3. The Disciples’ Reluctance to Visit Vimalakirti, cont’d

Then, the Buddha said to the venerable Subhuti, “Subhuti, go to the Licchavi Vimalakirti to inquire about his illness.” Subhuti replied, “Lord, I am indeed reluctant to go to this good man to inquire about his illness. Why? My Lord, I remember one day, when I went to beg my food at the house of the Licchavi Vimalakirti in the great city of Vaisali, he took my bowl and filled it with some excellent food and said to me, ‘Reverend Subhuti, take this food if you understand the equality of all things, by means of the equality of material objects, and if you understand the equality of all the attributes of the Buddha, by means of the equality of all things. Take this food if, without abandoning desire, hatred, and folly, you can avoid association with them; if you can follow the path of the single way without ever disturbing the egoistic views; if you can produce the knowledges and liberations without conquering ignorance and the craving for existence; if, by the equality of the five deadly sins, you reach the equality of liberation; if you are neither liberated nor bound; if you do not see the Four Holy Truths, yet are not the one who “has not seen the truth”; if you have not attained any fruit, yet are not the one who “has not attained”; if you are an ordinary person, yet have not the qualities of an ordinary person; if you are not holy, yet are not unholy; if you are responsible for all things, yet are free of any notion concerning anything. “‘Take this food, reverend Subhuti, if, without seeing the Buddha, hearing the Dharma, or serving the Sangha, you undertake the religious life under the six heterodox masters; namely, Purana Kasyapa, Maskarin Gosaliputra, Samjayin Vairatiputra, Kakuda Katyayana, Ajita Kesakambala, and Nirgrantha Jnaniputra, and follow the ways they prescribe.
“‘Take this food, reverend Subhuti, if, entertaining all false views, you find neither extremes nor middle; if, bound up in the eight adversities, you do not obtain favorable conditions; if, assimilating the passions, you do not attain purification; if the dispassion of all living beings is your dispassion, reverend; if those who make offerings to you are not thereby purified; if those who offer you food, reverend, still fall into the three bad migrations; if you associate with all Maras; if you entertain all passions; if the nature of passions is the nature of a reverend; if you have hostile feelings toward all living beings; if you despise all the Buddhas; if you criticize all the teachings of the Buddha; if you do not rely on the Sangha; and finally, if you never enter ultimate liberation.’

Subhuti is one of my favorite disciples, in particular his integral role in the Diamond Sutra. This story revolving around his begging bowl is a wonderful vehicle that portrays his voracious appetite for the Buddhadharma. Vimalakriti skillfully elucidates how this hunger can be used as a device showing the inter-relatedness of all dharmas—but before this hunger can be satisfied one needs to be ready to consume the whole menu. Take and eat of all that is constitutive of the divided nature of samatâ—all things being equal they are thus the same. This encompasses all apparent dichotomies. You can’t have one without the other somehow being present as well. They are parts of a much larger whole, and one cannot disassociate from one without the other somehow losing its allotted portion of the completeness. You cannot seem to conquer avidya and hope to achieve liberation from all attachment; you cannot be a saint without the grand visor of the sinner shining through at the same time; you need to walk hand in hand with Mara and thus see how his trails of defilement follow and become your every step; you need to see that the chains of bondage are never far from final liberation. Yes, Subhuti, if in this manner you partake in all phenomenally-linked and diseased attributes, while at the same time not being marked by them, you may take your first bite from the Buddhadharma. This is the same as Jesus’ admonition to be in the world yet not of it. This is a most satisfying meal indeed. But you first have to be willing to take and eat before you can receive recompense from the hands of the Buddhas. This is something that Subhuti apparently was unwilling to do:

“Lord, when I heard these words of the Licchavi Vimalakirti, I wondered what I should say and what I should do, but I was totally in the dark. Leaving the bowl, I was about to leave the house when the Licchavi Vimalakirti said to me, ‘Reverend Subhuti, do not fear these words, and pick up your bowl. What do you think, reverend Subhuti? If it were an incarnation created by the Tathagata who spoke thus to you, would you be afraid?’
“I answered, ‘No indeed, noble sir!’ He then said, ‘Reverend Subhuti, the nature of all things is like illusion, like a magical incarnation. So you should not fear them. Why? All words also have that nature, and thus the wise are not attached to words, nor do they fear them. Why? All language does not ultimately exist, except as liberation. The nature of all things is liberation.’
“When Vimalakirti had discoursed in this way, two hundred gods obtained the pure doctrinal vision in regard to all things, without obscurity or defilement, and five hundred gods obtained the conformative tolerance. As for me, I was speechless and unable to respond to him. Therefore, Lord, I am reluctant to go to this good man to inquire about his illness.”

Subhuti is just so stupefied from it all. Vimalakriti tries to reassure him to not be afraid. Ultimately everything on that plate is just an illusion—a conjurers trick. He even tells him to refrain from taking “words” so seriously, too—what are they after all but mere trinkets emanating from the mouth of a phantom. The truly wise are not affected by words, because they know that they are mere pointers to something far greater and profound than just amassed accumulated conjectures of speculative thought. But Subhuti just doesn’t get it. We shouldn’t be too hard on him, though—Subhuti is a metaphor for the common person, who just can’t handle and who doesn’t deal well with emancipation. We are more comfortable with our demons—those forces and influences that keep us perpetually bonded to our illusion of separation from the Real. The great Bodhisattva Jesus the Christ knew this only too well; many have mistaken throughout the millennia that the “masses” are assured salvation through his message—yet the true import of his vehicle of emancipation was just too much for them to swallow—that’s why at the Wedding Feast in Cana the “choicest wine” was reserved and served last for the best at heart.

