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Opening the Nine Spaces with the Key of Explanation 2

From Tibetan Buddhist Encyclopedia
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Then the holy Sattvavajra presented a request to the great Vajrasattva with these words:

O Mind of the Victorious over all the Victorious Ones,

The secret of secrets in the Bodhicitta.

It is a house of jewels with many doors,

And is to be understood through its own luminescence.

There are methods for discussing this heart-essence of great bliss,

Which has no connection with any search.

They are discussed with reference to a result.

Self-luminescent awareness is perfect in itself,

So please explain its magnificent pervasion,

Its encompassment, and retention.

Then the Tathagata Vajrasattva gave an oration with these words:

O Mahasattva!

The Tantra on the Excellence of the Unwritten[26]

Is not written down.

It has no connection to colors and shapes.

This is the Tantra that is Equal to the End of the Sky.[27]

It is a treasure of every secret.

It is a description of a truly great perfection,

Through which we abide in the way

Of our base, path, and fruition.

This is the dearest reserve for all our contemplations.

It is described as being the way

Of a pervasive space of contemplation.

The roots of the upadeśa

Are brought together in this,

So it is described as resembling

Upadeśa to shake off our books.

The nine spaces

Are the spaces of the root of the mind itself,

Yet they have no mind.

They are described as oceanic spaces.

The self-occurring playfulness

That comes from the empty clarity

Of the reality of the All Good

Does not stop,

So it is described as resembling

The display of planets and stars in the sky.

This is the finest of all the transmissions

On the mind that pervades the sky,

So it is described in reference to its five perfect stores.

The common things that we must understand

Are, in essence, either ordinary or extraordinary.

The way in which the ordinary are especially famous

Deviates toward fame,

And is an obstruction.

Our vow, practice, samadhi, samaya,

Our practices, good works, and highest empowerments,

Our mandalas, stages, and paths,

And the fruitions we enjoy,

Grasp at a self in what we take in and hold on to,

Out of ignorance.

We make categories out of the perfect truth.

We are chained by practices that are personal,

Or are for two,

That are either pure or spotty,

Things we take on or renounce that obstruct us.

All of them are deviations and obstructions.

This is how deviations and obstructions happen:

In the perfect secret

That we have personally sought out

Since the primordial,

There is a division between what is seen and what is unseen.

In the self-luminescence that is never visualized,

We are chained by holding on to ourselves and to others.

In the vajra that has no connection with birth or ending,

We err through holding on to connections between causes and results.

In the Great Perfection,

Where what is real is not dual,

We take a backward pathway

Through designations of differences.

In the treasure of non-dual reflexive awareness

We divide up two truths,

In contradiction with their unity.

In the emptiness of unvisualized self-luminescence

We build up an unvisualized purity,

Which is a contradiction.

The view that is free from chains

Has no planetary concerns,

But to hold onto being free from planetary concerns

Is a point of delusion.

In the self-luminescence of uncontrived wisdom

There are Dharmas that obfuscate our dominion and our wisdom,

While this jewel has been clear of them

Since the primordial.

Using the three purities to perform a search

Is a mistake.

In the mandala of wisdom

That is unconnected to generation,

There is a great yoga of generation and graduated searching.

When we search

We are separated from this self-occurring treasure.

In the mounds of the precious jewels of wisdom,

There are the hopes and worries

Of wanting our blessings to appear.

The wheel of self-luminescence has a purpose.

This jeweled wheel is All Good.

It abides in the self-luminescent hearts

Of the six kinds of living beings.

Luminescent awareness does not hold on.

Its objective melts into its dominion.

It shines, but is not evident.

In the blessings of the self-luminescent sun

This unsought light encompasses the ten directions.

It is described as having fourteen specific qualities.

The Dharmas, in the essence of the mind,

Do not go to extremes,

Nor do we see them revertedly.

The entirety of all the Great Perfection,

Nothing excepted,

Is described as resembling

A solid mountain of luminescence.

Regardless of any apparent definitions

For permanence and cessation there may be,

The mind, in itself, maintains neither wide nor narrow Dharmas.

This is described as resembling

The space of the sky.

The luminescent equality of all the Dharmas

Arises without our searching for it.

The current of self-luminescent awareness is perfect.

This is described as resembling

The sun rising in the sky.

