The nature of the space of the dhaatu has been resolved as the ground of arising. Now comes the extensive teaching of that space and the appearances of space181 as eternally self-arising buddha fields.
At the beginning there is a description of the great all-encompassing space of the dhaatu. It is said to be like the sky.
The nature of space, primordial in its self-existence,
Having no inside or outside, pervades and encompasses all.
It is unlimited by any kind of extremes,
Unbounded above and below, as well in all directions.
Without the duality of vastness and constraint, The purity of insight is like that of space;
Space that is free from complexities of conceptual thought.
The essence, bodhic itta, as limitless as space, is completely pure from all eternity. It has no external and internal, aspects of direction, vastness or constraint, essence, and reference points182 of dharmas. Its nature is as directionless as the sky. Joining it with that example, the Künjé says:
Suchness is the essence of the mind;
And suchness is the great non-dual bliss, Having all phenomena183 and none.
Eternal being,184 simple like the sky, Which is not the object of any concept,185 Is thus not counted as a unity.
The space of the dhaatu is insight-emptiness. Now it is taught how our empty projections186 arise from it as the mere forms of sa.msaara and nirvaa.na:
From birthless space arise the miracles of birth.
With nothing that is real,187 there also are no limits.
This describes the signless, which has no marks of things.
Filling the directions, with nature like the sky,
It is unborn self-existence, free from before and after.
In it there is no beginning and no end.
From primordially unborn insight comes the play of whatever appears as birth and so forth. Play is also unborn.188 That is because it is beyond limitation and falling into partiality. The Sengé says:
The great perfection is my bodhicitta, The essence of the insight of non-thought.
It is nothing whatever, but rises as everything.
The Künjé says:
Dharmataa itself is spacious like the sky, So it is symbolized as being like the sky.
Dharmataa is something inconceivable,189
So it is taught to have the mark of non-conception.
And being inexpressible by any words, In words it has been called the inexpressible.
This is to teach the essence which cannot be conceived.
It is taught that what is intended is self-existent, beyond coming and going:
The essence of everything, sa.msaara as well as nirvaa.na, Bodhicitta is self-existing and has no birth.
It has no rising or birth, and is not something fixed.
Coming from nowhere, it has no place where it can go.
Unbounded by past and future, bodhicitta-Space,
Without any coming and going pervades and encompasses all.
The self-existing essence of insight transcends expression. It is taught to be the space of both sa.msaara and nirvaa.na. The Künjé says:
Though the root of all dharmas is one as bodhicitta, Bodhi,190 the essence of buddhas and of sentient beings, Rising as vessel and essence of all the phenomenal world, Is neither one nor to be reckoned by a number.
The body and speech of buddhas and beings is bodhicitta.191 It is eternally free of grasping and fixation.
This is taught as the great nail of Space, as limitless as the sky:
Beginningless, endless, and centerless suchness of dharmataa;
All-pervading and all-encompassing nature of purity;
It is just as limitless as the space of the sky.
Without a beginning or end, beyond both past and future;
COMMENTARY ON THE PRECIOUS TREASURY OF DHARMADHAATU
Unborn and unceasing, with no solidified192 characteristics;
Not coming and going, with no distinction of this and that;193 It is unestablished and effortless, empty of dharmas of action;
Without directions, parts, or center; ground of suchness;
Without any concept or discontinuity, equal space.
Insight does not exist as anything at all. It transcends any mark, example, or nature, whereby it might be pointed out as “this or that.” Therefore, it is without what is expressed by such words as
“beginning and end,” “arising and ceasing,” coming and going,” “established by effort,” and “center or boundary.” The194 Longdruk, The Six Spaces, says:
Free from the complications of many verbal marks;
Not arising from mantra,195 perfect from all eternity;
Totally free from any causes or conditions;
Free from being defiled by view or meditation;
Without any limit, there is no concept of a center.
Without any consciousness,196 there can also be no objects.
Without any deities, mantra too has no existence.
Without any dharmas, all designations are transcended.
Without any enemies, there can also be no friends.
Without any body, nothing can appear to the senses.
