Clarity Equal to the Limit: The Unborn Root Tantra of Great Sky Vajrasattva
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The Unborn Root Tantra of Great Sky Vajrasattva
In the Indian Language this book is:
In the Tibetan language it is:
rDo rje sems dpa' nam mkha' che rtsa ba’i rgyud skye ba med pa
In the English language it is:
The Unborn Root Tantra of Great Sky Vajrasattva
Chapter 1: Division of the Twenty Five Views
Homage to the Blessed One, Great Sky Vajrasattva!
I once proclaimed these words:
The Blessed One Great Bliss, the Greatest of the Great, dwelt in the unexcelled space of the most attractive depths, the place that cannot be named. Being unexcelled, he looked upon his disciples. He straightened his body up into a place that can be designated, and is most attractive. Then the Bodhisattva Vajra of Supreme Delight,[299][300]Vajra Garden of Charm, Most Firm, along with the demoness Enlightenment and many others scattered a hundred bundles of Mandarava flowers. They said to the Blessed One:
Please give instruction
On the meaning which is without appearance.
So the Blessed One arose from his samadhi on the profound space without appearance, and gave instruction:
The unexcelled vehicle has no superior!
He who mounts the Great Vehicle
Will definitely get out of the many Samsaras!
This is where the other vehicles are supported,
So it is proper to meditate on this vehicle!
He who meditates on this vehicle
Is equal to the Victorious Buddha!
The Great Vehicle is the Bodhicitta!
One who desires the enlightenment of the Buddha
Is characterized by the Bodhicitta!
The mind is called: "multifaceted,"
And because the precious ocean of the vajra
Is multifaceted
It is called: "mind."
Therefore he who sees the mind itself
And all the Discipline.
Emotional obstructions are purified
The view of the mind itself,
However,
Is dear.
The various ways of moving about
Enlightenment does not think or wander.
It is pure from the primeval,
So there is nothing to purify.
It has energy and strength,
For it abides as a remedy.
It has no true nature,
For it has been since before time.
It remains perfect,
For it is spontaneously perfect.
The vehicles of commitment
Are the fortress of life.
All that has not been gathered
Is spontaneously perfected
Upon finding the roots of the fortress’s walls.
This requires serving the guru.
The basis of failure
Is inadequate inquiry into what is possible.
It is therefore proper to serve the guru.
Buddhahood is found
By inquiring into what is possible
And performing service.
You simply must serve a guru!
The cause of companionship
Is not to be removed from relatives and friends.
You find the Victorious Ones of the three times
By association with them throughout the three:
Before,
After,
[And now].
Some will come forth who divide things up
Without a system.
Buddhahood is actualized without them.
That which is called: "the mind"
Is the Buddha.
Therefore you who desire to be Buddhas,
You who desire to acquire attainments,
You who desire to know enlightenment,
Be adept in the meaning of the view
Of the mind itself!
Thus the Blessed One gave instruction.
Then Vajra of Supreme Delight, Most Charming Vajra, and many others threw flowers and other wonderful things, and asked:
The instructions given by the Blessed One Úâkyamuṇi, the Master of Bliss, say that: “One must know all the many things to be one." So now the audience asks:
Mind of Total Liberation!
What does the great Master of the Mind
Think about the proclamation:
"After doing what is blissful,
Do what is meaningful"?
You have the clear moon
Of the mind of total liberation,
Thus you are the unexcelled Great Vehicle.
Please differentiate the meanings of the view!
So they spoke.
The Blessed One equanimously entered the samadhi of undefiled total liberation, and said:
The unexcelled vehicle
Is not to divide cause and result.
There is the body of the result
Without traversing the cause.
The mine from which all vehicles come forth
Is known as: "The Great Vehicle,"
For within the unexcelled Great Vehicle of the Vajra
Are two vehicles,
And four vehicles
Gathered into the unexcelled vehicle.
Even with the washing away of the world
At the end of an eon,
There is never no sky.
The mind has no birth or death,
Even when wandering in the world,
There is no speech or designation,
For the Bodhicitta.
It is because it is perfect
That the domain of all subjects and objects
Is called: "The Great Vehicle."
Then the Blessed One equanimously entered the samadhi called: "The Victorious One Who Does Not Divide the Undivided," and said:
The view of the Great Vehicle is divided into twenty five. The view of the Great Perfection is divided into five. The five of the Atiyoga are explained as follows:
"Atiyoga" is abiding in the reality of dharmas, the Bodhicitta, great bliss, your own true nature. This is Atiyoga.
Ati is natural abiding,[300]
The river of great bliss which contains all things,
The state of equipoise
That does not divide cause and result,
Where all the world and its living beings
Are uncontrived.
The Atiyoga of the Atiyoga is that the above mentioned natural abiding is without speech or thought.
This supreme secret reality
Will not be heard from others
And even with the organ of the tongue
Not even an atom can be said of this.
The Anuyoga of the Atiyoga is where one does not remain in this uncontrived natural abiding, the Bodhicitta, but awareness rises out of the Dharmadhatu into thusness and comes to understand its own abiding. Practice is performed without duality.
In the Anu
One cannot abide in thusness.
So there is equipoised abiding
In non-engaged practice,
Yet there is clinging to duality.
The Mah›yoga of the Atiyoga is abiding in the equipoised state of the reality which is contained in the world and its living beings. This is the Bodhicitta. It transcends the extremes of birth and cessation, and has no center or boundary. It is said that even the three:
[And ignorance]
Come forth from the path of great enlightenment.