Sentient beings, Buddhas, and others

Do not confuse happiness and sorrow,

So the Great Perfection is described as resembling

The essence of gold.

The ocean of self-clarity has no shore.

It is difficult to define,

And will not be penetrated through any search.

This is described as resembling

The bottom of a deep lake.

Unsought blessings arise by themselves,

With piles of spontaneously made jewels.

This is described as resembling

A jewel of great price.

Does the sun not appear to be one?

When it is completely clear that emotional problems are wisdom

This is described as resembling

How poison itself continues to be medicine.

When it is completely clear that reflexive awareness

Shines in everything,

We appear to play in spontaneous great bliss.

This is described as resembling

The waves of the great ocean.

The specifics of definitions may appear in any way

But they do not lend toward our remaining

In the unchanging embodiment of the Dharma.

This is described as resembling

The color black.

It happens by itself.

It is not something to work toward.

It is self-arising.

It may appear as anything.

It matures out of itself.

So it is described as resembling

The amra fruit.

On this king of self-arising vehicles

We brilliantly go everywhere,

Without traversing anything.

This is described as resembling

The soaring of a garuda in the sky.

The transmission of this self-occurring perfection

That has no limits

Overwhelms our cravings for limits.

This is described as resembling

A lion letting out a roar.

The playfulness of the wheel of the All Good

Is totally free from all appearances and descriptions,

All existence and absence.

This is described as resembling

The All Good having nothing to renounce or take on.

The mind itself

Is the reflexive awareness of all Dharmas,

And the mind itself

Is originally pure, from the primordial.

This is described as resembling

A golden isle of jewels.

There are three aspects of the Great Perfection

That are extraordinary:

Its unsought path,

Its comprehensive scriptures,

And its secret upadeśa, which we actually have.

The self-luminescence of its view

Has no connection with planetary concerns.

Without looking,

The self-luminescent eye of wisdom

Is free from the limitations there are

In both knowing and obstructing this luminescence.

The self-luminescence of awareness is perfected in this domain.

This playfulness of the All Good has no cessation.

Awareness, which is not to be stopped,

Arises from itself as perfect.

We use the practices of this uncontrived heart-essence

To play in space,

Which has no border or center.

We do not receive the supreme empowerment

Of the vase of royal investiture,

For we are perfect in ourselves,

And this is clear in all things.

The wisdom of awareness occurs to us

In a single instant.

The time allotted

Will be clarified through discussion with a guru.

The samaya for this magnificent circle[28]

Are jewels that dwell in the mind of the All Good.

These samaya are not to be protected,

For they continue without protection,

Being unconnected to any position.

This self-awareness has been spontaneously here

From the primordial.

It has no positions or preferences,

For it has already pervaded everything.

Our good works are not done as deeds,

And are without limitations.

So perfect wisdom is clear to us,

Without our doing anything.

It is like Takśaka’s jewel,

Or the king of the lights of the world.

Its blessings and compassion

Dawn on us by themselves.

They are not achieved by diligent practice,

Or by searching for them.

This samadhi of self-arising wisdom

Is a spontaneously formed self-luminescence

That is not disturbed.

It cuts through all seeking and disturbance.

The transmission of the self-luminescence

Of the heart-essence of wisdom

Is a mandala that has no border or center.

Within it is the inconceivable self-luminescence

Of the three embodiments.

It has no limits,

And is likened to its own heart-essence.

The circle is luminous in being perfect in itself.

It occurs by itself,

Is self-arising,

And is perfect in itself.

This is likened to the light of the sun and its heart.

Samsara is perfect wisdom.

Immeasurable fruitions ripen in it,

As if it were the sky.

Through offering our self-occurring belongings,

They melt into the dimension of spontaneous self-luminescence.

This spontaneous offering has no contingencies.

Through it we enjoy the self-luminescence of omniscience.

This is the significance of making real what is hidden.

The way to learn it is to recognize it gradually.

We understand our own minds to be jewels

Through the empowerment of the vase of royal investiture.

This is why the use of a view

To make our determination

Has been described.

We must immerse ourselves in this,

Without vacillating.

This is why the upadeśa

That have no connection to the meanings of symbols

Have been described.

Whatever we practice turns to emptiness.

Nothing binds us,

So the upadeśa on elephants entering the water

Have been described.

The general significance of the words

Is coalesced into nine spaces.