As for dharmas, by thinking they do not appear.
Without them, there can also be no grasper of these.
Without such a “me,” there is no retinue of the “mine.”
Without the dhaatu, there also are no kaayas of insight.197 Without any virtue, evil deeds can never ripen.
Without any life, there is no such thing as its being cut off.198
Without the accumulations, their objects do not exist.
Without existence, emptiness too does not exist.
Without skillful means, there is no listening retinue.
Without any objects, the three times too do not exist.
Even the unity of those three times does not exist.
Such a nature is taught in order to convey the great purity and equality of the space of the dhaatu:
Since everything is the equal nature of dharmataa,
Not even one thing exists outside of the Space of equality.
Equal as one and equal as all, since bodhicitta Is unborn in its vastness, limitless as space.199 Therefore the state of equality has no discontinuity.
In insight-bodhicitta all is equally unborn, unenduring, and unceasing. There is not the least motion into anything other than realization.200 There is no coming and going. The Künjé says:
Non-thought, equality, suchness, shows itself to itself, without there being so much as an atom for it to show.
The Longdruk says:
I am appearance that never was nor will be divided.
Myself as an object would be a thing beyond myself.
Not separated by action or any sort of activities, I am equality of the three times as a single one.
I am the ground without objects, free from every thought.201
The exalted, monolithic dignity202 of the great equality is the buddha field of vajradhaatu, vajra space, single changeless dharmataa. It is taught to be eternal insight, the fortress203 of the vajra heart-essence:
Since everything is the equal nature of dharmataa,
Not even one thing exists outside of the Space of equality.
Equal as one and equal as all, since bodhicitta Is unborn in its vastness, limitless as space,
Therefore the state of equality has no discontinuity.
This is the Space of eternity. This is the fortress of vastness.
Boundless and birthless totality,204 fortress of dharmakaaya, Unchanging self-existence, precious, secret fortress, Sa.msaara as well as nirvaa.na, all the phenomenal world, The primordial fortress is perfect, being all in one.
Everything is the complete purity of insight, existing from all eternity as self-arising wisdom.
There is not even an atom of dharmas that are something else. This transcends the confusion of otherness. It transcends the kleshas, the essence of all joy and sorrow. It transcends the enemy of karma and its ripening. Without the maaras and the objects of straying, all dharmas have existed as buddhahood for all eternity. They are the space of the great equality-equanimity, the fortress of vajra space. The Sengé says:
The great vastness, which is insight-bodhicitta, Being unchangeable, having no thought or expression, Has built a vajra castle as its fortress,
Faultless and utterly indestructible.
Also it says there:
Self-arising vajra insight blazes everywhere.
Having no characteristics, vajra experience blazes.
Great vajra emptiness blazes fearless and unconsumed.
Unstained by the coarse or subtle, the vajra blazes fiercely.
All pervading emptiness is the great vajra crown.
COMMENTARY ON THE PRECIOUS TREASURY OF DHARMADHAATU
The limitless unbestowed vajra is naturally perfected.
The Künjé says:
The cause itself, likewise the vajra conditions, Being unborn are also without destruction.
This, the primordial essence of enlightenment, Is space unmoved by any thought of seeking out.
Insight is a perfect King whose kingdom is in accord with him. Within the space of the ground, dharmataa, is the palace, the self-arising display of the heart-essence:
Within the boundless, all-pervading, encompassing ground, Without any bias toward sa.msaara or nirvaa.na,
Is the fortified castle which is the seat of bodhicitta.
The vastness of Space of dharmataa is a lofty peak.
Unmade nature, vast circle of the four directions;
Without any stages or effort this vastest of gates is entered.
Within the essence of space, whose nature is pure, there is no establishing or clearing away.
There is no defilement by artificiality. The space of the dhaatu supports everything like the earth. It never falls into the limitations and partialities of sa.msaara and nirvaa.na. It is like a self-arising palace of freedom from extremes. Since the vast circle of dharmataa is without fixed criteria and reference points,205 it is merely said that it is a lofty height. It primordially transcends the four extremes with regard to act and effort, eternalism and nihilism, and so forth. Therefore, its nature is compared to the vast panorama of the four directions. It is a gate for those of supremely excellent mind, an eternally self-established gate beyond stages, effort, or cause and effect. It is called the palace of dharmataa bodhicitta.