The five benefits of the practice of all things
Are the ornaments of comprehending reality.
The Yoga of the Atiyoga is where awareness designates a reality for every dharma, while ultimately [[[awareness]] and reality] are united in non-duality. Relatively, the awareness is itself united to a god or goddess by means of a ceremony.
In thusness awareness arises from
The Dharmadhatu.
It rises out,
But these two are non-dual.
Even Generation[301]
And Invitation[302]
Are non-dual union,
And what comes out of them
Is natural abiding.
These are said to be the five.
The view of the Anuyoga is divided into five:
The Atiyoga of the Anuyoga is where all the dharmas that go beyond Samsara and Nirvana and are without boundary or center are the river of no seeking, the Total Base of the Bodhicitta.[303] This is the unspeakable depth. It is uncontrived. Hence there is no remedy or purification through a path. Cause and result are not divided into two, for one does not look toward the cause. There is nothing in the apparent world which was not a Buddha from the primordial. Samsara and Nirvana are without duality. This goes beyond the conventions of words and letters. There is not even an atom of it to be spoken of. It is samsara that is the river of bliss,
For it is not sought.
It is free from the path,
For it is uncontrived.
It has no cause or result,
For it is the result.
Nothing is intuited.
The Anuyoga of the Anuyoga is the circle of all appearance, the Bodhicitta, the completely pure sky, the Bhaga ocean, the completely pure dimension. Awareness rises up from this dimension and comprehends that this dimension is without indicators. This awareness is itself understood to be empty and without indicators. Both the awareness and its domain are understood in non-duality to be without indicators. The understanding that even the meat, the ritual implements, and so on, are indivisible from the mandala of the god or goddess is the Anuyoga. It is said that the All Good is the expansive Dharmadhatu. Awareness comes out of this dimension into thusness.
Awareness is itself our domain.
Our domain is itself awareness.
Awareness and its domain are indivisible.
This non-duality is the Anu.
The Anuyoga itself is the understanding which comes when the uncontrived is seen without divisions. This happens without coming out of or not coming out of the above mentioned [[[Dharmadhatu]]], and even if one practices using the five kinds of meat, the five kinds of ritual implement, and so on, one perceives that they are undefiled by problems. Even when everything that is of the senses or is in the domain of the senses is transformed into the mandala of a god or goddess there is no problem. They exist without transformation in the essence of the Dharmadhatu, so [this view] is something that seems to have no problems. The real Anuyoga is to be rolled around like a clay Phurbu dagger.
The depths of the completely pure great path
Are the vital essence of enlightenment,
From the primeval.
See the vital essence of vital essences
By practicing all things!
The natural understanding of the vital essence
Through practicing all things
Is itself the Anu.
This was actually taught!
The teaching on the Mahâ of the Anu is the aware understanding that beginningless reality is without embellishment. Understanding[304] is the best knowledge.[305] The understanding that the Base[306] is not an entity is itself a holy method. This is comprehended, and so is understood, in a single instant. Equanimity understands in a single instant of awareness that the true nature of Samsara and Nirvana is without duality. Abiding in the state of method and knowledge is the Mahâ.
The understanding of how things are
Is not subtle.
Understands in an instant
That the dharmas of Samsara and Nirvana
And the Three Bodies
Are non-dual.
This is called the Mahâ of the Anu.
Yoga is a gradual perception. One perceives that all appearance comes forth through the blessings of the five elements. Then one perceives that the five elements come forth through the blessings of the Mothers of the Five Families. Then one perceives that the Mothers of the Five Families come forth through the blessings of the completely pure Dharmadhatu. Then one perceives that the completely pure Dharmadhatu comes forth through the blessings of the letter A. Then one perceives that gods and goddesses, as well as male and female Brave Hearts come forth through the blessings of the Dharmadhatu. The practice is that the Body, Speech, and Mind of the god or goddess and one’s own body, speech, and mind are united in non-duality. Therefore it is Yoga.
One sees the thusness
Of all benefits and powers
Gradually;
The indivisible union
Of [first] Generation
And second Invitation
Is Yoga.
The Atiyoga of the Mahâyoga is the aware understanding that the reality of dharmas, the Total Base of the Bodhicitta, which has not arisen and is unborn from the beginning, is without birth or cessation. It is a river of equipoise in which there is nothing in the world or among its living beings that is not without birth and cessation. One roams about with the simple understanding that awareness is itself without birth and cessation from the primordial. One abides in just this, and does not practice anything else, so this is an unexcelled practice. One does not leave the experience of this understanding behind, so this is an unexcelled commitment. One perceives the core of the above mentioned understanding, and does not look at anything else, so this is an unexcelled view. One abides without wavering in the above mentioned state, so it is the unexcelled meditation. The awareness designates and analyses the uncontrived essence of reality just as it is, and becomes engaged. This is not an understanding, but it is a river.
Awareness designates
The uncontrived way things are
As being without birth and cessation.
The total equanimity in that great bliss
That does not take up or abandon anything
Is clearly the Atiyoga of the Mahâ.
The Anuyoga of the Mahâyoga is that awareness itself comes forth from the above mentioned birthless and deathless reality, is uncontrived, and has no true nature. The intellect dwells in the understanding that it has no birth or cessation, but is unable to remain [in this understanding] without changing. The appearance of any reality there may be is created without a true nature. The practice is to practice anything at all. The Anu of the Mahâ is where a river of understanding is lacking.
The awareness comes to understand
Is without true nature,
But it cannot be a river for this.
The essence of awareness appears as something!
