is nothing to
cultivate in meditation.
Nothing to cultivate in meditation--this is the meditation of omnipresent
awareness.

Given the way of abiding, nondual and free of acceptance and rejection,
if you engage in conduct again and again,
you will see that there is no conduct to enact.
No conduct to enact--this is the conduct of omnipresent awareness.

Given spontaneous presence, timelessly ensured and free of hope and fear,
if you strive to achieve again and again,
you will see that there is nothing to achieve.
Nothing to achieve--this is the fruition of omnipresent awareness.

Within the state of equalness, there are no thoughts about sense objects
and no reification of ordinary mind,
so the occurrence of and involvement in hope and fear are pacified.
Abiding in the equalness of sense objects and mind
means that, as a matter of course, there is no straying from the expanse
that is the true nature of phenomena.
One abides in an omnipresent state in which what are characterized as
sense objects do not exist as objects.
Since there is omnipresent awareness, timeless and nondual,
within the state of great perfection--the indivisibility of samsara and nirvana--
everything is in a state of infinite evenness, without acceptance or rejection.

What is tangible and what is intangible are equal in basic space,
buddhas and ordinary beings are equal in basic space,
relative reality and ultimate reality are equal in basic space,
flaws and positive qualities are equal in basic space,
and all directions--above, below, and in between-- are equal in basic space.
Therefore, whatever display arises from that naturally occurring state,
even as it arises. things arise equally, none being better or worse.
What need is there to accept or reject them by applying antidotes?
When things abide, they abide equally, none being better or worse.
Whatever is now taking place in your mind, rest in natural peace.
When things are free, they are equally free, none being better or worse.
In the wake of being conscious of them, do not continue to supress or
indulge in them.

Within awakened mind itself--the expanse of the ground of being--
the way in which everything arises as its dynamic energy and display is
unpredictable.
Even as things arise equally, they arise within that primordial expanse.
Even as things arise unequally, they arise within the basic space of their
equalness.
Even as they abide equally, their true nature is a natural state of rest.
Even as they abide unequally, they abide within the basic space of their
equalness.
Even as they are freed equally, this constitutes the expanse of naturally
occurring timeless awareness.
Even as they are freed unequally, they are freed within the basic space
of their equalness.

Given naturally occurring awareness, the timeless equalness of everything,
arising and nonarising are timelessly nonexistent in basic space,
abiding and nonabiding are timelessly nonexistent in basic space,
and freedom and the absence of freedom are timelessly nonexistent in
basic space.

Within awareness, a supreme state of unwavering equalness,
even as things arise, they arise naturally, holding to their own place.
Even as they abide, they abide naturally, holding to their own place.
Even as they are freed, they are freed naturally, holding to their own
place.

Given that awareness is unchaning and free of elaboration,
everything is of the nature of space--what arises, arises timelessly;
what abides, abides timelessly; and what is free is free timelessly.

Thoughts arise, abide, and are freed.
Their simultaneous arising and being freed is uninterrupted.
Since it is uninterrupted, there is no separation into cause and effect.
Since there is no cause and effect, the abyss of samsara has been crossed.
Since there is no longer an abyss, where could one go astray?

The expanse of Samantabhadra is timelessly unchanging.
The expanse of Vajrasattva is without transition or change.
The term "buddhahood" is nothing more than a label
for what is simply recognition of the very essence of being--the way of abiding.

With the realization of this, there are no phenomena to accept or reject,
so all things are in a state of infinite evenness that is their sole true nature.
As on the Isle of Gold, there is no division or exclusion.
This nature is not subject to limitation, for error and obscuration have
been seen through.
Within awakened mind itself, in which there are no pitfalls,
the three kayas, involving no effort, are spontaneously perfect,
so the phrase "beyond imagination or expression" is a mere figure of speech.

Sensory appearances are unrestricted;
awareness is evident and naturally occurring.
Since the genuine state of uncontrived rest is unobscured and unobstructed,
with no division into outer and inner,
it is evident as the supreme nature of phenomena.
Let your mind and body relax deeply in a carefree state.
With an easygoing attitude, like a person who has nothing more to do,
let your mind and body rest in whatever way is comfortable, neither
tense nor loose.

However things stay, they stay within their fundamental nature.
However they dwell, they dwell within their fundamental nature.
However they move, they move within their fundamental nature.
Fundamentally, there is no coming or going within the basic space of enlightenment.
The enlightened forms of victorious ones do not come or go.

However description occurs, it occurs within its fundamental nature.
However expression occurs, it occurs within its fundamental nature.
Fundamentally, there is no description or expression within awakened mind.
The enlightened speech of the victorious ones of the three times is
indescribable and inexpressible.

However thinking occurs, it occurs within its fundamental nature.
However conceptualization occurs, it occurs within its fundamental nature.
There is never any thinking or conceptualizing within awakened mind.
The enlightened mind of the victorious ones of the three times is free of
thinking and conceptualizing.

Since what is nonexistent can occur in any way at all, there is nimanakaya.
Since the richness of being enjoys itself, there is sambhogakaya.
Since no substantial basis for these two exists, there is dharmakaya.
The fruition is the expanse within thich the three kayas are
spntaneously present.
Within the very state that is the vast expanse of awakened mind,
the concepts of ordinary thinking do not occur.
If the characteristics of ordinary consciousness do not stir in the mind,
that itself is enlightened intent, the unique state of buddahood.