Then, the Buddha said to the venerable Purna-maitrayani-putra, “Purna, go to the Licchavi Vimalakirti to inquire about his illness.” Purna replied, “Lord, I am indeed reluctant to go to this good man to inquire about his illness. Why? Lord, I remember one day, when I was teaching the Dharma to some young monks in the great forest, the Licchavi Vimalakirti came there and said to me, ‘Reverend Purna, first concentrate yourself, regard the minds of these young bhikshus, and then teach them the Dharma! Do not put rotten food into a jeweled bowl! First understand the inclinations of these monks, and do not confuse priceless sapphires with glass beads!
“‘Reverend Purna, without examining the spiritual faculties of living beings, do not presume upon the one-sidedness of their faculties; do not wound those who are without wounds; do not impose a narrow path upon those who aspire to a great path; do not try to pour the great ocean into the hoof-print of an ox; do not try to put Mount Sumeru into a grain of mustard; do not confuse the brilliance of the sun with the light of a glowworm; and do not expose those who admire the roar of a lion to the howl of a jackal! “‘Reverend Purna, all these monks were formerly engaged in the Mahayana but have forgotten the spirit of enlightenment. So do not instruct them in the disciple-vehicle. The disciple-vehicle is not ultimately valid, and you disciples are like men blind from birth, in regard to recognition of the degrees of the spiritual faculties of living beings.’ “At that moment, the Licchavi Vimalakirti entered into such a concentration that those monks were caused to remember their various former existences, in which they had produced the roots of virtue by serving five hundred Buddhas for the sake of perfect enlightenment. As soon as their own spirits of enlightenment had become clear to them, they bowed at the feet of that good man and pressed their palms together in reverence. He taught them the Dharma, and they all attained the stage of irreversibility from the spirit of unexcelled, perfect enlightenment. It occurred to me then, ‘The disciples, who do not know the thoughts or the inclinations of others, are not able to teach the Dharma to anyone. Why? These disciples are not expert in discerning the superiority and inferiority of the spiritual faculties of living beings, and they are not always in a state of concentration like the Tathagata, the Saint, the perfectly accomplished Buddha.’

The encounter here with Purna Maitrayaniputra deals with proper spiritual discernment or the lack thereof; Vimalakriti scolds him for serving the young novice monks rotten-discourses that were really far beneath their stature. Before one even dare to teach the Buddhadharma to others, there must be proper discernment of the workings of their inner-spirit. What was really happening here involved some past-karma from these young novices, who were strongly engaged in heightening their bodhipower—hence they needed the real stuff of the Buddhadharma in order rekindle their proper spirit of Bodhi. What this story is revealing is—don’t be so sure about the level of someone’s Buddha-gnosis without first spiritually inquiring into their past efforts and abilities. Jesus named this, “Don’t put new wine into old wineskins”—meaning, don’t keep shoveling people shit when their true spiritual potential is being left by the wayside. Vimalakriti saves the day, though, by entering into a deep Samadhi* that revealed to these spiritual novices their former rootedness in the Dharma empowering them to attain anuttara-samyak-sambodhi.

*This type of Samadhi, possible only by those Bodhisattvas who have attained the 10th level of Buddha-gnosis, is known as Sūraṃgamasamādhi.

Tags: Buddhadharma, emancipation, spiritual discernment, Subhuti, Vimalakirti Sutra

3. The Disciples’ Reluctance to Visit Vimalakirti

One perhaps asks the question, why do such noble personages—like Sariputra, Subhuti, and later the Bodhisattvas themselves—have such a reluctance to go and visit the ailing Vimalakirti? They are not, says Thurman, “pretending” but rather through their previous encounters with Vimalakirti, are indeed unwilling to make a return visit. My sense is that their lack of enthusiasm in this enterprise is, in effect, a literary device to quicken Vimalakirti’s resolve to heighten the adept’s determination to break-free from all dichotomies. One needs to have a steady resolve in avoiding all extremes—the dualistic quagmire of falling into all frames of attachment, from sense-gratification, to self-mortification and even Absolute categories of existence and non-existence. Vimalakirti is emphatic that these extremes are not just meant to be avoided…but unequivocally transmuted, through Buddha-gnosis into Bhutatathata—Deathless Suchness.

