Monday, November 22, 2021

The Precious Treasury of The Way of Abiding - 155

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The Precious Treasury of The Way of Abiding - 155
[in the true nature of Reality as it is]
- PART A -

Precious Treasury of the Way of Abiding
(or The Precious Treasury on the Ultimate Nature)
Longchen Rabjam
(1308–1364)

(i.e. About the implications of the View [U2T]
on the Path (Meditation, Conduct) and the Result / Fruition.)


The Precious Treasury of the Way of Abiding (verses only)

AND

The Exposition of the Quintessential Meaning of the Three Categories

A Commentary on the Precious Treasury of the Way of Abiding (not included here)

Longchen Rabjam


Translated under the direction of His Eminence Chagdud Tulku Rinpoche

by Richard Barron (Chokyi Nyima)


Edited by members of the Padma Translation Committee:

Susanne Fairclough, Jeff Miller,

and Robert Racine


PADMA PUBLISHING, 1998


https://archive.org/stream/Longchenpa-ThePreciousTreasuryOfTheWayOfAbiding/Longchenpa.PreciousTreasuryOfTheWayOfAbiding_djvu.txt


https://ia601302.us.archive.org/15/items/Longchenpa-ThePreciousTreasuryOfTheWayOfAbiding/Longchenpa.PreciousTreasuryOfTheWayOfAbiding.pdf

Contents

  • Foreword, by His Eminence Cbagdud Tulku Rinpoche

  • Introduction, by Venerable Tulku Thondup Rinpoche

  • Translation Committee's Preface

  • The Source Verses

  • The Commentary (not included here)

    • Introduction

    • 0. The Vajra Premise

    • 1. The Theme of Ineffability

    • 2. The Theme of Openness

    • 3. The Theme of Spontaneous Presence

    • 4. The Theme of Oneness

    • 5. The Individuals to Whom These Teachings May Be Entrusted

  • 6. Conclusion

  • Notes

  • Sources Cited

  • Word List

Foreword, by His Eminence Chagdud Tulku Rinpoche

The publication of this English translation of Longchen Rabjam’s The Precious Treasury of the Way of Abiding should be a cause for rejoicing on the part of deeply committed English-speaking Buddhists who aspire to realize the Dzogchen, or Great Perfection, transmission of vajrayana Buddhism. Though there are many spiritual traditions in this world, Buddhism offers the deepest examination of what constitutes the root of samsara, and of how to deal with all levels of obscurations and attain liberation. Among Buddhist teachings, none are more profound, more capable of freeing the mind from its most subtle obscurations, than those of the Great Perfection.

Yet, because Great Perfection transmission leads to wisdom beyond words and concepts, the translation of Dzogchen texts presents tremendous difficulties. Some lamas have said that it is not even worth the attempt, that too much distortion results. I respect their opinion, but I feel that those of us with the supreme fortune to receive authentic transmission from great Dzogchen masters have a responsibility to maintain the oral lineage, including translation, as well as the mind-to-mind lineage of realization. If we eschew this work, the precious Great Perfection teachings will remain inaccessible to some ex-cellent Western practitioners who have potential as meditators but who do not know Tibetan. An avenue for the flourishing of the transmission will be cut off.

I am also gravely concerned about the translations of Great Perfection texts produced by Westerners who know Tibetan but who rely solely on scholarly knowledge, without recourse to teachers. Intellectual understanding alone, without the ripening process that takes place under the direction of qualified Dzogchen teachers, will certainly result in misguided translations, perpetuated in misguided meditation by those who base their spiritual practice on such translations. But again, if qualified Dzogchen masters refrain from working with translations because they fear imperfect results, can they lament when even more erroneous translations are published?

The translator of this text, Richard Barron (Chokyi Nyima), has truly mastered both literary and spoken Tibetan, but his deeper understanding is based on an extended retreat under the guidance of His Eminence Kalu Rinpoche, on a number of six-week Dzogchen retreats, and on listening to and translating the teachings of many eminent lamas. He has translated other Great Perfection texts and sadhanas, notably Dudjom Lingpa’s Buddhahood Without Meditation, under my direction. He thus brings more capability to his work than mere theoretical and intellectual competence. The other members of the translation committee working with him likewise have a grounding in both the study of Dzogchen terminology and participation in annual Dzogchen retreats. Such learned scholars as Khenpo Petse Rinpoche and Khenpo Chodzod have been consulted on many details of the translation. I myself have brought to the process whatever Dzogchen understanding I have attained in the course of a long life-time of study and meditation.

This means that while we have not necessarily produced a flawless work, we have confidence in this initial attempt. A great deal of time -- years of effort, in fact -- and expense have gone into the translation and editing. It should be understood that a work of this kind is not casually read and easily comprehended. For most people, the text is quite difficult to fathom, because its meaning unfolds according to the depth of their spiritual preparation. However, simply having the book in one’s home is more valuable than having statues or stupas, for this is truly a relic of the dharmakaya. Such a holy work carries powerful blessings and is a worthy object of faith and devotion.

We intend to continue with this project and publish translations of other volumes of Longchen Rabjam’s Seven Treasuries . We encourage anyone with knowledge and experience of the Great Perfection to contact us with suggestions, clarifications, or corrections, which we will consider for incorporation into future editions. May this precious text illuminate the minds of all who read and venerate it.

Introduction, by Venerable Tulku Thondup Rinpoche

The Precious Treasury of the Way of Abiding with its auto-commentary is one of the Seven Treasuries by Kunkhyen Longchen Rabjam (1308-1363). Longchen Rabjam was one of the greatest masters and most prolific writers of the Nyingma school of Tibetan Buddhism. This text details the approach to the discipline of ethics of Dzogpa Chenpo (the Great Perfection).

Biographical Sketch of Longchen Rabjam

Longchen Rabjam 1 was born in the Tra Valley of southern Tibet on the tenth day of the second month of the Earth Monkey year (1308). When he was conceived, his mother dreamed of a sun above a lion’s head illuminating the whole world. At his birth, a dharma protectress appeared and, holding the baby in her arms, said, “I will protect him.” Longchen Rabjam was a reincarnation of Princess Pemasal (ninth century A.D.), whom Guru Rinpoche had entrusted with the transmission of the Khadro Nyingfhig teachings. The princess took rebirth several centuries later as Pema Ledrel Tsai (1291-?), who discovered the Khadro Nyingfhig as a terma (hidden treasure teaching) and who in'turn was reborn as Longchen Rabjam.

From childhood, Longchen Rabjam was endowed with the qualities of a noble being -- faith, compassion, and wisdom. At the age of five, he could read and write with no difficulty. At seven, he was trained in medicine and astrology by his father and received esoteric transmissions from him as well. At twelve, Longchen Rabjam took the ordination of a novice monk from Khenpo Samdrup Rinchen at Samye Monastery and was given the name Tsultrim Lodro.

At nineteen, he went to the famous Sangp’hu Neut’hang monastic seminary, where he studied Buddhist philosophy, logic, and meditation for six years with Lopon Tsen-gonpa, Chopal Gyaltsen, and others. He studied texts and received transmissions of sutras and tantras from more then twenty teachers. Because of his gift for scholarship, he became renowned as Samye Lungmangwa (Master of Scriptures from Samye) and Longchen Rabjam (Master of Infinite Realization).

At twenty-seven, he met Rigdzin Kumaradza (1266-1343), the holder of the Vima Nyingfhig teachings, in the highlands of Yarto Kyam Valley. He studied with Rigdzin Kumaradza for two years, receiving instructions on all three divisions of Dzogpa Chenpo. But the main emphasis of his studies was the texts of the four cycles of the Men Ngag De division, namely the Outer, Inner, Esoteric, and Inner most Esoteric cycles.

While he was studying with Rigdzin Kumaradza, Longchen Rabjam lived under extremely austere conditions. To combat attachment to the material world, Rigdzin Kumaradza moved from place to place, never settling anywhere for long. In nine months, he and his disciples moved camp nine times, causing great hardship for Longchen Rabjam and everyone else. No sooner would he get used to a simple life in some temporary shelter -- usually a cave -- that protected him from the snow and freezing wind, than he would have to move again. He subsisted on very little food and slept only on a sack, which served as both his mattress and blanket. It was under such hardship that he received transmission of the most rare and precious tantras and instructions of the three divisions of Dzogpa Chenpo. At the end of two years, Rigdzin Kumaradza empowered Longchen Rabjam as the lineage holder of his teachings.

Then for the next six or seven years, Longchen Rabjam maintained strict solitary meditation retreats, mainly at Samye Chimp’hu. At thirty-two, while still in retreat, he conferred the transmission of the Vima Nyingfhig on his disciples at Nyip’hu Shuksep in Kang-ri T’hokar. For some time the surroundings became luminous; everyone heard mystical sounds and experienced pure visions.

Soon the yogin Ozer Kocha and the dharma protectress Shenpa Sogdrupma offered him the text of the Khadro Nyingfhig , discovered as a terma by Pema Ledrel Tsai. Although Longchen Rabjam was the reincarnation of the discoverer of the Khadro Nyingfhig , in order to demonstrate the importance of preserving the transmission for future followers, he went to Sho Gyalse, a disciple of Pema Ledrel Tsai, from whom he received the transmission of the Khadro Nyingfhig .

At thirty-three, he gave the Khadro Nyingfhig teachings to eight male and female disciples at Samye Chimp’hu. Some of the disciples saw him in sambhogakaya form. A rain of flowers showered down. Arcs, beams, and spheres of colored light were seen everywhere. All those assembled sang and danced amid the overwhelming experience of the display of wisdom. For a long time the disciples were absorbed in the experience of deep luminous clarity, which transcends sleep and waking reality. At this, Longchen Rabjam sang:

O yogins! I am happy and joyous.
Tonight, we are the unexcelled pure land.
Our body is the palace of peaceful and wrathful deities.
In it prospers the assembly of buddhas, [the union of] clarity and emptiness.
Buddhahood is not somewhere else, but within us.

He repeatedly visited his master Rigdzin Kumaradza to perfect his own realization. He offered all of what little he possessed to his master five times to purify his clinging to material objects.

Then he moved to Kang-ri T’hokar, where he spent the greater part of his later life composing most of his famous works. People witnessed many dharma protectors in human form serving him by preparing paper and ink when he wrote. His meditative realization of Dzogpa Chenpo reached the state of “the perfection of intrinsic awareness” {rig pa tshad phebs).

In Bhutan he gave teachings to assemblies that sometimes numbered one hundred thousand. He established T’harpa Ling Monastery in Bumt’hang and Samten Ling Monastery in Patro. His son, Tulku Trakpa Ozer (1356-1409?), was born to his consort, Kyidpa, of Bhutan.

Longchen Rabjam became one of the greatest scholars and realized sages of Tibet. Crowds of disciples followed him wherever he went, but he remained a simple hermit with minimal belongings, often dwelling in caves.

He saw solitude in nature as a source of spiritual awakening. For him, nature’s peaceful and clear environment inspired peace and clarity, enabling practitioners to unite with ultimate joy, to attain the oneness of universal openness and luminous clarity. He wrote:

Far from towns bustling with entertainment,

living in the forest naturally increases one’s peaceful absorption,

creates harmony between life and the dharma, tames the mind,

and brings one to the attainment of ultimate joy. 2

He avoided building monasteries and lived in solitude, advising his followers to do the same:

Gathering many followers through various means and establishing monastic seats and facilities causes attachment in one’s own mind and conflicts with others. So my heart advice to you is to live in solitude. 3

He was direct and sincere and, caring only about helping others, never courted favor or sought approval. However great were the offerings made to him, he never expressed gratitude, saying merely, “Let the patrons have the opportunity to accumulate merit, rather than being rewarded for their offerings by expressions of gratitude.” He never showed reverence to a layperson, however politically powerful, but instead said, “Homage should be paid to the Three Jewels but not to mundane people. It is not right to reverse the roles of lama and patron.” He was immensely kind to the poor and suffering. He enjoyed with great pleasure the simple food they offered and said many prayers of aspiration for them. Anything offered to him with faith he used strictly for the dharma, never for any mundane or selfish purpose.

At the age of fifty-six, he unexpectedly started dictating his spiritual testament, entitled The Immaculate Radiance , which includes the following lines:

The nature of the mind is the ultimate sphere, like space.

The nature of space is the nature of the mind, the innate nature.

In meaning they are not separate.

They are the oneness of great perfection.

Please realize the nature at this very moment. . . .


My delight at death is much greater than

the joy of traders who have made their fortunes at sea,

the lords of the gods who have proclaimed their victory in wai;

or those sages who are abiding in absorption.


Now, Pema Ledrel Tsai will not remain here much longer.

I go to secure the blissful and deathless nature. 4

At Samye Chimp’hu, he announced the approach of his death and started to show signs of physical illness. However, he continued to address the huge gathering that had assembled for his teachings.

On the sixteenth day of the twelfth month of the Water Hare year (1363), he performed an elaborate offering ceremony with his disciples. He then gave them his last teachings on impermanence and inspired them to practice the trekcho and togal meditations of Dzogpa Chenpo. On the eighteenth, while he was seated in dharmakaya posture, his mind merged into the ultimate sphere. All those present felt the earth tremble and heard roaring resound from the sky. While his body was preserved for twenty-five days, a tent of rainbows arched across the sky. Even in those coldest of months in Tibet, the earth became warm, the ice melted, and roses bloomed. At the time of cremation, the earth trembled three times and a loud sound reverberated seven times. Many ringsels (small white pellets) and five kinds of dungchens (larger pellets of different colors) emerged from the bones as an indication of his attainment of the five kayas and five wisdoms of buddhahood.

Longchen Rabjam wrote more than two hundred and fifty treatises on history, ethics, sutric and tantric teachings, and, especially, Dzogpa Chenpo. He presented all of his teachings in the form of compositions. But many scholars have affirmed that most of his works on the tantras and on Dzogpa Chenpo are actually gongter (mind treasure teachings), discovered through the power of his enlightened mind. The foremost collection of his works is The Seven Treasuries (mDzod bdun ), comprising a total of eleven treatises. The present text incorporates two of these, The Precious Treasury of the Way of Abiding and its autocommentary.

1 This sketch of Longchen Rabjam’s life is adapted from Masters of Meditation and Miracles, by Tulku Thondup (Boston: Shambhala, 1996).

2 Folio 69b/2, Nags tsbal kun tu dga’ ba’i gtam , by Ngagi Wangpo (Longchen Rabjam) (Adzom edition).

3 Folio 55a/3, sNying gtam sum chu pa rtsom gsung thor bu , by Longchen Rabjam. Sung Thorbu (Adzom edition).

4 Folio 132/5, Zhal chems dri ma med pa’i ’ od , by Longchen Rabiam. Khadro Nyingtbig , Vol. Hum (Adzom edition).

Dzogpa Chenpo (intrinsic-awareness is the Union of the Two Truths)

According to Dzogpa Chenpo (atiyoga), the entire corpus of Buddhist teachings is classified into two divisions: the exoteric (sutric) and esoteric (tantric) teachings. The exoteric teachings are further divided into three yanas (vehicles): those of shravakas, pratyekabuddhas, and mahayanists. The esoteric teachings are divided into six tantras: the three outer tantras of kriyayoga, charyayoga, and yogatantra and the three inner tantras of mahayoga, anuyoga, and atiyoga. These three yanas and six tantras constitute “the nine yanas.”

Dzogpa Chenpo is the pinnacle of the nine yanas. It encompasses the qualities of all of them, 5 since the higher yanas embody the merits of the lower ones. In order to realize Dzogpa Chenpo, most of us need to develop through gradual stages of training. This is why the lower yanas are essential stepping stones for the higher ones. Furthermore, many of us may never be ready for the highest yanas, and the lower ones might be the only suitable path. Practitioners journey toward the goal of buddhahood, directly or indirectly, following these different paths. Higher yanas are more direct and powerful, and enable one to reach the goal more swiftly than do the lower ones.

Summarizing Dzogpa Chenpo meditation, Longchen Rabjam writes:

It is important to look directly at [the nature of] thoughts when they arise.

It is important to remain in [the nature] when you are certain of it.

It is important to have the meditationless meditation as your meditation.

Without wavering, maintain it: this is my heart advice. 6

The Third Dodrupchen (1865-1926) explains how to realize intrinsic awareness (rig pa):

Use intrinsic awareness as the way [meditation].
Maintain only that awareness.
Do not employ any concepts, since concepts are mind [and not the nature of mind].
Meditate [on intrinsic awareness after] having distinguished between mind and intrinsic awareness. 7

Through such training one attains the absolute perfection of
the realization of intrinsic awareness, which is the ultimate universal nature. 

Longchen Rabjam writes:

 The true nature of the world is the true nature of the mind.
It is never born and is beyond sorrow.
Liberation will be attained by seeing the nature of the mind itself,
the true nature of phenomena.
Then there is no other peace to attain. 8

Intrinsic awareness is luminous wisdom,
the Union of appearances and openness [emptiness] (snang stong). (i.e. The Union of the Two Truths.)