They are used to explain

The words that are published in all the Tantras.

Open things up with the key of the nine spaces!

Explain them to yourself!

Comment on them yourself!

Turn the wheel of wordless awareness

For people of the great vehicle that are not searching for it.

So he spoke.

From the Great Tantra that is Equal to the End of the Sky, this is the third chapter: Opening the Nine Spaces with the Key of Explanation.

The Treasure of Jewels that Must be Known

Then Sattvavajra addressed the great Vajrasattva with these words:

O Lord,

You hold the treasure

Of the bodies, speech, and minds

Of all the Buddhas of the three times.

You have the treasury of wisdom,

Perfect non-duality,

So in this non-dual space,

Where everything is self-liberated,

I am asking you.

My Lord,

Please explain to me

The treasure houses of totally liberated awareness.

Please use definitions as your essential method.

Then the Tathagata Vajrasattva gave an oration:

O Mahasattva,

The transmission of the Bodhicitta that equals the end of the sky

Is a method for coming into a wealth of jewels.

The dominion of the Dharma,

The perfect secret of wisdom,

Has one essence,

But when we inquire into it,

There are three aspects.

The way that divides things between material things and thoughts

Uses analogies to demonstrate methods for faulting this essence,

Dividing them with reference to whether they chain or liberate us,

But according to Equal to the End of the Sky,

Which brings everything together,

We are perfected in the dimension of the self-luminescence of all things.

It does not stop.

It is not to be thought upon.

It is never considered.

It is the treasure of the wheel of awareness,

And it is not complicated.

It is not a Buddha.

It is not a sentient being.

It is neither of them.

This self-arising transmission

Cuts through exaggeration and denigration.

This heart-essence has no border or center.

It is a treasure of aware equanimity

That has no position.

It is like a mound of precious gemstones.

It shines in all things,

And has no position or preference.

It is a treasure trove that is equal to the end of the sky.

This wish-fulfilling wheel is there purely, by itself,

And one who opens the door of luminous total vision

Will find a trove of precious jewels.

The transmission of the wisdom of the essence of all things

Is luminous in this heart-essence.

It has no boundaries or center.

This luminescence has been proclaimed to be

The dominion of the Dharma of reflexive awareness.

The voice of awareness does not speak.

It makes way for itself,

Without our thinking about it.

It shines in a self-luminescence that occurs by itself,

And this is how reverted ideas are bound in knots.

When it is not luminescent in our dominion,

We may be liberated,

But we will not be free.

In the same way that we do not stay in the sky,

We do not stay in any misunderstanding

Of this self-occurring luminescence.

It occurs by itself.

It is self-luminous.

It is perfected in our dominion.

It pervades the space of unspeakable awareness.

It is difficult to designate it, saying:

“This is the essence.”

The significance of the symbols

For this inconceivable dominion of the Dharma

Is not complicated.

It is entirely definite.

The transmission of regency

Has a swift compassion,

And is profound.

It is not for profit or fame.

One who is empowered with the vase of royal investiture,

Who perseveres in revealing the specifics about the vehicles,

And who uses his speaking skills

To show the connections between words and meanings,

Is a master at joining meanings to symbols.

He abides in a dominion

In which we do not think of definitions.

His intuition is pervasive, like space.

He is wise

In the significance of what it is to be unconnected

To any boundaries or center.

He holds the transmission of a wordless contemplation.

It is said that when you meet him

You will be sure.

His reflexive awareness is luminescent.

He shows it in himself.

In the transmission of self-luminescence

He reveals this to himself.

He stabs himself with the giant spike

Of reflexive awareness.

This is a description of the finest of Masters.

He has come down from the trails of the lion of certainty,

And lets out the roar of the lion who does not hunt.

His heart is glorious, omniscient, and liberating,

As if it were the sun that illuminates the world.

Self-occurring wisdom

Is a great light.

Self-luminescent awareness dawns on us.

The transmission that elucidates

Learning, contemplation, and meditation

Has been described as a condition for

An ascertained understanding.

This magic house of precious jewels

Holds a treasure that nothing will exhaust.

This is the occasion to acquire the key

To gradually open up a vehicle.

Any teachings there may be

On the specifics of the vehicles

Are surely subsumed within

The significance of the nine spaces.