The great wave of practice
Is to practice anything at all!
Because one becomes aware it is Anu.
The Mahâyoga itself is the aware understanding that the reality of all dharmas, the inexpressible dimension, is ultimately without true nature. This is knowledge. When one becomes aware of this lack of true nature one is made to understand that there is no true nature. This is method. The relative reality is when one joins with the Dharmadhatu through the awareness that methods and knowledge are non-dual. All the appearances of gods and goddesses in the relative appear to self-appearing awareness, but are essentially empty. Relative reality is the clarity in appearance's lack of true nature. The view is to perceive the relative and the ultimate as non-dual. The practice is also a non-dual practice.
The view of the Yoga, the Kriya, and others,
Is that the ultimate and the relative are non-dual:
They are ultimately inseparable,
But everything in the relative
Is either pure or impure.
[The view of] the vehicle of the Mahâyoga
Is that they are ultimately inseparable,
And also inseparable in the relative.
One perceives purity and impurity
To be non-dual.
This is a private doctrine among yogins.
The Mahâyoga of the Mahâyoga is to remain in the state mentioned above. The view is the perception that the ultimate and the relative are non-dual. The practice is also non-dual. The relative appears as gods and goddesses, but their bodies are not generated by the branches of a ceremony. Awareness is clear in an instant, and the true essence of awareness appears in this very clarity.
Whatever appears in non-duality
Appears as the object of awareness.
Turning this appearance into a river
Is the Mahâyoga of the Mahâ.
The Yoga of the Mahâyoga is that the awareness understands what has already been mentioned, but is attached, and therefore cannot practice it. It is there, but it cannot be practiced. A knife sitting in the water will not cut anything, but you can't put your foot on it.
The awareness sees
That the ultimate and the relative are non-dual,
But cannot apply this.
All dharmas without exception
Are held to be either pure or impure.
The Atiyoga of the Yoga is when there is understanding, through the smallest of the blessings of what was mentioned above, that the Dharmadhatu is beyond the imagination, and when [this understanding] becomes a river.
One understands this profound domain
Through the blessings of being blessed by
The expansive Dharmadhatu,
The All Good.
The Ati is to remain without change
In this understanding.
The indicator of Yoga is union with a god. The elucidation of Yoga in nine branches is Yoga where indicators appear to be gods. This is clear, but the true Yoga is the Yoga of reality without indicators.
He who applies the two indicators
Has the view and practice
Of the Yoga of applied knowledge.
The perception and practice
Is Yoga.
The Anuyoga of the Yoga is the understanding that there is nothing in the world or among living beings that is not Vajrasattva, the true nature of the Bodhicitta.
That which is the true nature of awareness,
Is the awareness of the Bodhicitta.
The understanding of Vajrasattva
The Mahâyoga of the Yoga is the failure to understand the ultimate and the relative. The experiential elements[307] and sense bases[308] all appear as gods and goddesses in the relative. The elements and what is made up of the elements all appear as gods and goddesses. One becomes attached to this appearance, and does not practice in the ultimate.
One does not understand
One is attached to the relative,
And the intellect does not dwell on the ultimate.
One perceives the awareness to be a god,
And is attached to this.
This is the Mahâyoga of the Yoga.
The Yoga of the Yoga is the elucidation of the body of the god through the nine branches of ceremony.
One does not understand things
That have no indicators,
And one is attached to indicators themselves.
The intellect dwells on indicators,
And rejects what is not indicated.
One becomes attached to indicators as being gods.
This is called the Yoga of the Yoga.
The true Atiyoga is a rapid mouth-spoken introduction which uses Vajrasattva of the Great Sky. How is the introductory meaning taught? The Atiyoga of the Great Perfection is the Total Base of the Bodhicitta, the great pervador, inexhaustible space. It is free from the conventionalities of speech, from the primordial. It is the self-arising Blessed One, the vital essence of vital essences. It is profound, beyond the imagination, not perceived and not intuited. It is free from the conventions of speech. It is a self-arising domain
The vital essence of the ineffable
Is beyond the imagination.
It is an inspiration.
There is nothing real about
This unembellished true nature.
It is unembellished.
The Anuyoga of the Atiyoga is the realm of the pure sky, the essence of spontaneous perfection. It is the inexhaustible Dharmadhatu. It is the Total Base, the All Good Mother, the depth without deeds and searching, the spontaneously perfect reality, the non-appearing space, the domain of all the oceans which have no border or center, and it plummets all the world and its living beings to the end. It is said that:
The vital essence,
From the primeval,
Is enlightenment.
Thoughts of seeking
Do not move the Dharmadhatu.
It is magnificent from the primeval,
For it is spontaneously realized.
The Atiyoga of the Atiyoga has precisely the same meaning as is taught above, but is unspoken.
The unspeakable depth of the ocean,
The unthinkable space of the Bhaga,
Thusness beyond the imagination,
Is without thought,
And goes beyond the objects of speech.
The Mahâyoga of the Atiyoga is the understanding by the awareness in a single instant that the beginningless Dharmadhatu, which is all things, goes beyond the boundaries of birth and cessation, and is a non-dual equanimity.
It is known in a single instant
That the identity of knowledge and methods
Is the master of methods that has every benefit,
That all things are beyond the imagination
In total equality,
And that their true nature
Is the basis of equality.
The Yoga of the Atiyoga is to remain where the three realms and everything made up of the elements is the body of the Thus Gone One. The five aspects of actual enlightenment are perfected in a single moment. The five aspects of enlightenment are clear, and one associates with the Thus Gone Ones of the four families. One attains actual perfect Buddhahood at the peak of Mt. Meru. To be ready to be Vairocana is the Yoga of the Atiyoga.