It embodies the three kayas: (i.e. The Union of the Three Kayas.)
-- like space, its essence is openness, the dharmakaya;
-- like light, its nature is clarity, the sambhogakaya;
-- like radiance, its compassion is omnipresent and powerful, the nirmanakaya.

Dzogpa Chenpo asserts that the true nature of mind is intrinsic awareness, the fully enlightened nature.
It might appear to be similar to the view of the Mind Only (Chittamatra) school, which asserts the presence of a thoroughly established ( yongs grub) buddha nature.
Dzogpa Chenpo, however, does not view the true nature of mind as thoroughly established, but rather as awareness free of elaboration (spros bral).
Freedom from elaboration is the main philosophical position of the Consequence (Prasangika) view of the Middle Way (Madhyamika) school. In fact, Longchen Rabjam himself makes clear that the view of Dzogpa Chenpo is in agreement with the Consequence view.

(i.e. Shunyata is often compared to space, which is defined in Buddhism as the complete openness, or 'unobstructedness', which allows anything to occur. Likewise, because reality is 'empty' and not fixed in any way, it is said that anything is possible. As Nagarjuna said: “To whomever emptiness is possible, All things are possible.”)

Through the path of Dzogpa Chenpo, intrinsic awareness awakens instantly, but to awaken and perfect such realization, we must go through various levels of gross and subtle experiences to peel away many layers of dualistic habits. To accomplish this, we must rely on the honest guidance of experienced teachers, the strength of meritorious deeds, and the power of enlightened blessings.

Most of the great traditional Dzogpa Chenpo teachers would strongly discourage their students from reading anything about Dzogpa Chenpo that they are not yet ready to experience. Students might form concepts about the experience of Dzogpa Chenpo based on intellectual information before they have a sufficient meditative foundation. Then it would be hard to determine whether their experience is authentic or just imagined on the basis of conceptual information gained prematurely. So, until they are ready, those who are serious about seeking authentic realization should avoid any writings or oral teachings on Dzogpa Chenpo that explain the practical steps of meditation and their stages of experience.

Some lower yanas can lead to the cessation of suffering and others to the attainment of buddhahood in a number of lifetimes. By training in Dzogpa Chenpo, however, one can attain in a few years the fully enlightened state, endowed with the three kayas and the five wisdoms. In this way, one can benefit every being who is open to one’s enlightened intent (dgongs pa).

When Dzogpa Chenpo masters die, there are frequently miraculous signs indicating that they have reached the highest goal. At the time of their death, a few masters in this lineage attained “the light body of great transformation” (’ja’ lus * pho ba chen po ). That is, their gross body was transformed into a light body with the capacity to benefit others. Many attained “the rainbow body” ( 9 ja* lus). That is, emanating colorful rays and spheres of light, their gross body totally dissolved at the time of death, leaving only nails and hair behind. Sonam Namgyal (d. 1952) was one of the most recent meditators to attain a rainbow body, as was witnessed by many. Others left in their cremation ashes ringsek, dungs , and bones imprinted with images of deities as a sign of their attainment of buddhahood.

5 Folio 62a/4, Chos dbyings mdzod ’grel lung gi gter mdzod , by Longchen Rabjam (Adzom edition).

6 Folio 573/3, sNying gtam sum cbu pa rtsom gsung thor bu y by Longchen Rabjam. Sung Thorbu (Adzom edition).

7 Folio 7b/4, rDzogs chen thor bu 3 by Jigme Tenpe Nyima (Dodrup Sangye Lama edition).

8 Folio 4 a/i, rDzogs pa chen po sems nyid rang grol, by Drime Ozer (Longchen Rabjam) (Adzom edition).

9 Folio 76 b/i, Chos dbyings mdzod *grel lung gi gter mdzod, by Longchen Rabjam (Adzom edition).

The Precious Treasury of the Way of Abiding (explaining the four disciplines, under four topics)

The Precious Treasury of the Way of Abiding, or The Precious Treasury on the Ultimate Nature (gNas lugs rin po che’i mdzod), is
a discourse on the four unique disciplineless disciplines (samayas) of Dzogpa Chenpo. 

These are

 1. the disciplines of transcending (or ineffability) and

 2. openness of trekcho and

 3. the disciplines of oneness and

 4. spontaneous perfection (or spontaneous presence) of togal.

(i.e. The practice of trekchö reveals the view of primordial purity beyond conceptual elaboration (kadak trödral).
The ground of Dzogchen is described as being endowed with three qualities: its essence, its nature and its compassionate energy. The first quality, the empty essence is called primordial purity (Tib. ཀ་དག་, kadak, Wyl. ka dag) because it is free from adventitious defilements, and because it is empty of inherent existence.
Tulku Tsullo, a student of Tertön Sogyal Lerab Lingpa, describes it in the following way: The ‘empty essence’ is primordial purity. It refers to the empty aspect of the wisdom of empty clear light, the universal monarch who creates all samsara and nirvana, free from the very beginning and uncompounded. If we explain this further, just as ka is the ‘original’ or the very first of the thirty Tibetan consonants, the wisdom of clear light has always been ‘pure’ (dag) from its very origin or primordial beginning, unstained by all the adventitious concepts, thoughts, and emotions of the ordinary mind, both subtle and coarse, as well as the various impure negative actions they give rise to, as well as the coarse and subtle virtuous states of mind such as devotion and the various pure positive actions they inspire, and all the neutral intentions and the behaviour they motivate, such as ordinary work and everyday actions. It is also unstained by the ignorance of believing there is some inherent identity to phenomena or to the self, and the habitual tendencies of such clinging, as well as the karmic winds upon which they ride. Therefore this clear light is called primordially pure and empty.

Tögal (Tib. ཐོད་རྒལ་, Wyl. thod rgal) — one of the two aspects, along with trekchö, of Dzogchen practice.
Tögal, translated as ‘direct crossing’, ‘the direct approach’ or ‘leapover’, can bring very quickly the actual realization of the three kayas in this lifetime, and thus is a more rapid way of bringing about the dissolution of the practitioner’s karmic vision. The practice of tögal brings the realization of ‘spontaneous presence’ (Tib. ལྷུན་གྲུབ་, lhundrup), and it can only be undertaken by a practitioner who has first gained stability in the practice of kadak trekchö.)

Meditators who have realized the true meaning of Dzogpa Chenpo and who are progressing through higher stages of Dzogpa Chenpo realization do not need to observe any discipline, as it will only restrict and condition their minds and actions. These meditators have already transcended mundane concepts of duality and afflicting emotions. For them, there is no self to project and no self to grasp at or cherish. Whatever they say or do becomes a source of ultimate peace and benefit for others and themselves. 

Remaining in the four disciplineless disciplines is the discipline. These are realizing

 1. the non existence (med pa) of restrictions [U2T] and

 2. total openness ( phyal ba), that is, freedom from duality [Uopp], and

 3. experiencing the oneness (gcig pu) of subject, object, and action [U3S] and

 4. the spontaneous presence ( Ihun grub) of original purity (ka dag).

The Precious Treasury of the Way of Abiding elucidates these four disciplines under four topics:

 a. explaining their key points as they are,

 b. determining that they are self-arisen ultimate primordial wisdom,

 c. reasoning that they are unborn and transcend the field of thoughts, and

 d. perfecting their final goals, which transcend efforts and causal effects.

In order to attain ultimate freedom, the great master Paltrul Rinpoche (1808-1887) recommends this text as the supreme guide:

The way of abiding [or ultimate nature], the dharmakaya, in which there is nothing to uphold, transcends causality. This is the treasury of Samantabhadra’s visions. Through such excellent teachings, if you can’t stop your mental elaborations how can you dismantle your clinging thoughts through conceptual spiritual approaches? 10

Under the guidance of the great Dzogpa Chenpo master Chagdud Tulku Rinpoche, a translation committee headed by the most gifted lotsawa Chokyi Nyima has made this precious teaching, one of the canonical texts of Dzogpa Chenpo, available in English. On behalf of the golden lineage of Longchen Rabjam, it is my privilege to offer my gratitude to all who have dedicated their lives to bringing the new dawn of these supreme teachings to the Western world. It is also my obligation to beseech readers not to turn these ambrosia-like teachings into commercial commodities or tools for mere intellectual stimulation, but to welcome them as the means of awakening the union of intrinsic awareness and ultimate openness, free of limitations, in the hearts of all.

10 Folio 2 a/ 1, Kun mkbyen klong chen pa’i gsun grab mdzod bdun la blta bar bskul ba , by Paltrul Rinpoche. Paltrul Sungbum, Vol. Ka (Chendu edition, edited by Zenkar Rinpoche).

Translation Committee’s Preface (the meaning of ‘ineffability’: not existent, not non-existent …)

The Precious Treasury of the Way of Abiding, one volume in the great Longchen Rab jam’s famous collection, The Seven Treasuries, consists of a set of source verses and Longchen Rab jam’s own commentary on them. In traditional Buddhist writing, important works are often structured in this way. The verses provide a summary of the subject matter dealt with at length in the prose commentary and have the advantage of being more easily memorized than the complete text. Indeed, in the past, studying such texts included committing the verses to memory, enabling the student to readily call to mind the issues elaborated on in the commentary. The present volume preserves this structure: the beginning section, containing the source verses, is followed by the commentary, within which the verses (printed in boldface type) are cited by Longchen Rabjam as steps in the development of his presentation.

To some extent, each volume of The Seven Treasuries addresses the spiritual approach of the Great Perfection, or Dzogchen, the pinnacle of Buddhist thought and practice according to the Nyingma school. As the title of its commentary (“The Exposition of the Quintessential Meaning of the Three Categories”) indicates, The Precious Treasury of the Way of Abiding focuses on the three categories of Dzogchen -- Mind, Expanse, and Direct Transmission -- especially the third category. The true value and meaning of such a text can be approached only from this higher perspective.

This text contains a detailed discussion of the four major principles of samaya entailed in Dzogchen practice and experience, not as disciplines to be maintained but rather as the ideal way of being -- the “way of abiding” -- to which one remains true in following this spiritual path. As the names of these samaya principles suggest, their truth lies in the direct experience one gains of the way in which all things truly abide by their very nature.

The Dzogchen approach is said to “speak its own language,” employing terminology and styles of presentation that are often unique. As such, it must be understood on its own grounds, and too literal an interpretation can lead to enormous misunderstandings. In the Dzogchen sources from which Longchen Rabjam quotes so liberally -- especially The All-Creating Monarch (traditionally considered the primary source tantras of the Category of Direct Transmission -- the language employed is sometimes quasi-theistic. However, this should not be interpreted as a divine creator speaking to others, but rather as the very nature of being communicating with itself. As well, the exegesis found in the present text is geared to students of the highest acumen and so does not require the argumentation and lines of reasoning employed in lower spiritual approaches. Longchen Rabjam assumes that the reader will grasp the implications without requiring more elaborate conceptual proofs.

It is common for terms used in a Dzogchen context to differ in meaning from the same terms used in other contexts. In translating key Dzogchen terms, we have attempted to choose meanings that are neither too narrow nor appropriate only in other Buddhist approaches; to do so would be to miss their wide-ranging significance within the expansive view of Dzogchen. To make the text more accessible to the reader, we have tried to avoid both extremes of using “dharma jargon” (words and phrases that are all too familiar but whose meaning is vague) and reverting to English that is based on Western paradigms (which may have inappropriate associations). Though extremely profound, Dzogchen does not rely on complex thought processes; its language is simple (which is not to say simplistic) and is meant to be simple to read, with the deeper import becoming clear only when one works with a teacher.

We have retained certain Sanskrit terms. Some of these terms are well on their way to becoming familiar in colloquial English or are already in Western dictionaries (for example, “mahayana”). Other terms (for example, “vajra” and “dharmakaya”) carry a wealth or breadth of meaning that is not easily translated into English.

A brief discussion of the Tibetan term medpa is in order because of the importance of the term in this work and because we translate it in two ways -- as “non-existence” and as “ineffability.” In other Buddhist approaches, medpa is usually translated as “non-existence.” In the Dzogchen approach, however, the term is not limited to that meaning, for it can also denote that which transcends both extremes of existence and non-existence, in which case we have chosen to translate it as “ineffability.”

In preparing this translation, we consulted three different editions of The Precious Treasury of the Way of Abiding. Our primary source, and perhaps the most readily available of these editions, is the one printed from wood blocks carved at the Adzom Chogar printery in eastern Tibet, presumably in the early part of this century. These prints were brought out of Tibet and published by H.H. Dodrupchen Rinpoche in Gangtok, Sikkim, as a photo offset edition. We were also fortunate to have access to a recently corrected and reissued edition of the same blocks (which we refer to as the “revised Adzom Chogar edition”) acquired by H.E. Chagdud Tulku Rinpoche on his visit to eastern Tibet in 1987. The third edition is a photo offset of a print made from blocks carved at the printery in Derge (the cultural and political center of eastern Tibet before 1959), published in 1983 by Sherab Gyaltsen and Khentse Labrang, Gangtok, Sikkim. Our handling of variant readings within and among these editions is discussed in the notes.

We wish to express our deepest gratitude to His Eminence Chagdud Tulku Rinpoche for envisioning the project of bringing this seminal collection by Longchen Rabjam to English-reading practitioners, and for his continuous blessings, inspiration, and guidance in seeing it to completion. We wish to thank Erik Schmidt (Pema Kunsang) for reading two drafts of the manuscript and offering valuable comments. Finally, we thank our copy editor, Mary Racine, as well as Linda Baer, who typeset the book.

The Precious Treasury of the Way of Abiding (or The Precious Treasury on the Ultimate Nature) -- Longchenpa (1308–1364) -- Source Verses

[Introduction]

(From the commentary: Awareness -- Awakened-mind / dharmakaya / suchness that is without transition or change, which is not something to be confirmed or refuted -- is beyond cause & effect, effort and achievement.)

Homage to Glorious Samantabhadra!
Primordial buddhahood, the ground of fully evident enlightenment, unchanging, spontaneously present,
the basic space of the vajra heart essence --
the nature of mind (subject) is natural great perfection (Ati / Dzogchen / Mahamudra / the perfection in everything).
I pay homage to this, with nothing to discard or adopt, nothing to come or go. (i.e. the Middle Way free from all extremes & Middle; nothing to accept, nothing to reject in absolute terms … The Ground is not affected by what is good / pure or bad / impure; it explains them, it is their true nature & dynamic.)

(i.e. The inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Ati / Dzogchen / Mahamudra / Union of the Two Truths [U2T] … the inconceivable true nature & dynamic of all dharmas, of the three spheres -- beyond all extremes & Middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.)

The expanse of the inexpressible nature of phenomena (objects),
the very pinnacle of view, is great perfection.
Listen as I explain, according to my realization,
the meaningfulness of that which transcends everything and is unlike anything else.

[The vajra premise -- Practicing without practicing the four great samayas of Dzogchen]

[VERSES:]
For the categories of Mind, Expanse, and Direct Transmission, the consummate meaning of the heart essence is that of (Remaining in the four disciplineless disciplines is the discipline. These are realizing)

 1. ineffability (realizing the non existence of restrictions) [U2T free from all extremes & Middle], 

 2. openness (realizing total openness, that is, freedom from duality) [Uopp], 

 3. spontaneous presence (realizing the spontaneous presence of original purity) [UGM], 

 4. and oneness (experiencing the oneness of subject, object, and action) [U3S].

Each of these has four divisions:

 a. revealing the key point (VIEW - explaining their key points as they are -- which is suchness itself),

 b. discerning the implications (MEDITATION - determining that they are self-arisen ultimate primordial wisdom),

 c. embracing the larger scope (CONDUCT - reasoning that they are unborn and transcend the field of thoughts), and

 d. coming to the decisive experience (FRUITION - perfecting their final goals, a direct experience which transcend efforts and causal effects).

[From the commentary:] The consummate meaning of natural great perfection is demonstrated by considering all phenomena under the headings of the "four great samayas."

  1. All phenomena are by nature ineffable.

  2. They are timelessly and spontaneously present.

  3. They are open, in that they are not defined by restrictions or extremes.

  4. And they are encompassed within oneness -- naturally occurring timeless awareness.

The Tantra of Heaped Jewels states:

At that point, samaya is beyond any boundaries to be observed.
Supreme spontaneous presence, ineffability, oneness, and openness --
these are its mainstays.

And The All-Illuminating Sphere states:

The four samayas, which cannot be observed, are nonetheless unimpaired, timelessly upheld, and embody indwelling confidence.

As for these secret samayas of mine, in supreme and self-knowing timeless awareness there is neither something to be upheld (object) nor someone to uphold it (subject), and so there is neither impairment nor lack of impairment.

  1. Since I do not follow the contrived lists of rules in the eight spiritual approaches, there is the term “ineffability.”

  2. Since there is freedom from the samayas of lower approaches and one’s body, speech, and mind are spacious, the term “openness” is used.

  3. Without even the possibility of transgression,  the means of upholding the samaya that cannot be observed lies in the oneness of self-knowing timeless awareness, and so the term “oneness” is used.