The nature of nelightenment is similar to the spacious vault of the sky.
The most sublime form of meditation involves no recollection or thinking.
One's nature is unwavering and uncontrived.
Unplanned and completely free of the formation of ideas, the true
nature of phenomena, the naturally settled state,
is without transition or change throughout the three times.
The most sublime form of meditation involves no stirring or
proliferation of all-consuming thoughts.

Any abiding in suchness is the sacred state of mind--
the unique state of buddhahood, free of all characterization.
It is the unwavering basic space of phenomena, a state of evenness that
transcends reifying concepts.
This is the expanse of the enlightened intent of the victorious ones,
the sublime, spacious nature of being.
When the bonds of physical and mental contrivance are abandoned,
there is unfeigned relaxation.
No matter what recollection stirs in the mind,
if you do not waver from the context of the true nature of phenomena--
that of resting in the ground of being--
everything is the spacious expanse of the enlightened intent of
Samantabhadra.

Since nothing is reified or discarded, there is none of the tension or
laxity of the compulsive mind.
The unrestricted state of natural settling, just as it is, is ensured as
a matter of course.
Unwavering, infinite evenness is an expanse with no fixed dimension.
If all ordinary thinking occurs naturally and is pacified naturally,
that is the skylike enlightened intent of Vajrasattva.

If you maintain an undistracted state within the uncontrived expanse of being,
even engaging in thoughts concerning sense objects is within the scope
of the true nature of phenomena.
As for that true nature, it is nonceptual and as spacious as the sky,
but if you try to contrive it deliberately and compulsively, it becomes a
cage of characteristics.
Though you may spend day and night in such meditation, that is the bondage
of fixation, pure and simple.
The Victorious One state that it resembles the meditative stability of
the gods.
Therefore, it is extremely crucial that your mind--
which is undistracted and in which effort and striving have been
eradicated--
settle naturally, beyond reifying effort.

Since naturally occurring timeless awareness is without limitation or bias,
it cannot be characterized as some "thing", for all elaboration naturally subsides.
Therefore, give up creating more concepts.
Train in the ultimate meaning of the supreme spaciousness free of any
foundation.

The unique nature of phenomena is naturally occurring timeless awareness.
The unique view is freedom from the limitations of elaboration.
In the unique meditation, nothing is discarded or adopted, nothing
comes or goes.
In the unique conduct, there is no duality of acceptance and rejection.
The unique fruition is free of the duality of renunciation and attainment.
This is the enlightened intent of naturally occurring spontaneous presence.

The true nature of all phenomena in their entirety--the universe of
appearances and possibilities,
whether of samsara or nirvana--is the primordial state.
Since it does not stray from naturally occurring timeless awareness itself,
understand it to be enlightened intent, with everything at rest in the
ground of being.

Concerning phenomena that manifest as myriad sense objects,
without thinking in any way, "This is how to rest",
rest spontaneously in the naturally settled state, free of the proliferation
and resolution of thoughts.
Abide as a matter of course within the expanse of equalness, the true
nature of phenomena.

Neither focusing tour senses on, nore letting your gaze wander to,
the manifestations of sensory appearances in all their variety,
neither thinking of "self" nor conceiving of "other",
rest, naturally lucid, in the supremely spacious state of complete openness.

Given the enlightened intent of naturally occurring timeless awareness,
in which everything is equal--
expansive and elevated mind free of the proliferation and resolution of thoughts--
ther experience of blending with space, without any division into outer
and inner or in between,
arises as meditative absorption that is blissful, clear, and free of
elaboration.

Given the enlightened intent of the true nature of phenomena, which
never strays from a state of rest, the ground of being,
there is no division into outer and inner, for that nature is free of the
elaborations of dualistic perception.
There is no ordinary mind fixating on something "other"--a "sense object"--
so nothing is reified as an object, and your perceptions of the universe
are free of fixation.
No context exists for taking rebirth in samsara--this is similar to space.

There is no inner concept of mind as "self",
so nothing is reified as a subject, and the all-consuming thought patterns
of conditioned existence are stilled.
The potential for rebirth in samsara is cut through at the root.
At that point, you have arrived at the enlightened intent of dharmakaya,
like space, in which there is no division into outer and inner and no
frame of reference for phenomena based on confusion.
You have touched on the point of resolution, and since there is no coming
or going,
everything is an infinite expanse, the pure realm of Samantabhadra.
You have reached the sublime palace of dharmakaya.

If awareness in the moment does not stray from the ground of being,
familiarization with that experience negates any furthering of
conditioned existence.
You are free of the karma and habitual patterns that perpetuate rebirth.
You have come to the decisive experience of causality, described as the
equalness of samsara and nirvana.
You have arrived at the heart essence of enlightenment, which does not
abide in conditioned existence or the state of peace.
It is crucial that you distinguish between this and a one-pointed state
of calm abiding.
This is the enlightened intent of natural great perfection.