The mind of all sentient beings
Is called a: "lord"
For it is firm.
One meditates that
Everything is the body of the Thus Gone One,
The five actual enlightenments.[309]
In a single instant,
Not gradually but at one moment,
Becomes associated with the Thus Gone Ones.
He becomes an actual Buddha
At the peak of Mt. Meru.
To be ready to become Vairocana
This teaches the chapter entitled Division of the Twenty Five Views.
Chapter 2: The Conclusion
Then the Blessed One dwelt in the vital essence of the enlightenment called Unwavering Mind. He spoke words which make everything without exception into enlightenment:
The bliss-wind of perfection,
The dimension of equality,
Is unsought from the primordial.
Seeking and attaining are Samsara.
The unsought is understood naturally,
And one is placed in the state of unwavering clarity.
This is the unchanging, unwavering Vajra Body.
The supreme great vajra is without superior.
All things are in the experience
Of the Bodhicitta.
This is ineffable.
It goes beyond words.
If you understand these words ,
The Bodhicitta is not a rarity.
If you know the Bodhicitta
You are close to the protecting Buddha.
You are equal to all the Victorious Ones,
And are inseparable from them.
The uncontrived view
Is the experience of the All Good.
The practice is to abide in this
Without joining or separation.
The commitments are not broken,
For this is completely pure.
Uncontrived meditation is to place oneself
In the base of the mind.
He who abides in these four
Is, in fact, the vital essence of a Blessed One.
In the uncontrived state of the All Good
There is no one
Among the living beings
Of the world and its contents
Who is not a Buddha.
The state of the All Good
Is expansive like the sky.
It is beyond the imagination,
This mind.
The many things are all delusion.
This is free from views!
It is not taken up or given up!
It is free from meditation!
It is emptiness!
It has no true nature!
It is thusness!
It is unsought!
It is pure from the primeval!
It is expansive like the sky!
The true nature of the Bodhicitta
This is the basis of equality.
It is not intuited,
So it is the supreme intuition.
The mind has not joining or separation
Throughout the three times.
The Blessed One then equanimously entered the samadhi of Profundity Beyond Imagination, and perceived that all the pronouncements on the profound view are, without exception, the space-ocean of this unimaginable perspective. Therefore all appearances, without exception, are the uncontrived natural clear light of the invisible Total Base of the Bodhicitta. The world and the living beings within it are enlightened, so nothing whatever remains to be purified. Everything without exception is a Buddha, so this is the great path of the Sugata.
Now all the dharmas of Samsara and Nirvana are not attained by a path, and are not purified by a remedy, for the three realms are clear light. There is no traversing of a path, so this is the close path to perfection in bliss. One abides in the result without needing to traverse the cause. The self-arising dimension of the true nature of the result, the vital essence of enlightenment, is where everything without exception is spontaneously perfect. Without classifying anything at all, the King of Equality, the reality of all dharmas from the primordial, peace, the Bodhicitta, the uncontrived space, the circle of enlightenment which is pure like the sky, is primordial Buddhahood in the space of being a remedy and a result.
Even the name of Samsara does not exist, for the three realms are the Buddha. This smashes the mountain of conceptions, for it destroys backward powers. This burns through the methods of ignorance, for it opens the windows on emotional obstructions.
Peaceful Abiding and High Seeing are primordially indivisible, for this is the vital essence of samadhi. The apparent world is clear light, for the four Maras are pure in the Dharmadhatu. Everything is the Bodhicitta, for the apparent world is primordially stamped with this seal. In the undistorted depths of the circle of all things Samsara is primordially pure.[310] All the three realms, with no exception, are expansive space, for the Dharmadhatu is completely pure.
This is not born and does not stop, so all things are already liberated into this totally pure domain, for all things are gathered into perfection. This is beyond the imagination or intuition of any extreme entity or indicator. The world and the living beings within it are, with no exception, primordially pure in this uncontrived domain. It is free from the conventionalities of words called: " domain " and "wisdom," for all things are beyond the imagination.
Enlightenment is pure in being stable and unchanging. It is free from taking up and rejecting. It is the Dharmakaya.
The four Maras are primordially pure in the space of this pure domain. It is beyond the imagination, for suffering abides naturally in it, and falls away, so that even its name does not exist. Therefore this is called: "The River of Great Bliss."
The Bodhicitta is pure from the primeval. All things are spontaneously perfected in the state of Bodhicitta's having no true nature. This is natural abiding. The uncontrived Bodhicitta remains without changing. It is hard and solid. It is beyond the imagination. It is a vajra.
All the Buddhas of the three times come forth from this uncontrived lack of true nature. Because all the Buddhas of the three times come forth from the understanding of the uncontrived mind, it is called: "The All Good Mother."
One does not leave behind the natural abiding of the uncontrived Bodhicitta, so this is commitment. One abides in this way, so it is also meditation. One abides in this way, perceives its meaning, and uses it as a view, so it is also the view.
Samsara and Nirvana are inseparably and spontaneously perfected in the natural abiding of the uncontrived Bodhicitta, so it is also a container.