  4. In the oneness of self-knowing timeless awareness, there is total observance that involves no deliberate effort, and so the term “spontaneous presence” is used.

And The All-Creating Monarch states:

In me, the all-creating one, there is no samaya to be upheld.
Since there are no causes or conditions, there is no need for either effort or achievement.
Since there is spontaneous presence, there is no need to analyze.>
Since there is timeless awareness, there is no need for anything to be known.
Since this is naturally occurring, causes and conditions are unnecessary.
Since there is no better or worse, there is no need to accept or reject.

  1. Since there is no substance, this is explained as “ineffability.”

  2. Not involving substance, timeless awareness is unceasing; the term “openness” refers to this.

  3. Everything is one within mind; this demonstrates “oneness.”

  4. Because all phenomena, however they manifest, are phenomena of mind -- perfect in Awakened-mind --
    I explain them as being “spontaneously present.”

Each of these four samayas is further analyzed under the following four topics:

  1. revealing its key point to be suchness itself;

  2. discerning the implications of its being ultimate and naturally occurring timeless awareness;

  3. embracing its larger scope as unborn and beyond the realm of the imagination, and

  4. coming to the decisive experience that it is beyond causality or deliberate effort.

The sixteen factors thus enumerated constitute the overview of this treatise

Furthermore, these topics correspond respectively to the following:

  1. VIEW: the way of abiding as it is and always has been; 

  2. MEDITATION: immersion in genuine being as the experience of abiding within that context; 

  3. CONDUCT: conduct that involves no fixation; and 

  4. FRUITION: dharmakaya that is spontaneously present.

When one knows this, the ultimate meaning that has not been perceived before is pointed out as being the supreme transcendence of phenomena and the falling away of ordinary consciousness.

To summarize, then, (i.e. combining the four samayas we get:)

  1. [View:] this view reveals the irrefutable key point that all phenomena of the world of appearances and possibilities, whether of samsara or nirvana, are none other than natural manifestations as the display, dynamic energy, and adornment of naturally occurring timeless awareness. (i.e. Spontaneous natural manifestation of the Ground [U2T], inseparable from the Ground [UGM].)
    (i.e. Perceiving / knowing without perceiving / knowing. That all dharmas are not inherently existent / dependently-arisen / functional, not completely non-existent / non-dependently-arisen / non-functional, not both together, not neither, and there is no fifth. Union of the Two Truths [U2T] about all dharmas: Union of conventionally dependently co-arisen relatively functional impermanent appearances <==> and emptiness of inherent existence [T2]. One aspect / truth implies the other (<==>). So there are no independent / universal / absolute / inherently existing concepts, views, methods, laws / rules, paths, conduct, results / fruition, just conventionally / relatively / inter-subjectively.)

  2. [MEDITATION:] The implications of this are discerned by virtue of the openness of unconstrained enlightened intent within the natural state of rest of this timeless awareness.
    (i.e. Meditating without meditating. Union of samatha & vipashyana. Without accepting or rejecting anything that arises. Just remaining present here & now.)

  3. [CONDUCT:] The larger scope to be embraced is one of conduct that is naturally pristine and unembellished with respect to anything that manifests, since all of this is spontaneously present within naturally occurring timeless awareness.
    (i.e. Acting without acting -- not conditioned, not conditioning. The Middle Way in everything: nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / intersubjectively.)

  4. [FRUITION:] Within its spontaneous presence and oneness, there is the decisive experience of the fruition, since this oneness is nothing other than naturally occurring timeless awareness.
    (i.e. Realising / liberation without realising / liberation. A personal spontaneous non-dualistic non-conceptual DIRECT perception / realisation / experience / abiding-in the inconceivable true nature of Reality as it is here & now / Suchness / Buddha-nature / Genuine-emptiness / Dharmata / Dharmadhatu / Primordial-awareness … with is the Union of the Two Truths about all dharmas [U2T], the Union of the three spheres [U3S / U2T-3S], the Union of opposites [Uopp / U2T-opp], the Middle Way in everything, the tetralemma applied to all groups of opposites.)

Although we speak of these topics individually, in actuality they are encompassed within the scope of naturally occurring timeless awareness. 

The All-Creating Monarch presents a definitive conclusion regarding that very point according to three levels of interpretation -- metaphor, underlying meaning, and evidence:

If you wish to realize its ultimate meaning with certainty,
the metaphor is one of comparing it to space,
the underlying meaning is the unborn nature of phenomena,
and the evidence is the unceasing nature of mind.
Since the nature of phenomena is like space,
it is illustrated by the metaphor that likens it to space.

The same source continues:

All phenomena are Awakened-mind
and the metaphor is that their nature is like space -- the universal metaphor --
which is also the ultimate meaning of Awakened-mind.

This is the basic space, or source, of all phenomena. Just as the universe manifests within the realm of space, what manifests as samsara and nirvana is nothing other than what manifests in light of awareness [Ground / U2T] [UGM]. Although all phenomena, which are produced and ascribed by ordinary mind, manifest within Awakened-mind, Awakened-mind [Ground / U2T] is not itself created by anything. The same source states:

Awakened-mind, which creates everything, is unique in not being created.
All-creative -- naturally creative through enlightenment itself --
that which is unique in not being created need not be created.
(i.e. Awakened-mind / intrinsic-awareness / primordial-awareness is the inconceivable unique unborn unchanging unconditioned unceasing pristine true nature of everything, the Ground / Basis / Source / Suchness … of everything. It is the Union of the Two Truths free from all extremes & Middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.)

Thus, it is the vajra premise of this work that all phenomena can be discussed within the scope of naturally occurring timeless awareness. I will now explain at length the supportive arguments, in five chapters concerning ineffability, openness, spontaneous presence, oneness, and the candidates.



1. Ineffability of all dharmas -- realizing the non existence (and non non-existence …  [U2T]) of restrictions / limits -- (Reality / Genuine-emptiness = the Union of the Two Truths [U2T] free from all extremes & Middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.)

[1.a - Revealing the key point: THE VIEW / GROUND: the way of abiding as it is and always has been: The key point in its entirety is revealed to be Ineffability. Directly abiding in suchness itself / the Ground / Naked-awareness / the true nature & dynamic of Reality as it is here & now / the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / Middle Way] free from all extremes & Middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.]

(From the introduction: “Dzogpa Chenpo asserts that
the true nature of mind (and of everything [U2T]) is intrinsic-awareness, the fully enlightened nature.
It might appear to be similar to the view of the Mind Only (Chittamatra) school,
which asserts the presence of a thoroughly established ( yongs grub) buddha nature.
Dzogpa Chenpo, however, does not view the true nature of mind as thoroughly established,
but rather as awareness free of elaboration (spros bral).
Freedom from elaboration is the main philosophical position of the Consequence (Prasangika) view of the Middle Way (Madhyamika) school. In fact, Longchen Rabjam himself makes clear that the view of Dzogpa Chenpo is in agreement with the Consequence view.”)

(i.e. Meaning that our unborn unchanging unconditioned unceasing pristine intrinsic-awareness, or primordial-awareness (the awareness that we try to attain & maintain in Dzogchen meditation), or our naked wisdom (rigpa), is simply the true nature of everything -- subject / mind, relation / action, object / phenomena -- as expressed in Madhyamaka: that is the inconceivable Union of the Two Truths [U2T], or the three inseparable qualities of the Ground (essence, nature, compassionate energy), or the inseparable three kayas.)

(i.e. Primordial Naked Intrinsic Awareness, the Awakened-mind, is simply the inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra, the inconceivable unique true nature & dynamic of all dharmas -- ex. the three spheres: subject / mind, relation / action, object / phenomena, the inconceivable Union of the Two Truths [U2T] -- free from all extremes & Middle, free from all dualistic conceptual proliferations, free from all limits, beyond all conditioning / karma; free from all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana. The Ground with its inseparable spontaneous natural pure non-dual manifestations. The three inseparable kayas. Like luminous space [U2T] experiencing luminous space [U2T].
Where ‘free from’ means ‘not slave to’; it does not mean ‘to be without / to reject / to negate / to abandon …’.)

[VERSES:]

[All phenomena are shown to have no substance or characteristics: Appearing but empty, empty but appearing]
Of these, I will first demonstrate the theme of ineffability.
The ineffable nature of things
is that they are empty by virtue of their very essence [T2].
(But still conventionally dependently co-appearing & relatively functional [T1]. One aspect implies the other (<==>) [U2T].)
In the vast expanse of Awakened-mind, equal to space [Ground / Basis / Source / Suchness / Primordial-awareness / U2T]
however things (objects) appear [T1], they are at the same time ineffable by nature [T2]. [U2T - Inconceivable Union of the Two Truths]

(i.e. Version 2021-11-27: The true nature & dynamic of any & all dharmas -- ex. all appearances / fabrications / composites (the five aggregates; body, speech, mind; physical, conceptual, mental fabrications; individual, collective, cosmic; of samsara / impure and nirvana / pure), the three spheres (subject, relation / action, object for any type of relation or action), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
--
[Uall: ALL DHARMAS ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
All dharmas are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Empty-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-All: UNION OF THE TWO TRUTHS ABOUT ANY & ALL DHARMAS:]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena) [U3S], the opposites of any duality / triad / quad /etc. [Uopp], even the two truths themselves [U2T-2T] --
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, like illusions / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity, not really dependently-arisen / existent / changing / functional / ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
All dharmas are appearing <==> but still empty; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] All dharmas are not inherently existent (still empty) <==> but still not completely non-existent (still appearing), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physica, conceptual, mental) x (individual, collective, cosmic).
[U2T-2T:] Theses two aspects / truths -- dependent origination [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So all dharmas are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left to grasp as absolute here. Everything is like luminous space, an ocean of interdependence and emptiness.
The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground. Those are the three inseparable qualities of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
When directly seen as they really are [U2T], appearances (all dharmas) are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
--
[BEST POINTERS TO THE INCONCEIVABLE:]
The true nature & dynamic of any & all dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc, even the two truths themselves --
is pointed by concepts like:
the inconceivable Union of the Two Truths about all dharmas [U2T],
the inconceivable Union of the three spheres about all dharmas [U3S / U2T-3S],
the inconceivable Union of opposites about all dharmas [Non-duality / Oneness / Uopp / U2T-opp],
the inconceivable Middle Way about all dharmas,
the tetralemma about all dharmas,
freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
Enlightened-mind / Intrinsic-awareness / Primordial-awareness.
--
[TETRALEMMA:] All dharmas -- ex. the three spheres (subject / mind, relation / action, object / phenomena), the opposites of any duality / triad / quad /etc., even the two truths themselves -- are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / bad, not equal / pure / perfect / divine / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
[MIDDLE WAY:]
So the best attitude toward all dharmas is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
Extremes like: i) existence / realism, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; or extremes like v) subject-only / mind-only / idealism / subjectivism, vi) object-only / naïve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism.)

[METAPHOR FOR INEFFABILITY: UNOBSTRUCTED NON-DUAL BASIC SPACE OF PHENOMENA / LUMINOUS-SPACE:]

[The metaphor for ineffability, as well as its meaning, is ascertained:]
Within the womb of basic space as an infinite sky (LUMINOUS-SPACE),
however the universe manifests through transitions and changes in the four elements (external objects) [T1],
these forms of emptiness are ineffable by nature [T2] [U2T],
as are phenomena (internal objects) that are the manifest aspect of Awakened-mind [Ground / Basis / Source / Suchness / Primordial-awareness / U2T].
(i.e. UGM: All appearances -- ex. the three spheres: subject / mind, relation / action, object / phenomena -- are spontaneous natural manifestations inseparable from the inconceivable unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Primordial-awareness / Union of the Two Truths / U2T.)

[Now, phenomena, which manifest in light of awareness, are shown to be ineffable by nature: Union of the Two Truths /  U2T]
Just as illusory images, while manifesting in any way whatsoever [T1],
are empty by nature and have no substance [T2] [U2T],
So all phenomena (objects) -- the world of appearances and possibilities -- even as they manifest [T1]
do not waver from Awakened-mind [Ground / Basis / Source / Suchness / Primordial-awareness / U2T] [UGM]
and have no substance [T2]. [U2T]

[Phenomena appearing in this way are shown not to waver from the scope of spontaneously present awareness: Union of the Ground and its manifestations / UGM]
Just as dreams do not stray from sleep
and, even as they appear [T1], are by nature ineffable [T2] [U2T],
The world of appearances and possibilities (objects), whether of samsara or nirvana [T1],
likewise does not waver from the scope of Awakened-mind [UGM]
and has no substance or characteristics [T2] [U2T].

[Although there is the outward appearance of objects, they have never existed as mind or anything other than mind: Subject & object are not different, not identical, not both together, not neither.]
Although phenomena (objects) appear as they do to the mind (subject) [T1],
they (object) are not [identical to] mind (subject), (i.e refuting sameness / identity of subject / mind & object / phenomena; the mind-only view)
nor anything [different] other than mind (subject) (i.e. refuting otherness / separation of subject / mind & object / phenomena.)
(nor both together, nor neither, and there is no fifth). [tetralemma]
Given their illusory nature as clearly apparent [T1] yet ineffable manifestations [T2] [U2T-3S],
moment by moment they are beyond description, imagination, or expression.
(i.e. The true nature & dynamic of the three spheres -- subject / mind, relation / action, object / phenomena -- is ineffable / inconceivable, beyond all extremes & Middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma. It is described as an inconceivable Union of the Two Truths [U2T], or Union of the three spheres [U3S / U2T-3S].)
For this reason, know that
all phenomena (objects) that appear (relation / action) to the mind (subject) [T1]
are ineffable [T2] even as they manifest [T1] [U2T-3S].

[Now, it is shown that awareness itself has never existed as anything: Union of the three spheres / U3S or UGM]
And so, just as apparent objects [T1] are ineffable by nature [T2] [U2T],
the nature of Awakened-mind (pure subject / Ground), which perceives (relation / action) them (objects) [T1],
is in essence ineffability, like that of space [T2] [U2T] [U3S / U2T-3S].
Know this [U2T] to be beyond description, imagination, or expression.
(i.e. The true nature & dynamic of the three spheres -- subject / mind, relation / action, object / phenomena -- is ineffable / inconceivable, beyond all extremes & Middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma. It is described as an inconceivable Union of the Two Truths [U2T], or Union of the three spheres [U3S / U2T-3S].)

[THE VERY ESSENCE OF INEFFABILITY / U2T: All phenomena, and even the pure-subject / enlightened-mind itself, is ineffable, empty of inherent existence because dependently co-arisen / interdependent, and vice versa.
There are no independent / universal / absolute / inherently-existing entities / definitions / characteristics / properties / qualities / relations / actions / causality / karma / determinism / virtues & non-virtues / limits / problems / laws / rules / vows / disciplines / samayas / paths / awareness / phenomena / perception / cognition / parameters / facts / knowledge / left & right / good & bad / right & wrong / Ground / Enlightened-mind / Primordial-awareness / U2T / View / Meditation / Conduct / Fruition, space & time, samsara & nirvana ... (or their opposites). just conventionally / relatively / inter-subjectively
Because of that, everything is primordially equal / pure / perfect / divine.
Because of that, there is nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T / U3S / Uopp / Middle Way / Tetralemma].]

[The very essence of ineffability is present in the following way: Nothing is inherently existing, and with inherently existing characteristics / properties / qualities.]
In naturally occurring timeless awareness, the ultimate heart essence, [Ground / Basis / Source / Suchness / Primordial-awareness / U2T]
there is no [inherently existing] causality (karma), so the abyss of samsara is crossed.
There is no [inherently existing] better or worse (pure & impure), so samsara and nirvana are an integrated mandala.
There is no [inherently existing] error or obscuration (ignorance & wisdom), so the three planes of conditioned existence are seen through incisively.

[Since this is beyond the teachings of lower spiritual approaches, their defining characteristics are shown to be non existent: Everything is not existent, not non-existent, not both together, not neither, and there is no fifth. So everything is inconceivable.]
Enlightenment -- the nature of mind, like space -- [Ground / Basis / Source / Suchness / Primordial-awareness / U2T]
is not defined by any extreme or bias, for it is non-dual by nature.
So there is no [inherently existing] view to be cultivated, no [inherently existing] samaya to be upheld,
no [inherently existing] effort to be made in enlightened activity, nothing [inherently existing] to obscure timeless awareness,
no [inherently existing] levels on which to train, no [inherently existing] paths to be traversed,
no [inherently existing] subtle factors, no [inherently existing] duality, no [inherently existing] dependent relationship.
[and no inherently existing emptiness]
-
Since value judgments (discrimination based on ignorance) are transcended,
there is nothing [inherently existing] spiritual or non-spiritual.
This expanse, like the Isle of Gold in that it entails no [inherently existing] differentiation or exclusion (acception or rejection in absolute terms),
is the naturally occurring nature of mind, like space, [Ground / Basis / Source / Suchness / Primordial-awareness / U2T]
ineffable by nature and beyond all characterization and expression,
(i.e. The true nature & dynamic of the Ground and of its inseparable manifestations -- ex. the three spheres: subject / mind, relation / action, object / phenomena -- is ineffable / inconceivable, beyond all extremes & Middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma. It is described as an inconceivable Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of opposites [Uopp], Union of the Ground and its manifestations [UGM].)