The Tantra on the Nine Spaces that is Equal to the Sky,[29]

Upon investigation,

Is an encounter with a trove of precious jewels.

We use an understanding of three unsought transmissions,

On the mound of playful awareness,

And even though there is no place

For thought, practice, or applications,

The perfect Buddha used just these three.

He acquired the empowerment of the vase of royal investiture,

Then encountered the significance of self-arising wisdom.

He considered the four parts of time[30]

In which awareness moves

To be threefold.

The first is secret wisdom.

The time period will be determined in our guru’s heart.

He will use the mirror of transmitted methods

To unite us with all the truly luminescent wisdom

There may be.

He is pure.

He describes a method for leading the blind.

It is neither worked on nor not worked on.

We abide in an understanding of the middle way,

In which there is no holding on.

These are the upadeśa

For taking hold of wisdom,

Made presentable to the intellects

Of magic people.

Luminosity does not develop right at the first,

But ultimately it develops,

While it has no connection

With the significance of the unborn.

This heart-essence,

Which has no boundaries or center,

Has been proclaimed to be

A direct encounter with perfection.

And from this time on,

Whatever may appear,

The unthought transmission

Of unsought visions of awareness,

A wisdom that is free

From everything we talk about together,

Will be like the taste of a woman’s delight.

The upadeśa on joining our bodies, speech, and minds

To the perfect experience of wisdom

In a unity

Have been elucidated,

While all of these are self-luminescent wisdom.

You will learn the measure of the time for this

From the lips of your guru.

There are thirteen upadeśa on the applications of methods.

They have been presented as training methods,

But the definitive presentation of our individual self-awareness

Is to be learned from the lips of a knowledgeable guru.

Each and every stage of these methods

Is to be applied just as it is,

And those who continue on without seeking anything

Will come to possess

A magical trove of precious jewels

That bring us our desires.

The self-luminous dominion of the Dharma

Is beyond speech,

And while its essence is luminous

It is not to be visualized.

The self-occurring space

That has no location,

And has no limits,

Is perfected in the unity

Of non-dual awareness.

The luminous treasure

Of the wheel of awareness

Is not affected by our opinions.

It is perfected in our dominion

In the unified perfection of untroubled samadhi.

We do not engage in holding on

To a duality in a unity.

In the uncomplicated equanimity of the uncontrived

We are primordially devoid

Of thoughts that hold to positions and preferences.

In this luminous heart-essence

That has no limits

We are free from a need to have opinions

About meditation and non-meditation.

In the perfect transmission

Of self-luminous self-awareness

We cut through opinions that are based on dualities.

In the proclamations on self-luminous awareness,

Which are not to be spoken,

We give up our opinions

About speaking and not speaking.

In self-luminous wisdom,

Which has no position,

This is the sole treasure that does not harbor opinions.

In the heart-essence of the total fruition of the self-luminous,

Siddhis arise,

Like the light of the sun.

The eye of wisdom has no knowledge

And does not see.

It is formed in the objectives

Of a heart-essence we do not contemplate.

The blessings of our every desire

Fall in a rain

From this heart-essence of unsullied knowledge.

Everything is perfect in this unspeakable space,

As if it were the space of the sky.

It is luminous,

Like the heart of the sun.

It is perfected

In the dominion of self-luminous blessings.

It is like a mound of precious jewels

That brings us our desires.

It is a treasure of all things,

And has no position or preference.

We are like the lions

Who have completed their great hunt.

We are perfected in a unity

That overwhelms our searches and practices.

We surmount the levels instantaneously,

Without traversing them,

Like birds taking off into the sky.

This is not a planetary concern.

Awareness is perfect in its own dominion.

The luminescence and appearance of everything

Abides in our awareness,

Like the planets and stars arrayed in the sky.

It is self-luminous and unsullied,

Perfect in its own dominion.

The Tathagata Vajrasattva

Is a space of awareness,

And is not contrived.

What we must understand is that

Our own joys will come to us

Without complications,

For this is not based on causes and conditions.

The mighty force that arises in the sky by itself

Is none other than the one that occurs by itself

In our own dominion.

In any way that we may organize it,

Our dominion is self-luminous.

It is equal to all the suns.

It is like the heart of the sun,

And has no limits.

Upon examination,

This luminescence is not to be visualized.

It is a treasure of equanimity

That is undisturbed and does not hold on.