All things without exception come forth from understanding the meaning of this, so it is also the Perfection of Giving. Awareness arises from the uncontrived dimension of the Bodhicitta and knows it to be uncontrived, so it is also the Perfection of All Knowledge. One abides in this knowledge without changing, so it is also the Perfection of All That Must be Thought. One abides in the knowledge and necessity to think about the uncontrived dimension of the Bodhicitta, without departing into any other thought, so it is the Perfection of Diligence. One does not leave this behind for anything else, so it is the Perfection of Morality. One abides without changing in the state where the uncontrived dimension of the Bodhicitta is spontaneously perfected, with patience for all things, so it is also the Perfection of Patience.
The primordially pure uncontrived domain of the Bodhicitta subsumes everything, so it is also space. This uncontrived dimension is naturally pure and is clear light, so it is also the Dharmakaya. One abides naturally in the state of the Bodhicitta, the self-arising dimension, the uncontrived reality, without turning to anything else, so even the name of the five emotional obstructions does not exist.
One abides where suffering is itself reality, so this is also the River of Great Bliss. One has the aware understanding that the Bodhicitta, the uncontrived Great Circle, the self-arising domain, comes out of and arises in thusness, and one knows that this is an uncontrived reality, so it is also Non-Dual Great Bliss. All the greatest benefits arise from this understanding, so it is also a precious wish-fulfilling Jewel. In the state of the Bodhicitta, one does not change throughout the three times, so it is also the Brave Heart Vajrasattva
It is pure from the primeval and beyond the imagination. It is free from taking up and rejecting. It is non-dual. The enlightenment of all the Buddhas of the three worlds therefore smashes the mountain of concepts. It kills all four of the Maras, for it is pure. The Dharmadhatu signifies the natural Dharmakaya, the Bodhicitta that is free from seeking, to be Nirvana. The self-arising Blessed One is primordially the essence of the ultimate. This is also called The Unintuited Vital Essence of Enlightenment.
There is nothing whatever that is not encompassed by the reality of all dharmas, the Bodhicitta, so it is The Inexhaustible Treasure of Great Pervasion. One abides where one does not separate the elements and where all things have a single essence, so it is also the Base of Equality. It goes beyond the conventions of words and letters and is not intuited, so it is free from the extreme of practice.
The uncontrived depth, the Total Base which is free from deeds and searching, the vital essence of the ultimate, the Dharmakaya, the glorious Great Bliss, the non-abiding great Nirvana goes beyond the extremes of exaggeration and depreciation, so it is The Great Wisdom of Non-Abiding.
The essence of great equality in the three realms, the three worlds, and the three times is the unembellished circle, so it is a river in which there is nothing that is not contained.
This is the unembellished circle!
To be equanimous in all things
Is to be even.
Marks are pure
When there is nothing in the imagination.
This is ineffable,
So it is free from speech.
It is without thought,
And without letters,
So there is nothing on which to meditate.
Then the Blessed One, the Blessed One who certainly has no conceptions, equanimously entered the samadhi that is called: The Great Bliss Which is Certain of Each and Every Thing, and taught the guru's certain words:
Do not wander in darkness!
Be adept in the meaning!
Words are joined to the meanings of signs!
This surely teaches the unborn domain.
When longing for sure counsel
Becomes a river,
It will never turn to anything else.
This is Generation,
And the Great Perfection!
These three surely abide in the meaning,
Yet the certain meaning is known by other pathways.
Be adept in the meaning
Of profundity beyond the imagination!
Join with the depths of the Great Perfection!
A guru is a Great Master!
O Precious Jewel of a Student,
Hold profound instructions to the depths!
There is no turning back after finding certainty!
Be diligent at study even if you are an expert!
Even if your knowledge is great, cut off doubts!
Carry your guru’s limbs,
As you do your own head!
Keep the instructions alive
As if they were fruit for your eyes!
Protect the commitments,
Like you do your own fields!
The profound view is expansive, like the sky.
Practice like a great elephant
Who is stuck in the mud!
Energy and practice have no birth or fatigue!
Be happy in the companionship of tantric friends!
Be delighted and diligent to take up the implements!
Strive to apply fearlessness to attainment!
Supreme knowledge is profound,
And likes to be given up.
After receiving a single word
Of this profound instruction
Even a young girl in the bewildering land of Samsara
Will make offerings,
Without giving anything up.
That student is a precious jewel!
One should give things to her,
And make occasion for teaching.
Seize the fully perfected benefits!
Supreme knowledge is profound,
So join the Great Vehicle!
Strive to give up the bewildering land of Samsara,
And cling to the certain instructions like a river!
Keep a mind that is like the ocean!
Hold the guru in the center of your citta!
To keep the mind of the unchanging sky
And not talk or spread rumors,
Is an offering to the guru and the Three Jewels.
When the Vajra Master Guru says: “I want it,"
He gives you eyes.
This is like not being able to touch a snake,
For those who hold profound instructions
Watch them like someone who is avoiding a snake.
Seize the Great Vehicle!
Meditate the Supreme Vehicle!
An intelligent one has great knowledge,
And is clear.
Hold the Tantra of secret mantra!
Cut off doubt!
You are not a fool,
So join with the meaning!
Regardless of what the mouths may send out,
This is none other than the Great Vehicle!
Those who are called Bodhisattvas
Are the family that has been assigned
Profound instructions.
If you abuse a guru,
Think of killing him,
Or think that a single word of the secret of secrets
Is not fit to be taught,
It is time to teach about going to hell.
To have a backward mind,
Who teaches what is certain,
To speak unpleasant words with your mouth,
To fail to put what is entrusted to you
In a safe place,
And so lose it,
And not to do what you say you will,
Make it hard to trust you.
You perform slander,
And ignore what is going on.
