The Precious Treasury of the Basic Space of Phenomena

T H E PR EC iOUS TR EASURY O F

THE BASIC SPACE OF PHENOMENA

Longchen R ab jam

THE SEVEN TREASURIES SERIES

This series consists of the volumes written by Longchen Rabjam that, as a group, have come to be known as The Seven Treasuries. Although Longchenpa did not intend them to be a series, scholars traditionally treat them as such because of their interrelated themes. Published Volumes

The Precious Treasury of the Way of Abiding A Treasure Trove of Scriptural Transmission

The Precious Treasury of the Basic Space of Phenomena Longchen Rabjam

Translated under the direction of His Eminence Chagdud Tulku Rinpoche by Richard Barron (Lama Chokyi Nyima) Edited by members of the Padma Translation Committee: Susanne Fairclough, Jeff Miller, Mary Racine, and Robert Racine

PADMA PUBLISHING 2.001

Published by Padma Publishing P.O. Box 2.79 Junction City, California 96048-02.79

© Padma Publishing 2.001 All rights reserved. No portion of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without permission in writing from the publisher. Printed in the United States of America

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Jacket design by Daniel Tesser

Library of Congress Cataloging in Publication Data Kl01i-chen-pa Dri-med-'od-zer, 1308-1363 The precious treasury of the basic space of phenomena I by 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 ..• [et al.]

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1. Tantric Buddhism-Tibet. I. Barron, Richard II. Title. BQ8918.2..K57 2.001 2.94·f 42.042.3-dc2.1

2.00102.1330

Foreword His Eminence Chagdud Tulku Rinpoche

The publication of Longchen Rabjam's Seven Treasuries should be a cause for rejoicing among deeply committed Englishspeaking Buddhists who aspire to realize the dzogchen, or great perfection, teachings 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 obscuration 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 feel that those of us with the supreme fortune to have received authentic transmission from great dzogchen masters have a responsibility to maintain the oral lineage, including the translation of texts, 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 excellent Western practitioners who have potential as meditators but v

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 on translations because they fear imperfect results, can they lament when even more erroneous translations are published? The translator of these texts, Richard Barron (Lama 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 have a grounding in the study of dzogchen terminology and have likewise participated in annual dzogchen retreats. The learned scholar Khenpo Chodzo has been consulted on many details of this translation of The Precious Treasury of the Basic Space of Phenomena. I myself have brought to the process whatever understanding of great perfection I have attained in the course of a lifetime of study and meditation. This means that while we have not necessarily produced flawless translations, we have confidence in this groundbreaking attempt. It should be understood that works of this kind are VI

not casually read and easily comprehended. In fact, for most people, the texts are quite difficult to fathom; their meaning unfolds according to the depth of the reader's spiritual preparation. However, simply having these books in one's home is more valuable than having statues or stupas, for they are truly relics of the dharmakaya. Such holy works carry powerful blessings and are worthy objects of faith and devotion. The project of translating Longchen Rabjam's Seven Treasuries is ongoing. 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 these precious texts illuminate the minds of all who read and venerate them.

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Translation Committee's Note

Among the works in Longchen Rabjam's famous collection, The Seven Treasuries, is that commonly known as the Choying Dzod, which consists of two texts: a set of source verses entitled The Precious Treasury of the Basic Space of Phenomena and Longchenpa's own commentary on those verses, A Treasure Trove of Scriptural Transmission. Although we have published them individually, they are considered companion volumes. Details concerning the Tibetan verses in the present volume can be found in the endnotes to the commentary.

IX

Longchen Rabjam

The Precious Treasury of the Basic Space of Phenomena

In Sanskrit: Dharmadhatu ratna ko~a nama

In Tibetan: Chos dbyings rin po che'i mdzod ces bya ba

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HoMAGE To GLORious SAMANTABHADRA!

Naturally occurring timeless awareness-utterly lucid awakened mindis something marvelous and superb, primordially and spontaneously present. It is the treasury from which comes the universe of appearances and possibilities, whether of samsara or nirvana. Homage to that unwavering state, free of elaboration. The very pinnacle of spiritual approaches, the expanse in which the sun and moon orbit the most majestic mountain, is the expanse of the vajra heart essence-spontaneously present and utterly lucidthe expanse of the naturally settled state that entails no effort or achievement. Listen as I explain this superb, timelessly infinite expanse.

of spontaneous presence is the ground for all that arises. Empty in essence, continuous by nature, it has never existed as anything whatsoever, yet arises as anything at all.

WITHIN THE EXPANSE

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Within the expanse of the three kayas, although samsara and nirvana arise naturally, they do not stray from basic space-such is the blissful realm that is the true nature of phenomena. Mind itself is a vast expanse, the realm of unchanging space. Its indeterminate display is the expanse of the magical expression of its responsiveness. Everything is the adornment of basic space and nothing else. Outwardly and inwardly, things proliferating and resolving are the dynamic energy of awakened mind. Because this is nothing whatsoever yet arises as anything at all, it is a marvelous and magical expression, amazing and superb. Throughout the entire universe, all beings and all that manifests as form are adornments of basic space, arising as the ongoing principle of enlightened form. What is audible, all sounds and voices without exception, as many as there may be, are adornments of basic space, arising as the ongoing principle of enlightened speech. All consciousness and all stirring and proliferation of thoughts, as well as the inconceivable range of nonconceptual states, are adornments of basic space, arising as the ongoing principle of enlightened mind. Beings born in the six classes through the four avenues of rebirth, moreover, do not stray in the slightest from the basic space of phenomena. The universe of appearances and possibilitiesthe six kinds of sense objects manifesting in dualistic perceptionappears within the realm of the basic space of phenomena just as illusions do, manifest yet nonexistent.

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Without underlying support, vividly apparent yet timelessly empty, supremely spacious, and naturally clear, just as it is, the universe arises as the adornment of the basic space of phenomena. However things appear or sound, within the vast realm of basic space they do not stray from their spontaneous equalness as dharmakaya, awakened mind. Since the timeless state of utter relaxation is naturally empty and without transition or change, whatever manifests constitutes the scope of naturally occurring timeless awareness, the true nature of phenomena, merging in a single blissful expanse, without any effort, without anything needing to be done. Sambhogakaya is unwavering natural lucidity. Even as anything at all manifests, it is by nature spontaneously present, uncontrived and unadulterated-a pervasive state of spontaneous equalness. Due to the way in which the distinct, myriad display arises, emanations occur naturally-the amazing magic of what has ultimate meaning. They never stray from the wholly positive state in which nothing need be done. Within awakened mind itself, which is without pitfalls, the spontaneous perfection of the three kayas, entailing no effort, is such that, without straying from basic space, they are spontaneously present and uncompounded. The spontaneous perfection of the kayas, timeless awareness, and enlightened activity, moreover, is a great amassing-the supreme expanse that is timelessly perfect, timelessly arising.

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Timelessly and spontaneously present, this pure realm is without transition or change. With the perception of the true nature of phenomena within basic space, wisdom arises continuously as the adornment of that space. Not created or achieved, it abides timelessly. Like the sun in the sky, it is amazing and superb. Within this ultimate womb of basic space, timelessly and spontaneously present, samsara is wholly positive, nirvana is positive. Within the wholly positive expanse, samsara and nirvana have never existed. Sensory appearances are wholly positive, emptiness is positive. Within the wholly positive expanse, appearances and emptiness have never existed. Birth and death are wholly positive, happiness and suffering are positive. Within the wholly positive expanse, birth, death, happiness, and suffering have never existed. Self and other are wholly positive, affirmation and negation are positive. Within the wholly positive expanse, self, other, affirmation, and negation have never existed. Labeling takes place in confusion, for what is nonexistent is taken to exist. Given that the nature of things is similar to that of dream images, which have no basis, how exceedingly strange it is to fixate on samsara and nirvana as though they existed in their own right! Everything is wholly positive, a supreme state of spontaneous presence. Since there never has been confusion, is no confusion, and never will be confusion, conditioned existence is merely a label.

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It is beyond the extremes of existence and nonexistence. Since no one has ever been confused at all in the past, no one is confused at present and no one will be confused later on. This is the enlightened intent of the original purity of the three planes of conditioned existence. Since there is no confusion, nothing exists as some unconfused state. Supreme, naturally occurring awareness is timelessly and spontaneously present. Since there never has been freedom, is no freedom, and never will be freedom, nirvana is just a label and there is no one who has ever known freedom. There never will be freedom, for there never has been bondage. Complete purity, like space, is free of being restricted or localized. This is the enlightened intent of the original purity of total freedom. In brief, within the ultimate womb of basic space, spacious and spontaneously present, whatever arises as the dynamic energy of its display-as samsara ormrvanain the very moment of simply arising has never known existence as samsara or nirvana. Whatever arises in a dream due to the dynamic energy of sleep does not actually exist. There is only self-knowing awareness, the blissful place of rest, extending infinitely as the supremely spacious state of spontaneous equalness. This is the first section of The Precious Treasury of the Basic Space of Phenomena, demonstrating that samsara and nirvana by nature do not stray from basic space.