If you stray from your fundamental natural, the functioning of
conceptual mind is samsara, pure and simple.
It involves cause and effect--you have no come to the decisive experience.
A person who makes this mistake falls lower and lower.
Therefore, the sublime secret--great perfection--does not stray from
basic space,
and the expressions of dynamic energy resolve within the ground of being.
Enlightened intent abides as an unwavering state of equalness.

Within this context, there is no cause and effect, no concerted effort.
View, for example, cannot be cultivated in meditation.
Although the mode of cessation is described as having neither center nor limit,
when dynamic energy itself deviates from this natural state,
the myriad display arises as the multiplicity of the universe of appearances
and possibilities.
So never say categorically, "There is no cause and effect".

Interdependence ensures that conditioned, composite phenomena are
beyond enumeration and imagination.
Confused perception in samsara, and even states of peace and bliss, are
beyond enumeration and imagination.
All of this contitutes the very process of interdependence, which is the
coming together of causes and conditions.

If you evaluate your fundamentally unconditioned nature,
you find that it has never existed as anything whatsoever.
So too, in taking this as your path, you have no frame of reference whatsoever
for straying from that fundamentally unconditioned nature in all its immediacy.
Rather, you appreciate it within the context of enlightned intent.
Having reached the ultimate state in the immediacy of your
fundamentally unconditioned nature,
you are not sullied by anything at all.

Afflictive emotions, karma, and habitual patterns have no support
within this vast expanse, but are the playing out of magical games of illusion.
You must be liberated from this, so please come to a decisive experience
of causality.
As a means of doing so, there is nothing superior to this approach.
Therefore, it is crucial not to stray from the enlightened intent of the
true nature of phenomena.
This is the expanse of my profound and heartfelt advice.
It is crucial to go beyond what everything is or is not, transending "is"
and "is not".

This is the tenth section of The Precious Treasury of the Basic Space of Phenomena, demonstrating that enlightened intent does not deviate from the true nature of phenomena.

Resting in Uncontrived Conduct

Within the oneness of everything as awakened mind, equal to space,
daulistic perception draws you into confusion--conditioned existence and causality.
Since sensory appearances based on confusion are illusory and have no true support,
when you encounter them directly, maintain the experience of their
leaving no trace, free of evaluation.

When something unwanted falls into your lap, you have a negative reaction,
such as anger, dislike, envy, upset, irritation, anxiety,
depression, mental anguish, or fear of death and rebirth.
When such reactions arise as a display due to dynamic energy, identify
them as such.
Do not renounce them, indulge in them, refine them away, transform them,
look at them, or meditate on them.
Rather, rest spontaneously in the single, naturally settled state of evenness,
free of the proliferation and resolution of conceptual frameworks.
Mind as a pure expanse of space, in which things vanish naturally and
leave no trace,
arises with intensity from within, pristinely lucid.

Within unconstrained awareness, which neither "is" nor "is not",
sensory appearances are not fixated on as anything, but rather are
encountered directly.
This brings about natural rest in the state that cannot be reified as anything,
and suppression and indulgence, which are not anything that can be
freed in some way,
fade without leaving a trace.
An experience without fixation wells up from within.
This itself--just as it is--is the timelessly spacious expanse of
enlightened intent.

Similarly, you may experience what is desirable and brings joy to the mind--
things accomplished with ease, friends, pleasant news, wealth to be
enjoyed, and attractive places and regions.
With anything attractive, there arises a state of mind that is naturally
enriched by joy.
When you identify this and rest imperturbably, settling naturally,
you experience it as uncontrived and spontaneously present in
primordial basic space.

You may have a neutral attitude--when you are going about or sitting
or resting quite indifferently--
that is neither pleasant nor unpleasant--
Regardless of what arises, identify its nature as it arises, without reacting
positively or negatively.
Thus, the true nature of phenomena, the naturally settled state without
differentiation or exclusion,
is called "ignorance free as supreme utter lucidity".

At night and other times when you are overtaken by sleep,
as you lie in a naturally settled state free of the proliferation and
resolution of thoughts,
sensory appearances that manifest in obvious ways disappear, so
reification of them disappears as well.
With the disappearance of even what is subtle or very subtle, together
with the reification of it,
the mind that is aware in a uniform, nonconceptual state
abides naturally, free of the occurrence of and involvement in thoughts,
as well as hope and fear.
This is the context in which all-consuming concepts are free within the
basic space of phenomena
ans so is described as "samsara being free as nirvana".

Even sleep is the primordial vast expanse, occurring naturally.
Expressions of dynamic energy are absorbed into the ground of being,
into the basic space that is its essence,
so that all the elaborations perceived as a display subside as a matter of course.
This is the enlightened intent of naturally occurring timeless awareness,
in which nothing need be done.

Thus, all desirable, undesirable, and neutral mental states,
in which the three poisons arise as a display due to dynamic energy,
occur within basic space, arising within the context of that space.
Since they occur only within basic space, not straying from it in the least,
without trying to anticipate or manipulate them in any way,
it is crucial to identify basic space itself, for as soon as you rest in that context,
they will subside naturally, vanish naturally, and be freed naturally.