Your samayas are cast in all directions.
You say foolish things,
And do not listen to advice.
You say: “He is not an adept,”
And: "I can compete with him in knowledge,"
But when you join with others,
You think of killing him!
This is something to cry and wail about!
It is not possible for you
Your life in this world will be stomped out!
Do not go against the advice of your parents!
The Yidam deity is defined
In the depths of the mind.
Perceive and practice the instructions
In your mind!
For a practice
Abide like the space of the ocean,
The view is the state of the All Good
Throughout the three times!
For a meditation,
If you do not fall from the space of reality,
The two hundred twenty-one commitments
Will be perfected!
All vehicles are spontaneously realized.
The three realms,
Without exception,
Are primordially the Buddha!
The world and the living beings within it
Are without exception primordially enlightened!
When you are a vital essence of equality
You are called a Vajra Master.
When a Master considers killing his student,
It is time to teach
The Vision of Birth in the Lower Realms.
What is called: "certain" does not stay in your mind.
You think about killing your student,
And take delight in the thought.
You cast blame on a person
Who has virtues.
You look at the words,
But do not look at the meaning.
After you have sent poison to your adversary
You will faint,
And be born in the hell of Black Lines.[311]
To become the associate of life destroyers
Is like the hell of Black Lines.
The revelation of the short mountains
Of this [[[hell]] of Black Lines]
Happens when you offer your life and body
With one word,
To a Master of the profound instructions
In the heaven of the Thirty-Three,
Over a hundred years,
And speak to praise his benefits.
This is because the Victor of Victors
Goes where the enumeration of problems
Has been ceased.
But when you advocate
The many bewildering lands of Samsara to your gurus
They may not give you [the instructions].
To so refuse is to fail in the perfect meaning.
It is to steal the wealth of the Three Jewels.
It is to be deceived by such gods as
This person will be born in a place
Of containment and destruction.
His life there will be short.
It will last a hundred years.
A Master of the profound instructions
Must offer his precious jewel of a student
Any consideration that he desires
When he says: “I want it."
The dead man who does not have the heart-power
To make offerings
Deceives the Buddha!
This causes the depletion of life-force.[312]
I do not teach the certain demonstration of hell.
Now is the time to teach the cause of death.
Not acting according to the Pronouncements
To go against the advice of your parents
Is death.
If you engage in many backward practices
You will decline.
To disturb a benevolent mind
Is a quick death.
Oaths and curses cause the decline of life.
If you deceive a Master
Who teaches the profound instructions
Your life-force will decline.
To magnify the benefits of words,
While not joining with the depths of profundity,
All the Buddhas of the three realms
Will never allow a person to attain enlightenment
Who has not made
The vital essence of the certain meaning
Into a river.
When you fully know the true nature of dharmas
You will be expert in the enlightenment of words.
Now for the things not to do:
You must not meditate on the Small Vehicle!
You must not sell the profound instructions!
Do not go against the instructions of the Vajra Master!
Perceive perfection in perfection itself!
Study the path of total liberation!
Without freedom you will not change!
Do not be vain, for you have doubts!
Your purpose will not be accomplished
Without trust!
Do not study anything that does not lead to expertise!
Do not become more of an expert than your guru is!
Do not drink the poison
Of leaving behind commitments!
You must not meditate,
For subject and object do exist!
Your mind is darkened,
And your knowledge is not clear.
Do not study anything that does not lead to expertise!
Do not be proud, for you have doubts!
Do not say things that are uncertain!
Your works are not accomplished,
For you have thought constructs.
If you have compassion,
You must not kill!
Attach yourself to people who teach profundities!
You must never teach the Great Vehicle
To small minded people!
At this point the eighth volume[313] of the Singhalese edition
Is finished.
The third volume of the Indian edition from the garden of Magadha
Is finished.
The thirteenth volume from the land of Otra is finished.
And the third volume of the Chinese edition is finished.
This shows the relative sizes of the volumes.
Then the Blessed One Glorious Great Bliss equanimously entered the samadhi of the Vital Essence, and gave instruction:
You need not liberate sentient beings
Through compassion,
For the three realms are the Buddha
From the primordial.
There is no traversing the path of liberation,
For the path is unborn and does not cease,
From the primordial.
In equality you are free from the base of actions,
For good and bad,
And taking up and rejecting,
Are indivisible.
No benefits are to be praised,
For all things are spontaneously perfected.
The Buddha is not sought
And not to be attained,
For the four Maras have been killed
And sent into the Dharmadhatu,
And the emotional obstructions
Are, with no exception, primordially pure.
The Victorious One does not seek his Buddha-field,
For the All Good Great Dharmadhatu
Has all benefits, with no exception.
Traversing levels resembles looking for a cause.
This is because the three realms of the world
And the living beings within it
Are enlightened!
This is the vital essence of the Sugata,
For self-arising wisdom is not to be sought.
The Buddha-field of the Victorious One
Is all the three realms,
For all dharmas are perfected spontaneously.
There is not even an atom
To be meditated upon,
For the vital essence, from the primordial,
Is enlightenment.
If you do not see the All Good of the mind
You will not find the All Good through words.
An adept will never find the Buddha
If he does not know
The vital essence of enlightenment.
There is no need to jump into
The burning cinders of a fire
When you are already in
The blazing fire of the three poisons.
If you take this milk from a white lioness
And draw it into a golden ladle,
Then draw it on into the ladle of dominion,
The ladle of dominion will crack,
And the milk will seep out.