(Proper Dhyana)

Then, the Licchavi Vimalakirti thought to himself, “I am sick, lying on my bed in pain, yet the Tathagata, the saint, the perfectly accomplished Buddha, does not consider or take pity upon me, and sends no one to inquire after my illness. The Lord knew this thought in the mind of Vimalakirti and said to the venerable Sariputra, “Sariputra, go to inquire after the illness of the Licchavi Vimalakirti.” Thus having been addressed, the venerable Sariputra answered the Buddha, “Lord, I am indeed reluctant to go to ask the Licchavi Vimalakirti about his illness. Why? I remember one day, when I was sitting at the foot of a tree in the forest, absorbed in contemplation, the Licchavi Vimalakirti came to the foot of that tree and said to me, ‘Reverend Sariputra, this is not the way to absorb yourself in contemplation. You should absorb yourself in contemplation so that neither body nor mind appear anywhere in the triple world. You should absorb yourself in contemplation in such a way that you can manifest all ordinary behavior without forsaking cessation. You should absorb yourself in contemplation in such a way that you can manifest the nature of an ordinary person without abandoning your cultivated spiritual nature. You should absorb yourself in contemplation so that the mind neither settles within nor moves without toward external forms. You should absorb yourself in contemplation in such a way that the thirty-seven aids to enlightenment are manifest without deviation toward any convictions. You should absorb yourself in contemplation in such a way that you are released in liberation without abandoning the passions that are the province of the world.

Sariputa’s encounter extracts Vimalakirti’s gnosis on proper-dhyana (meditation). Those from the Soto school of Zen should take particular note, because Vimalakiriti takes issue that this has to do with “sitting”. Dhyana is not about self-absorption in either body or mind—neither within nor without, neither action nor non-action, not even wiping the slate clean because there is no slate to begin with. In terms of practicality, nothing needs to be abstained from or transcended since liberation itself is void in light of Bhutatathata.

(The Dharmadhatu)

Then, the Buddha said to the venerable Mahamaudgalyayana,”Maudgalyayana, go to the Licchavi Vimalakirti to inquire about his illness.” Maudgalyayana replied, “Lord, I am indeed reluctant to go to the Licchavi Vimalakirti to inquire about his illness. Why? I remember one day when I was teaching the Dharma to the householders in a square in the great city of Vaisali, and the Licchavi Vimalakirti came along and said to me, ‘Reverend Maudgalyayana, that is not the way to teach the Dharma to the householders in their white clothes. The Dharma must be taught according to reality.

“‘Reverend Mahamaudgalyayana, how could there be a teaching in regard to such a Dharma? Reverend Mahamaudgalyayana, even the expression “to teach the Dharma” is presumptuous, and those who listen to it listen to presumption. Reverend Maudgalyayana, where there are no presumptuous words, there is no teacher of the Dharma, no one to listen, and no one to understand. It is as if an illusory person were to teach the Dharma to illusory people.

Firstly, Maudgalyayana is attempting to teach the Dharma to a group of retired scholars (in their white clothes). It’s like he’s entertaining a group of retirees in a group nursing home, yet he’s negligent as to their level of Buddha-gnosis; these particular individuals have spent many lifetimes studying and applying the Buuddhadharma, and yet Maudgalyayana is attempting to teach them at a basic-Hinayana level. As Thurman states, “Vimalakirti chastises him basically for failing to use his “wisdom eye”, his super-knowledge of telepathy (paracittajnana), to determine that his listeners were willing and able to learn and understand the Mahayana teaching of the profound nature of reality.” (Dharmadhatu) In fact, the above portion from the Sutra is a wonderful summation of Dharmadhatu: the true nature of reality as seen through the eyes of the Tathagatas. In this sense, one must have their own “Dharma-eye” properly attuned to be able to discern the real forest (Dharmata) through the trees (Phenomena). Dharmata (the inner essence that is realized inwardly by onself) is not to be confused with dharmatas, which are phenomenal manifestations; what is more, because it is an inward self-realization, it cannot, as Vimalakirti states, be taught. What Maudgalyayana had been doing was basically playing parlor tricks with his audience’s mind—much like contemporary priests and ministers trying to convey the gospel message in a weekly homily—utter rubbish as compared to knowing (gnosis) the inner-kingdom of Self—the Dharmakaya, via the Dharmata. To attempt to do so otherwise is just like the blind leading the blind.

(False humility)

Then, the Buddha said to the venerable Mahakasyapa, “Mahakasyapa, you go to the Licchavi Vimalakirti to inquire about his illness.” “Lord, I am indeed reluctant to go to the Licchavi Vimalakirti to inquire about his illness. Why? I remember one day, when I was in the street of the poor begging for my food, the Licchavi Vimalakirti came along and said to me, ‘Reverend Mahakasyapa, to avoid the houses of the wealthy, and to favor the houses of the poor – this is partiality in benevolence. Reverend Mahakasyapa, you should dwell on the fact of the equality of things, and you should seek alms with consideration for all living beings at all times. You should beg your food in awareness of the ultimate nonexistence of food. You should seek alms for the sake of eliminating the materialism of others. When you enter a town, you should keep in mind its actual voidness, yet you should proceed through it in order to develop men and women. You should enter homes as if entering the family of the Buddha. You should accept alms by not taking anything. You should see form like a man blind from birth, hear sounds as if they were echoes, smell scents as if they were winds, experience tastes without any discrimination, touch tangibles in awareness of the ultimate lack of contact in gnosis, and know things with the consciousness of an illusory creature. That which is without intrinsic substance and without imparted substance does not burn. And what does not burn will not be extinguished.