Moreover, all afflictive emotions, karma, and habitual patterns
are magical expressions arising as a display due to dynamic energy.
Antidotes that bring improvement--even the path to liberation--
are magical expressions arising as a display due to the dynamic energy.
Since both arise timelessly as a display due to this energy,
it is crucial to rest without contrivance wihin the state of recognition.
They are equal in mode, equal in manner, and equal in stirring from the
ground of being.
They occur circumstantially, are compounded, and do not transcend causality,
so it is essential that you transcend causality--resting naturally,
resting imperturbably.

This is the very pinnacle of the sublime secret approach.
Do not speak about it to those of lesser aptitude, but keep it extremely secret.
By being misinterpretted, the teachings concerning the heart essence will
be distorted.
Exaggeration and underestimation are at odds with enlightened intent.
Those who violate the bounds of secrecy fall endlessly into lower states.
Therefore, the legacy of the most majestic and utterly secret spiritual approach
is taught and entrusted to holy people with good fortune.

In brief, whatever circumstance manifests--whether a sense object or
state of mind--
do not apply antidotes or make an effort to abandon it,
for the key point of naturally settled awareness is to rest naturally,
to rest imperturbably.

Though all pleasure and pain are ways in which awareness arises,
you are bound to conditioned existence by reifying them dualistically as
things to accept or eliminate.
Whatever appearances manifest are equal as sense objects--simply what
is evident to the sense faculties.
Whatever thoughts arise are equal as mental events--simply conscious
states that leave no trace.
Both are equal in the moment--simply the bonds of denial or affirmation.
In actuality, they are equal in the final analysis--nothing but
appearances that have no basis.
Sense objects are equal in their distinctness--upon examination simply
leaving no trace.
Ordinary states of consciousness are equal in essence--upon analysis
nothing but space.
Objects and mind are nondual--simply pure open space.
Whoever understands things in this way is a descendant of Samantabhadra--
a sublime spiritual heir of the victorious ones, a master of awareness
in the highest sense.

Thus, phenomena are equally existent, equally nonexistent,
equally apparent, equally empty, equally true, and equally false,
so cast aside all antidotes that involve renunciation, all concerted effort,
all binding fixation.
Expand into supreme equalness, in which sense objects do not exist.
Expand into supreme awareness, in which ordinary mind does not exist.
Expand into supreme purity and equality, in which flaws do not exist.

This is the eleventh section of The Precious Treasury of the Basic Space of Phenomena, demonstrating that manifest circumstances, equal to space in extent, are pure.

Timeless Freedom

All phenomena are timelessly free in awakened mind,
and so there is no phenomenon that is not free.

Samsara is timelessly free, free in primordial purity.
Nirvana is timelessly free, free in spontaneous perfection.
Sensory appearances are timelessly free, free in having no basis or foundation.
Conditioned existence is timelessly free, free in the heart essence of enlightenment.
Elaboration is timelessly free, free in the absence of limiting alternatives.
Nonelaboration is timelessly free, free in unborn purity.

Pleasure is timelessly free, free in the evenness that is the true nature of phenomena.
Pain is timelessly free, free in the uniform spaciousness of the grounf of being.
Neutral sensations are timelessly free, free in dharmakaya, equal to space.
Purity is timelessly free, free in the emptiness of underlying purity.
Impurity is timelessly free, free in the supreme state of total freedom.

Levels of realization and spiritual paths are timelessly free, free in
transcending the stages of development and completion.
View and meditation are timelessly free, free in the absence of
renunciation and acceptance.
Conduct is timelessly free, free in the wholly positive state.
Fruition is timelessly free, free in the absence of hope and fear.
Samaya is timelessly free, free in the supreme nature of phenomena.
Recitation and mantra repetition are timelessly free, free in transcending
verbal expression.
Meditative absorption is timelessly free, free in transcending the realm
of thought.

Existence and nonexistence are timelessly free, for freedom lies in the
transcendence of extremes.
Affirmation and denial are timelessly free, for freedom lies in the lack
of any basis or foundation.
What is authentic is timelessly free, for freedom lies in the
transcendence of conceptual frameworks.
What is not authentic is timelessly free, for freedom lies in the
transcendence of conceptual bias.
Karma is timelessly free, for freedom lies in the absence of any sullying factors.
Afflictive emotions are timelessly free, for freedom lies in absence of
either bondage or freedom.
Habitual patterns are timelessly free, for freedom lies in the lack of any
basis for supporting them.
The consequences of actions are timelessly free, for freedom lies in the
lack of any basis for experiencing them.

Antidotes are timelessly free, free in the absence of anything to abandon.
There is neither renunciation nor acceptance, but freedom in
expansiveness equal to space itself.
Freedom is timelessly free, free in the absence of bondage.
The lack of freedom is timelessly free, free in the absence of both bondage
and freedom.
Relaxation is timelessly free, free in absence of anything to be relaxed.
The state of resting imperturbably is timelessly free, free in the absence
of anything to be brought to rest.

In brief, all phenomena that are appearances or possibilities,
s well as what is neither an appearance nor a possibility and is beyond
ordinary phenomena--
all these are already timelessly free in basic space,
so there is no need now for anyone to make an effort to free them anew.