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is by nature primordially and spontaneously present, it is infinitely pervasive, with no division into outer and inner. Without any limiting boundaries, it is beyond division into above and below or any other direction. Beyond the duality of spacious versus narrow, awarenesspure like spaceis this very expanse, free of the elaborations of a conceptual framework. GIVEN THAT BASIC SPACE

The magical expressions that originate within unborn basic space are completely indeterminate and not subject to any restrictions whatsoever. They cannot be characterized as "things," for they have no substance or characteristics. In that their nature is like the panoramic vista of space, they are unborn, spontaneously present, and free of any time frame, any beginning or end. The essence of all samsara and nirvana is awakened mind. Spontaneously present-not occurring, not originating, and not finiteit has not come from anywhere, nor does it go anywhere at all. The expanse of awakened mind, with no linear time frame, does not come or go, for it is infinitely pervasive. The true nature of phenomena-suchness-has no beginning, middle, or end. This state of infinite evenness, equal to space and pure by nature, has no beginning or end. It is beyond any time frame. It is unborn, unceasing, and has no substance or characteristics. It neither comes nor goes and cannot be characterized as some "thing."

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It involves no effort or achievement or anything needing to be done. The ground of suchness itself has no periphery or center. Since it is nonreferential and uninterrupted, it is the expanse of equalness. Since the true nature of all phenomena is equalness, there is not a single thing that does not abide within the expanse of that equalness. The scope of awakened mind is a single state of evenness in which everything is equal. Since it is unborn-an infinite evenness so vast that it is equal to space-the scope of equalness is without interruption. Therefore, the fortress of infinite pervasiveness is spontaneously present and beyond extremes. The fortress of the spacious and timeless expanse has no division into higher and lower or in between. The fortress of unborn dharmakaya encompasses everything impartially. The fortress of the precious secret is unchanging and spontaneously present. The universe of appearances and possibilities, whether of samsara or nirvana, is perfect as the timeless fortress of a single state of equalness. On this infinite foundation, extending everywhere impartially, the stronghold of awakened mind does not distinguish between samsara and nirvana. Its imposing and lofty summit is the spacious expanse that is the true nature of phenomena. At the very center of the panorama of this uncreated nature, the entranceway that frees one from developmental effort is wide open.

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Within that palace, adorned by the spontaneously present array of wealth, the king, naturally occurring timeless awareness, sits on his throne. All aspects of the dynamic energy of that awareness, manifesting as thoughts that proliferate and subside, serve as ministers, exercising control over the domain. The holy queen, naturally abiding meditative stability, is accompanied by the royal heirs and servants, naturally arising enlightened intent. This encompassing expanse of supreme bliss is naturally lucid and nonconceptual. Within that very context, unwavering and beyond imagination or description, mastery is gained over the entire universe of appearances and possibilities. This is the vast dominion of the basic space of phenomena.

If one abides in that domain, everything is dharmakaya. With no wavering from this single, naturally occurring timeless awareness, there is an unfabricated, timelessly ensured transcendence of effort and achievement. Given that the sphere of being, without any "hard edges," is inclusive, everything, just as it is, is encompassed within the expanse in which there is no differentiation or exclusion. Neither the realms of the six classes of beings nor even the pure realms of buddhas exist elsewhere. They are the realm of space, the true nature of phenomena. Given that they are of one taste in naturally lucid awakened mind, samsara and nirvana are fully encompassed within the scope of awareness.

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In this treasury of the basic space of phenomena, the source of everything, nirvana is timelessly and spontaneously present, without having to be sought. So within dharmakaya-unchanging, nonreferential, and infinitely extensivethe manifestation of the outer and inner universe is sambhogakaya, and the natural arising of things like reflections is nirmanakaya. Since there is no phenomenon that is not perfect as an adornment of the three kayas, everything arises as the display of enlightened form, speech, and mind. Moreover, without exception, the countless pure realms of the sugatas arise from the very same source-mind itself, the expanse of the three kayas. As well, the "cities" of the six classes of beings, whose nature is that of samsara, are simply reflections arising within the scope of the basic space of phenomena. Moreover, the various manifestations of birth and death, pleasure and pain, are like phantasmagoria within this expanse-mind itself. Although they do not exist, they appear to, and in manifesting they have no basis, and so they are like clouds in the sky, simply occurring adventitiously due to circumstances. Neither existent nor nonexistent, they are by nature beyond extremes, fully encompassed within the sphere of being, free of elaboration. Mind itself-that is, the nature of awakened mindis pure like space, and so is without birth or death, pleasure or pam. I9

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It has no substance to delimit it and is free of the phenomena of samsara and nirvana. It cannot be characterized as some "thing," and being an infinitely spacious expanse, it is unchanging, without transition, spontaneously present, and uncompounded. Given that buddhahood lies within the vajra heart essence of utter lucidity, everything is a naturally occurring realm of blissthe very context of sublime enlightenment, a state of spontaneous equalness. This is the second section of The Precious Treasury of the Basic Space of Phenomena, concerning the universe of appearances and possibilities arising as a pure realm.

within all-inclusive awakened mind. Since there is no phenomenon that is not included in awakened mind, the true nature of all phenomena is that of awakened mind.

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Space is a metaphor for awakened mind. Since that mind has no cause and is not an object that comes into being, it does not abide in any finite way, is inexpressible, and transcends the realm of the imagination. The phrase "the realm of space" is simply a way of illustrating it metaphorically. If even the metaphor itself cannot be described as some "thing," how could the underlying meaning that it illustrates be imagined or described? It should be understood as a metaphor for what is naturally pure.

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The underlying meaning is that awakened mind is self-knowing awareness equal to space. It is not within the realm of the imagination, for it defies illustration or description. Naturally lucid and unwavering, the spacious expanse of utter lucidity is not created but is spontaneously present, with no fixed reach or range. Dharmakaya is the spacious domain that is the heart essence of enlightenment. The evidence is that anything can and does arise due to the dynamic energy of awareness. Even as it arises, there is no place of arising or anything arising. "Arising" is simply a label, for if examined, it is found to be like space. Everything being encompassed within a supreme state of equalness without bias constitutes the expanse of infinite evenness, which entails no dualistic perception. Given that naturally occurring timeless awareness-the true nature of phenomena-is boundless, analogies are used so that it can be ascertained through metaphor, underlying meaning, and evidence. Equal to space, that nature, which subsumes everything and is without differentiation or exclusion, is exemplified by these three linking factors. In the womb of basic space, a supremely spacious state of equalness, everything is timelessly equal, with no time frame of earlier or later, no better or worse. This is the enlightened intent of Samantabhadra, of Vajrasattva. Awakened mind can be compared to the sun. It is utterly lucid by nature and forever uncompounded.

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With nothing to obscure it, it is unobstructed and spontaneously present. Without elaboration, it is the scope of the true nature of phenomena, which does not entail concepts. In being empty it is dharmakaya, in being lucid it is sambhogakaya, and in being radiant it is nirmanakaya. The three kayas do not come together or separate. Since these enlightened qualities are already and forever spontaneously present, they are not obscured by the darkness of flaws and faults. They are identical in being without transition or change throughout the three times, identical in permeating all buddhas and ordinary beings alike. This is called "naturally occurring awakened mind." Its dynamic energy arises as anything at allwhether there is realization or not, there is the universe of appearances and possibilities and beings' perceptions in all their variety. Though things arise, none of them has any independent nature whatsoever. Like water in a mirage, a dream, an echo, a phantom emanation, a reflection, a castle in the air, or a hallucination, all things are clearly apparent yet do not truly existthey merely manifest adventitiously, without basis or support. You should realize that all these manifestations are temporary, adventitious phenomena. Due to the nature of spontaneously present awakened mind, there is a continuous display, the magical illusion of samsara and nirvana. Since this entire magical display is fully encompassed within basic space,

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you should know that it does not stray from the scope of primordial being. Within this, everything is the scope of awakened mind. With that single perfection, all is perfect-without being made so, everything is perfect. Naturally occurring timeless awareness is by nature spontaneously perfect. Given that awakened mind is neither apparent nor not apparent, the outer and inner worlds of samsara and nirvana do not exist as phenomena yet arise nonetheless as a myriad displaythe universe of appearances and possibilities, whether of samsara or mrvanabecause they are, by nature, the stirring of mind's dynamic energy. In simply arising, forms are by nature empty. From what is unborn there manifests what seems to be born, but even as it manifests, nothing whatsoever has been born. From what is unceasing there manifests what seems to cease, but there is no cessation. These are illusory expressions of emptiness. Even with abiding there is nothing that abides. There is no basis on which anything could abide. Within the context in which there is no coming or going, regardless of what manifests, it never exists as what it seems to be, and so one is reduced to merely labeling it as "having no independent nature." Sensory appearances, moreover, arise naturally due to the dynamic energy of awareness, and so their nature is described in a purely symbolic way as one of "interdependent connection."