[Now, awareness is shown to transcend any cause or effect, whether positive or negative: It is not about accepting this and/or rejecting that.]
Within the ultimate heart essence -- awareness as such -- [Ground / Basis / Source / Suchness / Primordial-awareness / U2T]
there is nothing [inherently existing] to improve upon, so positive actions bring no benefit.
There is nothing [inherently existing] to deteriorate, so negative actions inflict no injury.
There is no [inherently existing] karmic causality, so there is no happiness or suffering as its inevitable consequence.
There is no [inherently existing] better or worse,
so there is no rejection of samsara or acceptance of nirvana.
There is no way to think of or express this essence, so there is freedom from all such attempts.
There is no [inherently existing] before or after, so successive lifetimes are mere labels.
How can anything be perpetuated?
How can anyone move through samsara at all?
What is karma? What are its inevitable consequences?
Contemplate and examine the ultimate meaning, which is like space.
(i.e. The Middle Way free from all extremes & Middle: nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truths: the inconceivable Union of the Two Truths [U2T].)

[It is shown that there is always abiding without duality: Union of opposites / Uopp.]
Even though you investigate intelligently, contemplating and analyzing over and over,
there is no [inherently existing] fragment of substance -- not even an atom can be found --
and no [inherently existing] division of time.
With no dualistic perception, in that very moment
there is abiding in the heart essence, [Ground / Basis / Source / Suchness / Primordial-awareness / U2T]
ultimately meaningful and fundamentally unconditioned.
Ineffable when not examined --
phenomena in their multiplicity [T1] are always ineffable [T2] [U2T],
since there is not the slightest [inherently existing] frame of reference [T2], even in terms of conventional labels [T1] [U2T].
Know that by nature they have no [inherently existing] substance [T2], like illusions.
(i.e. Union of opposites [Uopp], or Union of the Two Truths about opposites -- part, whole -- [U2T-opp].)
(i.e. Union of the three times [U3K], or Union of the Two Truths about the three times - past, present, future -- [U2T-3K].)

[Freedom is shown to come about through realization of the ultimate meaning of ineffability: Liberation through directly realising the true nature & dynamic of Reality as it is: the Union of the Two Truths / U2T.]
Within the context of emptiness [T2] that is inherent in dreams and magical illusions,
those who are unwise and immature are bound by fixation,
but those who are conscious of the nature of these cannot be bound.
Likewise, people who lack wisdom concerning ineffability
are bound by fixation on identity and so are caught up in samsara,
while wise people who are immersed in genuine being --
aware of thatness [Ground / U2T / U3S / Uopp / Middle Way] and decisive in the very moment about ineffability --
are free within the expanse, the nature of phenomena [Ground / U2T] in which there is no [inherently existing] causality.
(i.e. Union of the Two Truths about causality -- subject / cause, relation / action / causing, object / effect -- [U2T-3S-causality].)

[Ineffability [U2T] is shown to be the heart essence of what is ultimately meaningful: Primordial-awareness = Union of lucidity & emptiness; Union of the three spheres, Union of opposites, Middle Way -- free from all extremes & middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.]
In the awakened nature of mind [Ground], which can be neither affirmed nor denied [in absolute terms],
timeless awareness [Ground] without dualistic perception abides as a matter of course.
In naked awareness [Ground], involving no [inherently existing] causality,
abides the unique sphere [Ground] that is neither positive nor negative.
In unobstructed awareness, without limit or center,
the wholly positive enlightened intent of dharmakaya abides as a matter of course.
In enlightenment -- self-knowing awareness [Ground], the heart essence of ineffability --
the totally pure and non-referential intent of victorious ones is clearly evident.
[Ground / Basis / Source / Suchness / Primordial-awareness / U2T]
(i.e. Union of the Two Truths about causality -- subject / cause, relation / action / causing, object / effect -- [U2T-3S-causality].)
(i.e. Union of opposites [Uopp], or Union of the Two Truths about opposites -- positive, negative -- [U2T-opp].)

[The ultimate meaning of enlightened intent is shown to lie in the realization of ineffability: Acting without acting, in accord with the View: the Union of the Two Truths [U2T], the Middle Way.]
As the natural manifestations of awareness, [Ground / Basis / Source / Suchness / Primordial-awareness / U2T
ineffable [T2] phenomena (objects) arise as its unceasing display [T1] [U2T]
for those immersed in the genuine nature of illusoriness.
They decide that these are ineffable [T2] even as they arise [T1] [U2T]
and do not react in the slightest with acceptance or rejection. (i.e. Middle Way)
They abide in supreme imperturbable rest, which is carefree with a deep inner spaciousness.
(i.e. UGM: All appearances -- ex. the three spheres: subject / mind, relation / action, object / phenomena -- are spontaneous natural manifestations inseparable from the inconceivable unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Primordial-awareness / Union of the Two Truths / U2T.)
(i.e. The Middle Way free from all extremes & Middle: nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truths: the inconceivable Union of the Two Truths.)

[The failure to realize ineffability is shown to be a flaw found in lower approaches:]
The immature, fooled by what is ineffable [Ground / U2T], are like deer
pursuing a mirage of water for which they thirst.
Since they invest meaning in conventional labels -- the language of confusion --
they are hampered in their respective philosophies, misconstruing phenomena as having identity.
Since the eight developmental approaches do not avoid the pitfall of ordinary mind,
the genuine and ultimate heart essence [Ground / U2T / U3S / Uopp / Middle Way] is not seen.

[Ineffability is the nature of what is ultimately meaningful:]
Atiyoga -- basic space transcending phenomena [Ground], completely ineffable -- is of the nature of space.
Moment by moment, there is no wavering from dharmakaya, the natural place of rest.
Throughout the vastness of original basic space,
there is spontaneous presence in supremely blissful and natural rest. (i.e. Timeless awareness is empty yet lucid)

[It is shown that one does not awaken to buddhahood by trying to do so:]
If you do not realize secret awareness [Ground / U2T / U3S / Uopp / Middle Way] -- that which is ultimately meaningful in enlightened intent --
you will never be freed by that which entails deliberate effort.
Don’t you know that anything composite is impermanent and subject to disintegration?
How can the tight and intricate knot of ordinary body, speech, and mind
touch upon the ultimate meaning of the indestructible heart essence [Ground / U2T / U3S / Uopp / Middle Way]?

[HOW TO:]

[I advise you not to stray from ineffability, the natural place of rest:]
This being so, if you desire what is sublimely meaningful -- the way of abiding --
put aside all factors that, like so many childish games,
fetter and exhaust you physically, verbally, and mentally.
The nature of ineffability, the expanse free of elaboration,
is the nature of phenomena -- natural great perfection [Ground / U2T / U3S / Uopp / Middle Way].
In expansiveness beyond imagination, in which nothing need be done,
behold the ultimate meaning of supreme, uncontrived evenness [Ground / U2T / U3S / Uopp / Middle Way].
Since this is beyond causality and deliberate effort, be decisive.

[Now, the section on revealing the key point of ineffability is concluded:]
Self-knowing awareness [Ground], involving no perception of outer object and inner subject,
has no time or place and is beyond phenomena that originate or cease.
It is pure like space, and so entails no provisional spiritual approach.
Since all thoughts of this as ultimately existent are mistaken,
avoid any pitfall or obscuration that comes from misconstruing phenomena as having identity.
In the indivisible and wholly positive realm, be decisive in supreme and infinite emptiness [T2].
Stand firm in the nature of phenomena [U2T], which is without transition or change.

In the primordial realm of basic space [Ground] that does not abide in any specific way,
the superficial layers of view are cut through incisively, and
the key point in its entirety is revealed to be ineffability [Ground / U2T / U3S / Uopp / Middle Way].
(i.e. Union of the three stages of becoming, or Union of the Two Truths about the three stages of becoming -- origination / beginning / birth / coming, duration / Middle / life / lasting, cessation / ending / death / going -- [U2T-3stages].)
(i.e. Union of the three spheres [U3S], Union of the Two Truths about the three spheres -- subject, relation / action, object -- [U2T-3S].)

[1.b - Discerning the Implications of the View in terms of Meditation. MEDITATION IN ACCORD WITH THIS VIEW / GROUND: Meditating without meditating, with awareness of the U2T / U3S / Uopp / Middle Way / Tetralemma. Ineffability / U2T ==> Meditation is simply abiding in pure naked intrinsic-awareness / the true nature of Reality as it is / U2T / U3S / Uopp / Middle Way; just being present here & now with equanimity, directly observing the mind, phenomena and their interdependence / cooperation / co-evolution: without accepting or rejecting anything; without any division between the three spheres; without any division between apparent opposites; without any division between the two truths themselves. Then everything that arises self-liberates through a direct recognition of its true nature & dynamic as it is here & now: spontaneous natural manifestations inseparable from the Ground / Primordial-awareness / U2T.]

[Now the implications of ineffability can be discerned. Within the context of ineffability lies the integrated mandala of awareness:]
Thus, with the key point of ineffability [U2T] having been revealed,
one implication is that awareness [Ground] -- a state of imperturbable rest not cultivated in meditation -
can be discerned in the absence of acceptance or rejection of whatever arises.
The vast expanse [Ground / Intrinsic-awareness / U2T] is the integrated mandala of mind.

[Meditative stability is shown to be spontaneously present by nature:]
Vajra basic space [Ground / Intrinsic-awareness / U2T] -- the supremely blissful state of natural rest --
is sublime meditative stability, spontaneously present without having to be cultivated
Always present, like the course of a great river,
it is self-evident if there is uncontrived equipoise.

[With the discovery of natural meditative stability, the absence of error or obscuration is one of the implications that can be discerned:]
The nature of phenomena [Ground / U2T], at rest just as it is, is similar to space.
Since there is no transition or change, there is no question of whether or not there is distraction
The immensity of sublime basic space, which does not form and then disintegrate,
is not within the range of finite experience that can be characterized by words.
Those immersed in genuine being --
for whom naturally arising awareness wells forth as the expanse of sublime knowing,
whose minds are not pedantic even though they have heard many teachings,
and who experience what is indescribable and beyond imagination --
decide that this is not a matter of anything being characterized or not.
Since neither meditation (action) nor anything on which to meditate (object) can be found,
there is no need to slay the foes of lethargy and agitation.

[It is shown that there is always natural abiding within the basic space of dharmakaya:]
Since the heart essence is ineffability [U2T] (the timeless freedom of apparent phenomena and mind),
the expanse of evenness (the nature of phenomena in which confusion settles out naturally)
abides uninterruptedly in the realm of dharmakaya.
There is no division between things arising and being free;
they converge in a single blissful expanse.
-- In arising, they arise naturally, holding to their own place.
-- In abiding, they abide naturally, holding to their own place.
-- In being freed, they are freed naturally, holding to their own place.
Everything is naturally free, arising from the expanse of the nature of phenomena [Ground],
and thus does not stray elsewhere, being simply the display of dharmakaya [Ground].
Apparent phenomena, naturally manifest and experienced
unconditionally, are the natural expressions of emptiness [Ground].
They abide in the ultimate heart essence [Ground], being neither positive nor negative.
(i.e. UGM: All appearances -- ex. the three spheres: subject / mind, relation / action, object / phenomena -- are spontaneous natural manifestations inseparable from the inconceivable unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Primordial-awareness / Union of the Two Truths / U2T.)

[Another implication that can be discerned is that no trace is left in the encounter between mind and apparent phenomena:]
Whatever appears and whatever arises,
all things that proliferate and abide as dynamic expressions of awareness [Ground] --
such as the five emotional poisons --
no matter how they arise, even as they do so
there is recognition, perfection of their dynamic energy,
and their natural fading, leaving no trace. (self-liberation)
-- One implication is that equipoise constitutes a state of imperturbable rest in the “interval” between objects and mind (subject).
-- Another implication is that, like a bird in flight, naturally occurring timeless awareness leaves no trace.
-- Another implication is that everything is of one basic space, like waves on water.
-- Phenomena are forever discerned within the context of the supreme secret, and so it is in the nature of things that freedom comes about simply through an understanding of this key point [U2T / U3S / Uopp / Middle Way].

[Another implication that can be discerned is that the vast expanse of being is spacious awareness:]
At any point, within the vast expanse of enlightened intent -- self-knowing awareness --
phenomena, without being better or worse, arise equally, abide equally, and are freed equally.
Since there is no phenomenon that is unequal, non-abiding, and not freed,
-- another implication that can be discerned is that enlightenment is a spacious and timeless expanse.

[Another implication that can be discerned is that causality is transcended:]
From awareness, uncreated and spontaneously present,
arises enlightened intent, a natural state of rest that is effortless and spacious.
Awakened-mind, beyond any causes and effects, whether positive or negative,
is discerned within the realm of the unchanging nature of phenomena.

[1.c - Discerning the Implications of the View in terms of Conduct. CONDUCT IN ACCORD WITH THIS VIEW / GROUND: Acting without acting, with awareness of the U2T / U3S / Uopp / Middle Way / Tetralemma. Ineffability / U2T ==> Conduct that involves no fixation / absolute / opposition / dualities, with less bias and more openness, with more and more wisdom of the Union of the Two Truths [U2T], the Union of the three spheres [U3S], the Union of opposites [Uopp], the union of the Two Truths about the two truths [U2T-2T], the Middle Way, the tetralemma. Embracing the large scope in which nothing needs to be done or not-done in absolute terms -- because everything is beyond all dualities, inconceivable.]

[Now, the larger scope is embraced. It is embraced as timeless emptiness, primordially pure:]
Spacious enlightened intent, whose very nature is ineffable,
embraces all phenomena without exception within its scope.
Just as the universe is subsumed within the compass of space,
so phenomena, naturally manifest, are subsumed within supreme and timeless emptiness [Ground].

[The larger scope that transcends cause and effect, effort and achievement, is revealed:]
Samsara is just a label: cause and effect, effort and achievement, are transcended.
There are no positive or negative actions that benefit or harm -- the context of emptiness.
Liberation is just a label: nirvana does not exist.
There is nothing to be sought or achieved through the ten attributes.

[It is shown that, ultimately, within the larger scope nothing need be done:]
Striving again and again after phenomena that are exhausting
is like a child making sand castles, for these things are subject to destruction.
Further, everything entailing effort -- all that involves cause and effect, virtue and harm --
is timelessly embraced within the larger scope of ineffability [Ground / U2T].

[This is embraced as the absence of causality and deliberate effort:]
Now, those who are immersed in the genuine heart essence of ati --
having decided that all teachings on causality, which are designed to guide the immature,
are paths for the less fortunate who progress upward in stages --
embrace the enlightened intent that is the very essence, the ultimate meaning that transcends phenomena,
within the larger scope of space [U2T], in which nothing needs to be done [or not-done in absolute terms].

[It is shown that one is misled by deliberate action:]
Deliberate action misleads -- look at the confusing appearances of samsara.
Effort corrupts -- think about the machinations of suffering.
With virtue and harm, there is an uninterrupted flow of happiness and suffering.
Karma is reinforced, causing one to wander high and low through samsara.
There is no opportunity to escape the ocean of conditioned existence.

[The fact that nothing need be done is embraced as the intent of dharmakaya:]
When the flow of virtue and non-virtue is interrupted,
if there is no union with and then separation from the nature of phenomena,
there is immersion in genuine being as the definitive and supreme secret.
One effortlessly reaches the primordial level of being,
having gained the majestic palace of dharmakaya -- timeless rest.

[The main point is summarized:]
Therefore, all things that are reified by the designation of names and meanings,
as well as reactions based on distinctions of better or worse,
and deliberate efforts involving causality --
even as all these phenomena manifest, they are ineffable phenomena,
like space, in which nothing need be done.
For whoever understands this, all phenomena are embraced within
the larger scope of ineffability [U2T].

[1.d - Coming to the decisive experience: FRUITION IN ACCORD WITH THE VIEW / GROUND: Discerning the Implications of the View in terms of the Result. Ineffability / U2T ==> Spontaneously directly perceiving / realising / experiencing / abiding-in without really perceiving / realising / experiencing / abiding-in the inconceivable unique Ground / Primordial-awareness / Suchness, the true nature & dynamic of Reality as it is here & now [U2T], the true nature & dynamic of the three spheres [U3S], the true nature & dynamic of apparent opposites [Uopp], the true nature & dynamic of the two truths themselves [U2T-2T]. The Result / Enlightenment / Naked-awareness / inseparable three kayas / inseparable pure subject, relation / action, and object ... is not caused / produced by our own effort, actions or non-actions, acceptation & rejection, it is beyond causality / production / activity / discrimination, space & time. It is freedom from all extremes & Middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma. It is the already present true nature of everything as it is here & now [U2T], of the three spheres [U3S], of opposites [Uopp].]