Even though you might make an effort to do this, it would be pointless,
so don't! Don't! Do not strive or try to achieve!
Don't look! Don't look! Do not look at the concepts in your mind!
Don't meditate! Don't meditate! Do no meditate on the phenomena of your
ordinary consciousness.
Don't analyze! Don't analyze! Do not analyze sense objects and
ordinary mind!
Don't try to achieve! Don't try to achieve! Do not try to achieve results
out of hope and fear!
Don't reject! Don't reject! Do not reject afflictive emotions and karma!
Don't accept! Don't accept! Do not accept anything as true!
Don't bind! Don't bind! Do not bind your mindstream!

Since everything reverts to a state of evenness, with no object whatsoever existing,
there is no orderly process, there are no phenomena, there is no
identifiable frame of reference.

The ground collapses, the path collapses, and any sense of a fruition
collapses,
so you cannot conceive in the slightest of good or bad, loss or injury.
Your experience of evenness is decisive, timelessly so,
and you feel certainty about the universe of appearances and possibilities.
The division between samsara and nirvan collapses--not even basic space
exists innately.
There is no reference point--no "How is it?" "What is it?" "It is this!"
What can any of you do? Where is the "I"?
What can anyone do about what was so before but now is not?
Ha! Ha! I burst out laughing at such a great marvel as this!

Since the perspective of confusion--the universe of appearances and
possibilities--collapses,
day and night are timelessly pristin, naturally pristine, pristine in space.
Days and dates are pristine; months, years, and eons are pristine.
One thing is pristine; everything is pristine.
The spiritual and the nonspiritual are pristine.
Samsara, nirvana, and the ground of confusion are pristine in primordial
basic space.

The term, "basic space", a product of conventional mind, is pristine.
However you strive, whatever effort you make, what now will be of value?
The entanglements of the desiring mind resolve--the supreme marvel of space!
The nature of this irreligious beggar resolved into such a state.

The fortress of the foundation, of jewels, and of surrounding space
are spontaneously present within enlightened intent, which is timelessly
free in that it has no underlying basis,
so the universe of the three states of conditioned existence is free within
the supreme state in which no sense objects exist.

Those who bind themselves by holding to biases where none exist
do not understand the nature of being.
They themselves corrupt themselves.
They themselves delude themselves.
They are confused--so confused!
They are confused by their perception of an abyss where no confusion exists.

Whether or not there is confusion, there is the expanse of awakened mind.
There is never any confusion or freedom in awakened mind.
You are bound by reifying what arises from it as a display.
In actuality there is neither bondage nor freedom.
Neither sense objects nor ordinary mind exist.
Do not be seduced into believing in the existence of what does not exist.

Awareness is free in that it is timelessly awakened buddhahood.
Do not confine it within the trap of the ordinary mind of reifying fixation.
The completely pure expanse in which objects never exist
is the expanse of awakened mind, the supremely blissful ground equal to space.
Samsara is not possible within that context, which abides primordially
and innately.

Given that the unique sphere of being is without edges or corners,
to hold that things are the same or different is the confusion of ordinary mind.
Given that naturally occurring timeless awareness has neither cause nor condition,
perceiving it to be involved in the samsaric process is a hindrance to enlightenment.
Given that unbiased spontaneous presence is free of limitation,
fixation on the limitations of biased views is the mara that creates
complacency.
Given that unceasing emptiness has neither substance nor characteristics,
labeling things as "existent", "nonexistent", "manifest", or "empty" is the
perversity of ordinary consciousness.
Therefore, cast off the trap of whatever biases you hold
and understand that unbiased spontaneous presence is like space!

Regardless of what arises to the six avenues of consciousness--
appearances seen, sounds heard--
everything is naturally clear, an expanse with no division or exclusion.
Come to this decisive experience within the timelessly free expanse of
equalness.

Awareness is "basic space", because whatever manifests occurs within a
single state of equalness.
It is "the ground of being", because it gives rise to all enlightened qualities.
It is "the expanse of being", because everything occurs naturally, without
division or exclusion.
It is "awakened mind", because it is experienced as the heart essence that
is the source of everything.
You should understand it to be like space, primordially pure.

In the spacious expanse of the ground of being, naturally occurring
timeless awareness
is "refined", because it is timelessly immaculate, unsullied by samsara.
It is "consummate", because enlightened qualities are spontaneously
present, beyond cause and effect.
It is "mind", because self-knowing awareness is the utterly lucid heart essence.
Everything is subsumed and completely pure within awakened mind.

Eithin the very essence of what arises as a display due to dynamic energy,
a "reawakening" to buddhahood in the moment comes with realization.
In the absence of realization, thought patterns based on the confusion of
nonrecognition arise--
the eight avenues of consciousness that develop from the ground of all
ordinary experience, as well as their objects.
Nothing that arises as the display--the entire universe of appearances
and possibilities--
strays from the expanse of awakened mind.
If you abide in a state of equalness, without straying from the expanse of mind,
you fully embrace samsara and nirvana, free in the spacious expanse of
enlightened intent.

The naturally settled state--samsara and nirvana cannot possibly exist
within that fundamentally unconditioned state.
The naturally settled state--positive and negative, acceptance and
rejection, cannot possibly exist.
The naturally settled state--dualistic perceptions involving renunciation
or attainment cannot possibly exist.
The naturally settled state--the five emotional poisons cannot possibly exist.
The naturally settled state--restrictions and extremes cannot possibly exist.
The naturally settled state--dynamic energy and the arising of things
cannot possibly exist.
The naturally settled state--there is nothing to prevent it from being
labeled, however inadequately.