27

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Even in the very moment that things seem to arise due to that dynamic energy, they do so without being subject to extremes or divisionswith no question of whether or not something arisesand even "dynamic energy" is just a symbolic term, with no finite essence whatsoever. So within the context that is never subject to transition or change, nothing strays in the slightest from awakened mind. This is the third section of The Precious Treasury of the Basic Space of Phenomena, presenting the metaphors for awakened mind.

IT

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

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

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30

The legacy of the vajra heart essence is one of unwavering spontaneity and equalness. The immensity of sublime basic space, which is not made or unmade, is not some finite range that can be characterized with words. It is the welling forth of an expanse of sublime knowing, the scope of one's self-knowing awareness. A yogin who is free of conceptual and descriptive elaborations comes to a decision that whether it can be characterized or not is irrelevant. Since neither meditation nor anything to meditate on can be discovered, there is no need to "slay the enemies" of dullness, agitation, and thought. Within the timelessly abiding, omnipresent state-the true nature of phenomenathere are no concepts of self or other, and so the three realms themselves constitute a pure realm of natural equalness. For victorious ones of the three times, awareness's own manifestations are pure. Since everything constitutes a single state of equalness, with nothing to renounce or accept, there is nothing in the slightest to attain elsewhere. All phenomena are clearly evident within the vast expanse of mind itself, yet they do not stray in the least from the ultimate meaning of equalness. There is no division into outer and inner, and no disturbance due to thoughts arising and subsiding. The foundation, awakened mind, dispels the darkness of extremes. With nothing having to be renounced, the potential for error is cut through as a matter of course.

31

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The world of myriad ways in which beings perceiveand even the kayas and timeless awareness of pure buddhahoodall that permeates the realm of basic space as a continuous display arises due to dynamic energy, either in light of realization or in its absence. There is simply realization or its lack within the realm of the basic space of phenomena. For those with realization, who have reached a state of bliss, there is pure perception. For those without it, there is nonrecognition of awareness and the habitual patterns of dualistic perception, from which sensory appearances manifest in all their variety, though none of this strays from basic space. Awakened mind is the actual state of everything. It exhibits an unceasing quality. Whatever arises in all its variety is naturally and clearly apparent, evident within pure basic space, the true nature of phenomena. There is no division or exclusion-the mode of awareness is without restriction. Unobstructed timeless awareness, a naturally occurring spacious expanse, is utterly lucid-unobscured, with no division into outer and mnerand so self-knowing awareness is the great radiant mirror of mind. The precious gem that provides for all wants is the basic space of phenomena. Since everything occurs naturally without having to be sought, naturally occurring timeless awareness is the splendid source of all one could wish for.

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However many great qualities can be enumerated, they come from basic space and are of basic space, arising continuously as sublime skillful means. Since everything is spontaneously perfect in unborn basic space, the substance of things is outshone by their emptiness as the expanse of enlightenment, while their emptiness is outshone by self-knowing awareness as the expanse of enlightenment. In awakened mind, appearances and emptiness have never existed. But do not fixate on nonduality, for the inconceivable miraculous display still occurs. With no time frame, the unborn basic space of phenomena is an unchanging, undivided, and uncompounded expanse. Throughout the three times, buddhahood is awareness, the basic space of timeless awareness, the expanse of enlightenment, of self-knowing awareness that outshines dualistic perceptions. With no division into outer and inner, the true nature of phenomena is spontaneous and spacious. This is the fourth section of The Precious Treasury of the Basic Space of Phenomena, demonstrating the nature of awakened mind.

WITHIN MIND ITSELF-the essence of awakened mindthere is no view to cultivate in meditation, no conduct to undertake, no fruition to achieve, no levels of realization or paths to traverse, no mandala to visualize, no recitation, repetition, or stage of completion, no empowerment to be bestowed, and no samaya to uphold.

35

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In the pure state that is the true nature of phenomena, timelessly and spontaneously present, such adventitious factors of developmental effort and causality are transcended. The essence of these factors is awakened mind. Unobscured by clouds or darkness, the sun shines in the sky by its very nature, not as something adventitious. Any teaching concerning the ten attributes that involve effort and achievement is given in response to the confusion that occurs adventitiously due to the dynamic energy of awareness. It is a skillful means for engaging those whose acumen requires development through effort. It is not given to yogins who genuinely experience the ultimate meaning of the vajra heart essence, atiyoga. So that individuals who exert themselves in order to progress developmentally may be led to primordial basic space-the true nature of phenomenathere are the spiritual approaches of the shravaka, the pratyekabuddha, and the bodhisattva. These are the stages demonstrated on the three lesser levels. The three divisions of kriya, upa, and yoga are by their very nature the three intermediate levels. The three divisions of maha, anu, and ati manifest primordially as the three higher levels. By opening the doorway that leads beyond other approaches based on causes or results, they guide fortunate beings to three levels of enlightenment. The culmination of all these, moreover, is found in the ultimate meaning of the vajra heart essence.

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They must lead toward this superb, supreme secret, and so utter lucidity, sublimely unchanging, is the pinnacle of them all. This is renowned as the spiritual approach of the heart essence of manifest enlightenment. Furthermore, of the two alternatives within spiritual teaching, one involves a concerted effort to accept or reject. It is taught in order to refine away the habitual patterns of ordinary mind and mental events, whose nature it is to arise as a display due to dynamic energy. This approach holds that timeless awareness is purer than ordinary mind. The supreme teaching involves no concerted effort to accept or reject. Naturally occurring timeless awareness, the essence of awakened mind itself, is made fully evident in that one does not waver from the direct experience of it. So there is no need to strive for it elsewhere. It rests in and of itself, so do not seek it elsewhere. This-the ultimate meaning of suchness itself-is like the essence of the sun. I hold that it abides as a natural state of rest, unwavering utter lucidity. It can be shown that other approaches are like attempts to create the already-present sun by dispelling clouds and darkness through a process of effort and achievement. Therefore, these two kinds of approach are as different as heaven and earth. Nowadays, those "elephants" who pride themselves on being ati practitioners

39

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allege that thought patterns, stirring and proliferating, are awakened mind. All of these fools are submerged in darkness, far from the meaning of natural great perfection. They do not understand even dynamic energy or what arises from that energy, to say nothing of the essence of awakened mind. In this discussion of mine, primordially pure awakened mind is ultimate truth-the true nature of phenomena as basic space. Beyond description or imagination, it is the perfection of sublime knowing. Inherently unwavering, it is utterly lucid by nature and timelessly free of elaboration-of concepts stirring and proliferatingand so is called "the essence of being," analogous to the orb of the sun. Its dynamic energy is unobstructed awareness as a continuous mode for what arises and is free of both conceptualization and analysis. Though vividly lucid, it does not entail dualistic perception. Awareness expresses itself through its dynamic energy as consciousness that involves conceptual elaboration, marked by the myriad dualistic habitual patterns that such consciousness generates. Since what are not objects are misconstrued as objects, there are the five kinds of sense objects, and since what has no identity is invested with identity, there are the five afflictive emotions. These constitute all possible confused perception-of the universe and the beings within it. Even what manifests as sa~sara arises due to that dynamic energy, but when this is not realized, the manifestation itself is one of erroneous perception.

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Through realization, within the vast expanse of being, of the true nature of phenomenacoming from nowhere, going nowhere, and abiding nowhere at allthere is "the enlightened intent of the total freedom of the three realms." This is the transmission of ati-spontaneous presence, the vajra heart essence, arising from the wholly positive expanse of supreme spaciousness. Within the essence of totally pure awakened mind, there is no object to view or anything that constitutes a viewnot the slightest sense of anything to look at or anyone looking. There is no ordinary consciousness meditating or anything to meditate on. Due to spontaneous presence, without any duality of goal and conduct, there is not the slightest sense of any fruition to achieve. Regarding what is nonexistent, there are no levels of realization to traverse, and so there are never any paths to journey along. Since utter lucidity is already ensured as the supreme sphere of being, there are no mandalas to visualize through the proliferation and resolution of thoughts and no mantras, recitations, empowerments, or samaya. There is no nonreferential stage of completion, such as a gradual process of dissolution. In the kayas and timeless awareness, which are already ensured timelessly, there is no causality based on compounded adventitious circumstances. If any of these were the case, timeless awareness would not occur naturally.

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Being compounded, such awareness would be subject to destruction, and then how could it be characterized as "spontaneously present and uncompounded"? Therefore, within the essence of ultimate basic space, causality is transcended and the ten attributes do not pertain. Mind itself, the ultimate meaning of genuine being, involves no effort or achievement. Please understand this in order to pacify all conceptual elaborations of existence and nonexistence! This is the fifth section of The Precious Treasury of the Basic Space of Phenomena, demonstrating the transcendence of effort and achievement, cause and effect.