The Longdruk says about the nature of these206:
Uncreated wisdom is completely pure.
Uncreated color is luminous and unmixed.
Uncreated non-duality is empty.
Uncreated naturalness is insight-Space.
Also the Künjé says:
As for the gate, the gate is entered without seeking.
As for the arrangement and ornaments of this palace:
Ornamented by this self-existing rich display207 Natural wisdom, the King, is seated on his throne.
Wisdom's energies gather and emanate appearance,208 So that all objects are empowered as ministers.
Self-existing samaadhi is the holy Queen;
And self-rising realization209 the Prince with his attendants;
Contained210 in the Space of great bliss, as non-thought and its self-luminosity.
Self arising, natural insight is the display of the palace. Nothing needs to be added to the kaayas and wisdoms. Nothing needs to be taken away. All dharmas are perfect. The Yigé Mépa says:
Since I am without internal and external, The luminous dharmas are totally perfected.
Since I am without either emptiness or solidity, Apparent dharmas are totally perfected.
The essence of the self-existing heart of things is natural wisdom. This is like a king not moving from his throne. The essence of this is the samaadhi of the self-existing nature. Because it is never separate from insight, it is like a queen. When that has been realized, the intrinsic heat of attention211 is like a prince and his attendants. Awareness is the object first emanated from the state of insight by its intrinsic power of manifestation. It is like a minister who brings a country under his command, establishing what he desires. If one does not make such distinctions, it will be a means of madness making its appearance. This is because one will be without any speech or distinctions at all.
Whenever there is natural wisdom, it is always two-fold:
1. The wisdom of the self-existing essence that does not depend on objects212
2. The wisdom of the power of discrimination that does depend on objects, and arises in relation to them.
If one cannot let go, there will be an extremely great distinction between wisdom and ordinary conditioned thoughts. Therefore, when wisdom has naturally arisen within one, its power should be liberated into the ground. It should pass the pass into alpha-purity, the exhaustion of dharmas. Otherwise self-existence will come to nothing.213 Rather, its power will enter into discriminating conceptual objects.
Therefore, it is important to know one's own nature, with the continual realization that accompanies natural samaadhi. Distinguishing essential wisdom and this wisdom that depends on objects,214 the Künjé says:
Kye! Listen to me now O Mahaasattva.
What people are always calling “wisdom, wisdom”
Is the wisdom that knows from all eternity.215
Natural wisdom is wisdom from all eternity.
The wisdom that conceptualizes objects Rises from objects and is not self-arising.
Mere absence of objects does not produce luminosity.
Therefore, in regard to natural wisdom, It is eternally knowing eternal wisdom.
That is what it is that is known as “wisdom.”
The wisdom of the display of the retinue Is wisdom that conceptualizes objects.
Whatever objects it conceptualizes, It is the wisdom of acquired knowledge.
COMMENTARY ON THE PRECIOUS TREASURY OF DHARMADHAATU
As for the objects of acquired knowledge, Since they all arise from bodhicitta, They are bodhicitta without objects.
Since wisdom has its rising from itself, It does not meditate within samaadhi.
Without such meditation in samaadhi, It has no vaasanaas of samaadhi.216
This dharmataa that is without vaasanaas Is the vision of the buddhas of the three times.217 The vision of the buddhas of the three times Does not have conceptualization of objects.
It exists as eternal equality.
Natural wisdom does not conceptualize objects. It is unproduced, spontaneous, self-existing sam-aadhi. That is the samaadhi of a true yogin. Concentrating one-pointedly on an object in mind-produced shamatha and vipashyanaa is the samaadhi of the worldly and immature.218 The latter makes a distinction between collecting and not collecting vaasanaas.
