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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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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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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