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

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Even the marvelous display of awareness's own pure manifestationsthe kayas, pure realms, timeless awareness, and enlightened activities-

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is subsumed within the naturally occurring state that is not made or unmade. Awakened mind subsumes the universe of appearances and possibilities, all of samsara and nirvana. Lucid and uncompounded, it can be compared to the sun shining . in the empty sky. Occurring primordially and naturally, it is a spacious, timeless expanse. Mind itself is an unchanging, vast expanse, the realm of space. Its display, the dynamic energy of awakened mind, is indeterminate. In that it entails mastery over samsara, nirvana, and all spiritual approaches, this unique state, in which nothing need be done, outshines everything else. There is no context anywhere that constitutes an extreme. There is no straying at all from the true nature of phenomena, awakened mind. Given that everything is wholly positive, arising as a single state of spontaneous presence, that which is sublime and without rivalthe greatest of the great, within which everything without exception is subsumedis the wholly positive basic space of phenomena. Since everything is united within it as though under a monarch, it entails mastery over all samsara and nirvana and does not waver at all. Since everything is wholly positive, with not a single thing that is not positive, all things are identical within the wholly positive state, in which there is neither good nor bad. Since everything-whatever is or is not the case-is of the same basic space,

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However, according to the secret and most majestic transmission of the vajra pinnacle, appearances, sounds, and awareness are completely puretimelessly the deity. Spiritual attainment is fully evident as the complete purity of body, speech, and mind, and so the enlightened perspectives of all these approaches are subsumed within this sublime heart essence. In the three stages of maha, anu, and ati, moreover, the universe of appearances and possibilities is a pure realm of masculine and feminine deities. These stages hold that the unwavering nature of phenomena is naturally occurring timeless awareness, for basic space and timeless awareness are inseparable in their total purity. Given that everything is completely pure within this sublime, excellent secret, the immeasurable mansion, without being created, is a blissful realm, a timeless expanse. Within this infinite and all-pervasive state, which cannot be divided into outer and inner, there is nothing to characterize in light of your value judgments. With everything timelessly infinite-the spacious expanse of dharmakayathe enlightened perspectives of all these approaches are subsumed within the heart essence of the supreme secret. Perfection in one, perfection in everythingthe expanse within which all phenomena are subsumed is itself subsumed within the supreme state of spontaneous presence, a timeless and naturally lucid state of utter relaxation. This is the sixth section of The Precious Treasury of the Basic Space of Phenomena, demonstrating that everything is subsumed within awakened mind.

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THE TRANSMISSION of awakened mind, spontaneously present by nature, is the summit of the most majestic mountain, not created yet ensuring all that has ultimate meaning. Exalted above all, it is the supreme and most majestic spiritual approach. Once one has reached the summit of a majestic mountain, one can see the valleys below all at once, while from the valleys one cannot see what it is like at the summit. Similarly, ati, the vajra heart essence, is the pinnacle spiritual approach and sees what is meaningful in all others, while the lower approaches cannot see its ultimate meaning. Therefore, it is the pinnacle, the peak experience, which is spontaneously present. It is like a great wish-fulfilling gem that, if prayed to, ensures all that is wished for as a matter of course. Such is not the case for ordinary things. Since the vajra heart essence is the spontaneous presence of the three kayas, buddhahood is ensured, in and of itself, within the basic space of natural rest. It does not require effort or achievement-that is its superiority. Although those in lower approaches strive through acceptance and rejection, they accomplish nothing for eons-what a great debility! Awakened mind-timelessly spontaneous and uniform awarenessthe spacious nature of phenomena, just as it is, the naturally settled state, is dharmakaya by nature, the expanse of primordial equalness.

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It is present in everyone but within the reach of only a fortunate few. If left just as it is, it is innately ensured within that context. Sambhogakaya-infinitely pervasive, naturally lucid, and spontaneously presentis present in everyone, but the perception of it is within the reach of only a few. If you rest naturally with whatever manifests, without conscious striving, it is evident. The continuous display is the infinite expanse of nirmanakaya. It is present in everything, clear in the arising of things. It is the pure expanse of self-knowing awareness. The miraculous display of wish-fulfilling qualities and activities, moreove~; is nowhere else. Like turbid water when the sediment settles, it becomes clear if you rest in the naturally pristine state. The truth of primordial purity is not found by being sought. Enlightenment-buddhahood-is evident within the naturally occurring expanse. Since it has already been accomplished, there is no need to achieve it anew. This naturally abiding greatness is enlightened intent, the expanse that is the true nature of phenomena. Make no effort concerning what is unchanging and spontaneously present! The timeless ground, the innately abiding ground, is the ground that is at the very heart of enlightenment. Since it does not stray at all from the context that is its nature, do not stray from the lucid expanse that is the ultimate meaning of awareness! The reason that everything is ensured by being left as it is lies in the unchanging, ever-present state of sovereign masterythe five aspects of timeless awareness.

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The state of original buddhahood-the five aspects each of enlightened form, enlightened speech, enlightened mind, enlightened qualities, and enlightened activityis spontaneously present within the beginningless and endless expanse. Do not seek it elsewhere, for by nature it is timelessly ensured. Moreover, enlightenment-dharmakaya as experienced by all buddhasis none other than the ultimate meaning of unchanging equalness. And since it is spontaneously present within that naturally occurring context, do not seek it, do not try to achieve it. Completely let go of hope and fear! Even the naturally occurring timeless awareness of all ordinary beings is unmade and unsought, and spontaneously present as dharmaka ya, so do not react with rejection or acceptance, but rest in this context of basic space! Within the essence of being-spontaneous and uniform, unwavering and beyond deliberationlies the spacious expanse of the ground of being, not created yet ensuring all that has ultimate meaning. Unchanging and ever-present, the embodiment of the kayas and timeless awareness is the conferral of the supreme, naturally occurring empowerment, like the investiture of a royal heir. Since the universe of appearances and possibilities is timelessly and spontaneously present, there is no need for concerted effort, for it is spontaneously present by nature.

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Everything is ensured, unfolding as a supreme state of spontaneous presence. This is the seventh section of The Precious Treasury of the Basic Space of Phenomena, demonstrating that everything is timelessly and spontaneously present within awakened mind.

WITHIN NATURALLY OCCURRING timeless awareness, a single basic space, all things are present in such a way that they are in essence nondual. Continuous dualistic perceptions arise as a display due to the dynamic energy of awareness. In what is called "awakened mind," there is no duality of sensory appearances and what the mind imputes about them. Within enlightenment-awareness without transition or changethe universe of appearances and possibilities, whether of samsara or nirvana, arises with nothing to renounce or attain. In the experience of yogins who do not perceive things dualistically, the fact that things manifest without truly existing is so amazing they burst into laughter. Although sensory appearances do not exist, they manifest in all their variety. Although emptiness does not exist, it extends infinitely, reaching everywhere. Although dualistic perception does not exist, there is still fixation on things having individual identity. Although they have no basis, a continual succession of lifetimes manifests.

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there is infinite evenness within the undifferentiated, vast expanse of space, and so there is no inner agent that can be held to have identity. As you look outward at sense objects manifesting externally, everything is unobstructed, vivid yet ephemeral, random, without any reference point. You perceive, hear, think, are aware, experience, and feel as never before. "What is this? Are my perceptions by nature those of a lunatic? Am I in a dream?" You burst out laughing at yourself! You are free of any notion of enemy or friend, attachment or aversion, near or far. Since there is a unique evenness in that everything is equal, without any distinction between day and night, samsara-the reifying of characteristics and reference pointsis cleared away. Since you have no concepts about "the scope of naturally occurring timeless awareness," you have transcended the cage of acceptance and rejection, of what is an antidote and what is to be abandoned. With such realization, there is nondual timeless awareness. You have arrived at enlightened intent, naturally occurring and wholly positive. You have arrived at the point of resolution, with no chance of falling back. Without any realization of equalness in its naturally occurring state, you may obsess on the word "nonduality" and place your confidence in some state that you speculate has no frame of reference whatsoever. This is truly a mistaken notion-the dark realm in which awareness is not recognized.

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Therefore, it is in the naturally occurring state without transition or change that the most majestic perfection of goals is experienced as nonduality. The total freedom of the three realms-the ultimate meaning of the nonduality of samsara and nirvanais the fortress of dharmakaya, the nature of being that arises inherently from within, such that it is completely pure like space, yet is in fact beyond all metaphors. As long as you remain fixated on individual things, on "this" or "that," you remain caught in dualism-the cage of confusion entailing self and other. When you make no biased distinction-of "this"everything is the same in the state of equalness, with no frame of reference, and so Vajrasattva declares, "Nonduality is realized!" This is the eighth section of The Precious Treasury of the Basic Space of Phenomena, demonstrating nonduality within awakened mind.