The self-existing essence of insight is bodhicitta. It is realization of dharmataa. Awareness of the arising of objects is known as sa.msaaric mind. It arises with grasping subject and fixated object. When this state has been recognized, and when one knows how to let go of it, the self-arising power of manifestation merges with the ground.219 Then it arises as the realization of dharmataa. In explanation of the great difference between these two topics, the same text says:
Kye! Listen to me now O Mahaasattva.
This is the mind of naturally rising wisdom, The vision of all of the buddhas of the three times.
Without conceptualization for eternity, The uncreated realization of buddhahood, Is free from objects of conceptualization.220
Beings capable of the highest yoga
Should rest themselves in lack of conceptualization.
This is doing what the Buddha intended.
Natural wisdom, not conceiving of objects, Is not obscured by the vaasanaas of concept.
Thus, vision of the changeless space of the dhaatu is the true and constant object of insight:
This motionless state, transcending all expression or thought,221 Rules over the vessel and essence of all the phenomenal world.
This is the realm of dharmadhaatu, vast and wide.222
These verses are a summary. Self-existing natural wisdom and the consciousness of the five senses that arise from it become self-awakened and self-liberated. They do not go beyond dharmataa.
Therefore, the phenomenal world arises as the buddha fields of dharmataa.
The223 Déjé, The Instruction after the Teacher's Passing Away, says:
Because this insight, unestablished in existence,
Arises as one's experience224 without the least obstruction, All the phenomenal world is the field of dharmakaaya.
The rising of this is liberated from the start.225 Also the Künjé says:
The nature of mind and the five sense-gates are explained As being the five innate wisdoms of non-thought.226
Natural wisdom is without all obstruction.
Bodhicitta manifests as appearance.
Each individual entity clearly appears227 As non-obstructed, self-arising wisdom.
In general the self-nature of insight is not established as anything whatsoever. It is not conceptualized as anything whatsoever. It does not exist as anything whatsoever. It is called by many names, bodhicitta, absolute truth, natural wisdom, dharmakaaya, and so forth. Different aspects of it have been distinguished as luminosity, emptiness, and so forth. But, in reality, insight has neither establishing nor clearing away. The same tantra says:
The single nature of myself, the doer of all,
Is called by various names, as the retinue will have it.
Some call it by the name “the nature of bodhicitta.”
Some call it by the name “the kingdom of the sky.”
Some have called it by the name of “dharmakaaya.”
Some have called it by the name “sambhogakaaya.”
Some have called it by the name “nirmaa.nakaaya.”
Some have called it by the name “omniscience.”
Some have called it by the name of “all the aspects.”
Some call it “the three wisdoms” or “the four.”
Some have called it by the name of “five-fold wisdom.”
Some call it by the name of “space and wisdom.”
What is named, self-rising wisdom, is but one.
As they saw my self-arising, so they spoke.
The meaning of this is taught as dharmataa-bodhicitta, contained228 within a single space of bliss:
When one dwells in this realm, then all is dharmakaaya.
Not going beyond the unity of natural wisdom, It was never created. It was always complete.
COMMENTARY ON THE PRECIOUS TREASURY OF DHARMADHAATU
It is the transcendence of effort and establishment.
As if in a droplet229 of bindu without any angles or corners, One is contained within the realm of unfigured Space.
The undefiled essence of insight has existed from all eternity as dharmakaaya, the single dot of bindu. Dharmataa transcends the objects of thoughts about action and effort.230 It is taught to be natural wisdom. The Pearl Mala says:
Since aalaya rises by itself as dharmakaaya, The severed root of its lineage is eradicated.
Since wish-fulfilling realization231 is eternal,
Production of wandering thoughts232 is pacified by itself.
Since the eternal flow of breath has been cut off, Birth and death primordially are non-existence.
Since desirable qualities are eternally perfect,
Extremes of attachment are therefore meditation itself.
Since without motion the limbs eternally have arrived, The journey of all beings is eternally over.233
Since in terms of speech this is inexpressible,
It is eternally out of the realm of speech and thought.
Eternally empty of emanating and gathering thoughts,234
Eternally empty of emanating and gathering thoughts,234