The self-occurring teachings dawn on us.

The wheel of self luminescence rolls on us.

The treasure of the totality of the self-luminescent sun

Abides in everything.

This is a dominion that is not linked to our understanding.

So he spoke.

From the Great Tantra that is Equal to the End of the Sky, this is the fourth chapter: The Treasure of Jewels that Must be Known.

The Jewel Treasure of the Nine Treasuries

Then Sattvavajra presented a request to the great Vajrasattva with these words:

The supreme light of the self-luminescent sun

Holds the treasure of awareness

Of the nine treasuries

Within the perfect transmission,

Spontaneous and effortless,

In which the nine treasuries

Bring down a rain of our desires,

While emotional problems are seen as

One with wisdom.

Please explain how one thing

Is divided into nine.

Then the great Vajrasattva gave an oration with these words:

O Mahasattva,

A single circle is divided in two.

The one truth is presented with exaggerations and deprecations.

The six kinds of beings in samsara

Are one,

But are perceived to be separate.

This puts a shadow on

The treasure of the awareness of our nine desires.

In this circle that is entirely round

There has never been a samsara or nirvana.


In the heart-essence of enlightenment,

Is how sorrow dawns on us to be

The playfulness of the All Good.

It is not complicated.

It is luminescent in its circle.

It is luminescent,

But dissolves into the dimension of the unreal.

Lust, hatred, stupidity, pride,

And great jealousy due to things being secret,

Shine out without our seeking them

As the five wisdoms.

Wisdom pervades everything,

Like the sun.

It is a healer for the five regions of our five desires.

It is a self-arising compassion that heals everything.

The playfulness of reflexive awareness dawns on us personally.

The enjoyment of reflexive awareness

Is something we do for ourselves.

The lamp of luminescent wisdom shines naturally

On living beings who are darkened by ignorance.

Samsara itself is primordial Buddhahood.

Sorrow is an ornament of happiness and pleasure.

To designate the self-luminescence of primordial wisdom

To be dual

Is a pathway of delusion.

Our bodies, speech, minds, and every action

Shine in the dimension of luminous awareness,

Like the pathways of the birds in the sky.

They melt into the dominion of the sky,

And are no longer evident.

The treasure of equanimous awareness

Includes our dominion and lordship over provinces,

And our magical powers.

Our works, practices, and contemplation are inclusive,

While we remain in the state of self-luminescent wisdom,

Which is naturally non-dual,

And is pervasive like the sky.

The blessings this creates are arrayed like the stars.

The blessings of its compassion pervade, as does their light.

Nothing is joined with or separated from this state of self-luminescence.

The blessings of this single wisdom of awareness

Are like wish-fulfilling jewels.

The fruition of the gathered retinue,

The self-apparent six classes of living beings,

Falls like the rain from the sky.

Things occur just as we analyze or think about them,

In their non-dual and unified true nature,

So the magnificent light of this self-luminescent mirror

Is perfect in the dimension of a luminescence that has no objects.

Exaggerations and depreciations have been made

About this heart-essence of primordial enlightenment

Regarding its existence or non-existence,

But it does not abide in these things.

It is unlimited.

It is not associated with any material things.

An analogy is a needle falling from the sky.

It appears to the eyes of the deluded,

But is neither of these two kinds of conceptions.

Exaggerations are dharmas of casual attribution.

Depreciations are extremes in which clarity and emptiness do not exist.

But in the city where we turn away from all these things

We wish that there were gold in the stones.

In the same way,

When we crave a vision in which we define ourselves

We desire something that has no position and lacks self-clarity,

So how will we attain a fruition that is self-evident?

We engage in this self-luminous fruition

With a mind that has no awareness.

The wheel of unexaggerated awareness is transparent.

The transmission of undenigrated self-luminous awareness,

And the treasure of equanimous awareness that has no position

Are there, as they are and without adulteration,

Without our engaging them.

The Tantra Equal to the End of the Equanimous Sky[31]

Rests in a single circle,

But due to our not understanding this,

We perceive there to be six,

While all of them are obviously

The Dharma dominion of the circle.

Since anger is luminous as being an uncontrived dimension,

Even the blazing tongues of fire-light in hell

Do not cause any real suffering,

For they are none other than this uncontrived dimension.