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

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A garuda whose wings have grown within the egg abides in the expanse of the sky once it breaks out of the egg. It overwhelms nagas and crosses directly over abysses. So also, a fortunate yogin who has realized the vajra heart essence, just as it is, the pinnacle of all spiritual approaches, outshines those following lower approaches and crosses directly over the abyss of samsara. The freedom of everything-abiding in a supreme state of equalnessis unacceptable to those involved in cause and effect, effort and achievement, but in the most sublime approach it makes perfect sense as the ultimate meaning of unwavering equalness. Everything is supreme bliss, equal to space itself-the expanse of dharmakaya. There is nothing that is not free within the expanse of dharmakaya. The true nature of everything is experienced intuitively as the kaya of the vajra heart essence. The dynamic energy of this heart essence is perfect within the body born of habitual patterns. Once the body of conditioned existence between birth and death is cast off, awareness is experienced as a oneness, in no way divisible. Once one has "gained the empire" on the level of spontaneous presence, emanations occur without restriction and one can engage in every situation without impediment. Such is the domain of a yogin who "is effortlessly borne on the wind." While this is unacceptable to anyone involved in lower spiritual approaches, it is shown by the ati approach to make perfect sense-it is the key point of the fruition.

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makes eminently perfect sense, although it is unacceptable in lower approaches. The usual order of things is reversed within the single sphere of being, and so hope and fear concerning the fruition are cut througha state equal to space. So vast, so supreme, the enlightened mind of victorious ones is equal to space. There is no renunciation or attainment-the expanse of the single sphere. This is timeless freedom; it is irrelevant whether or not one has realization. A yogin is content on the path equal to space, with nothing needing to be done. This timelessly awakened awareness that entails no object does not wander in samsara, for it is beyond all basis for confusion. No one at all is confused, for there is no context for confusion. Everything lies within the scope of the basic space of phenomena, a single lucid expanse. With no time frame, this spaciousness is equal to space itself. Samsara is primordially pure, a timeless and spontaneously present state of utter relaxation. One does not enter a state of freedom or attain nirvana. The unchanging vast expanse-samsara and nirvana have never known existence. Here there is no frame of reference for renunciation or attainment, hope or fear, but rather a supremely spacious expanse that is the primordially enlightened ground of being. All things are mere labels, for in actuality they are beyond characterization or expression.

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Having decisively experienced that samsara is not confusion and nirvana is not freedom, let no one make any effort! Let no one try to meddle with or alter this! Awareness, with no breadth or depth, is not subject to restrictions or extremes, so give up any frame of reference. Awareness, involving no plans or actions, no coming or going, entails no time frame or antidote, so drop reification and effort. If there is a deliberate frame of reference, it is a cause of bondage. Do not rely on any fixed construct whatsoever-let go in evenness! It is of no concern whether or not all phenomena are timelessly free. It is of no concern whether or not the way of abiding is pure by nature. It is of no concern whether or not mind itself is free of elaboration. It is of no concern whether or not anything has ever existed within the fundamentally unconditioned, genuine state. It is of no concern whether or not samsara and nirvana are by nature a duality. It is of no concern whether or not all thoughts and expressions are transcended. It is of no concern whether or not confused attempts at proof and refutation are demolished. It is of no concern whether or not the view to be realized has been realized. It is of no concern whether or not you meditate on the ultimate meaning of the true nature of phenomena. It is of no concern whether or not you engage in examination, since there is nothing to accept or reject.

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It is of no concern whether or not the way of abiding has ever existed as the fruition. It is of no concern whether or not you have traversed the paths and levels of realization. It is of no concern whether or not you are free of all obscurations. It is of no concern whether or not the development and completion stages perfect your true nature. It is of no concern whether or not the fruition of liberation is attained. It is of no concern whether or not you wander in the six states of samsara.

It is of no concern whether or not the nature of being is spontaneous presence. It is of no concern whether or not you are bound by dualistic perceptions of affirmation and denial. It is of no concern whether or not you have arrived at the enlightened intent of the true nature of phenomena. It is of no concern whether or not you follow in the footsteps of masters of the past. No matter what arises, even if heaven and earth change places, there is a bare state of relaxed openness, without any underlying basis. Without any reference point-nebulous, ephemeral, and evanescentthis is the mode of a lunatic, free of the duality of hope and fear. With unbiased view and meditation, ordinary consciousness that is caught up in reification collapses. Without the entanglements of wishful thinking, there is no "thing" to strive for or achieve. Let whatever happens happen and whatever manifests manifest. Let whatever occurs occur and whatever is be. Let whatever is anything at all be nothing at all.

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With your conduct unpredictable, you make the final leap into awareness without the slightest basis for determining what is spiritual or not, and so this bare state with no reference point is beyond the cage of philosophy. Whether eating, moving around, lying down, or sitting, day and night you rest in infinite evenness, so that you experience the true nature of phenomena as their equalness. There are no gods to worship, no demons to exorcise, nothing to cultivate in meditation-this is the completely "ordinary" state. With this single state of evenness-the uncontrived ruler that has no pridethere is oneness, a relaxed and unstructured openness. How delightful-things are timelessly ensured without having to be done, and being free of effort and achievement, you are content. Given that there is no basis for the view or specific context for meditation, there is no factor of conduct or fruition to accomplish. Since everything is infinitely uniform in undifferentiated equalness, there is no need for concerted effort. In the absence of any fixed dimension, you are content. Since there is no speculation, ordinary ideas of achievement come to an end. Since there is nothing to abandon, antidotes---constricting fixations-are transcended. There is not the slightest sense of there being anything, or everything, or even something that "is" or "is not," and so whatever manifests, whatever arises, is inevitably free.

77

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Phenomena are ineffable-they do not exist as timelessly free, naturally free, or not freeand so the single state of evenness with no reference point is beyond being any phenomenon that could be decisively experienced. Within the spacious expanse, the spacious expanse, the spacious vast expanse, I, Longchen Rabjam, for whom the lucid expanse of being is infinite, experience everything as embraced within a blissful expanse, a single nondual expanse. I, Natsok Rangdrol, have reached the point of natural freedom where phenomena resolve. Unchanging spontaneous presence is the pinnacle of my excellent counsel. Moreover, you who follow my examplebring everything together thus within the timeless range of a single vast expanse. In this way, you will gain the ongoing state of authentic being on the level of Samantabhadra. This is the ninth section of The Precious Treasury of the Basic Space of Phenomena, demonstrating the decisive experience that one comes to concerning all phenomena within the expanse of awakened mind.

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

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Without sense objects being blocked or mind being reified, if there is no straying from the natural state of spontaneous equalness you arrive at the enlightened intent of supreme spaciousness, Samantabhadra. Without the arising and subsiding of thoughts, there is a naturally limpid, pristine state, like the unwavering evenness of a limpid ocean. Free of the occurrence of or involvement in thoughts, free of hope or fear, you abide within the state of naturally occurring timeless awareness, the true nature of which is profoundly lucid. Without the compulsions of ordinary mind, there is an unfeigned state-a natural settling, uncontrived and unadulteratedthough it cannot be characterized with words. This absorption in the expanse of being, the true nature of which cannot be characterized, involves neither meditation nor something to meditate on, and so laxity and agitation dissipate naturally, and enlightened intent occurs naturally. All-consuming thought patterns cannot be abandoned by being renounced, for they are the dynamic energy of awareness. Their true nature is such that there are no distinctions, nothing to differentiate or exclude, so that nature is not ensured by achievement, but arises as basic space. Without rejecting samsara, you perceive it to be naturally occurring timeless awareness through the pure yoga of the dynamic energy of the vast expanse of being. In the timeless unity of sensory appearances and mindthe naturally settled state that is the true nature of phenomena-

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Given awareness, which is not cultivated in meditation and in which nothing is discarded or adopted, if you meditate again and again, you will see that there is nothing to cultivate in meditation. Nothing to cultivate in meditation-this is the meditation of omnipresent awareness. Given the way of abiding, nondual and free of acceptance and rejection, if you engage in conduct again and again, you will see that there is no conduct to enact. No conduct to enact-this is the conduct of omnipresent awareness. Given spontaneous presence, timelessly ensured and free of hope and fear, if you strive to achieve again and again, you will see that there is nothing to achieve. Nothing to achieve-this is the fruition of omnipresent awareness. Within the state of equalness, there are no thoughts about sense objects and no reification of ordinary mind, so the occurrence of and involvement in hope and fear are pacified. Abiding in the equalness of sense objects and mind means that, as a matter of course, there is no straying from the expanse that is the true nature of phenomena. One abides in an omnipresent state in which what are characterized as sense objects do not exist as objects. Since there is omnipresent awareness, timeless and nondual, within the state of great perfection-the indivisibility of samsara and nirvanaeverything is in a state of infinite evenness, without acceptance or rejection.