Apparently Mahakasyapa was afflicted with the demon of false-humility, still prevalent in our present age with those like Mother Theresa who incessantly attempt to treat the symptom (abject poverty) whilst being blinded to (and not treating) its root source (excessive materialism). Both are really incommensurate with samatâ—or the essential sameness of the undivided nature of the Element of Truth—the Dharmadhatu. Vimalakriti recommends that he just as well beg from the rich, since both poverty and luxury are divided facets of samatâ. Ultimately, though, he just might as well beg from the standpoint of the non-existence of food, or the voidness of an apparent township, sans sight, smell and touch—all just figments of improper discrimination from an ill-clad mind devoid of Buddhagnosis that would help to shed Unborn Light that there is no intrinsic substance apart from the Unborn Mind.

Tags: Bhutatathata, humility, Vimalakirti Sutra

Just a little commercial break from the Sutra—this rare, 27-pound oddity (lobster) was recently discovered off the coast of Maine. Could it be that this giant crustacean is a throw-back from some dark and foreboding primordial sea—the great grand-daddy of them all? Or perhaps a monster freak as portrayed in the ol’ 1950s Sci-fi thrillers…a hideous genetic manipulation due to the effects of the Atomic Age? Then again, maybe its genetic structure has been altered due to all the polluted waste material that is periodically dumped into our oceans. Along the same angle as those sci-fi flicks, imagine this critter somehow being manifested from the darkest corner of the Alaya. Whatever its origin, don’t fret—this lobster-delight will not find its way into the boiling-pot to satisfy someone’s palate anytime soon; I’m sure it will be scrutinized and studied in the foreseeable future.

Tags: giant lobster, sci-fi

2. Inconceivable Skill in Liberative Technique

Thurman masterfully translates upaya (expedient tool) as a liberative method skillfully employed by Vimalakirti, who cleverly deploys many and diverse expedient means for the liberation of sentient beings.

At that time, there lived in the great city of Vaisali a certain Licchavi, Vimalakirti by name. Having served the ancient Buddhas, he had generated the roots of virtue by honoring them and making offerings to them. He had attained tolerance as well as eloquence. He played with the great superknowledges. He had attained the power of incantations and the fearlessnesses. He had conquered all demons and opponents. He had penetrated the profound way of the Dharma. He was liberated through the transcendence of wisdom. Having integrated his realization with skill in liberative technique, he was expert in knowing the thoughts and actions of living beings. Knowing the strength or weakness of their faculties, and being gifted with unrivaled eloquence, he taught the Dharma appropriately to each. Having applied himself energetically to the Mahayana, he understood it and accomplished his tasks with great finesse. He lived with the deportment of a Buddha, and his superior intelligence was as wide as an ocean. He was praised, honored, and commended by all the Buddhas and was respected by Indra, Brahma, and all the Lokapalas. In order to develop living beings with his skill in liberative technique, he lived in the great city of Vaisali.

Vimalakirti is truly a man for all seasons as he shatters the barrier of being unable to become all things to all people. Vimalakirti is a true hero (see blog, The Hero). He has all the attributes, and then some, for breaking any modern-day record of anyone who has the uncanny ability to enter into the all-inclusive sentient-dilemma and truly make a difference. He is a friend and benefactor to both old and young alike. While being able to take-on the baggage of others, he was not a crazed eccentric like the one in Woody Allen’s movie, Zelig. Spiritually, his fortitude and Recollective Resolve was monastic in nature, yet he is also considered to be a Cosmopolitan Man. An astute businessman, but his real business was the Buddhadharma; a fashionable dresser, though he never once flaunted his style. He was determined to always meet people “where they were at”—either spiritually or mentally or even emotionally. Being a gambling-man he was not afraid to risk his own reputation by even frequenting the houses of ill-repute—although not to chastise and condemn the working-girls and their clients, but rather to teach them the evils of the Five-Whores of Mara—pride, greed, fear, ignorance (avidya) and dark desires (lust). He was no stranger to sexual intercourse, but chose instead to cultivate chastity. Vimalakirti lived in the Material-World while at the same time living exclusively in inner-Solitude—so totally himself, yet also comfortable in mixed-company. His bread and butter were the Dharma. Even among great Brahmins, his Buddha-gnosis was unexcelled. Like a Black Dragon, he was able to discern someone’s energy-signature and level of Buddha-gnosis even before they spoke.

Rupakaya vs. Buddhakaya

Vimalakirti always encouraged everyone not to focus on what is temporal and decaying, but rather upon THAT which is Undying, Uncreated and Unborn:

This body is inert, like the earth; selfless, like water; lifeless, like fire;impersonal, like the wind; and nonsubstantial, like space. This body is unreal, being a collocation of the four main elements. It is void, not existing as self or as self-possessed. It is inanimate, being like grass, trees, walls, clods of earth, and hallucinations. It is insensate, being driven like a windmill. It is filthy, being an agglomeration of pus and excrement. It is false, being fated to be broken and destroyed, in spite of being anointed and massaged. It is afflicted by the four hundred and four diseases. It is like an ancient well, constantly overwhelmed by old age. Its duration is never certain – certain only is itsend in death. This body is a combination of aggregates, elements, and sense-media, which are comparable to murderers, poisonous snakes, and an empty town respectively. Therefore, you should be revulsed by such a body. You should despair of it and should arouse your admiration for the body of the Tathagata.