When pride is luminous as a god that we actually see,

Our pleasures, happinesses, and sorrows are distinct,

But there is no duality in their uncontrived circumstance.

They are spontaneously perfected in a condition of non-duality.

The possessions of humans on the four continents

Are determined through applications of desire and craving.

Both happiness and suffering are the sorrows of samsara,

Even though they are non-dual in their self-evident conditions.

They are perfected in the heart-essence of self-luminous wisdom.

We may fall into life as an animal,

By force of being darkened and shadowed by ignorance,

But we do not live in any real suffering.

We are perfected in the wheel of this awareness.

Through the fruition of the bonds and attachments of avarice

We become impoverished with regard to food and possessions,

And the things that we desire are not attractive,

While, actually, things are not this way.

It is by force of the cruel viciousness of jealousy

That we suffer wars, disputes, and fights.

In their natural self-occurrence,

Things are not this way.

We are perfected in the wheel of self-luminous awareness,

In the dominion of the Dharma.

The unborn basis of all things,

The self-luminescence of awareness,

Is associated with the Nine Treasuries.[32]

The nine jeweled spaces[33] are luminescent in our hearts.

Self-abiding awareness is perfected in this treasure.

The Dharma treasure that is uncontrived and is not complicated

Is a mound of precious jewels that brings us everything.

The sky’s circumstance

Is to be without expansion or obstruction.

This is proclaimed in the Dharma Treasury on the Base of All Things.[34]

The five elements do not come about

Due to any essential reality.

Their reality arises from out of itself.

It is all-encompassing,

Totally active,

And abides in all things.

This is the treasury of the sky

Wherein the five elements are born and move.[35]

The embodiment of the Dharma is pure like the sky.

The river of its assorted blessings is undammed.

It brings everything together in a state of self-luminescence.

This is the treasury of the blessings of the embodiment of the Dharma.[36]

It is not to be seen.

It is self-luminous,

And has no planetary concern.

Its view is the root,

The basis of all things,

It is not connected to anything that we do not see.

It is solitary.

This is the treasury in which our view is equal to the vastness of space.[37]

This ambrosia is not associated with clingings or attachments,

And is not connected with hopes and fears about obstructions.

It is like an elephant entering the water.

This is the treasury of practice that does not reject things,

Or take them up.[38]

We attain this by ourselves.

It is the best of empowerments.

We do not traverse the paths and levels.

We are like the egg-born chicks of a garuda.

This is the treasury of the empowerment

Of the vase of royal investiture.[39]

There is nothing to do.

It has been done already,

From the primordial.

The good works of this self-luminescence,

Where there is nothing to do,

Are there by themselves,

Without our abandoning anything.

This is the treasury of spontaneously formed good deeds.[40]

Our bodies, speech, and minds

Have been self-luminescent from the primordial,

And were not born into the mandala

Of the uncontrived self-luminosity of non-conceptual samadhi.

This is the treasury of the great mandala of the unborn.[41]

Wisdom that is knowledge is self-evident,

But we use the three ways of excellent understanding to engage it.

We hold the treasure of secret wisdom.

This is the treasury of uncontrived self-luminous wisdom.[42]

There appear to be nine,

But they are perfected as one.

There is a big difference.

The gathering of these nine precious treasuries

Is equal to a mound of jewels.

It opens up everything.

We have found the treasure of a trove of jewels.

Through the blessings of the pervasive and encompassing sky,

The mandala of a thousand suns appears,

And through this self-evident awareness that is solitary,

We have specific thoughts regarding our power of control.

It is like the smoke of a single fire

Coming out from the holes in a roof.

There is one,

But there appears to be many.

Our awareness links up with things

According to the intentions of their sphere.

An analogy is that the Buddhas of the three times,

For the sake of those who are wild about the meanings

Of things they do not understand,

Brilliantly seize hold of the books on the Great Perfection,

And sit down before their disciples

To present them with what they want,

As if they were bearing light.

Their compassion is pervasive like the ends of the sky.

They perfect non-dual wisdom into a unity,

Like a wish-fulfilling jewel that makes wishes come true.

People of heritage who have acquired empowerment

Into this magnificent treasure,

The nine treasuries of awareness,

Will progressively separate meanings from symbols,

And be liberated.