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What is tangible and what is intangible are equal in basic space, buddhas and ordinary beings are equal in basic space, relative reality and ultimate reality are equal in basic space, flaws and positive qualities are equal in basic space, and all directions-above, below, and in between-are equal in basic space. Therefore, whatever display arises from that naturally occurring state, even as it arises, things arise equally, none being better or worse. What need is there to accept or reject them by applying antidotes? When things abide, they abide equally, none being better or worse. Whatever is now taking place in your mind, rest in natural peace. When things are free, they are equally free, none being better or worse. In the wake of being conscious of them, do not continue to suppress or indulge in them. Within awakened mind itself-the expanse of the ground of beingthe way in which everything arises as its dynamic energy and display is unpredictable. Even as things arise equally, they arise within that primordial expanse. Even as they arise unequally, they arise within the basic space of their equalness. Even as they abide equally, their true nature is a natural state of rest. Even as they abide unequally, they abide within the basic space of their equalness. Even as they are freed equally, this constitutes the expanse of naturally occurring timeless awareness. Even as they are freed unequally, they are freed within the basic space of their equalness.

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Given naturally occurring awareness, the timeless equalness of everything, arising and nonarising are timelessly nonexistent in basic space, abiding and nona biding are timelessly nonexistent in basic space, and freedom and the absence of freedom are timelessly nonexistent in basic space. Within awareness, a supreme state of unwavering equalness, even as things arise, they arise naturally, holding to their own place. Even as they abide, they abide naturally, holding to their own place. Even as they are freed, they are freed naturally, holding to their own place. Given that awareness is unchanging and free of elaboration, everything is of the nature of space-what arises, arises timelessly; what abides, abides timelessly; and what is free is free timelessly. Thoughts arise, abide, and are freed. Their simultaneous arising and being freed is uninterrupted. Since it is uninterrupted, there is no separation into cause and effect. Since there is no cause and effect, the abyss of samsara has been crossed. Since there is no longer an abyss, where could one go astray? The expanse of Samantabhadra is timelessly unchanging. The expanse of Vajrasattva is without transition or change. The term "buddhahood" is nothing more than a label for what is simply recognition of the very essence of beingthe way of abiding. With the realization of this, there are no phenomena to accept or reject,

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so all things are in a state of infinite evenness that is their sole true nature. As on the Isle of Gold, there is no division or exclusion. This nature is not subject to limitation, for error and obscuration have been seen through. Within awakened mind itself, in which there are no pitfalls, the three kayas, involving no effort, are spontaneously perfect, so the phrase "beyond imagination or expression" is a mere figure of speech. Sensory appearances are unrestricted; awareness is evident and naturally occurring. Since the genuine state of uncontrived rest is unobscured and unobstructed, with no division into outer and inner, it is evident as the supreme nature of phenomena. Let your mind and body relax deeply in a carefree state. With an easygoing attitude, like a person who has nothing more to do, let your mind and body rest in whatever way is comfortable, neither tense nor loose. However things stay, they stay within their fundamental nature. However they dwell, they dwell within their fundamental nature. However they move, they move within their fundamental nature. Fundamentally, there is no coming or going within the basic space of enlightenment. The enlightened forms of victorious ones do not come or go. However description occurs, it occurs within its fundamental nature. However expression occurs, it occurs within its fundamental nature. Fundamentally, there is no description or expression within awakened mind. The enlightened speech of the victorious ones of the three times is indescribable and inexpressible.

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However thinking occurs, it occurs within its fundamental nature. However conceptualization occurs, it occurs within its fundamental nature. There is never any thinking or conceptualizing within awakened mind. The enlightened mind of the victorious ones of the three times is free of thinking and conceptualizing. Since what is nonexistent can occur in any way at all, there is nirmanakaya. Since the richness of being enjoys itself, there is sambhogakaya. Since no substantial basis for these two exists, there is dharmakaya. The fruition is the expanse within which the three kayas are spontaneously present. Within the very state that is the vast expanse of awakened mind, the concepts of ordinary thinking do not occur. If the characteristics of ordinary consciousness do not stir in the mind, that itself is enlightened intent, the unique state of buddhahood. The nature of enlightenment is similar to the spacious vault of the sky. The most sublime form of meditation involves no recollection or thinking. One's nature is unwavering and uncontrived. Unplanned and completely free of the formation of ideas, the true nature of phenomena, the naturally settled state, is without transition or change throughout the three times. The most sublime form of meditation involves no stirring or proliferation of all-consuming thoughts. Any abiding in suchness is the sacred state of mindthe unique state of buddhahood, free of all characterization.

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It is the unwavering basic space of phenomena, a state of evenness that transcends reifying concepts. This is the expanse of the enlightened intent of the victorious ones, the sublime, spacious nature of being. When the bonds of physical and mental contrivance are abandoned, there is unfeigned relaxation. No matter what recollection stirs in the mind, if you do not waver from the context of the true nature of phenomena-that of resting in the ground of beingeverything is the spacious expanse of the enlightened intent of Samantabhadra. Since nothing is reified or discarded, there is none of the tension or laxity of the compulsive mind. The unrestricted state of natural settling, just as it is, is ensured as a matter of course. Unwavering, infinite evenness is an expanse with no fixed dimension. If all ordinary thinking occurs naturally and is pacified naturally, that is the skylike enlightened intent of Vajrasattva.

If you maintain an undistracted state within the uncontrived expanse of being, even engaging in thoughts concerning sense objects is within the scope of the true nature of phenomena. As for that true nature, it is nonconceptual and as spacious as the sky, but if you try to contrive it deliberately and compulsively, it becomes a cage of characteristics. Though you may spend day and night in such meditation, that is the bondage of fixation, pure and simple. The Victorious One stated that it resembles the meditative stability of the gods.

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Abide as a matter of course within the expanse of equalness, the true nature of phenomena. Neither focusing your senses on, nor letting your gaze wander to, the manifestations of sensory appearances in all their variety, neither thinking of "self" nor conceiving of "othet;" rest, naturally lucid, in the supremely spacious state of complete openness. Given the enlightened intent of naturally occurring timeless awareness, in which everything is equalexpansive and elevated mind free of the proliferation and resolution of thoughtsthe experience of blending with space, without any division into outer and inner or in between, arises as meditative absorption that is blissful, cleat; and free of elaboration. Given the enlightened intent of the true nature of phenomena, which never strays from a state of rest, the ground of being, there is no division into outer and innet; for that nature is free of the elaborations of dualistic perception. There is no ordinary mind fixating on something "other"a "sense object"so nothing is reified as an object, and your perceptions of the universe are free of fixation. No context exists for taking rebirth in samsara-this is similar to space. There is no inner concept of mind as "self," so nothing is reified as a subject, and the all-consuming thought patterns of conditioned existence are stilled. The potential for rebirth in samsara is cut through at the root. At that point, you have arrived at the enlightened intent of dharmakaya, like space, in which there is no division into outer and inner and no frame of reference for phenomena based on confusion.

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You have touched on the point of resolution, and since there is no coming or going, everything is an infinite expanse, the pure realm of Samantabhadra. You have reached the sublime palace of dharmakaya.

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

If you stray from your fundamental nature, the functioning of conceptual mind is samsara, pure and simple. It involves cause and effect-you have not come to the decisive expenence. A person who makes this mistake falls lower and lower. Therefore, the sublime secret-great perfection-does not stray from basic space, and the expressions of dynamic energy resolve within the ground of being. Enlightened intent abides as an unwavering state of equalness. Within this context, there is no cause and effect, no concerted effort. View, for example, cannot be cultivated in meditation. Although the mode of cessation is described as having neither center nor limit,

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when dynamic energy itself deviates from this natural state, the myriad display arises as the multiplicity of the universe of appearances and possibilities. So never say categorically, "There is no cause and effect." Interdependence ensures that conditioned, composite phenomena are beyond enumeration and imagination. Confused perception in samsara, and even states of peace and bliss, are beyond enumeration and imagination. All of this constitutes the very process of interdependence, which is the coming together of causes and conditions.

If you evaluate your fundamentally unconditioned nature, you find it has never existed as anything whatsoever. So too, in taking this as your path, you have no frame of reference whatsoever for straying from that fundamentally unconditioned nature in all its immediacy. Rather, you appreciate it within the context of enlightened intent. Having reached the ultimate state in the immediacy of your fundamentally unconditioned nature, you are not sullied by anything at all. Afflictive emotions, karma, and habitual patterns have no support within this vast expanse, but are the playing out of magical games of illusion. You must be liberated from this, so please come to a decisive experience of causality. As a means of doing so, there is nothing superior to this approach. Therefore, it is crucial not to stray from the enlightened intent of the true nature of phenomena. This is the expanse of my profound and heartfelt advice.

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It is crucial to go beyond what everything is or is not, transcending "is" and "is not." This is the tenth section of The Precious Treasury of the Basic Space of Phenomena, demonstrating that enlightened intent does not deviate from the true nature of phenomena.