For Vimalakirti, the physical body (rupakaya) was just a decaying composite of the five Skandhas (form, sensation, thought, volition, mortal consciousness); a mere Fata-Morgana to attempt to quell the ravenous thirsts of sensate desire. He is also unequivocally clear here—you shouldn’t glorify such a body; in fact, in sharp contrast to the body of the Tathagata, you should feel repugnance towards it. In order to drive this point home for folk, he would oftentimes feign illness; since he was so well-loved and respected, many would come to visit and attempt to bring him comfort in his time of need, yet his intention was to always put them at ease so that they would be in a receptive mode to receive the Buddhadharma.

Friends, the body of a Tathagata is the body of Dharma, born of gnosis. The body of a Tathagata is born of the stores of merit and wisdom. It is born of morality, of meditation, of wisdom, of the liberations, and of the knowledge and vision of liberation. It is born of love, compassion, joy, and impartiality. It is born of charity, discipline, and self-control. It is born of the path of ten virtues. It is born of patience and gentleness. It is born of the roots of virtue planted by solid efforts. It is born of the concentrations, the liberations, the meditations, and the absorptions. It is born of learning, wisdom, and liberative technique. It is born of the thirty-seven aids to enlightenment. It is born of mental quiescence and transcendental analysis. It is born of the ten powers, the four fearlessnesses, and the eighteen special qualities. It is born of all the transcendences. It is born from sciences and superknowledges. It is born of the abandonment of all evil qualities, and of the collection of all good qualities. It is born of truth. It is born of reality.It is born of conscious awareness.

In true Maha-Bodhisattvic Resolve and Spirit, Vimalakirti teaches the Nature and True Buddha-body (buddhakaya)—the Dharmakaya. True liberation does not consist in finding ways to comfort the tortured no-self—which in actuality is a non-entity—just a fleeting shadow against the canvas of samsara. Rather, liberation is turning the spotlight behind the curtain, directly on THAT which is animating the movement—not the movement itself. Following the Moving Principle is like following Captain Ahab in Moby Dick, who even in death—impaled on the hump of the Great White Whale beckons one to incessantly hunt and attempt to destroy the white and unseen (imageless) mystery behind it all—the Unmoving Principle behind that curtain. It cannot happen. IT simply IS AS IT IS. Liberation is finally abandoning the hunt—the endless searching and yearning for the meaning behind it all, when in Reality there is no meaning…no understanding…just deathless suchness…the true pot of gold at the end of the rainbow—the Real and Only Self…the Dharmakaya. Vimalakirti concludes here by stating that there is no greater task or goal in life than to strive after anuttarā samyaksaṃbodhi— Unequaled Perfection in undividable Bodhi—Ultimate Enlightenment.

Tags: dharmakaya, Robert Thurman, upaya, Vimalakirti Sutra

This vast throng of spectators is in total awe of the Buddha, sitting majestically upon his royal Lion throne. As they circumambulate-round him clockwise seven times, they lay down at his feet a spectacular parasol (a canopy):

As soon as all these precious parasols had been laid down, suddenly, by the miraculous power of the Lord, they were transformed into a single precious canopy so great that it formed a covering for this entire billion-world galaxy. The surface of the entire billion-world galaxy was reflected in the interior of the great precious canopy, where the total content of this galaxy could be seen: limitless mansions of suns, moons, and stellar bodies; the realms of the devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, and mahoragas, as well as the realms of the four Maharajas; the king of mountains, Mound Sumeru; Mount Himadri, Mount Mucilinda, Mount Mahamucilinda, Mount Gandhamadana, Mount Ratnaparvata, Mount Kalaparvata, Mount Cakravada, Mount Mahacakravada; all the great oceans, rivers, bays torrents, streams, brooks, and springs; finally, all the villages, suburbs, cities, capitals, provinces, and wildernesses. All this could be clearly seen by everyone. And the voices of all the Buddhas of the ten directions could be heard proclaiming their teachings of the Dharma in all the worlds, the sounds reverberating in the space beneath the great precious canopy. At this vision of the magnificent miracle effected by the supernatural power of the Lord Buddha, the entire host was ecstatic, enraptured, astonished, delighted, satisfied, and filled with awe and pleasure. They all bowed down to the Tathagata, withdrew to one side with palms pressed together, and gazed upon him with fixed attention.

Billion-world galaxy(Skt-trisahasramahasahasralokadhatu): Robert Thurman’s note describes this cosmic wonder:

“Lit…three-thousand-great-thousand-world-realm. Each of these is composed of one thousand realms, each of which contains one thousand realms=one thousand to the third power=one billion worlds.”

Quite a mind conundrum when one considers Buddhist cosmology.

One of the young bodhisattvas present, Ratnakara (whom Thurman states has reached the tenth stage [Dharma cloud] of Bodhisattvahood), praises the Blessed One with a hymn and inquires about the nature of the Buddha-fields. The Buddha responds:

The Buddha said, “Noble sons, a buddha-field of bodhisattvas is a field of living beings. Why so? A bodhisattva embraces a buddha-field to the same extent that he causes the development of living beings. He embraces a buddha-field to the same extent that living beings become disciplined. He embraces a buddha-field to the same extent that, through entrance into a buddha-field, living beings are introduced to the buddha-gnosis. He embraces a buddha-field to the same extent that, through entrance into that buddha-field, living beings increase their holy spiritual faculties. Why so? Noble son, a buddha-field of bodhisattvas springs from the aims of living beings.