They will, all at once,

Take pleasure in the practice of desire,

And for so long as anything at all may appear to them,

They will have these enumerations that pertain to the mind,

But there is one by which we attain total freedom,

Fit for the intellects of magical people.

Our nine desires are like mounds of jewels.

It is obvious that none of them have positions or preferences.

A house of jewels has many doors,

But the door by which we enter their one objective

Is inconceivable.

So he spoke.

From the Great Tantra that is Equal to the Ends of the Sky, this is the fifth chapter: The Jewel Treasure of the Nine Treasuries

Analogies to Illuminate Awareness

Then Sattvavajra addressed the great Vajrasattva with these words:

All the Buddhas of the three times,

The lords of the sky-treasure that brings us our desires,

Play in the dominion of their bodies, speech, and minds,

And dwell in an awareness of their unchanging nature.

I ask you, My Lord,

To please explain the luminescence

That signifies this self-evident mound of jewels,

So that I may meet up with this trove of jewels.

Then the great Vajrasattva proclaimed these words:

O Mahasattva,

Just as the border of the vast sky

Joins the ends of the sky together,

Things will appear to us,

In this heart-essence that has no border or center,

Just as we think of them.

This ocean of secrets is a wealth of jewels.

It is an applicable method toward inconceivable self-luminescence.

It dwells forever in a self-luminescent light.

It is described as a trove of magic jewels.

Those who do not have the vajra transmission

Will not find the significance

Of this self-luminous wheel of awareness,

Even though they investigate for an eon.

Yogins who have the heart to apply their awareness

To this heart jewel of the aural transmission

Will take their guru to be a vajra life force,[43]

And please him with the essential requisites,

Taking an oath of service through their three doors.

He will introduce them to this trove of jewels,

Progressively liberating meanings from symbols.

He will use the pure empowerment

Into the awareness of royal investiture

To introduce them to instantaneous Buddhahood.

Once they have acquired the substance of a hundred happinesses

They will arrive at that very instant that is the end of time.

This will be particularly obvious

Throughout the regions of the ten directions,

As they cut through their exaggerations and depreciations

Regarding self-luminescent awareness,

And are perfected in a dimension where there are no conceptions.

We make up conceptions

To define something that is not complex,

While in the pure luminescence of our wisdom

The lack of clarity due to obfuscations made by limitations

Is removed.

When symbols are conjoined with meanings,

We do not apply definitions based on grammar.

As with the heart-essence of self-luminescent wisdom,

We have clarity,

While we continue to be without conceptions.

Just as the unchanging sky is forever,

The great eternity of unchanging space

Is the origin of all things.

Just as Vajrasattva is a god,

We are perfected in a dominion

That is not associated with meditation.

In keeping with the way of pleasure

In magical delights,

Self-luminosity manifests,

Transforming into our nine desires.

Like the crows on the ships at sea,

We circle round,

Then rise up into our own dominion.

As it is with the gemstone,

Whatever the Mighty Sage presents

Is the way that it is.

As it is with a crown jewel,

Unsought self-luminescence abides in its own dominion.

Like a treasure of wondrous jewels,

We remain luminous,

Undisturbed by expansion and contraction.

Like the light that shines on a dominion,

We cut through conceptions about unpolluted self-luminescence.

Like the crown of a king,

We see but do not touch

The dominion of the sky.

Like a mirror that illuminates the apparent world,

We are perfected in a dominion

Where differences are obvious.

Like those who live on the pathways of the kalabingka bird,

Wherever we travel,

Our dominion is not something we think about.

Like the taste of a delightful girl,

It is entirely obvious,

But we do not experience its savor.

Like the fundament of golden jewels,

Our dominion may illuminate anything,

And move anywhere.

It is not associated with material things.

Like the core that subsumes the oceans,

There are a variety of doors

That are identical as one.

Like the light that blazes from the sun and moon,

Self-luminescence shines

With no position or preference.

Like the essence of the sky,

We are free from the limitations

Made by investigating and holding onto things.

Self-luminescence cuts through complications.

It is not associated with visualizations.

It illuminates everything.

It brings everything together.

Like the waves of blessings in the ocean’s ebb and flow,

This treasure of fullness rises up out of itself,

Recedes within itself,

And has no position or preference.

The blessings of its clarity are inconceivable.

It shines on the three borders,[44]

And encompasses their dominion.

An analogy is that it resembles a jeweled golden isle.