[Now, with a certainty in one’s mind that brings one to the definitive conclusion that all phenomena are by nature ineffable, one comes to the decisive experience of ineffability. First, one comes to an experience of deciding that the limitations one reifies are ineffable:]
The decisive experience of ineffability [U2T] is the ultimate heart essence.
[TETRALEMMA:]
[1] Since all phenomena of the world of appearances and possibilities, whether of samsara or nirvana [T1], are ineffable by nature [T2] [U2T], they are beyond existence.
[2] Since the way in which they manifest is unceasing, they are beyond non-existence.
[3] Since they are neither existent nor non-existent, they are beyond being both.
[4] Since there is no such duality, they are beyond being neither.
[5] Since they neither “are” nor “are not,” the ultimate heart essence
cannot be characterized as some “thing,” [or as nothing] for it transcends all imagination and expression.
(i.e. Madhyamaka reasoning: Since all dharmas -- ex. the three spheres -- are like a Union of the Two Truths [U2T-3S] <==> then they cannot be existent, cannot be non-existent, cannot be both together, cannot be neither, and there is no fifth [tetralemma] <==> meaning their true nature & dynamic is indescribable / inconceivable, beyond all extremes & Middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma. <==> It is not something, not nothing, not both together, not neither.)

[A decisive experience that those who reify the characteristics of things are worthy of compassion is shown to lie in transcendence of reification and fixation:]
Although the nature of phenomena [Ground / U2T] is primordially pure,
immature people -- unaware that what is ultimately meaningful has nothing to do with acceptance or rejection --
are attached to their own views and so are continuously imprisoned.
How emotionally afflicted they are -- their ideas reify the characteristics of things.
How confused they are to misconstrue what is ineffable as having identity.
How wearisome it is to reify extremes though none exist.
How worthy of compassion are those who wander forever in samsara.

[One comes to a decisive experience of the transcendence of the karmic consequences of positive and negative actions:]
The sun of ultimate reality, naturally occurring awareness [Ground / U2T],
is obscured by the clouds of both virtue and harm, positive and negative,
and obstructed by the lightning of obsessive efforts to accept or reject.
With the continuous downpour of confused perceptions of happiness and suffering,
the seeds of samsara ripen into the crops of the six kinds of beings.
Alas! How worthy of compassion are beings tormented in these six states.

[I advise you to come to a decisive experience of causality:]
From the consummate and ultimate perspective of the definitive heart essence [Ground / U2T],
chains of gold and ropes are equally binding.
Likewise, the spiritual and nonspiritual bind the mind equally.
Just as light and dark clouds are equally obstructing,
positive and negative actions equally obscure awareness.
Therefore, it is crucial that one immersed in genuine being -- who has realized this to be so --
transcend all causes and effects, whether positive or negative.

[The heart essence is the decisive experience of what is ultimately meaningful:]
Naturally occurring timeless awareness [Ground / U2T] arises from within,
the dark night of causality is cleared away,
and the massing clouds of virtue and harm do not amount to anything whatsoever --
the sun of ultimate reality shines in the sky of the basic space of phenomena.
This is the decisive experience in the ultimate sense.
The definitive conclusion is reached by virtue of the ineffable nature of the ten attributes.
This is superior to all spiritual approaches based on either causes or results.

[One comes to a decisive experience of the purity of naturally manifest thought:]
Non-manifest meditative absorption is beyond the range of meditation.
This self-knowing awareness as such, free of elaboration,
is the decisive experience of the complete resolution of phenomena,
phenomena are resolved in it; it, moreover, finds its resolution in phenomena.
Since this decisive experience has nothing to do with whether or not there is such resolution,
it is decidedly beyond characterization and expression in terms of existence or non-existence.
There is no specific reference point, but rather a supremely spacious and panoramic state.
Phenomena (objects) are resolved, ordinary consciousness (subject) is transcended.
How joyful is one immersed in genuine being!
This very state -- immersion in genuine being in the past, present, and future --
is the single basic space of enlightened intent, the uninterrupted nature of phenomena.
Masters of awareness share a dimension of experience equal to that of all victorious ones.

[One comes to a decisive experience of supreme emptiness, which cannot be characterized:]
The noncomposite expanse [Ground / U2T] -- unchanging and indivisible.
The expanse of naturally occurring timeless awareness -- beyond effort and achievement.
The expanse in which all phenomena are mere names -- beyond imagination and expression.
Within this wholly positive realm, in which nothing need be done,
regardless of what manifests there is still wholly positive basic space.
In this basic space of Samantabhadra, apparent phenomena [T1] and emptiness [T2] are not better or worse.
When the ineffable is taken as existent, labeling occurs out of confusion,
yet even while there is labeling, there is no confusion or its opposite.
One comes to a decisive experience of phenomena being completely unnameable [inconceivable]:
this is the way of abiding that is natural great perfection.

[Now, in conclusion, the entire theme is summarized:]
Thus, concerning the phenomena of the world of appearances
and possibilities, whether of samsara or nirvana,
with the decision that there is no question of there being confusion or not,
nirvana is not something to be achieved by renouncing samsara.
With the decision that there is no question of things being born or not,
one transcends objects conceived of as being born or ceasing, as existent or not.
With the decision that there is no question of whether there is purity or impurity,
there is equilibrium -- nothing better or worse, no acceptance or rejection.
One has come to a decisive experience of all phenomena within the wholly positive expanse.

From The Precious Treasury of the Way of Abiding, this is the first
topic, reaching the definitive conclusion concerning the utter inexpressibility of all phenomena.

2. Openness / limitlessness of all dharmas - realizing total openness / limitlessness, that is, freedom from duality [Uopp]

[2.a - Revealing the key point: THE VIEW / GROUND: the way of abiding as it is and always has been: The key point in its entirety is revealed to be Openness / Limitlessness. Showing that all phenomena are such that they cannot be defined by restrictions or extremes (openness). That is freedom from all extremes & Middle, freedom from all dualistic conceptual proliferations, freedom from all limitations or basis, freedom from all conditioning / karma. Uopp / Freedom from duality.]

[VERSES:]
[This first heading is demonstrated concisely:]
Having come to a thorough understanding of the way of abiding as ineffability [U2T],
one reaches the definitive conclusion that its nature is openness.
(i.e. Union of the Two Truths ==> freedom from all defining limits, dualistic characteristics / properties / attributes.)
The transmission of atiyoga, the very pinnacle of all spiritual approaches,
is like space, without limit or center.
The greatest of the great is the spacious mind of Samantabhadra,
its nature a supreme and uninterrupted evenness.
(i.e. Union of the Two Truths ==> freedom from all extremes & Middle.)

[The essence of openness is revealed:]
Since manifest phenomena (object) -- the world of appearances and possibilities --
and non-manifest Awakened-mind (subject) do not waver from what simply is, unembellished,
there is freedom from concepts, with no framework of limit or center.
The nature of openness abides, supreme and uninterrupted.
(i.e. Union of the Two Truths ==> freedom from all extremes & Middle, freedom from all dualistic conceptual proliferations, freedom from all limits.)

[Openness is shown to be like space, without the bias of dualistic perception:]
Even as they appear, all phenomena that manifest as objects [T1] have no aspects or substance [T2],
and so there is expansive openness [limitlessness].
Moreover, mind -- self-knowing awareness -- is not divisible into earlier and later
and so, just as it is, constitutes an expansive openness, like space.
(i.e. Union of the Two Truths ==> freedom from all description / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time.)
With the past having ceased, the future yet to come, and no remaining in the present,
the scope of Awakened-mind has no foundation or substance
and transcends being an object that can be characterized.
(i.e. Union of the Two Truths ==> freedom from all basis / foundations, definitions / characterisations.)
Natural openness is the infinite dimension of space.

[Openness is shown to entail neither activity nor effort:]
In the ultimate heart essence, with no extreme or bias,
there is no framework of view, empowerment, mandala, mantra repetition, levels, paths, samaya, training, or progress.
(i.e. Union of the Two Truths ==> freedom from all frameworks, views, methods, paths, goals.)
Rather, there is expansive openness in supreme spaciousness that is free of any basis.
This is fulfilled within Awakened-mind, the nature of phenomena.

[Spontaneous presence is shown to be naturally pure openness:]
All phenomena, however they manifest,
are sacred in being unborn by their very nature,
and so are spontaneously present -- unceasing and not abiding in any specific way.
Since there is total purity, free of any framework of existence or non-existence,
the nature of phenomena is expansive openness, great perfection.

[Natural lucidity is shown to be supreme openness:]
In awareness, the ultimate heart essence of enlightenment,
there is no holding to extreme views, but rather freedom from bias based on characteristics.
There is no conclusion to be reached through theories of language or knowledge.
It is beyond characterization, can be neither affirmed nor denied,
neither increases nor decreases, and neither comes nor goes.
Given total purity in the supreme spaciousness of spontaneous evenness,
there is uninterrupted openness, free of all extremes or bias.

[Supreme openness arises naturally:]
In enlightened intent there is no occurrence of or involvement with hope or fear,
and so there is uninterrupted openness, regardless of what arises.
In this naturally arising, unbiased, and unrestricted state -- what simply is --
there is never a chance of being caught within the cage of reification.

[The state in which phenomena are resolved is shown to be the ultimate meaning of openness:]
Since all things come back to openness,
their nature is beyond the extreme of denial or affirmation.
Just as the universe will disappear within the realm of space,
denial and affirmation, attachment and aversion, vanish in original basic space.
Since they do not go anywhere, thought patterns leave no trace.
Given expansive openness within the scope of uninterrupted awareness,
the limitations of holding to hope and fear are transcended.
The tethering stake of dualistic mind is pulled free.
The city of the confusing perceptions of samsara is emptied.

[In summary:]
Therefore, the dynamic energy of display is external -- phenomena that manifest as objects --
and internal -- the manner in which one’s mind arises.
For those who understand everything to be timelessly empty and open,
all phenomena are revealed within the key point of openness.

[2.b - Discerning the Implications of the View in terms of Meditation. MEDITATION IN ACCORD WITH THIS VIEW / GROUND: Meditating without meditating, with awareness of the U2T / U3S / Uopp / Middle Way / Tetralemma. Openness / Uopp / Freedom from duality ==> Meditation without any fixation / reification / discrimination / grasping / attachment or rejection and with more openness, without any division between the three spheres -- subject, relation / action, object --, between apparent opposites, between the two truths. Directly abiding in the inconceivable unique unborn unchanging unconditioned unceasing pristine true nature of the mind & phenomena / the Ground / Suchness / Intrinsic-awareness / Primordial-awareness.]

[Now, the implications of openness can be discerned. One implication that can be discerned is that, in the absence of dualistic perceptions, openness is wholly positive:]
Concerning the facets of the nature of phenomena,
-- one implication that can be discerned is that they constitute
self-knowing timeless awareness as openness, empty [T2] yet lucid [T2] [U2T].
Not constrained by being perceived as a subject, beyond being perceived as an object,
and without any point of reference, wide-open clarity is unrestricted.
Enlightened intent -- undistracted, for all recollection has been exhausted --
is expansive openness like space, neither meditation nor non-meditation.
This is the vast expanse of enlightened intent, wholly positive.

[The unrestricted relaxation of the six modes of consciousness is one of the implications that can be discerned:]
In this spacious and vast expanse of awareness, empty [T2] yet lucid [T1] [U2T],
although an unceasing variety of characteristics arises,
the sense faculties perceive this in all its freshness.
Awareness is clearly evident as the nature of phenomena.
Things appear freely, consciousness is blissful, however it arises,
and the six modes of consciousness are relaxed --
this is the naturally arising expanse of timeless awareness.
Since this is utterly lucid -- unobstructed, without division into outer or inner --
it is spontaneously present within the supreme, uncontrived state of resting in genuine being.

[Another implication that can be discerned is that the natural state of utter relaxation is supreme openness:]
Like an easygoing person who has nothing more to do,
body and mind rest in whatever way is comfortable, without tension or looseness.
Awareness is an expansive openness, like the clear sky,
abiding within the realm of the basic space of phenomena,
not uniting with and then separating from it.

[The degree of realization that comes from gaining confidence in enlightened intent is shown:]
In the skylike realization of the nature of phenomena, empty [T2] yet lucid [T1] [U2T],
there is unfettered awareness -- uninterrupted and expansive openness --
unbound by reification, transcending all thought and recollection.
Everything is complete openness, encompassed within the single expanse of enlightened intent.
A blissful mind blends with the blissful ground of being --
the realm of Awakened-mind, in which outer and inner are of one taste.
This is to perceive the way of abiding, the nature in which phenomena are resolved.

[The main point is summarized:]
At the very moment that ideas form about sense impressions,
natural mind remains open, with perception blissful and spacious.
The major implication that can be discerned is that uninterrupted openness
is naturally radiant and naturally lucid [T1], unconstrained by reification [T2] [U2T].

[2.c - Discerning the Implications of the View in terms of Conduct. CONDUCT IN ACCORD WITH THIS VIEW / GROUND: Acting without acting, with awareness of the U2T / U3S / Uopp / Middle Way / Tetralemma. Openness / Uopp / Freedom from duality ==> Embracing the three spheres -- subject / mind, relation / action, object / phenomena -- with less bias and more openness; embracing everything as spontaneous natural manifestations inseparable from the Ground [U2T], as the ‘vajra dance’ of the the three spheres [U3S], of apparent opposites [Uopp], of two truths [U2T-2T] -- free from all extremes & Middle, free from all dualistic conceptual proliferations, free from any defining limits, free from all conditioning / karma. It is acting with awareness of the true nature & dynamic of Reality as it is here & now, the Union of the Two Truths, the Union of the Ground and its spontaneous natural manifestations [UGM].]

[Now, the larger scope of openness is embraced. It is to openness that the timeless seal of vajra basic space is applied:]
In the spacious sky in which the reification of objects and mind is cleared away,
awareness, free of the turmoil of thought,
is embraced within the scope of naturally unsullied openness:
the “vajra dance” is the unrestricted and uninterrupted nature of phenomena.
Timeless awareness, equal to the basic space of suchness,
is the timeless application of the natural seal of wholly positive enlightened intent.

[The universal scope of awakened mind is revealed:]
Just as myriad dreams are subsumed within sleep,
being natural manifestations that are [T1] empty and without true existence [T2] [U2T],
so too the phenomena of the universe, whether of samsara or nirvana, are embraced by mind.
They manifest within mind, the vast expanse [T1], but have no substance [T2] [U2T].

[This is the larger scope of openness itself:]
Just as the entire vast universe has no limit or center in the expanse of space, but is uninterrupted openness,
so within the expanse of awareness,
all that manifests outwardly or inwardly -- objects or mind --
is subsumed within openness and is naturally manifest [T1] and empty [T2] [U2T].
This is the larger scope of Awakened-mind that embraces all phenomena (object).
Openness is revealed to be unbiased, free of dualistic perception.

[Awareness is the larger scope that cannot be imagined or expressed:]
This Awakened-mind (subject) that embraces all phenomena, moreover,
is without extreme or bias and is subsumed within supreme openness.
It is like infinite space (subject) that embraces the universe (object),
without limit or center, beyond all imagination or description.

[The source of everything is revealed within the larger scope of awareness:]
In awareness, a supreme evenness free of extremes,
phenomena -- the world of appearances and possibilities, whether
of samsara or nirvana -- arise ceaselessly [T1].
Even as they arise, neither mind (subject) nor phenomena (object) can be characterized as “things. [t2] [U2T-3S]”
They are embraced within openness, the nature of phenomena [U2T].

[The meaning of the wholly positive vajra theme is summarized:]
The seal of Awakened-mind, beyond which no one goes,
is timelessly applied through supreme and wholly positive spaciousness,
is embraced by the enlightened intent of the guru, protector of beings and spiritual master,
and is itself sealed as the ever-awakened state, the vajra heart essence.
This definitive meaning of the supreme secret is not within the reach
of anyone who is not of the highest intelligence and good fortune.
The theme of the vajra pinnacle is that there is no transition or change.
Although this vast expanse of enlightened intent -- utterly lucid, self-knowing awareness --
is within oneself, it is difficult to always realize this.
It is seen through the grace of the guru, glorious protector and spiritual master.
It is termed “all phenomena embraced within uninterrupted openness.”

[2.d - Coming to the decisive experience: FRUITION IN ACCORD WITH THE VIEW / GROUND: Discerning the Implications of the View in terms of the Result. Openness / Uopp / Freedom from duality ==> Spontaneously directly perceiving / realising / experiencing / abiding-in without really perceiving / realising / experiencing / abiding-in the openness / limilessness / Union of the Two Truths of all dharmas, of the three spheres, of apparent opposites, of the two truths, beyond all extremes & Middle, beyond all dualistic conceptual proliferations, beyond all defining limits, beyond all conditioning / karma, beyond all description / conceptualisation, discrimination, causality / production, matter-energy, space & time.]