We can see that a Buddha-field is essentially one that is heavily influenced by a living Buddha—it is a Mind-being, a living idea or Dream of a Buddha—in this sense, YOU are a Dream of a living Buddha, whose field of influence encompasses your own Bodhi-Mind development; a Buddha-field is the nursery of the developing Bodhichild, through which a bodhisattva is spiritually developed through ten mystical stages leading to the mark of Tathagatahood, wherein this mystical-child becomes a member of the Tathata Family…essentially celebrating Mind’s Nirvana.

So, one could say that a Buddha-field is also a Mind-School…one that nurtures the developing gotra (Bodhi-seed) with all the attributes that constitute the self-realization of Noble Wisdom. Hence, the Blessed One commences to describe to Ratnakara all these noble attributes—empathically stating that “purity” is the noble mark and sign that a given Buddha has influenced such a Mind-field development:

The purity of his buddha-field reflects the purity of living beings; the purity of the living beings reflects the purity of his gnosis; the purity of his gnosis reflects the purity of his doctrine; the purity of his doctrine reflects the purity of his transcendental practice; and the purity of his transcendental practice reflects the purity of his own mind.

Next we have good ol’ Sariputra, as he is apt to do often in numerous Sutras, tossing in a monkey-wrench to gum-up the Buddha’s noble deliberations:

Thereupon, magically influenced by the Buddha, the venerable Sariputra had this thought: “If the buddha-field is pure only to the extent that the mind of the bodhisattva is pure, then, when Sakyamuni Buddha was engaged in the career of the bodhisattva, his mind must have been impure. Otherwise, how could this buddha-field appear to be so impure?”

He is saying that if the present saha-realm—which is a sad, soiled reality indeed—is somehow an indicative reflection of Sakyamuni Buddha’s influence…then his own Mind must surely be impure.

The Buddha uses the analogy of the sun and moon…asking if their noble light is somehow intrinsically impure because a blinded one cannot see it…or does the fault lie within the clouded mind of the blinded one himself? As Sariputra answers correctly that the fault lies within the soiled mind of the blind, the Blessed One says that, in like fashion, those who somehow perceive this Buddha-field to be impure is a direct result from their own blinding ignorance (avidya) and not the intrinsic purity of the field.

Next we are treated to a nice little dharma-battle between Sariputra and a great Brahma named Sikhin—who commences by scolding him:

Then the Brahma Sikhin said to the venerable Sariputra, “Reverend Sariputra, do not say that the buddha-field of the Tathagata is impure. Reverend Sariputra, the buddhafield of the Tathagata is pure. I see the splendid expanse of the buddha-field of the Lord Sakyamuni as equal to the splendor of, for example, the abodes of the highest deities.

Sariputra fires back with, yeah, right…you see splendor everywhere, yet I can detect all the highs and the lows within this Saha-realm…the good AND the bad…and it really stinks! Are we on the same page, man???

But the Brahma spits back with:

Brahma Sikhin replied, “The fact that you see such a buddha-field as this as if it were so impure, reverend Sariputra, is a sure sign that there are highs and lows in your mind and that your positive thought in regard to the buddha-gnosis is not pure either. Reverend Sariputra, those whose minds are impartial toward all living beings and whose positive thoughts toward the buddha-gnosis are pure see this buddha-field as perfectly pure.

What happens next simply has to be the most fun-packed action sequence in the whole of sutra-literature…in order to quiet-down this dharma-battle mess before it goes even further:

Thereupon the Lord touched the ground of this billion-world-galactic universe with his big toe, and suddenly it was transformed into a huge mass of precious jewels, a magnificent array of many hundreds of thousands of clusters of precious gems, until it resembled the universe of the Tathagata Ratnavyuha, called Anantagunaratnavyuha. Everyone in the entire assembly was filled with wonder, each perceiving himself seated on a throne of jeweled lotuses.

I just love that image of the Buddha’s big-toe stirring around this whole billion-world enterprise like it was some kind of galactic stew. It then becomes transformed into an all pervasive treasure-chest with everyone present perceiving themselves seated on a majestically jeweled lotus flower. The Blessed One uses this apt image to indicate that it all boils down to one thing—what the Mind perceives becomes its own reality. Sure, if one focuses on shit—then ones perception of the Buddha-field will be a most smelly one indeed. On the other hand, if one remains prior to all the “bull-shit”, then the Buddha-field will empower one to transcend all the crap of samsara, (it’s all just dust in the wind) focusing instead on the absolute splendor and purity of the Dharmakaya Itself.

Having now been purified from all their previous improper mind-conceptions of just what constitutes a purified field of a Tathagata, this chapter comes to an end as the assembly cleanses their Dharma-eye anew.

Tags: Buddha-field, perception, Robert Thurman, Vimalakirti Sutra

Purification of the Buddha-field, cont’d

Their mindfulness, intelligence, realization, meditation, incantation, and eloquence all were perfected. They were free from all obscurations and emotional involvement, living in liberation without impediment. They were totally dedicated through the transcendences of generosity, subdued, unwavering, and sincere morality, tolerance, effort, meditation, wisdom, skill in liberative technique, commitment power, and gnosis. They had attained the intuitive tolerance of the ultimate incomprehensibility of all things. They turned the irreversible wheel of the Dharma. They were stamped with the insignia of signlessness.