It may appear as anything,

But is perfected in its unity.

Self-evident awareness does not contemplate anything.

The doors to this house of jewels are united,

So from any of them we reach any of them.

No matter which we go through,

The jewel is the same.

Through them we will acquire the trove.

Princes who are so fortunate as to be able

Will dwell in the self-luminescent light of totality.

It is a samadhi that decimates anger.

It does the same for great stupidity.

It does the same for lust, in all its applications.

It retains the three resolves of pride.

It does not engage in jealousy.

These five areas

Are subsumed within the light of self-luminescence.

Five things are presented to signify one thing.

This resembles the way our delight in one taste

Encompasses everything we taste.

We abide in the dominion of the Dharma,

Which does not require any understanding or practice.

With the resolve of the awareness of clear light.

We engage in the heart-essence of the sky,

Which does not require thinking,

With balanced minds that do not search.

We transform into invisible charioteers of awareness.

We perceive the meaning of the unwritten.

When we follow along the trails of definitions and grammar

We contradict the significance of uncomplicated awareness.

This unsought and self-occurring light is luminous.

It dissolves into a dimension

That has no boundary or center.

The secret, great secret, totally secret, and self-secret

Are subsumed into one: The complicated.

The light of the wisdom of self-luminous awareness

Has no position or preference.

It is equally in everything.

The true essence of equanimous awareness

Could be anything.

It takes all forms.

Self-awareness does not pass on or change,

And however obvious it may be to us,

There is nothing called: “This.”

The magnificent light of the mirror of total luminosity,

The essence of perfected wisdom,

And the great primordial circle,

For both ourselves and others,

Are perfected in the dominion of wisdom.

Like a lord over all the kings,

A holy guru is a vajra.

He is Vajrasattva truly present.

His magical words are a lamp for our awareness.

He opens the door of his breast,

A house of jewels,

And introduces us to the meanings

Of the symbols for the unborn.

He places us on levels that we do not travel to reach.

He shows us an embodiment of the Dharma that does not die.

Through the window of a knowledge that understands

That the self-luminous sun

Pervasively encompasses all things.

He opens the broad door of jewels,

And will confer on us Vajrasattva’s hearty elixir,

Throwing open the doors of awareness conjoined with method.

He teaches us the upadeśa on secret wisdom,

Using an awareness that has no verbal sounds

To place us in self-luminescent sunlight.

He introduces us to a fruition

That is not related to a search or practice.

This sort of teaching Master must not be abandoned,

Even though we must give up our bodies, lives, powers,

Our flesh, bones, and blood,

For an eon.

What need is there to mention

Our children, spouses, troves of wealth,

Male and female servants?

If we do not hold to what is holy and victorious,

We might become learned in innumerable Tantras,

But we will die,

And when our hearts are not connected

We will surely fall onto the vajra needle.

It moves quickly,

As if it were crossing a border.

Once we have fallen into the depths of samsara

There will be no possibility

That we have a chance to be free

Without our depending on this holy being.

According to the upadeśa

Of the aural transmission of the Great Perfection,

Those who do not have a guru’s upadeśa

Are practicing with an understanding

Built on false ideas.

It is certain that they will fall.

There is no doubt.

We may explain this upadeśa on our most secret hearts,

This Tantra that Equals the End of the Sky,

To people who are naturally evil,

Those with little learning,

Those who are not accustomed to grammar,

People of the inferior vehicles,

Those who ridicule vajra masters,

Those who insult their vajra kindred,

Those who ridicule the significance of self-luminosity,

Those who work toward sources of great profit and repute,

Those who are pleased with meaningless sounds,

Those who want the Master’s empowerment for no reason,

But we will be assembled,

Being summoned by a ḍamaru drum,

In the charnel ground of the land of Damshod,[45]

For the gathered conversations of the Dakinisears.

Though it is not our time to die.

They prepare to actually eat our flesh and blood.

They use fierce and intolerable sorrows

To kill us and take our lives.

Then we must surely go on to the vajra needle.

Those who do not have an enlightened attitude

Will not be free.

They have no refuge.

Transmit this to someone

Who has been ascertained to be a prince,

Who has acquired the empowerment of certitude.

So he said.

From the great Tantra that is Equal to the End of the Sky this is the sixth chapter: Analogies to Illuminate Awareness.