[Now, one comes to the decisive experience of openness in the ineffability of outer and inner objects:]
The decisive experience of openness is the ultimate heart essence.
Outer phenomena are unborn, the scope of emptiness.
They are beyond characterization or expression, since they do not
abide in any specific way and neither come nor go.
There is no division between inner phenomena arising [T1] and being free [T2].
They are like the traces of a bird in the sky -- no frame of reference applies.

[One comes to a decisive experience of the simultaneity of awareness and emptiness, which is beyond causality:]
Objects and mind (subject), just as they are -- and even naturally occurring awareness --
are mere labels and beyond characterization or expression.
They are free of elaboration.
Since, as with space, there is no creator, this is the realm of emptiness [Ground / U2T], involving no effort or achievement,
beyond good or bad, positive or negative, and beyond causality.
The ten attributes do not apply.
Completely spacious openness [Ground], the expanse free of characterization or expression,
is timelessly empty [T2] (but still appearing - T1) [U2T],
with no question of its being an [existent] phenomenon or non[-existent phenomenon].
It does not partake of existence (nor of non-existence, nor of both together, nor of neither).
In great perfection, free of ordinary consciousness (free but not necessarily without),
one comes to a decisive experience of the inconceivable and inexpressible nature.

From The Precious Treasury of the Way of Abiding, this is the second topic, reaching the definitive conclusion concerning the supreme and uninterrupted openness of all phenomena.

3. Timeless spontaneous presence of all dharmas - realizing the spontaneous presence of original purity - 

[3.a - Revealing the key point: THE VIEW / GROUND: the way of abiding as it is and always has been: The key point in its entirety is revealed to be spontaneous presence of original purity. The realm of Awakened-mind / Ground, timelessly and spontaneously present. Everything from both samsara & nirvana is primordially pure / non-dual spontaneous natural manifestations inseparable from the Ground / U2T / U3K; they are the spontaneously present pure realm of the three inseparable kayas, the three inseparable qualities of the Ground, the Union of the Two Truths beyond causality / production / effort. Since everything is primordially equal / non-dual / pure / perfect [Uopp], then there is nothing to accept / affirm / seek / add / do, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms [Middle Way].]

[VERSES:]
[First, spontaneous presence is shown to be like a gem:]
Furthermore, the nature of spontaneous presence
is not created by anyone, for it abides timelessly.
Like a gem that provides everything,
Awakened-mind serves as the ground that is the source of all phenomena of samsara and nirvana.

[The ground of being as it manifests is shown to be supreme spontaneous presence:]
Just as the world of appearances and possibilities manifests from the realm of space,
samsara and nirvana arise ceaselessly from Awakened-mind.
Just as various dreams occur during sleep,
the six kinds of beings and the three realms arise within the context of ordinary mind.
Even as they arise, all phenomena constitute the scope of awareness.
They are the supreme manifestation of the ground of being -- empty [T2] yet spontaneously present [T1] [U2T].
(i.e. UGM: All appearances -- ex. the three spheres: subject / mind, relation / action, object / phenomena -- are spontaneous natural manifestations inseparable from the inconceivable unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Primordial-awareness / Union of the Two Truths / U2T.)

[Nonduality is shown to be spontaneous presence:]
Moreover, the ground of being and the mode by which it arises as apparent phenomena
are by nature beyond being identical or separate
and are timelessly and spontaneously present, arising through the avenue of awareness.
As the dynamic energy of its display, the two modes -- samsara and nirvana -- manifest distinctly as impure and pure,
yet even in manifesting neither is better or worse, for they are of one basic space.

[he three kayas are shown to be supreme spontaneous presence:]
When lights of five colors shine without obstruction from a crystal,
these lights are perceived as distinct colors, yet none is better or worse.
They are the dynamic energy of a single crystal sphere.
Self-knowing awareness, the ground of being, is similar to that crystal sphere:
-- its emptiness [T2] is the nature of dharmakaya,
-- its naturally radiant lucidity [T1] is sambhogakaya,
-- and its unceasing avenue as the ground for arising [U2T] is nirmanakaya.
The three kayas are spontaneously present in basic space as the ground of being.

[Everything is shown to be spontaneous presence, awakened mind:]
From that ground, its manifestation arises as apparent phenomena,
and even as it does there are the three pure kayas,
manifesting naturally to victorious ones,
and all the impure appearances of the universe.
Its very essence is threefold -- emptiness, lucidity, and diversity --
the display of dharmakaya, sambhogakaya, and nirmanakaya.
These three kayas -- the dynamic display of the ground of being as it manifests --
are naturally manifest and spontaneously present, not to be sought elsewhere.
Having come to thoroughly understand these distinctions,
you should realize that, within the realm of Awakened-mind,
the phenomena of samsara and nirvana are the spontaneously present pure realm of the three kayas.

[Everything is shown to be awakened mind:]
The kayas and timeless awareness of buddhas throughout the three times,
the body, speech, and mind of beings in the three realms, karma and afflictive emotions --
of all these phenomena of the world of appearances and possibilities,
none is anything other than Awakened-mind [manifestations of the Ground].
Within the expanse of spontaneous presence is the ground from which everything comes.
All that manifests as form -- the outer environment and the beings within it --
is enlightened form that is not defined by extremes, arising as continuous adornment.
Sounds and voices, whether heard as excellent, average, or inferior,
are enlightened speech that is not defined by extremes, arising as continuous adornment.
All timeless awareness and ordinary mind, all realization and lack of realization,
are enlightened mind that is not defined by extremes, arising as continuous adornment.
Since positive qualities and enlightened activity occur without being defined by extremes,
the basic space of phenomena is a precious gem that fulfills all wishes.
Without having to be sought, everything occurs naturally.
This is “naturally occurring timeless awareness, spontaneously present.”

[Spontaneous presence is shown to entail no effort or achievement:]
The spontaneously present ground of myriad phenomena
is Awakened-mind, which is always spontaneously present,
so the three kayas, unsought, are innately present as natural qualities.
Since effort -- which creates causes and effects, whether positive or negative -- is unnecessary,
immerse yourself in genuine being, resting naturally with nothing needing to be done.
The expanse of spontaneous presence entails no deliberate effort, no acceptance or rejection.
From now on make no effort, since phenomena already are what they are.

[The fact that nothing need be done is shown to be spontaneous presence:]
Even the enlightenment of all victorious ones of the three times
is spontaneously present as a supremely blissful state of natural rest.
So, without depending on teachings of causality that are for less fortunate ones,
look to the nature that is like space, in which nothing need be done.

[Since there always has been spontaneous presence, it is shown that there is no need at this point to make it so:]
Given what is, there is no need to create anything further.
So, in supreme spontaneous presence, uncontrived as it has always been,
cut through all occurrence of and involvement with the hope and fear of ordinary mind
and gain knowledge in basic space, spontaneous presence that need not be sought.

[Spontaneous presence is summarized as the heart essence of the three kayas, beyond hope and fear:]
All phenomena, however they manifest,
are the display of dharmakaya, sambhogakaya, and nirmanakaya --
the three uncontrived aspects of essence, nature, and responsiveness.
Samsara and nirvana are the three kayas, the expanse of Awakened-mind,
spontaneously present in uncontrived supreme evenness,
and so samsara is not to be renounced, nor is nirvana to be achieved.
With the pacification of all value judgments, there is abiding in the ultimate heart essence.
This reveals all phenomena within the key point,
the realm of Awakened-mind, timelessly and spontaneously present.

[3.b - Discerning the Implications of the View in terms of Meditation. MEDITATION IN ACCORD WITH THIS VIEW / GROUND: Meditating without meditating, with awareness of the U2T / U3S / Uopp / Middle Way / Tetralemma. Primordial purity / non-duality of all spontaneous natural manifestations inseparable from the pristine Ground ==> Since it is spontaneously present, simply rest in the face of whatever manifests, free of any acceptation or rejection, free of elaboration, free of limitations / restrictions. Nothing is required to be done or not-done.]

[Now, the implications of spontaneous presence can be discerned. One implication that can be discerned is that the way in which phenomena occur reveals natural mind:]
Phenomena are discerned within the context of spontaneous presence.
The five great elements and all apparent phenomena of the universe
arise timelessly as the expression of non-conceptual spontaneous presence.
Involving no concept of self or other and pure in their natural vividness,
they are discerned within the context of natural mind, free of deliberate effort.
Do not suppress objects that manifest.
Rest with the six modes of consciousness relaxed.

[Another implication that can be discerned is that sensory consciousness, devoid of concepts, is empty:]
Awareness, the origin of everything, is spontaneously present with a lucid radiance.
-- One implication of the five senses being uncontrived, without the coming and going of thoughts,
is that spontaneous presence as enlightened intent is dharmakaya,
the simultaneity of awareness [T1] and emptiness [T2] [U2T].
Recognize this, be decisive, and rest free of elaboration.

[The supreme state of natural meditative stability is one of the implications that can be discerned:]
In the pure vast expanse of self-knowing awareness, free of restriction,
-- one implication of the uninterrupted evenness of everything that manifests, whether objects or mind,
can be discerned within the “interval” of spontaneous presence -- natural meditative stability.
At all times, like the course of a great river,
timeless awareness -- not cultivated in meditation,
but spontaneously present -- is uninterrupted.
The heart essence of all phenomena, the primordial expanse that occurs naturally,
reaches full measure as ultimate enlightened intent, wholly positive.

[Another implication that can be discerned is that spontaneous presence is a supreme state of imperturbable rest:]
The source of phenomena is Awakened-mind;
Awakened-mind is similar to space, the universal metaphor.
Everything is contained within the expanse of space and is pure by nature,
without this entailing effort or achievement.
Similarly, all outer and inner phenomena, being spontaneously present,
are discerned within the context of the supreme state
of imperturbable rest in the face of whatever manifests,
which is beyond all objects of the imagination and does not require that anything be done.

[Another implication that can be discerned is that spontaneous presence is free of deliberate effort:]
Completely encompassing the enlightened intent of victorious ones just as it is --
not coming into being or ceasing, not coming or going, and so forth --
spontaneous presence is pure and unwavering meditative absorption.
All phenomena are discerned within the context of nothing needing to be done.

[3.c - Discerning the Implications of the View in terms of Conduct. CONDUCT IN ACCORD WITH THIS VIEW / GROUND: Acting without acting, with awareness of the U2T / U3S / Uopp / Middle Way / Tetralemma. Primordial purity / non-duality of all spontaneous natural manifestations inseparable from the pristine Ground ==> Conduct that involves no fixation / absolute / opposition / dualities, with less bias and more openness, with more and more wisdom of the Union of the Two Truths [U2T], the Union of the three spheres [U3S], the Union of opposites [Uopp], the union of the Two Truths about the two truths [U2T-2T], the Middle Way, the tetralemma. Embracing the large scope in which there is nothing that is not positive; there is no need to try to develop view, meditation, or meditative absorption, no need to accomplish anything else through the usual process of causality, no need for the turmoil of hope and fear to arise.]

[Now, all phenomena are timelessly embraced within supreme spontaneous presence. First, everything is embraced within the purity of spontaneous presence:]
All phenomena are embraced within the larger scope of spontaneous presence.
The entire world of appearances and possibilities is naturally manifest and spontaneously present,
all samsara and nirvana is spontaneously present as the display,
and Awakened-mind is timelessly and spontaneously present,
so all phenomena are nothing other than spontaneous presence.

[Spontaneous presence is revealed within the larger scope of its not entailing effort or achievement:]
Because the nature of mind is spontaneously present,
the fundamental ground, the heart essence, is encompassed within Awakened-mind.
Unsought through the ten attributes, it is spontaneously present,
so there is no need to try to develop view, meditation, or meditative absorption,
no need to accomplish anything else through the usual process of causality,
no need for the turmoil of hope and fear to arise.
The immediacy of spontaneous presence truly is primordial dharmakaya.

[Spontaneous presence is summarized as being unchanging:]
In the vast expanse of the nature of mind, the unchanging realm of space,
although samsara and nirvana arise naturally from the expanse of the three kayas,
they never waver from the expanse of the three kayas.
The display is indeterminate -- a treasury of the magical expression of responsiveness.
Since everything arises as a single state of wholly positive spontaneous presence,
there is mastery over samsara and nirvana, for nothing wavers in the slightest from basic space.
Since everything is wholly positive -- there is nothing that is not positive --
the basic space of the vajra heart essence is the spontaneous presence of everything.
All phenomena are forever embraced within the larger scope of spontaneous presence.

[3.d - Coming to the decisive experience: FRUITION IN ACCORD WITH THE VIEW / GROUND: Discerning the Implications of the View in terms of the Result. Primordial purity / non-duality of all spontaneous natural manifestations inseparable from the pristine Ground ==> Spontaneously directly perceiving / realising / experiencing / abiding-in without really perceiving / realising / experiencing / abiding-in the inconceivable unique Ground / Primordial-awareness / Suchness, the true nature & dynamic of Reality as it is here & now [U2T], the true nature & dynamic of the three spheres [U3S], the true nature & dynamic of apparent opposites [Uopp], the true nature & dynamic of the two truths themselves [U2T-2T] -- beyond all extremes & Middle, beyond all dualistic conceptual proliferations, beyond all defining limits, beyond all conditioning / karma, beyond all description / conceptualisation, discrimination, causality / production, matter-energy, space & time. One comes to the ultimate decisive experience of everything. Whatever appears at present is automatically self-liberated, naturally dissolving into the Primordial Ground [U2T]. One comes to the moment-by-moment decisive experience of what is innately pristine, empty [T2] yet lucid [T1], Primordial-awareness [U2T]. This is the decisive experience of spontaneous presence.]

[Now, in coming to the decisive experience of all phenomena as spontaneously present, first one comes to a decisive experience of spontaneous presence as inexpressible and beyond imagination:]
The decisive experience is, by its nature, that of spontaneous presence.
Within that spontaneous presence, which has no specific nature
and cannot be divided into outer or inner,
all phenomena manifest naturally, are neither confirmed nor refuted, neither come nor go.
The infinite expanse has no division into above or below.
It is thoroughly indeterminate and completely unrestricted.
It cannot be characterized as some “ thing,” for it is inexpressible and beyond imagining.

[One comes to a decisive experience of spontaneous presence as the ultimate heart essence:]
Because phenomena are originally pure in essence
and spontaneously present by their very nature,
they are free of the limitations of the four alternatives --
existence, non-existence, affirmation, or denial.
This is the nature of non-dual Awakened-mind.

[The meaning of the preceding section is shown more extensively:]
Original purity in its essence has never existed as anything;
rather, its nature, like that of space, is primordially pure.
Spontaneous presence in its essence has not been created by anyone;
rather, its mode of arising is unceasing, so that anything whatsoever can manifest.
The origin of all samsara and nirvana is atemporal, with no beginning or end.
Spontaneous presence, unborn and indeterminate, is the ultimate ground of being.
The way things arise, without beginning or end, cannot be suppressed.
The way things are, without beginning or end, has no frame of reference.
The way things are freed, ineffable by nature is uninterrupted.
Following the point at which things arise, one comes to a decisive experience.
This is known as “dissolution into dharmakaya -- resolution within the ground of being as basic space.”

[One comes to a decisive experience of the ultimate meaning of this process of dissolution:]
Just as clouds occurring in the sky dissolve therein
and the light from a crystal disappears into the crystal,
so all of samsara and nirvana -- the manifestation of the ground of being that arises from that ground --
holds to its own place of original purity within the essence, the ground of being.
The supreme decisive experience concerning all phenomena
is that they are encompassed within basic space --
spontaneous presence as the natural place of rest.
All elaborations dissolve naturally in the non-conceptual expanse.

[The nature of two decisive experiences is shown:]
With the dissolution of the six modes of consciousness within their natural place of rest, dharmakaya,
whatever appears at present -- all that manifests as objects --
is a single evenness outwardly and inwardly, experienced decisively
within the basic space of spontaneous presence.
One comes to the ultimate decisive experience of everything --
whether of samsara or nirvana, whether naturally manifest or even non-manifest --
within the fully awakened state of enlightenment.
In the same way, one comes to the moment-by-moment decisive
experience of what is innately pristine, empty [T2] yet lucid [T1],
by letting the busyness of apparent phenomena and mind rest naturally in the lucid expanse,
so that there is utter relaxation, non-conceptual and free of elaboration.
This is “abiding firmly within the precious enclosure.”

[The decisive experience is pith instruction in its ultimate sense:]
If you do not come to a decisive experience now in basic space, the natural place of rest,
freedom in the original ground of being will not come about in the future.
Rigid meditative stability, with no freedom in the ground of being as basic space,
affords no chance to attain liberation, only rebirth as a god in a higher realm.
Thus, it is crucial to come to a decisive experience --
an instantaneous and naturally abiding meditative absorption --
within inner basic space, now and in the future.

[In summary:]
One comes to a decisive experience of all possible phenomena
in the spontaneous presence of awareness.
One comes to a decisive experience of spontaneous presence
in its natural place of rest, supreme original purity.
One comes to a decisive experience of original purity -- inconceivable,
unimaginable, and inexpressible.
This is the decisive experience of spontaneous presence.