WITHIN THE ONENESS of everything as awakened mind, equal to space, dualistic perception draws you into confusion-conditioned existence and causality. Since sensory appearances based on confusion are illusory and have no true support, when you encounter them directly, maintain the experience of their leaving no trace, free of evaluation. When something unwanted falls into your lap, you have a negative reaction, such as anger, dislike, envy, upset, irritation, anxiety, depression, mental anguish, or fear of death and rebirth. When such reactions arise as a display due to dynamic energy, identify them as such. Do not renounce them, indulge in them, refine them away, transform them, look at them, or meditate on them. Rather, rest spontaneously in the single, naturally settled state of evenness, free of the proliferation and resolution of conceptual frameworks. Mind as a pure expanse of space, in which things vanish naturally and leave no trace, arises with intensity from within, pristinely lucid. Within unconstrained awareness, which neither "is" nor "is not,"

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sensory appearances are not fixated on as anything, but rather are encountered directly. This brings about natural rest in the state that cannot be reified as anything, and suppression and indulgence, which are not anything that can be freed in some way, fade without leaving a trace. An experience without fixation wells up from within. This itself-just as it is-is the timelessly spacious expanse of enlightened intent. Similarly, you may experience what is desirable and brings joy to the mindthings accomplished with ease, friends, pleasant news, wealth to be enjoyed, and attractive places and regions. With anything attractive, there arises a state of mind that is naturally enriched by joy. When you identify this and rest imperturbably, settling naturally, you experience it as uncontrived and spontaneously present in primordial basic space. You may have a neutral attitude-when you are going about or sitting or resting quite indifferentlythat is neither pleasant nor unpleasant. Regardless of what arises, identify its nature as it arises, without reacting positively or negatively. Thus, the true nature of phenomena, the naturally settled state without differentiation or exclusion, is called "ignorance free as supreme utter lucidity." At night and other times when you are overtaken by sleep, as you lie in a naturally settled state free of the proliferation and resolution of thoughts, sensory appearances that manifest in obvious ways disappear, so reification of them disappears as well.

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With the disappearance of even what is subtle or very subtle, together with the reification of it, the mind that is aware in a uniform, nonconceptual state abides naturally, free of the occurrence of and involvement in thoughts, as well as hope and fear. This is the context in which all-consuming concepts are free within the basic space of phenomena and so is described as "samsara being free as nirvana." Even sleep is the primordial vast expanse, occurring naturally. Expressions of dynamic energy are absorbed into the ground of being, into the basic space that is its essence, so that all the elaborations perceived as a display subside as a matter of course. This is the enlightened intent of naturally occurring timeless awareness, in which nothing need be done. Thus, all desirable, undesirable, and neutral mental states, in which the three poisons arise as a display due to dynamic energy, occur within basic space, arising within the context of that space. Since they occur only within basic space, not straying from it in the least, without trying to anticipate or manipulate them in any way, it is crucial to identify basic space itself, for as soon as you rest in that context, they will subside naturally, vanish naturally, and be freed naturally. Moreover, all afflictive emotions, karma, and habitual patterns are magical expressions arising as a display due to dynamic energy. Antidotes that bring improvement-even the path to liberationare magical expressions arising as a display due to dynamic energy.

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Since both arise timelessly as a display due to this energy, it is crucial to rest without contrivance within the state of recognition. They are equal in mode, equal in manner, and equal in stirring from the ground of being. They occur circumstantially, are compounded, and do not transcend causality, so it is essential that you transcend causality-resting naturally, resting imperturbably. This is the very pinnacle of the sublime secret approach. Do not speak about it to those of lesser aptitude, but keep it extremely secret. By being misinterpreted, the teachings concerning the heart essence will be distorted. Exaggeration and underestimation are at odds with enlightened intent. Those who violate the bounds of secrecy fall endlessly into lower states. Therefore, the legacy of the most majestic and utterly secret spiritual approach is taught and entrusted to holy people with good fortune. In brief, whatever circumstance manifests-whether a sense object or state of minddo not apply antidotes or make an effort to abandon it, for the key point of naturally settled awareness is to rest naturally, to rest imperturbably. Though all pleasure and pain are ways in which awareness arises, you are bound to conditioned existence by reifying them dualistically as things to accept or eliminate. Whatever appearances manifest are equal as sense objectssimply what is evident to the sense faculties.

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Whatever thoughts arise are equal as mental events-simply conscious states that leave no trace. Both are equal in the moment-simply the bonds of denial or affirmation. In actuality, they are equal in the final analysis-nothing but appearances that have no basis. Sense objects are equal in their distinctness-upon examination simply leaving no trace. Ordinary states of consciousness are equal in essence-upon analysis nothing but space. Objects and mind are nondual-simply pure open space. Whoever understands things in this way is a descendant of Samantabhadraa sublime spiritual heir of the victorious ones, a master of awareness in the highest sense. Thus, phenomena are equally existent, equally nonexistent, equally apparent, equally empty, equally true, and equally false, so cast aside all antidotes that involve renunciation, all concerted effort, all binding fixation. Expand into supreme equalness, in which sense objects do not exist. Expand into supreme awareness, in which ordinary mind does not exist. Expand into supreme purity and equality, in which flaws do not exist. This is the eleventh section of The Precious Treasury of the Basic Space of Phenomena, demonstrating that manifest circumstances, equal to space in extent, are pure.

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

ALL PHENOMENA

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Samsara is timelessly free, free in primordial purity. Nirvana is timelessly free, free in spontaneous perfection. Sensory appearances are timelessly free, free in having no basis or foundation. Conditioned existence is timelessly free, free in the heart essence of enlightenment. Elaboration is timelessly free, free in the absence of limiting alternatives. Nonelaboration is timelessly free, free in unborn purity. Pleasure is timelessly free, free in the evenness that is the true nature of phenomena. Pain is timelessly free, free in the uniform spaciousness of the ground of being. Neutral sensations are timelessly free, free in dharmakaya, equal to space. Purity is timelessly free, free in the emptiness of underlying purity. Impurity is timelessly free, free in the supreme state of total freedom. Levels of realization and spiritual paths are timelessly free, free in transcending the stages of development and completion. View and meditation are timelessly free, free in the absence of renunciation and acceptance. Conduct is timelessly free, free in the wholly positive state. Fruition is timelessly free, free in the absence of hope and fear. Samaya is timelessly free, free in the supreme nature of phenomena. Recitation and mantra repetition are timelessly free, free in transcending verbal expression. Meditative absorption is timelessly free, free in transcending the realm of thought. Existence and nonexistence are timelessly free, for freedom lies in the transcendence of extremes.

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Don't look! Don't look! Do not look at the concepts in your mind! Don't meditate! Don't meditate! Do not meditate on the phenomena of your ordinary consciousness! Don't analyze! Don't analyze! Do not analyze sense objects and ordinary mind! Don't try to achieve! Don't try to achieve! Do not try to achieve results out of hope and fear! Don't reject! Don't reject! Do not reject afflictive emotions and karma! Don't accept! Don't accept! Do not accept anything as true! Don't bind! Don't bind! Do not bind your mindstream! Since everything reverts to a state of evenness, with no object whatsoever existing, there is no orderly process, there are no phenomena, there is no identifiable frame of reference. The ground collapses, the path collapses, and any sense of a fruition collapses, so you cannot conceive in the slightest of good or bad, loss or injury. Your experience of evenness is decisive, timelessly so, and you feel certainty about the universe of appearances and possibilities. The division between samsara and nirvana collapses-not even basic space exists innately. There is no reference point-no "How is it?" "What is it?" "It is this!" What can any of you do? Where is the "I"? What can anyone do about what was so before but now is not? Ha! Ha! I burst out laughing at such a great marvel as this! Since the· perspective of confusion-the universe of appearances and possibilities-collapses, day and night are timelessly pristine, naturally pristine, pristine in space.

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Days and dates are pristine; months, years, and eons are pristine. One thing is pristine; everything is pristine. The spiritual and the nonspiritual are pristine. Samsara, nirvana, and the ground of confusion are pristine in primordial basic space. The term "basic space," a product of conventional mind, is pristine. However you strive, whatever effort you make, what now will be of value? The entanglements of the desiring mind resolve-the supreme marvel of space! The nature of this irreligious beggar resolved into such a state. The fortresses of the foundation, of jewels, and of surrounding space are spontaneously present within enlightened intent, which is timelessly free in that it has no underlying basis, so the universe of the three states of conditioned existence is free within the supreme state in which no sense objects exist. Those who bind themselves by holding to biases where none exist do not understand the nature of being. They themselves corrupt themselves. They themselves delude themselves. They are confused-so confused! They are confused by their perception of an abyss where no confusion exists. Whether or not there is confusion, there is the expanse of awakened mind. There is never any confusion or freedom in awakened mind. You are bound by reifying what arises from it as a display. In actuality, there is neither bondage nor freedom. Neither sense objects nor ordinary mind exist. Do not be seduced into believing in the existence of what does not exist. 12.1

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Awareness is "basic space," because whatever manifests occurs within a single state of equalness. It is "the ground of being," because it gives rise to all enlightened qualities. It is "the expanse of being," because everything occurs naturally, without division or exclusion. It is "awakened mind," because it is experienced as the heart essence that is the source of everything. You should understand it to be like space, primordially pure. In the spacious expanse of the ground of being, naturally occurring timeless awareness is "refined," because it is timelessly immaculate, unsullied by samsara. It is "consummate," because enlightened qualities are spontaneously present, beyond cause and effect. It is "mind," because self-knowing awareness is the utterly lucid heart essence. Everything is subsumed and completely pure within awakened mind. Within the very essence of what arises as a display due to dynamic energy, a "reawakening" to buddhahood in the moment comes with realization. In the absence of realization, thought patterns based on the confusion of nonrecognition arisethe eight avenues of consciousness that develop from the ground of all ordinary experience, as well as their objects. Nothing that arises as the display-the entire universe of appearances and possibilitiesstrays from the expanse of awakened mind. If you abide in a state of equalness, without straying from the expanse of mind, you fully embrace samsara and nirvana, free in the spacious expanse of enlightened intent.