Just so,
When your method of observance
And method of retention
Become mistaken,
Due to your holding onto the secret mantra
In this way
It resembles the milk of a white lioness.
There is no Buddha
Other than the mind!
There is not!
Even the celestial god realm Nothing Less
Is the mind!
There is no All Good Mother
Other than the mind!
He who sees the mind itself
Knows all dharmas, without exception!
Each and every dharma
Is free from speech,
For its vital essence is not to be thought on.
Thoughts of seeking do not move
The Dharmadhatu,
For it is primordially pure
In its self-arising domain.
The cause of weariness
Is purification and the traversing of a path.
The untraversed path is perfect.
This is the expansive base!
It is beyond the imagination!
You need not seek the Buddha field
Of the Victorious One!
If you do not understand
That the three realms are the Victorious One,
You will never find the Buddha,
Even if you search.
Buddhahood is the understanding
Of the mind itself!
Opinions are exhausted
When there are no analytic extremes.
The exhaustion of opinions
Is supreme bliss!
Reality is perfect in the mind!
It is perfect!
Not to envision what is sure
Is the supreme view!
Non-seeking is free from karma,
So it is bliss.
You need not attain equanimity,
For the apparent world and all that there is
Are indivisible!
The Victorious Buddha is not to be sought,
For the three realms are the Buddha
From the primordial.
There is no Bodhicitta to look for,
For the world and the living beings within it
Are enlightened, from the primordial.
The mind itself,
Which has no real base,
Is ineffable,
For it is free from speech.
There is bliss in this domain,
For it has no birth and does not stop.
It has no enumeration,
For it abides naturally.
Suffering is pacified in the Dharmadhatu,
Without healing,
For all things, with no exceptions,
Are perfected in bliss.
The Buddha Dharmas have no true nature.
There are no real things in this Dharma.
This Dharma is primordial peace.
The three realms are beyond the imagination.
Everything is emptiness,
And is empty,
So everything is beyond the imagination.
All Buddha Dharmas are there for you
If you understand these things.
Then the Blessed One equanimously entered the samadhi of Certainty, and it was time to teach the samadhi of Total Certainly:
The Bodhicitta is the Bhaga!
It is called: "The Way Things Are."
The way things are is pure,
From the primordial.
It includes all things, without exception.
The dimension of the sky,
Which contains all things,
Is totally pure.
I teach the inspiration of inspirations,
For Enlightenment
Is the vital essence of vital essences!
The four Maras of the Mahâyoga
Are pure from the beginning.
The supreme method is to know all dharmas
That are pure from the beginning,
With knowledge.
This is a non-dual method.
The four Psycho-Physical Constituent Maras
Are pure in the Dharmadhatu,
For method and knowledge are non-dual.
The pain of having problems
Is clear like the sky.
This is because all things, with no exceptions,
Are united to a god
In non-duality.
The Emotional Defilement Mara
Is pure in the Dharmadhatu,
For the three realms of the world,
And the living beings therein,
Are clear in the presence of the gods.
All things are mandalas of these god,
Therefore the Son of God Mara
Is a god.
Is pacified in the Dharmadhatu,
For the unborn never ceases,
And all things are totally united,
Just as any two things are.
The Lord of Death Mara
Is pure in the Dharmadhatu,
For the five psycho-physical constituents
Are the Five Families.
Reality is clear,
For the psycho-physical constituents
Are the true nature
Of the Five Families of Victorious Ones.
The Psycho-Physical Constituent Mara
Is clear in the Dharmadhatu,
For the three poisons
Are clearly the Body, Speech, and Mind.
The five emotional obstructions
Are clear in the Bhaga,
For there is the blissful understanding
Of great enlightenment
That comes through the dharmas of mental events.
The Son of God Mara
Is clear in the Dharmadhatu,
For the state of equality
Of all dharmas, with no exceptions,
Is self-arising peace,
And is clear from the primordial.
It has no birth, death, transfer, or changing,
From the primordial.
The Lord of Death Mara
Is also pure in the Dharmadhatu.
This destroys the four Maras of the Anuyoga!
Of Vajrasattva of the Great Sky,
The All Good,
The expansive Dharmadhatu,
Liberates all.
Hence non-birth and non-cessation
Are never to be understood.
The Psycho-Physical Constituent Mara
Is completely pure,
For the three worlds have no birth or cessation.
Benevolence purifies your true purpose,
So great compassion is never to be practiced.
The greatest of the great profundities
Is never given praise for any benefit.
In the great bliss of total equality
All suffering becomes the Total Base.
Objectives do not depart from what is.
You are liberated by liberation,
Without any deeds!
The path of liberation is also taught after liberation,
For self-arising wisdom is not to be sought.
The Son of God Mara is therefore pure.
The Great Elemental,[314]
The Blessed One,
Is the Blessed One
Because he abides in perfection.
He abides naturally in all living beings.
There is nothing but self-arising liberation,
Even if you make backward designations.
The three realms of the world,
And the living beings therein,
Come forth from the Dharmadhatu.
They come forth from it,
And they remain in it.
The Psycho-Physical Constituent Mara
Is supreme bliss!
The greatest wisdom is difficult to find,
But is attained by relying on
To rely on anything else would be just a name.
Bliss actually comes forth from your own self.
The Lord of Death Mara
Is primordially stamped with this seal,
For the relative
Is the greatest bliss of all blisses.
Arise from what is before you now,
And what is behind you."
This has many problems,
And you must not rely on it.
The meditation that has great benefits
Is meditation itself,
And is not something to think about.