From The Precious Treasury of the Way of Abiding, this is the third topic, reaching the definitive conclusion concerning the timeless and spontaneous presence of all phenomena.

4. Oneness of naturally occurring timeless awareness - Experiencing the oneness of subject, object, and action [U3S]

[4.a -  Revealing the key point: THE VIEW / GROUND: the way of abiding as it is and always has been: The key point in its entirety is revealed to be Oneness. Oneness of the inconceivable Ground / Basis / Source / Suchness / True nature of Reality as it is, Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of opposites [Uopp / U2T-opp], Union of the Two Truths about the two truths [U2T-2T]. Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth.]

[VERSES:]
[To reveal the key point, all phenomena are first shown to have the same source:]
Next, the nature of oneness is revealed.

Awareness -- oneness -- is the ground of all phenomena.
Although there is the appearance of multiplicity, to say that there is no wavering from oneness
is to say that naturally occurring timeless awareness is the single source.
Although fire and water manifest separately [Uopp]
from a single gem under specific circumstances,
their source -- the pure gem -- is the same.
Similarly, although both samsara and nirvana arise from oneness, self-knowing awareness,
their source -- ultimate Awakened-mind -- is the same.
There is simply the illusion of difference based on whether or not awareness is recognized.

[Everything is shown to be of one basic space, naturally occurring timeless awareness:]
All things that appear in light of awareness --
the world of appearances and possibilities, whether of samsara or nirvana --
even as they manifest [T1] are one in emptiness [T2] [U2T], their very essence.
Like dream images, illusions, or the moon’s reflection on water,
like awareness in the four visions, and like surrounding space that has no substance,
they are one in being timelessly and totally empty, free of elaboration.
Since everything is of one basic space, primordially pure,
there is no abiding as “two,” for all is encompassed within the single sphere.
Dharmakaya is without edges or corners.
How marvelous!

[The simultaneity of purity and equalness is shown to be naturally occurring timeless awareness:]
Although the five elements manifest, they are the realm of Awakened-mind.
Never born, they do not waver from the single state of equalness.
Although manifesting in conditioned existence, the six kinds of beings are forms of emptiness.
The ground of being as it manifests does not waver from the scope of awareness.
Although happiness and suffering manifest, they are within the heart essence of enlightenment,
not wavering from a single, naturally occurring timeless awareness.
Therefore, phenomena are of one basic space -- the realm of emptiness [U2T].
You should know them to be unborn Awakened-mind.

[The sublime abode of awareness is shown to be the vast expanse of being:]
The unique enlightened intent of victorious ones of the three times
dwells within this ultimate basic space, the vast expanse of self-knowing awareness.
It cannot be thought of as multiple, for it is free of fragmenting elaborations.
Truly it is the palace of the unwavering heart essence of enlightenment,
where nothing but naturally occurring timeless awareness dwells.

[This itself is shown to be the basic space from which samsara, nirvana, and the three kayas arise:]
The precious treasury of phenomena is a gem that fulfills all wishes.
This is truly the pure realm of victorious ones,
the three spontaneously present kayas.

[The source is shown to be oneness:]
The unique vast expanse is not created by anyone.
All things that emerge from it -- all possible phenomena without exception --
are one within the fundamental ground from which they emerge, since causality is negated.
Suchness itself, empty [T2] yet lucid [T1] [U2T], is the supremely spacious nature of phenomena,
evident as pure space without extremes or biases.

[Awareness — oneness — is shown to be the basic space of phenomena:]
Although the single naturally occurring state creates all samsara and nirvana,
without anyone creating awareness, which is the source,
it abides like space, beyond deliberate effort.
With this metaphor and its underlying meaning in harmony,
all value judgments concerning diverse phenomena
are pacified within the vast expanse of a single basic space.

[The essence of awareness is shown to be beyond imagination and expression:]
Within the ultimate heart essence, which transcends existence and non-existence,
all phenomena are unceasing, and regardless of the display that arises
their very essence is the unimaginable and inexpressible expanse.
This is truly beyond all conventional expression and description.

[Although all things manifest within a single awareness, they are shown not to waver from that oneness:]
From the standpoint of enlightenment, the heart essence from which everything arises,
there is no duality, and any attempt to quantify things would be endless.
Buddhas, ordinary beings, and the universe of appearances and possibilities are evident,
yet do not waver from the single nature of phenomena, just as it is.

[The conclusion to this section is drawn within oneness — that is, awareness:]
Everything is connected in oneness -- the perfection of phenomena [U2T].
This is the supreme quality of Awakened-mind.
When anything manifests, cut through all conventional exaggeration.
All outer phenomena are to be known as the inherent radiance
of the nature of mind, empty and nondual,
while inner phenomena are nothing other than awareness as such.
Within the nature of phenomena, non existent as one or many,
the realization of a single basic space is revealed to be the key point of awareness.

[4.b - Discerning the Implications of the View in terms of Meditation. MEDITATION IN ACCORD WITH THIS VIEW / GROUND: Meditating without meditating, with awareness of the U2T / U3S / Uopp / Middle Way / Tetralemma. Oneness of the inconceivable Ground / Basis / Source / Suchness / True nature of Reality as it is, Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of opposites [Uopp / U2T-opp], Union of the Two Truths about the two truths [U2T-2T]. Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. ==> Rest within what is singularly uncontrived: all phenomena are of one taste whether we are aware of it or not: Union of opposites [opp]. Rest gently in utter relaxation; everything comes and returns to this unique Ground / U2T [UGM]. Rest free of any framework; with naturally pristine perception that leaves no trace; in the natural context of evenness, with no split between objects / phenomena and subject / mind [U3S]. With no coming or going, there is abiding in enlightened intent -- the nature of phenomena [U2T]. There is fulfillment on the level that is without transition or change.]

[Now the implications of everything as a single state of naturally occurring timeless awareness can be discerned. One implication that can be discerned is that consciousness and apparent phenomena in themselves constitute this naturally occurring awareness:]
One implication that can be discerned is that all phenomena are of one taste.
All apparent objects are unreal appearances -- the realm of emptiness [U2T].
Regardless of how things appear, rest within what is singularly uncontrived.
The unique simultaneity [Union] of emptiness [T2] and lucidity [T1]
arises in the immediacy of whatever manifests.

[Another implication that can be discerned is that the simultaneous arising and freeing of thoughts constitutes naturally occurring timeless awareness:]
All thought patterns involving ordinary mind and apparent phenomena fade away naturally -- the realm of emptiness [U2T].
However the mind stirs, rest gently in utter relaxation.
The nature of phenomena is evident as enlightened intent
in the immediacy of the mind stirring and thoughts proliferating.

[Another implication that can be discerned is that mental states of abiding and stirring do not constitute a duality:]
In the natural context of evenness, with no split between [ / Union of] objects and [Subject /]mind,
rest free of any framework, with naturally pristine perception that leaves no trace.
Timeless awareness -- profound insight -- is evident within the ultimate state of innate lucidity.

[The meaning of the preceding sections is reviewed:]
With the implications of three essential points being discerned within a single heart essence --
-- that of evenness that is timeless whether or not there is realization,
-- that of evenness in dharmakaya with no duality of objects and mind,
-- and that of evenness within enlightened intent with neither error nor obscuration --
the ultimate and natural place is held without interruption.
With nothing discarded or adopted, the definitive heart essence is discovered.
With no coming or going, there is abiding in enlightened intent -- the nature of phenomena [U2T].
There is fulfillment on the level that is without transition or change.

[The meaning is summarized as being a single state of freedom:]
Spacious, supreme -- the enlightened mind of victorious ones, equal to space.
No renunciation or attainment -- the expanse of a single sphere.
Freedom in its own place -- no question of whether or not there is realization.
The point of resolution is reached -- expansion into openness that transcends ordinary mind.
From the pinnacle of the victory banner that never falls shine the sun and moon that illuminate the entire Universe.

[4.c - Discerning the Implications of the View in terms of Conduct. CONDUCT IN ACCORD WITH THIS VIEW / GROUND: Acting without acting, with awareness of the U2T / U3S / Uopp / Middle Way / Tetralemma. Oneness of the inconceivable Ground / Basis / Source / Suchness / True nature of Reality as it is, Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of opposites [Uopp / U2T-opp], Union of the Two Truths about the two truths [U2T-2T]. Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. ==> Conduct that involves no fixation / absolute / opposition / dualities, with less bias and more openness, with more and more wisdom of the Union of the Two Truths [U2T], the Union of the three spheres [U3S], the Union of opposites [Uopp], the union of the Two Truths about the two truths [U2T-2T], the Middle Way, the tetralemma. Embracing the large scope: the single primordial unborn unchanging unconditioned unceasing pristine nature in which phenomena are resolved [Ground / intrinsic-awareness / U2T].]

[Now, the larger scope is embraced. Everything is of one basic space, subsumed within naturally occurring timeless awareness:]
All phenomena are embraced within a single self-knowing awareness.
Even though they arise as the totality of samsara and nirvana,
the phenomena of the world of appearances and possibilities --
limitless, boundless -- arise from basic space.
Therefore, they are subsumed within the basic space from which they first arise.

[Regardless of how things appear, they are embraced within awareness:]
Even as myriad things appear, they do not stray from the scope of awareness,
so these apparent phenomena are embraced within the expanse of that naturally occurring awareness.

[In the final analysis, they are embraced within a single awareness:]
Although subsiding in basic space, with no distinction between their arising and being freed,
they are nothing other than Awakened-mind,
and so are embraced by the single primordial nature in which phenomena are resolved [U2T].

[The meaning of this section is summarized by the fact that everything is embraced within naturally occurring timeless awareness:]
Therefore, all phenomena are embraced within a single awareness.
The ultimate heart essence, without transition or change,
is embraced within the very heart of enlightenment, unwavering awareness.
It is fully encompassed as that which is unchanging and noncomposite.

[4.d - Coming to the decisive experience: FRUITION IN ACCORD WITH THE VIEW / GROUND: Discerning the Implications of the View in terms of the Result. Oneness of the inconceivable Ground / Basis / Source / Suchness / True nature of Reality as it is, Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of opposites [Uopp / U2T-opp], Union of the Two Truths about the two truths [U2T-2T]. Apparent opposites are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. ==> Spontaneously directly perceiving / realising / experiencing / abiding-in without really perceiving / realising / experiencing / abiding-in the inconceivable unique Ground / Primordial-awareness / Suchness, the true nature & dynamic of Reality as it is here & now [U2T], the true nature & dynamic of the three spheres [U3S], the true nature & dynamic of apparent opposites [Uopp], the true nature & dynamic of the two truths themselves [U2T-2T] -- beyond all extremes & Middle, beyond all dualistic conceptual proliferations, beyond all defining limits, beyond all conditioning / karma, beyond all description / conceptualisation, discrimination, causality / production, matter-energy, space & time. The decisive experience is that of naturally occurring timeless awareness itself [Ground]. All phenomena abide in the ultimate heart essence, the nature of phenomena [U2T]. One comes to this decisive experience within basic space, timelessly empty like the sky. One comes to a decisive experience of the phenomena of the world of appearances and possibilities -- whether of samsara or nirvana --, of the phenomena of one’s own self-knowing awareness, of the phenomena of Awakened-mind, of timelessly and totally empty phenomena.]

[Now, in coming to the decisive experience of everything as naturally occurring timeless awareness, one comes to a decisive experience of the ultimate heart essence without beginning or end:]
Within oneness, the decisive experience is that of naturally occurring timeless awareness itself.
Basic space is without beginning or end.
Everything is complete therein; all elaborations completely subside.
All phenomena abide in the ultimate heart essence, the nature of phenomena [U2T].

[Within naturally occurring timeless awareness, one comes to a decisive experience that has nothing to do with objects of dualistic perception:]
In this way, outer objects and inner mind (subject) -- the phenomena of samsara and nirvana --
are free of fragmenting elaborations that distinguish coarse from subtle.
One comes to this decisive experience within basic space, timelessly empty like the sky.

[One comes to a decisive experience of awareness, beyond characterization or description:]
Even Awakened-mind (subject), if analyzed, has no substance.
It is without origination or duration, does not come or go,
cannot be characterized, and is beyond expression.
Since one comes to this decisive experience within the expanse of enlightened intent that surpasses ordinary mind,
there is no substance with characteristics that can be defined as some “thing.”
There is nothing to be known through language or expressed in words.

[In summary, one comes to a decisive experience of the resolution of phenomena as a supreme and unnameable state:]
Within the vast expanse -- unnameable and free of elaboration --
one comes to a decisive experience of the phenomena of the world of appearances and possibilities, whether of samsara or nirvana.
Within the vast expanse -- the unborn simultaneity [Union] of awareness and emptiness [U2T] --
one comes to a decisive experience concerning the phenomena of one’s own self-knowing awareness.
Within the vast expanse -- which has nothing to do with the recognition or nonrecognition of awareness --
one comes to a decisive experience concerning the phenomena of Awakened-mind.
Within the vast expanse -- with no transition or change throughout the three times --
one comes to a decisive experience concerning timelessly and totally empty phenomena.

From The Precious Treasury of the Way of Abiding, this is the fourth topic, reaching the definitive conclusion concerning the oneness of all phenomena within awareness -- timeless awareness -- as their source.

5. [The Individuals to Whom These Teachings May Be Entrusted]

[5.a - The Candidates for Instruction]

[VERSES:]
[First, to describe the candidates for instruction, there are two categories, those to be rejected and those to be accepted. To begin with, a general discussion of the candidates to be rejected:]
Thus, this quintessential nectar of the most profound spiritual approach
should be revealed only to individuals who are definitely
of the highest intelligence and good fortune,

not to those who follow lesser spiritual approaches, those biased toward causality,
or those whose intelligence and good fortune are limited.

[The candidates who are specifically to be rejected are as follows:]
Those who revile the guru, feel anger toward their spiritual siblings,
violate the bounds of what is secret and proclaim it publicly,
have no faith, are avaricious, are of ignoble character,
and fixate on things of this life -- keep what is secret from them.

[The candidates who are to be accepted are as follows:]
Fortunate people of the very highest caliber are candidates for the Great Perfection.
Teach it to them, for they respect the guru, have sublime knowledge in abundance,
are spacious and forbearing, have a great capacity for generosity,
have little attraction to dualistic thinking,
have given up concerns with this life, strive to attain enlightenment,
have faith and diligence, and can maintain secrecy.

[Students should behave as follows:]
For their part, they please the guru with gifts
and, having already committed themselves, make a wholehearted request.
Once this has been granted, they will practice appropriately
and reach resolution on the level of the way of abiding.

[5.b - The Guru who Instructs]

[The qualifications of a guru who imparts these instructions are as follows:]
Moreover, the guru, who has heard many teachings and perfected positive qualities,
examines all candidates, bestows the key points gradually
while keeping them very secret from those who are not suitable candidates,
applies the seal of command, and strictly conceals these points with the seal of trust.

[5.c - The Instructions Imparted]

[The heart essence of what is imparted is shown as follows:]
Teachings on the heart essence of definitive meaning are entrusted
to fortunate heart children of the very highest caliber.

[5.d - How Instruction is Imparted]

[Those who are entrusted gain accomplishment as follows:]
They, in turn, do not disseminate this infallible ultimate heart essence to everyone,
but hold it to be their own infallible heart essence.
If the bounds of secrecy are violated, the injunction is broken
and, owing to misinterpretation, the teachings on the heart essence will disappear.
Therefore, maintain their secrecy and assimilate them in a peaceful and happy frame of mind.
Dharmakaya, a majestic state of authentic being, will be gamed in this lifetime.

[5.e - The Benefits and Advantages of Instruction]

From The Precious Treasury of the Way of Abiding, this is the fifth topic, reaching the definitive conclusion concerning the types of individuals to whom these teachings may be imparted.

[Conclusion]

[Dedication Prayers for Freedom from the Three Realms]

[VERSES:]
[The first stage is as follows:]
These teachings thus make fully evident
the ultimate meaning of the sublimely secret great perfection,
so that it is no longer elusive.
May they free all beings without exception, effortlessly and naturally,
within primordial basic space as the ground of being.

[Dedication Prayers for the Teachings]

[The dedication prayers for the dissemination and flourishing of the teachings are as follows:]
These teachings, which thoroughly shatter the furthest reaches of one’s view,
are the very pinnacle of spiritual approaches --
the basic space of the great and majestic garuda,
the transmission of atiyoga, exalted above all.
May this victory banner never fall, but unfold throughout the ten directions.

[Author and Structure]

[The following shows who authored this treatise and how it is structured:]
Completely embraced within three categories, nine expanses, and four themes,
the definitive meaning is found in sixteen topics of teachings.
This detailed explanation, The Precious Treasury of the Way of Abiding,
was composed in an excellent manner by the good Longchen Rabjam.

[Arousing Joy]

[The following will arouse joy in fortunate people of future generations:]
The definitive meaning, the five chapters of this “treasure house of the way of abiding,”
is well adorned with a wealth both vast and profound.
May this treatise, made lovely by a vivid array of words
and meanings, bring joy to hosts of fortunate people.