Incantation: Once again we encounter this term for dharani (see recent blog, The Buddhasoul). Thurman makes reference to the fact that these are no mere “magical-charms”…but rather the very “quintessence of their attainments.” In this light, the Maha-Bodhisattvas, whenever invoking the sacred dharanis do so out of sheer productiveness of their mystical attainments…or highly potent bodhipower. They are no longer emotionally attached to the Kleshas (all potentially destructive and draining mental states) and thus their dharanis are not made haphazardly and/or perfumed by any lingering skandhic triggers from the darkest corners of the Alaya.

Gnosis: fully attuned with apperceptive as well as ante-cognitive abilities and discernment as procured from proper bodhi-attunement—hence, Buddhagnosis (originating from the buddhi-seed of the Tathagatas). With this as a backdrop, they can indeed intuitively see into the incomprehensibility of all things.

Turning the irreversible wheel of Dharma: the karmic-spin of samsara is reversible through acquired merit and inconceivable aid from the Dharma-protectors; whereas, once instilled with the Buddhadharma, its wheel of Truth is an irreversible cultivation of the self-realization of Noble Wisdom…anyone who should attempt to reverse its course (by turning one’s back on it and sliding back into the template of samsara), is, in the words of the Bodhisattva Jesus the Christ, not fit for kingdom of Selfhood (Dharmakaya).

Signlessness: freed from all appearances and thus projections of the Mind when obstructed by Its own phenomenal outflows.

They were expert in knowing the spiritual faculties of all living beings. They were brave with the confidence that overawes all assemblies. They had gathered the great stores of merit and of wisdom, and their bodies, beautiful without ornaments, were adorned with all the auspicious signs and marks. They were exalted in fame and glory, like the lofty summit of Mount Sumeru. Their high resolve as hard as diamond, unbreakable in their faith in Buddha, Dharma and Sangha, they showered forth the rain of ambrosia that is released by the light rays of the jewel of the Dharma, which shines everywhere.

Knowing the spiritual faculties of all living beings…love the emphasis here on “all living beings”…think of it—are human beings alone capable of spiritual awareness and abilities? All animated reality is bestowed with prior-life-force energy (en-soul-ment) that animates all sentient beingness. They all are thus animated spiritual-beings and the Maha-Bodhisattvas are keenly aware of their unique energy-signatures and propensities—in this vein, they are able to, as Charles Luk states, surpass them all in fearlessness.

Signs and Marks: refers to the 32 auspicious signs and 80 marks of an advanced Buddha-being.

Their voices were perfect in diction and resonance, and versatile in speaking all languages. They had penetrated the profound principle of relativity and had destroyed the persistence of the instinctual mental habits underlying all convictions concerning finitude and infinitude. They spoke fearlessly, like lions, sounding the thunder of the magnificent teaching. Unequaled, they surpassed all measure. They were the best captains for the voyage of discovery of the treasures of the Dharma, the stores of merit and wisdom.

Principle of relativity: highlights that there is no essential thing-ness, i.e., no-thing exists in and of itself but is rather inter-dependent with other fixations in the matrix of defiled-garbha.

Best captains for the voyage of discovering the treasures within the Dharma: Lest we forget, this is an inner-voyage of Self-discovery…a Mind Voyage…and the Bodhisattvas are best suited to be entrusted with the keys that engage this mystery that leads to the inexhaustible treasure of the beloved Mani-pearl of the Unborn Buddha Mind.

They were expert in the way of the Dharma, which is straight, peaceful, subtle, gentle, hard to see, and difficult to realize. They were endowed with the wisdom that is able to understand the thoughts of living beings, as well as their comings and goings. They had been consecrated with the anointment of the peerless gnosis of the Buddha. With their high resolve, they approached the ten powers, the four fearlessnesses, and the eighteen special qualities of the Buddha.

Having been consecrated with the anointment of the peerless gnosis of the Buddha (as wondrously relayed in the Lanka), the Maha-Bodhisattva is well endowed with unparalleled Buddha-gnosis to discern the proclivities of sentient beings…thus they:

They had crossed the terrifying abyss of the bad migrations, and yet they assumed reincarnation voluntarily in all migrations for the sake of disciplining living beings. Great Kings of medicine, understanding all the sicknesses of passions, they could apply the medicine of the Dharma appropriately.

Indeed, they are the great physicians—able to now diagnosis and prescribe the best Dharma-medication that is appropriate for each being…once again, fearlessly wading through the great abyss of the bad migrations again and again until all Sentienticity is able to reach parinirvana.

They were inexhaustible mines of limitless virtues, and they glorified innumerable buddha-fields with the splendor of these virtues. They conferred great benefit when seen,heard, or even approached. Were one to extol them for innumerable hundreds of thousands of myriads of aeons, one still could not exhaust their mighty flood of virtues.

Like those “other voices” in “other rooms” who are able to hear the Buddhadharma from infinitesimally diverse quarters, such are the Bodhisattvas whose Noble Achievements are recognized and celebrated within each of those diverse Buddha-fields…their own Mind-fields bearing bodhi-seeds are inexhaustible across myriads of aeons.