Within naturally occurring timeless awareness--a state beyond labels, in
which phenomena resolve--
whatever arises as its dynamic energy and display is in fact without basis.
The way of abiding, in which there is neither bondage nor freedom, is
the naturally settled state.
What is symbolically labeled "freedom" is simply a state in which things
vanish naturally, leaving no trace,
and since there is no contradiction in labeling it as anything or nothing,
we describe it with the words "timelessly free".

There is no division or exclusion--there is no freedom in the expanse of
spontaneous presence.
There is no union or separation--there is freedom in the expanse of the
sphere of being.
Anything at all arises--there is freedom in the expanse in which
everything is indeterminate.

Forms manifest--sensory appearances are free in their own place.
Sounds are audible--what is audible is free in its own place.
Odors are sensed--sensations are free in basic basic.
Flavours are tasted and tactile sensations are felt--they are free in the
context of their own place.
Consciousness and mental events are free, without basis, foundation, or support.

There is freedom in oneness--freedom in the expanse that is the true
nature of phenomena.
There is no duality--freedom in the equalness of sense objects and mind.
There is naturally occurring freedom--freedom in the expanse of timeless
awareness.
There is spontaneously present freedom--freedom in the purity of the
ground of being as basic space.

There is freedom in the variety of things--freedom within the unique expanse.
There is freedom not subject to extremes--freedom within the spontaneously
present expanse.
There is universal freedom--freedom within the expanse of the heart essence.
There is freedom as utter lucidity--freedom within the expanse of the
sun and moon.
There is freedom as the true nature of phenomena--freedom within the
expanse of space.
There is freedom of objects in the phenomenal world--freedom within
the expanse of the ocean.
There is unchanging freedom--freedom within the expanse of the most
majestic mountain.

There is primordial freedom--freedom in the unborn expanse.
There is freedom in the single state of evenness--freedom in the expanse
of timeless awakening.
There is total freedom--freedom in the timelessly unfolding expanse.

This is the twelfth section of The Precious Trasury of the Basic Space of Phenomena, demonstrating that all phenomena are by nature timelessly free in awakened mind.

Awakening to Buddhahood

If, through the key point of effortlessness, there is familiarity
with the very essence of enlightenment--the spontaneous presence of phenomena--
although buddhahood is timeless, there is awakening to buddhahood anew.
This is the unsurpassable pinnacle of the vajra heart essence--
the vast expanse of enlightenment, the very essence of the nine progressive approaches.

Although the orbs of the sun and moon are radiantly luminous in the
vault of the sky,
they can be completely obscured by thick clouds, which prevents them
from being seen.
This parallels the way in which enlightenment, though present within
you, is not apparent.

Thick clouds vanish naturally when left alone in the sky.
Similarly, the clouds of causality vanish without effort or striving,
and the very essence of enlightenment shines in and of itself in the vault
of the sky.
Given the varying degrees of acumen, there are different spiritual approaches.

The essence is like the sun, shining clearly in the expanse of the basic
space of phenomena.
Everything arises without bias due to its dynamic energy, which is like
the sun's rays.
They suffuse the earth and bodies of water with warmth,
so that a display of clouds arises, formed from water vapor.
This obscures the essence itself and even its dynamic energy.
Similarly, due to the impure display of natural dynamic energy deriving
from the essence itself,
one's perception of suchness, the heart essence, is obscured.
The universe of appearances and possibilities consts of an
inconceivable range of perceptions based on confusion.

The dynamic energy of the sun's rays stirs the wind that disperses the clouds.
Similarly, with the realization of the very essence of being, its display
is experienced as its adornment.
Confusion, which has always been free, is now free in its own place.
Confused perception and reification are purified in basic space without
having to be renounced.
You have no idea where they have gone.
The spontaneously present sun shines as the kayas and timeless
awareness in the limpid sky.
It does not come from somewhere else, but is simply awareness's own
pure manifestation.

The wings of a garuda unfold within the egg.
As long as it is enveloped by the shell, this is not evident,
but when the shell breaks, the garuda soars into the vault of the sky.
Similarly, although the contamination of confused dualistic thinking has
already resolved,
when the "shell"--the result of contamination--breaks,
spontaneously present awareness immediately arises in and of itself,
naturally lucid.
The vast perspective of the kayas and timeless awareness fills the "sky"
of basic space.
With recognition of the very essence of being comes freedom within the
expanse of Samanatabhadra.

Since the display of responsiveness is immeasurable throughout the ten
directions,
emanations issue forth to ensure total benefit for beings.
Enlightened actions are revealed for as long as samsara lasts.
This is impartial responsiveness, dynamic energy arising
from the naturally settled essence of being
so that through its display there is abundant benefit for others.

Although the impure display, along with all it entails, thoroughly subsides,
emanations manfiest for beings in impure states.
They arise out of the responsiveness of teachers--a power that is simply so--
and the pure karma and aspirations of beings with positive minds.