[Concluding Verses]

[]
This concludes The Precious Treasury of the Way of Abiding,
composed by Longchen Rabjam,
one immersed in genuine being through the most majestic of spiritual approaches.

Good fortune! Good fortune! Good fortune!

The Exposition of the Quintessential Meaning of the Three Categories

Concluding Verses of the commentary

Through the thousand lights of benefit and happiness from the sun of auspiciousness,

in all directions there is auspiciousness, dispelling the darkness of the four continents.


The profound meaning of this auspiciousness, marvelous and superb,

reveals the vision of the auspicious, sacred teachings to the many kinds of beings.


Within the open basic space of auspiciousness, the massed clouds of nectar

send down a continuous rain of many auspicious desirables.


The progression of this spiritual approach — the pinnacle of auspiciousness —

lets fall the great auspicious downpour that is manifest enlightenment.


Therefore, here is The Precious Treasury of the Way of Abiding,

a treasury of auspicious bliss and excellence equal to the limits of space,

profound and extensive, the quintessential meaning of the sublime spiritual approach,

the precious treasury that gives rise to all that fortunate ones wish for.


This process is one in which the thousand illuminating lights of intelligence shine in the spacious sky of the knowable,

distilling the essential elixir of the tantras, commentaries, and instructions.


It was composed in an excellent manner on the slope of the snow mountain Tokar.


Through the rays of innate compassion of holy ones

and my own not insignificant powers of discriminating intelligence,

I gained mastery over the vast and profound topics of knowledge,

and my intelligence unfolded naturally through this process.


The pinnacle of spiritual approaches, natural great perfection,

the haven of those with great good fortune in this human world,

has become manifest owing to the grace of holy masters

in the sublime lands of India, China, and Tibet.


Supremely learned and accomplished masters, in their individual traditions,

composed commentaries on the enlightened intent of the teachings —

the profound and extensive pith instructions.


Sacred traditions of spiritual development were defined over time,

firmly planting the victory banner that never falls — the teachings of victorious ones.


Thus did the transmission proceed in stages until, relying upon these marvelous topics

and the blessings of incomparable gurus,

I composed this Treasury of the Way of Abiding, an exposition on the meaning

of all these vajra topics of natural great perfection without exception.


Since these vajra topics are, moreover, extremely difficult to fathom,

it has not been my experience to perceive them inwardly,

nor does my capability lie in a mastery of words.


Still, I have explained them thoroughly by relying upon holy masters.


Just as a creeping vine, supported by a palm tree,

attains great heights and makes it lovely,

so through the tantras, commentaries, and instructions, as well as the blessings of the gurus,

I have rendered these profound and extensive topics beautifully.

The noble embodiment of intelligence spreads its wings of realization,

exquisite in the pure sky of utter lucidity — meditative absorption.


With the arousal of the dynamic energy of enlightened intent —

naturally occurring timeless awareness —

the abyss of samsara is truly crossed in basic space.


From the confines of the egg of unbiased study and contemplation

hatches the bird of the Great Perfection, most majestic of spiritual approaches.

.

Spreading its wings — perfecting the supreme dynamic energy of meditative experience and realization —
it soars in the basic space overarching everything.
Moreover, the confining shell of body, speech, and mind is shattered.
This simultaneity of awareness and emptiness [U2T], dharmakaya, is spaciously empty yet lucid [U2T].
This resolution in the basic space of phenomena is unobstructed.
This unity of everything in basic space [Ground] is directly experienced.
Accordingly, within the nature of the sky, a spacious state of equilibrium,
everything is blended without interruption as one in the naked simultaneity of awareness and emptiness [U2T].
Outer and inner are a single basic space [Ground], empty yet lucid [U2T], without transition or change.
Ongoing authentic being, majestic dharmakaya, is surely gained.

.

The transmission that defines with certainty the most sublime way of immersion in genuine being within this lifetime

was revealed by one with an ordinary physical body but the enlightened intent of a victorious one,

who did not entertain concepts about originally pure dharmakaya
— a lion among human beings, who then passed into nirvana.

.

Within timelessly empty basic space is a supremely expansive state devoid of ordinary [conditioned] consciousness.
Based upon the blissful ground of being, the conscious mind is uninterruptedly content.
Within the basic space in which phenomena are resolved, the falling away of ordinary consciousness is joyous.
Immersion in genuine being, the entire vast range of space
— how marvelous!

.

The natural place of rest, dharmakaya, is non-conceptual and spacious like the sky.

Natural meditative stability is uninterrupted like the flow of a river.

With a single realization, all levels and paths without exception are traversed.

Ultimate and wholly positive enlightened intent
— how marvelous!

.

In the pure sky of naturally occurring timeless awareness

soars the great garuda of realization, of immersion in genuine being free of anything needing to be done.

Ineffability, openness, spontaneous presence, and oneness —

the uncontrived ultimate heart essence
— how marvelous!

.

Within this vast expanse of awareness that is naturally manifest and spontaneously present,

regardless of what manifests, it is the unceasing dynamic energy of that awareness [U2T],

clearly apparent [T1] yet ineffable [T2] [U2T], simply the illusory display [of the Ground].

Supreme emptiness [T2] endowed with all qualities [T1] [U2T]
— how marvelous!

.

In this unwavering intent of victorious ones, just as it is,

the realm of evenness — natural arising, natural freedom, natural abiding —

is blissful, lucid, non-conceptual, spacious without limit or center.

Enlightened intent that transcends breaches in meditation
— how marvelous!

.

Awareness, empty yet lucid, is unchanging dharmakaya.

Samsara and nirvana are timelessly pure within the enlightened expanse of self-knowing awareness.

Dualistic perception, naturally manifest yet groundless, is the dynamic energy of dharmakaya.

Realization beyond characterization or description
— how marvelous!

.

If samsara is realized to be without basis, this is nirvana.

If nirvana is realized to be merely a label, this is primordial basic space.

If there is freedom from anything to be done — transcendence of conceptual mind — this is dharmakaya.

If one rests just so, without thinking, thought and description are transcended.

If there is no fixation on constructs, this is the way of abiding.

If there is resolution of phenomena — transcendence of ordinary consciousness —

this is the consummation of what is ultimately meaningful.

If there is transcendence of the extremes of “is” and “is not,” this is freedom from limitations.

If the root of hope and fear is cut through, enlightenment is discovered.

This is the consummate and definitive heart essence.

In advising those of good fortune in future generations,

ensure that all those fortunate ones who follow you and others

gain ongoing authentic being on the level of resolution.

.

Natural great perfection is vajra basic space.

Whoever encounters this receives the most excellent and definitive transmission.

Effortless and totally free, the nature of phenomena is a spacious expanse.

This is truly the precious samaya that brings conditioned existence to an end.

.

Therefore, fortunate people who have embarked on this approach,

rejoice and rest in the uncontrived, genuine nature.

Renounce worldly confusion and the phenomena that result from conceptual elaboration.

In a solitary place, look to the heart essence, in which nothing need be done.

This is, in truth, my profound and heartfelt advice.

.

Be scrupulous in your examination, and realization will awaken in your mind.

Maintain no fixation, and the confusion that reifies things will be destroyed.

Act without a specific point of reference, and the lack of true existence will become apparent as a matter of course.

Whatever manifests as objects, whatever arises in the mind, the key point of these phenomena

is the state of evenness — utter relaxation, with neither suppression nor indulgence.

Abandon yourself in imperturbable rest, for this is the very consummation of enlightened intent.

The arising of the naturally pristine state in which no traces are left leads one to the point of resolution.

 

Thus, the quintessential meaning that underlies all phenomena without exception

is explained in this commentary on The Precious Treasury of the Way of Abiding.

May the teachings of victorious ones spread and flourish,

and may there be auspiciousness, bliss, and excellence in all directions and times!

.

This concludes the commentary on The Precious Treasury of the Way of Abiding , composed in the noble mansion of Samantabhadra on the slopes of the snow mountain Tokar by Longchen Rabjam, one immersed in genuine being, who has gained mastery over the topics of the most majestic of spiritual approaches, being rich in the wealth of having heard the entire range of the sublime speech of those who have arrived at a state of bliss.

 

Good fortune! Good fortune! Good fortune!




.

.

.

.


TABLE OF CONTENT & RÉSUMÉ

The Precious Treasury of The Way of Abiding
[in the true nature of Reality as it is]
(or The Precious Treasury on the Ultimate Nature)
Longchen Rabjam

Foreword, by His Eminence Chagdud Tulku Rinpoche

Introduction, by Venerable Tulku Thondup Rinpoche

  • Biographical Sketch of Longchen Rabjam

  • Dzogpa Chenpo (intrinsic-awareness is the Union of the Two Truths)

  • The Precious Treasury of the Way of Abiding (explaining the four disciplines, under four topics)

  • Translation Committee’s Preface (the meaning of ‘ineffability’: not existent, not non-existent …)

The Precious Treasury of the Way of Abiding (or The Precious Treasury on the Ultimate Nature) -- Longchenpa (1308–1364) -- Source Verses Only

  • [Introduction]

  • [The vajra premise -- Practicing without practicing the four great samayas of Dzogchen]

For the categories of Mind, Expanse, and Direct Transmission, the consummate meaning of the heart essence is that of (Remaining in the four disciplineless disciplines is the discipline. These are realizing)

  1. ineffability (realizing the non existence of restrictions) [U2T free from all extremes & Middle], 

  2. openness (realizing total openness, that is, freedom from duality) [Uopp], 

  3. spontaneous presence (realizing the spontaneous presence of original purity), 

  4. and oneness (experiencing the oneness of subject, object, and action) [U3S].

Each of these has four divisions:

  1. revealing the key point (VIEW - explaining their key points as they are -- which is suchness itself),

  2. discerning the implications (MEDITATION - determining that they are self-arisen ultimate primordial wisdom),

  3. embracing the larger scope (CONDUCT - reasoning that they are unborn and transcend the field of thoughts), and

  4. coming to the decisive experience (FRUITION - perfecting their final goals, a direct experience which transcend efforts and causal effects).

  1. Ineffability of all dharmas -- realizing the non existence (and non non-existence …  [U2T]) of restrictions / limits -- (Reality / Genuine-emptiness = the Union of the Two Truths [U2T] free from all extremes & Middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.)

  • [1.a - Revealing the key point: THE VIEW / GROUND: the way of abiding as it is and always has been: Directly abiding in suchness itself / the Ground / Naked-awareness / the true nature & dynamic of Reality as it is here & now / the inconceivable Union of the Two Truths [U2T / U2T-3S / U2T-opp / Middle Way] free from all extremes & Middle, free from all dualistic conceptual proliferations, free from all limits, free from all conditioning / karma.]

  • [1.b - Discerning the Implications of the View in terms of Meditation. MEDITATION IN ACCORD WITH THIS VIEW / GROUND: Meditating without meditating, with awareness of the U2T / U3S / Uopp / Middle Way / Tetralemma. Ineffability / U2T ==> Meditation is simply abiding in pure naked intrinsic-awareness / the true nature of Reality as it is / U2T / U3S / Uopp / Middle Way; just being present here & now with equanimity, directly observing the mind, phenomena and their interdependence / cooperation / co-evolution: without accepting or rejecting anything; without any division between the three spheres; without any division between apparent opposites; without any division between the two truths themselves. Then everything that arises self-liberates through a direct recognition of its true nature & dynamic as it is here & now: spontaneous natural manifestations inseparable from the Ground / Primordial-awareness / U2T.]

  • [1.c - Discerning the Implications of the View in terms of Conduct. CONDUCT IN ACCORD WITH THIS VIEW / GROUND: Acting without acting, with awareness of the U2T / U3S / Uopp / Middle Way / Tetralemma. Ineffability / U2T ==> Conduct that involves no fixation / absolute / opposition / dualities, with less bias and more openness, with more and more wisdom of the Union of the Two Truths [U2T], the Union of the three spheres [U3S], the Union of opposites [Uopp], the union of the Two Truths about the two truths [U2T-2T], the Middle Way, the tetralemma. Embracing the large scope in which nothing needs to be done or not-done in absolute terms -- because everything is beyond all dualities, inconceivable.]

  • [1.d - Coming to the decisive experience: FRUITION IN ACCORD WITH THE VIEW / GROUND: Discerning the Implications of the View in terms of the Result. Ineffability / U2T ==> Spontaneously directly perceiving / realising / experiencing / abiding-in without really perceiving / realising / experiencing / abiding-in the inconceivable unique Ground / Primordial-awareness / Suchness, the true nature & dynamic of Reality as it is here & now [U2T], the true nature & dynamic of the three spheres [U3S], the true nature & dynamic of apparent opposites [Uopp], the true nature & dynamic of the two truths themselves [U2T-2T]. The Result / Enlightenment / Naked-awareness / inseparable three kayas / inseparable pure subject, relation / action, and object ... is not caused / produced by our own effort, actions or non-actions, acceptation & rejection, it is beyond causality / production / activity / discrimination, space & time. It is freedom from all extremes & Middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma. It is the already present true nature of everything as it is here & now [U2T], of the three spheres [U3S], of opposites [Uopp].]

  1. Openness / limitlessness of all dharmas - realizing total openness / limitlessness, that is, freedom from duality [Uopp]

  • [2.a - Revealing the key point: THE VIEW / GROUND: the way of abiding as it is and always has been: Showing that all phenomena are such that they cannot be defined by restrictions or extremes (openness). That is freedom from all extremes & Middle, freedom from all dualistic conceptual proliferations, freedom from all limitations or basis, freedom from all conditioning / karma. Uopp / Freedom from duality.]

  • [2.b - Discerning the Implications of the View in terms of Meditation. MEDITATION IN ACCORD WITH THIS VIEW / GROUND: Meditating without meditating, with awareness of the U2T / U3S / Uopp / Middle Way / Tetralemma. Openness / Uopp / Freedom from duality ==> Meditation without any fixation / reification / discrimination / grasping / attachment or rejection and with more openness, without any division between the three spheres -- subject, relation / action, object --, between apparent opposites, between the two truths. Directly abiding in the inconceivable unique unborn unchanging unconditioned unceasing pristine true nature of the mind & phenomena / the Ground / Suchness / Intrinsic-awareness / Primordial-awareness.]

  • [2.c - Discerning the Implications of the View in terms of Conduct. CONDUCT IN ACCORD WITH THIS VIEW / GROUND: Acting without acting, with awareness of the U2T / U3S / Uopp / Middle Way / Tetralemma. Openness / Uopp / Freedom from duality ==> Embracing the three spheres -- subject / mind, relation / action, object / phenomena -- with less bias and more openness; embracing everything as spontaneous natural manifestations inseparable from the Ground [U2T], as the ‘vajra dance’ of the the three spheres [U3S], of apparent opposites [Uopp], of two truths [U2T-2T] -- free from all extremes & Middle, free from all dualistic conceptual proliferations, free from any defining limits, free from all conditioning / karma. It is acting with awareness of the true nature & dynamic of Reality as it is here & now, the Union of the Two Truths, the Union of the Ground and its spontaneous natural manifestations [UGM].]

  • [2.d - Coming to the decisive experience: FRUITION IN ACCORD WITH THE VIEW / GROUND: Discerning the Implications of the View in terms of the Result. Openness / Uopp / Freedom from duality ==> Spontaneously directly perceiving / realising / experiencing / abiding-in without really perceiving / realising / experiencing / abiding-in the openness / limilessness / Union of the Two Truths of all dharmas, of the three spheres, of apparent opposites, of the two truths, beyond all extremes & Middle, beyond all dualistic conceptual proliferations, beyond all defining limits, beyond all conditioning / karma, beyond all description / conceptualisation, discrimination, causality / production, matter-energy, space & time.]

  1. Timeless spontaneous presence of all dharmas - realizing the spontaneous presence of original purity -

  • [3.a - Revealing the key point: THE VIEW / GROUND: the way of abiding as it is and always has been: The realm of Awakened-mind / Ground, timelessly and spontaneously present. Everything from both samsara & nirvana is primordially pure / non-dual spontaneous natural manifestations inseparable from the Ground / U2T / U3K; they are the spontaneously present pure realm of the three inseparable kayas, the three inseparable qualities of the Ground, the Union of the Two Truths beyond causality / production / effort. Since everything is primordially equal / non-dual / pure / perfect [Uopp], then there is nothing to accept / affirm / seek / add / do, nothing to reject / negate / abandon / eliminate / subtract / not-do in absolute terms [Middle Way].]

  • [3.b - Discerning the Implications of the View in terms of Meditation. MEDITATION IN ACCORD WITH THIS VIEW / GROUND: Meditating without meditating, with awareness of the U2T / U3S / Uopp / Middle Way / Tetralemma. Primordial purity / non-duality of all spontaneous natural manifestations inseparable from the pristine Ground ==> Since it is spontaneously present, simply rest in the face of whatever manifests, free of any acceptation or rejection, free of elaboration, free of limitations / restrictions. Nothing is required to be done or not-done.]

  • [3.c - Discerning the Implications of the View in terms of Conduct.