In unthinkable, unpurified, reality
Wisdom is born from out of conceptual constructions.
You give a name to the gate of subtlety,
And seek a path for the truth of the mind,
You hold exclusively
To the Tantras in the monasteries,
And meditate where designation
Becomes conceptual construction.
You are completely removed from both virtue and sin,
And so you say you have given a name
To the cause and to the result,
And say: “I have escaped from this world!"
You are eager to take things up,
And to reject them,
And believe this is the best there is.
Meditate on the non-abiding Great Vehicle,
And all dharmas will be pacified in their essence,
For you will enjoy the meaning of all dharmas
With the knowledge
That understands individual things.
There is no writing or engraving this.
It is free from the mental disturbance of letters.
Their two extremes are totally in the dark,
For this goes beyond the objects of speech and thought.
Do not imagine anything!
Do not construct conceptions!
And do not remain without constructing conceptions!
Many know that this is a delusion.
The perfect path is to know that this is delusion.
I hold the three realms to be Nirvana,
For the Great Middle Way[315]
Is perfected in this.
The mind deceived by impulses does not exist,
For the ultimate is beyond the imagination.
The ultimate view of the Middle Way
Is free from the collections of letters.
That which is the ultimate for the Middle Way
Is the relative for the Great Perfection.
Do not think about
The benefits of contemplation,
For all things without exception
Are totally perfect.
Remain in the Dharma
That does not think or purify!
Conceptual constructs are in fact
For non-conceptualization
Goes beyond conceptualization.
The subtle vehicle does not designate signs,
For both cause and result
Are spontaneously realized
Without division.
All conceptual constructs
Are pacified in the Dharmadhatu,
For the transmission of
The twelve-fold chain of connections
Is stomped out
In the Tantras at the solitary monastery
Of the Dharmadhatu.
Do not designate virtue and sin,
And cause and result,
For they are all a river of equanimity,
Which is uncontrived from the primeval.
This transcends words,
Which are eager to take things up,
And reject them,
For the previous world
Are non-dual,
And all things, with no exceptions,
Are Buddhas.
There is no analyzing of individual things here,
For awareness is placed in thusness,
Which has no true nature, from the primordial.
The three realms are, without exception,
The primordial Buddha,
For dharmas are naturally at peace,
And to speak of them is a mistake.
Samsara and Nirvana are non-dual.
There is not even an atom
Of Nirvana,
Which is uncontrived from the primeval,
To be imagined or meditated upon
In nonconceptual, uncontrived reality.
When, without searching,
You place yourself in reality,
Which has no appearance,
That is meditation.
Do not conceptualize or dwell upon anything,
For non-conceptualization and non-dwelling
Are said to be the trailway through Samsara,
And are the Middle Way!
This Great Vehicle of ineffable reality
Is unexcelled,
And has no true nature,
So it cannot be embarked upon or parted from.
Nothing remains,
For this is spontaneously realized.
It goes beyond conceptualizations,
For it is primordial Buddhahood.
It is free from the mental disturbance of letters,
For it is not to be spoken and it transcends words.
Analysis of magnification of it
Is a cause for conceptual constructs.
In the Dharmadhatu,
Which has no extremes to be analyzed.
The Great Circle equanimously remains
As the circle of all the three realms,
So there is nothing to think about
Or to meditate on.
Over-doing the analysis
Of the unexcelled Circle
Is a cause for conceptual constructs.
He who gives up impulses towards
The extreme of analysis
Understands all dharmas.
He finds the Victorious Buddha!
This is the unexcelled perfect objective!
If you do not join with
The objectives of the Great Vehicle,
You are just putting gravel into the earth,
Even if you contrive to shave your head,
Like the Úâkya.
Even though you generate thoughts of rejecting things,
At last you will go into the ground.
Likewise even though you shave off your hair
With a razor,
Your connection to the river of conceptualization,
And the rules of conceptualization,
Is something you must protect,
And therefore will be destroyed.
The close pathway
Of the unexcelled Great Perfection
Will be far away,
For even if you traverse the stages for three eons
You will not see the depths
Of the Great Perfection!
It is not possible to find the Victorious One
By seeking him,
Which is a cause to obsess on
The analytic extremes.
Do not traverse the cause!
Give up on analytic extremes!
Contrive to wear a shaved head
Like the Úâkya!
The result
Of the vehicle that perceives the Great Vehicle
Is actual Buddhahood!
Therefore those who desire to attain enlightenment
Must look into the unexcelled Great Vehicle!
He who sees the unexcelled Great Vehicle
Finds all the Buddhas of the three times!
Úâkyamuṇi,
The Protector of Living Beings,
Who has all virtues without exception,
Spoke this supreme transmission of transmissions,
This Root Tantra;
For this great Root Tantra
Of the transmission
Is a vehicle proclaimed by his own mouth.
He who desires the Buddha's enlightenment
Must look into the unexcelled Supreme Vehicle!
Students in the future who wish to study this,
And Masters who wish to teach it,
Must find an Bodhisattva who is on one of the levels,
And who has hair-pores.
He will not teach the meaning
Without explaining it.
Begin by giving this Root Tantra to him,
And he will explain that its meaning is liberation.
A person who will not teach
This Root Tantra
Will temporarily become wrathful,
And then die.
His life will run out,
And he will fall into hell.
Hold these instructions
Which I have taught
In your mind,
For they are life!
People who contradict this teaching
Will certainly appear,
And they will die.
This Root Tantra transmission was taught for the sake of the young lord.
The End.
U U U Raksika Iti Uhu.
