Chapter 3 - The Establishment of All Dharmas

Then the six eases, embodiments of awareness who are said to be the blessing of great spirituality that emerges from all the Tathāgatas, came forth from the indestructible body, speech and mind of the Tathāgatas.[1] Having come forth, each of these great sages or transcendent lords also acts on behalf of the five classes of living beings through four kinds of instruction in each great trichiliocosm of the infinite and limitless ten directions of the six worlds where, by the power of deeds, (beings) move, facing laterally, upwards or downwards.[2]

The sages who demonstrate birth, renunciation, austerity, buddha-hood, the subjugation of Māra, the turning of the doctrinal wheel, the demonstration of great miracles, the passing into nirvāṇa, and so forth,[3] are endowed with the six great supernormal cognitive powers, namely, entire knowledge of the four times, entire knowledge of the continuum of the minds of all beings, entire perception of everything through the eye of miraculous ability, entire hearing through the ear of miraculous ability, performing acts of entire benefit through the provision of miraculous ability, and perfecting the conduct of Samantabhadra, entirely positive with respect to the uncorrupted.[4] They are endowed with the buddha-body inconceivable to all, the buddha-mind Inconceivable to all, the buddha-visage inconceivable to all, and the buddha-speech inconceivable to all. Countless inconceivable forms are manifested in the ten directions. [5]

All (these emanations) Indeed act as follows: By the power of their instruction, through the vehicle of Gods and humans, the vehicle of pious attendants, the vehicle of self-centred buddhas, the vehicle of bodhisattvas, and the unsurpassed vehicle,[6] they have taught, are teaching and will teach the eighty-four thousand doctrines as an antidote for the eighty-four thousand conflicting emotions, which are conceptual thoughts of Ignorance. [7]

As for all these (vehicles) too: They concern respectively the dichotomy of object and subject: the outer and inner dependent origination; [the realisation that] this apprehension is exagerated from bewilderment; the productive nature of deeds and of the results of deeds; and the conclusion revealing that which is uncovered, will not be covered and cannot be covered by deeds or the results of deeds. [8]

Then all the Tathāgatas uttered this meaningful expression. [9]

The phenomena of mundane bewilderment, as many as they are,
Revolve in a duality of outer and inner dependent origination
Through the subject-object dichotomy of Ignorance and ideas,
And they produce disharmonious experiences of happiness and suffering. [10]

Their nature Itself does not degenerate from reality—
Genuine reality, dualistic in an illusory manner.
Does not differentiate between possessor and possessed.
It is the pure expanse itself, the unique mode. [11]

Extraneous phenomena associated with possessor and possessed
Have neither subtlety nor profundity
Apart from mere erroneous thoughts themselves.
There is an interaction between the nature of
Erroneous thoughts and (the thoughts) themselves,
But there is no extraneous wavering. [12]

Despite the continuity of erroneous thoughts
In terms of cause and result.
They are the baseless and groundless expanse.
The indivisible time moments are the nature
Of the pure expanse itself, [13]

Transformations which occur in relation to it.
Thus, self, others and the continuity of thought.
According to the pure unsurpassed vehicle, are supreme attributes.[14]

Disillusioned with the four vehicles,
One abides in the result of the single vehicle. [15]
When well investigated by genuine realisation
Everything becomes present from that (disposition)
Where there is no independent existence. [16]

The buddhas do not pass Into (final) nirvāṇa.
Their doctrines also do not decline.
In order to instruct the ignorant
Through acts of maturation.
They emerge and then demonstrate
The passing into nirvāṇa. [17]

The Vinaya, Sūtras, Abhidharma,
Commitments, attainment, accomplishment.
And the tantras of buddha-body, speech and mind
Renowned throughout the ten directions
Emanate from the Secret Nucleus. [18]

This natural Secret Nucleus
Is definitively established as the source
Of all pltakas and all tantras. [19]

Phenomena are merely names which have been applied.
The teachers apply names and words
Corresponding to their meaning
And then give teaching.
But the names and words which are taught
Are without substantiality.

—So they said. [20]

Then this secret description of these non-dual maṇḍalas of the Tathāgata came forth from the Indestructible buddha-body, speech, mind, attributes and activities. [21]

O! The retributions which are the basis of existence
Have emanated from possessive thoughts.
With respect to the six classes:
Birth, cessation, bodies, raptures, abodes,
The cycle of bewilderment which is suffering,
And so forth, are nothing at all.
Other than the nature of erroneous thought. [22]

The buddha-mind of emptiness, selflessness,
Primordial knowledge and Intrinsic awareness
Overpowers it through recollection.
Without objective or subjective reference.
It Itself is accordingly none other then
The wondrous buddha-bodies, speech, attributes and fields.

—Such were the secret words of indestructible reality which emerged. [23]

Through these words, the Tathāgata himself knew that the teachings spoken by countless emanations of the six sages and by all the Tathāgatas are also gathered in these (verses). This completes the third chapter from the Secret Nucleus Definitive With Respect To The Real, which establishes all dharmas. [24]