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The naturally settled state-samsara and nirvana cannot possibly exist within that fundamentally unconditioned state. The naturally settled state-positive and negative, acceptance and rejection, cannot possibly exist. The naturally settled state-dualistic perceptions involving renunciation or attainment cannot possibly exist. The naturally settled state-the five emotional poisons cannot possibly exist. The naturally settled state-restrictions and extremes cannot possibly exist. The naturally settled state-dynamic energy and the arising of things cannot possibly exist. The naturally settled state-there is nothing to prevent it from being labeled, however inadequately. Within naturally occurring timeless awareness-a state beyond labels, in which phenomena resolvewhatever arises as its dynamic energy and display is in fact without basis. The way of abiding, in which there is neither bondage nor freedom, is the naturally settled state. What is symbolically labeled "freedom" is simply a state in which things vanish naturally, leaving no trace, and since there is no contradiction in labeling it as anything or nothing, we describe it with the words "timelessly free." There is no division or exclusion-there is freedom in the expanse of spontaneous presence. There is no union or separation-there is freedom in the expanse of the sphere of being. Anything at all arises-there is freedom in the expanse in which everything is indeterminate. Forms manifest-sensory appearances are free in their own place.

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Sounds are audible-what is audible is free in its own place. Odors are sensed-sensations are free in basic space. Flavors are tasted and tactile sensations are felt-they are free in the context of their own place. Consciousness and mental events are free, without basis, foundation, or support. There is freedom in oneness-freedom in the expanse that is the true nature of phenomena. There is no duality-freedom in the equalness of sense objects and mind. There is naturally occurring freedom-freedom in the expanse of timeless awareness. There is spontaneously present freedom-freedom in the purity of the ground of being as basic space. There is freedom in the variety of things-freedom within the unique expanse. There is freedom not subject to extremes-freedom within the spontaneously present expanse. There is universal freedom-freedom within the expanse of the heart essence. There is freedom as utter lucidity-freedom within the expanse of the sun and moon. There is freedom as the true nature of phenomena-freedom within the expanse of space. There is freedom of objects in the phenomenal world-freedom within the expanse of the ocean. There is unchanging freedom-freedom within the expanse of the most majestic mountain. There is primordial freedom-freedom in the unborn expanse. There is freedom in the single state of evenness-freedom in the expanse of timeless awakening.

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There is total freedom-freedom in the timelessly unfolding expanse. This is the twelfth section of The Precious Treasury of the Basic Space of Phenomena, demonstrating that all phenomena are by nature timelessly free in awakened mind.

IF,

of effortlessness, there is familiarity with the very essence of enlightenment-the spontaneous presence of phenomenaalthough buddhahood is timeless, there is awakening to buddhahood anew. This is the unsurpassable pinnacle of the vajra heart essencethe vast expanse of enlightenment, the very essence of the nine progressive approaches. THROUGH THE KEY POINT

Although the orbs of the sun and moon are radiantly luminous in the vault of the sky, they can be completely obscured by thick clouds, which prevents them from being seen. This parallels the way in which enlightenment, though present within you, is not apparent. Thick clouds vanish naturally when left alone in the sky. Similarly, the clouds of causality vanish without effort or striving, and the very essence of enlightenment shines in and of itself in the vault of the sky. Given the varying degrees of acumen, there are different spiritual approaches. The essence is like the sun, shining clearly in the expanse of the basic space of phenomena.

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Everything arises without bias due to its dynamic energy, which is like the sun's rays. They suffuse the earth and bodies of water with warmth, so that a display of clouds arises, formed from water vapor. This obscures the essence itself and even its dynamic energy. Similarly, due to the impure display of natural dynamic energy deriving from the essence itself, one's perception of suchness, the heart essence, is obscured. The universe of appearances and possibilities consists of an inconceivable range of perceptions based on confusion. The dynamic energy of the sun's rays stirs the wind that disperses clouds. Similarly, with the realization of the very essence of being, its display is experienced as its adornment. Confusion, which has always been free, is now free in its own place. Confused perception and reification are purified in basic space without having to be renounced. You have no idea where they have gone. The spontaneously present sun shines as the kayas and timeless awareness in the limpid sky. It does not come from somewhere else, but is simply awareness's own pure manifestation. The wings of a garuda unfold within the egg. As long as it is enveloped by the shell, this is not evident, but when the shell breaks, the garuda soars into the vault of the sky. Similarly, although the contamination of confused dualistic thinking has already resolved, when the "shell"-the result of this contamination-breaks, spontaneously present awareness immediately arises in and of itself, naturally lucid. The vast perspective of the kayas and timeless awareness fills the "sky" of basic space.

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With recognition of the very essence of being comes freedom within the expanse of Samantabhadra. Since the display of responsiveness is immeasurable throughout the ten directions, emanations issue forth to ensure total benefit for beings. Enlightened actions are revealed for as long as samsara lasts. This is impartial responsiveness, dynamic energy arising from the naturally settled essence of being so that through its display there is abundant benefit for others. Although the impure display, along with all it entails, thoroughly subsides, emanations manifest for beings in impure states. They arise out of the responsiveness of teachers-a power that is simply soand the pure karma and aspirations of beings with positive minds. At that point, although there are innumerable emanations in all realms, leading countless beings to enlightenment, they do not stray from basic space-the dharmakaya of the teachers. Naturally occurring timeless awareness is not subject to restrictions or extremes. Arising naturally within basic space, in the realm of Ghanavyuha, an inconceivable array of the sambhogakaya manifests to masters of awareness, dakas and dakinis, and bodhisattvas on the tenth level of realization. Moreover, it manifests within basic space as the very essence of spontaneous presence, due to the responsiveness of teachers and the inspiration and virtue of those to be guided.

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The essence of dharmakaya is naturally occurring timeless awareness. Its display is the reservoir of omniscient timeless awareness, abiding as the single sphere of being within primordial basic space. The essence of sambhogakaya is the spontaneously present nature of being. Its display is the five buddha families and the five aspects of timeless awareness, manifesting to fill all realms of space. The essence of nirmanakaya is the ground for the arising of responsiveness. Its display manifests in whatever way is necessary to guide under any circumstances, while its supreme enlightened activity brings mastery. The kayas are not achieved by effort involving cause and effect. They are timelessly and spontaneously present, manifesting within a state of resting imperturbably. The most sublime secret manifests in this lifetime. You are not lured away from it in the interval after death, and so the pinnacle approach of the vajra heart essence is exalted above all other approaches, based as they are on causes or results. This is the thirteenth section of The Precious Treasury of the Basic Space of Phenomena, demonstrating that, since all phenomena already constitute the timelessly awakened state of buddhahood, awakening to buddhahood anew happens without effort or achievement.

SucH IS THE SONG

of the vajra heart essence--the true nature

of phenomena. This primordially pure nature, equal to space,

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arises naturally in the unchanging environment free of underlying basis or foundation, becoming apparent as a display that is without transition or change. This is the meaning of the spacious, supreme expanse of being, an infinite state of timeless equalness. Without having gone anywhere, you reach your primordial nature. This true nature, unwavering and spontaneously present, is not subject to restrictions and is free of bias. The meanings concern the spacious realm equal to space, just as it is. There, the monarch of the naturally occurring vast expanse never wavers, free in the natural state of things in all their variety. I have reached the ultimate womb of basic space, which cannot be characterized as some "thing." When my realization was certain, I, a yogin who is like the sky, wrote this summation of my own experience, together with appropriate scriptural citations, setting it down in accord with the twenty-one transmissions of the Category of Mind, the three sections of the Category of Expanse, and the four sections of the Category of Direct Transmission. By this virtue, may all beings without exception effortlessly reach the primordial ground. May they become spiritual rulers who spontaneously accomplish the two kinds of benefit, dwelling on the level of Samantabhadra without transition or change!

139

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In all directions, may there be well-being, splendor, and wealth, so that everything that is wished for is spontaneously accomplished, as though in a pure realm. May the drum of spiritual teachings resound and the victory banner of liberation be raised. May the sacred teachings never wane, but spread and flourish! This text, entitled The Precious Treasury of the Basic Space of Phenomena, composed on the slopes of Gangri Tokar by a yogin of the most sublime spiritual approach, Longchen Rabjam, is now completely finished.

Good fortune! Good fortune! Good fortune!