At that point, although there are innumerable emanations in all realms,
leading countless beings to enlightenment,
they do not stray from basic space--the dharmakaya of the teachers.
Naturally occurring timeless awareness is not subject to restrictions or extremes.
Arising naturally within basic space, in the realm of Ghanavyuha,
an inconceivable array of the sambhogakaya manifests
to masters of awareness, dakas and dakinis, and bodhisattvas on the
tenth level of realization.
Moreover, it manifests within basic space as the very essence of
spontaneous presence,
due to the responsiveness of teachers and the inspiration and virtue of
those to be guided.
The essence of dharmakaya is naturally occurring timeless awareness.
Its display is the reservoir of omniscient timeless awareness,
abiding as the single sphere of being within primordial basic space.

The essence of sambhogakaya is the spontaneously present nature of being.
Its display is the five buddha families and the five aspects of timeless
awareness,
manifesting to fill all realms of space.

The essence of nirmanakaya is the ground for the arising of responsiveness.
Its display manifests in whatever way is necessary to guide under
any circumstances,
while its supreme enlightened activity brings mastery.

The kayas are not achieved by effort involving cause and effect.
They are timelessly and spontaneously present, manifesting within a
state of resting imperturbably.
The most sublime secret manifests in this lifetime.
You are not lured away from it in the interval after death,
and so the pinnacle approach of the vajra heart essence
is exalted above all other approaches, based as they are on causes or results.

This is the thirteenth section of The Precious Treasury of the Basic Space of Phenomena, demonstrating that, since all phenomena already constitute the timelessly awakened state of buddhahood, awakening to buddhahood anew happens without effort or achievement.

Conclusion

Such is the song of the vajra heart essence--the true nature of phenomena.
This primordially pure nature, equal to space,
arises naturally in the unchanging environment free of underlying basis
or foundation,
becoming apparent as a display that is without transition or change.

This is the meaning of the spacious, supreme expanse of being, an
infinite state of timeless equalness.
Without having gone anywhere, you reach your primordial nature.
This true nature, unwavering and spontaneously present,
is not subject to restrictions and is free of bias.

The meanings concern the spacious realm equal to space, just as it is.
There, the monarch of the naturally occurring vast expanse
never wavers, free in the natural state of things in all their variety.
I have reached the ultimate womb of basic space, which cannot be
characterized as some "thing".

When my realization was certain, I, a yogin who is like the sky,
wrote this summation of my own experience, together with appropriate
scriptual citations,
setting it down in accord with the twenty-one tansimissions of the
Category of Mind,
the three sections of the Category of Expanse, and the four sections of
the Category of Direct Transmission.

By this virtue, may all beings without exception
effortlessly reach the primordial ground.
May they become spiritual rulers who spontaneously accomplish the two
kinds of benefit,
dwelling on the level of Samanatabhadra without transition or change!

In all directions, may there be well-being, splendor, and wealth,
so that everything that is wished for is spontaneously accomplished,
as though in a pure realm.
May the drum of spiritual teachings resound and the victory banner of
liberation be raised.
May the sacred teachings never wane, but spread and flourish!

This text, entitled The Precious Treasury of the Basic Space of Phenomena, composed on the slopes of the Gangri Tokar by a yogin of the most sublime spiritual approach, Longchen Rabjam, is now completely finished.

Good fortune! Good fortune! Good fortune!
Title: Re: The Precious Treasury of the Basic Space of Phenomena
Post by: Hanzze on November 08, 2011, 06:19:22 pm
First I thought: "Wohh... many words", then I thought: "What would be the purpose of them?", at least I needed to thing on the main rules of the Vinaya (http://www.accesstoinsight.org/tipitaka/vin/sv/bhikkhu-pati.html#pr). Not easy, as simple as it is. Just thoughts.
*smile*
Title: Re: The Precious Treasury of the Basic Space of Phenomena
Post by: dechendamse on March 20, 2012, 07:26:41 am
Even though it might be virtuous to transcribe a text, it might not be the best to spread secret teachings. As it is mentioned in the text itself:

Quote
This is the very pinnacle of the sublime secret approach.
Do not speak about it to those of lesser aptitude, but keep it extremely secret.
By being misinterpretted, the teachings concerning the heart essence will
be distorted.
Exaggeration and underestimation are at odds with enlightened intent.
Those who violate the bounds of secrecy fall endlessly into lower states.
Therefore, the legacy of the most majestic and utterly secret spiritual approach
is taught and entrusted to holy people with good fortune.

Spreading the teachings on a forum, even though it is a Buddhist forum, might distort the teachings, because they are misunderstood and not valued as anything special. This can make some individuals move away from the path of enlightenment.

I am not judging, okay. I just want to say: take care, what you share of secret teachings in a forum. Maybe it is virtuous and maybe it is not. Some highly realized masters from Tibet will not teach the secret and precious Dzogchen teachings in the west because we cannot keep it secret.

Best of wishes,

Dechen
Title: Re: The Precious Treasury of the Basic Space of Phenomena
Post by: Hanzze on March 20, 2012, 08:21:22 am
Fear comes always from wrong deeds, so why to fear to post such things? *smile*

The Secret Ingredient.flv (http://www.youtube.com/watch?v=gsITSvL__do#ws)
Title: Re: The Precious Treasury of the Basic Space of Phenomena
Post by: Thubten_Sherab on July 13, 2012, 07:38:22 am
Even though it might be virtuous to transcribe a text, it might not be the best to spread secret teachings. As it is mentioned in the text itself:

Quote
This is the very pinnacle of the sublime secret approach.
Do not speak about it to those of lesser aptitude, but keep it extremely secret.
By being misinterpretted, the teachings concerning the heart essence will
be distorted.
Exaggeration and underestimation are at odds with enlightened intent.
Those who violate the bounds of secrecy fall endlessly into lower states.
Therefore, the legacy of the most majestic and utterly secret spiritual approach
is taught and entrusted to holy people with good fortune.

Spreading the teachings on a forum, even though it is a Buddhist forum, might distort the teachings, because they are misunderstood and not valued as anything special. This can make some individuals move away from the path of enlightenment.

I am not judging, okay. I just want to say: take care, what you share of secret teachings in a forum. Maybe it is virtuous and maybe it is not. Some highly realized masters from Tibet will not teach the secret and precious Dzogchen teachings in the west because we cannot keep it secret.

Best of wishes,

Dechen

As far as I know, there are no "secret" teachings in Buddhism. I have been taught by my Buddhist teachers that the term "secret" in Buddhism is more like "advanced" or "graduate level". If you are a beginner in any subject, you wouldn't go to a master and expect him or her to teach you advanced level stuff. It would be a waste of your time and the master's time.  However, sometimes they to "throw pearls to the swine" (us, lol) to get our attention. Relax. The aim of Buddhism is to find the truth of existence, a goal which will never satisfy any self-serving, or physical, aims.  See you in nirvana!
Title: Re: The Precious Treasury of the Basic Space of Phenomena
Post by: MikeL on January 05, 2013, 11:35:21 am
I gotta go with Thubten.  There is nothing secret in the teachings, nor should there be.  If something is too advanced, readers won't get it and move on. 

Most of us don't really fully grok the articulations, anyway.  To do so, one needs to be awakened.  Longchen Ramjam, for example, is someone I have to sit with for long periods of time before doors open for me.  Absolutely stunning stuff, actually, but whew. . . !  Thank goodness for the occasional insightful translator. (Dowman has been a good one for me.) 

And I'm also with Blue Garuda.  If anything these kinds of loquacious postings (cut-and-paste) do not encourage participation other than complaints.  I don't think that serves the dharma very well, if that is what one wants to do.
Title: Re: The Precious Treasury of the Basic Space of Phenomena
Post by: ground on January 05, 2013, 10:40:01 pm
What's the use of words that just produce nice feelings? If word addicts find even "better" words the addiction still is there and they will continue to pilger to word dealers and depend on these.   :fu:
Title: Re: The Precious Treasury of the Basic Space of Phenomena
Post by: ground on July 03, 2017, 12:08:55 am
What's the use of words that just produce nice feelings? If word addicts find even "better" words the addiction still is there and they will continue to pilger to word dealers and depend on these.   :fu:

I noticed that a few years ago I have polemically commented on Longchen Rabjams text posted here. The thrust of this polemic certainly still is as valid as it was at that time. However I now also want to highlight 'the other side of the coin' namely that the text may be - i.e. not necessarily is for everyone - a valuable source of inspiration considering that some of the words applied therein and the concepts and intuitions that may arise dependent on these words are not 'it' but can at least be likened to 'the finger pointing to the mooon'.
Title: Re: The Precious Treasury of the Basic Space of Phenomena
Post by: Samana Johann on July 03, 2017, 01:45:56 am
Even though it might be virtuous to transcribe a text, it might not be the best to spread secret teachings. As it is mentioned in the text itself:

Quote
This is the very pinnacle of the sublime secret approach.
Do not speak about it to those of lesser aptitude, but keep it extremely secret.
By being misinterpretted, the teachings concerning the heart essence will
be distorted.
Exaggeration and underestimation are at odds with enlightened intent.
Those who violate the bounds of secrecy fall endlessly into lower states.
Therefore, the legacy of the most majestic and utterly secret spiritual approach
is taught and entrusted to holy people with good fortune.

Spreading the teachings on a forum, even though it is a Buddhist forum, might distort the teachings, because they are misunderstood and not valued as anything special. This can make some individuals move away from the path of enlightenment.

I am not judging, okay. I just want to say: take care, what you share of secret teachings in a forum. Maybe it is virtuous and maybe it is not. Some highly realized masters from Tibet will not teach the secret and precious Dzogchen teachings in the west because we cannot keep it secret.

Best of wishes,

Dechen

Hmm... whats the danger when there is Vinaya. Ohhh see, householder teaching householder. Grasp the moon without base and sell this or have stolen it, take part on taking what is not given and rejecting the base. Well thats kamma. Nobody can help them who do not know father and mother...

Sharing merits is as unbeloved as well and likes to be controlled out of business disturbing. It not easy without base. Not easy to see what is given by one with two hands.

Nobody likes to train and understand Dana, grasping the house. For such, who if not self did harm to himself wanting all?

So just Peta-Dhamma?

Do the highly realized masters from Tibet fear, but being to greedy in regard of the Petas, that people next them would find out, that they teach nothing what is not talked anywhere, where the Petas would also not understand, or do the substain on devoted Petas?
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