This section concludes with quite an epiphany of celestial appearances, accompanied with a wide panoply of assorted beings from the ten quarters—a multitudinous reality of many diverse voices coming from many different-rooms-indeed to reverence and bask in the Buddha’s Dharma. For those with an ear for the Buddhadharma—this is also a reflection of the all pervasiveness of the Dharmakaya.

Tags: Buddha-gnosis, dharani, Robert Thurman, Vimalakirti Sutra

I have chosen Robert Thurman’s translation of the Vimalakirti Sutra for our 40-day Dharma study. Charles Luk’s version is fine, but Thurman’s version seems to resonate more for me. Also, Luk’s subtitle of his published translation of the sutra is “Ordinary Enlightenment”. As we shall see, there is nothing Ordinary or Extraordinary when it comes to Vimalakirti (Vimalakirti supersedes all known categorical imperatives).

1. Purification of the Buddhafield

Purification: interesting title-head by Thurman, although we shall discover within the sutra that really no-thing needs to be purified, just being purified from purification itself is enough.

Buddha-field: the alternate to “Buddha-land”; I prefer Thurman’s choice—buddha-land somehow brings to mind a semblance of location—like the traditional notion of Amitābha’s Pure-Buddha-land. Whereas Buddha-field can be indicative of location (like the present Saha-realm), but also location-less at the same time—neither within nor without, yet encompassing the ten directions…cosmic in scope, exhibiting many dimensions and dimension-less realms—inhabited with diverse sentient forms—recollect that the Buddha-gnosis is transmitted primarily through “hearing”…thus there are other voices amidst other rooms that are also simultaneously listening to this discourse of the Buddhadharma.

Thus have I heard at one time. The Lord Buddha was in residence in the garden of Ambapali, in the city of Vaisali, attended by a great gathering. Of bhikshus there were eight thousand, all saints. They were free from impurities and afflictions, and all had attained self-mastery. Their minds were entirely liberated by perfect knowledge. They were calm and dignified, like royal elephants. They had accomplished their work, done what they had to do, cast off their burdens, attained their goals, and totally destroyed the bonds of existence. They all had attained the utmost perfection of every form of mind control.

Saints: derived from the Skt, arhat; also from the Latin, sanus. Essentially, one who is purified (cleansed) from all phenomenal defilements. On this Ash Wednesday, those in the Catholic-world will have their foreheads smeared with ashes—accompanied with the priest’s admonition, “You are dust and unto dust you shall return.” This ritual is saying that you are just like dirt without the animating principle (spirit)…just walking, animated corpses. It is the Animating Principle that breathes and sustains the Life-Force energy. The priest’s other option is, “turn-away from sin and believe the good news”, essentially saying in our context, turn-about from all defilements and experience a true metanoia (inward-conversion) in the Good News of the Buddhadharma.

Self-mastery: one who has cast-off the power of the Skandhas—no longer held spellbound by the vijnanas.

Done what they had to do: i.e., attained the Self-Realization of Noble Wisdom as portrayed in the Lankavatara Sutra…thus casting off all lingering traces of defiled garbha and transcending samsara itself.

Mind control: self-mastery of the siddhis, culminating in Bodhidharma’s technique of Pi-Kuan—one-pointedness of mind; meaning as a wall gazes, and NOT gazing at a wall as misinterpreted by modern Zennists.

Of bodhisattvas there were thirty-two thousand, great spiritual heroes who were universally acclaimed. They were dedicated through the penetrating activity of their great superknowledges and were sustained by the grace of the Buddha. Guardians of the city of Dharma, they upheld the true doctrine, and their great teachings resounded like the lion’s roar throughout the ten directions. Without having to be asked, they were the natural spiritual benefactors of all living beings. They maintained unbroken the succession of the Three Jewels, conquering devils and foes and overwhelming all critics.

Spiritual heroes: Bodhisattvas—bearers of salvific Unborn Light—true “spiritual” heroes in the best sense of the word, not just some type of enlightened-being.

Superknowledges: psychic powers—able to penetrate the energy signatures of all sensate reality.

Sustained by the grace of the Buddha: as we learned in the Lanka, Maha-Bodhisattvas are anointed and thus sealed with the grace of the Buddhas.

Guardians of the dharma: there are specialized Bodhisattvas whose exclusive mission is to guard and to promulgate (upholding the true doctrine) the Buddhadharma—like the Black Dragons and Naga-Serpents of old.

Like a lion’s roar: as we read in the blog, Born Free—proudly proclaiming the Buddhadharma in all ten-directions.

Without having to be asked: prefer this to Luk’s, “They were not invited”. Indeed, the true Bodhisattva never expects any kind of recompense in return for their buddhaic mission—they are the natural spiritual benefactors of all sentient reality—freely bestowing the beloved Buddhadharma. They are the Shining Ones—forever hoisting the banner of the three jewels (Illuminative Buddha, Buddhadharma, Mystical Sangha) and overcoming all evil Maras by overwhelming them with Buddha-gnosis.

Tags: buddhafield, metanoia, Robert Thurman, Vimalakirti Sutra

On Wednesday for many quarters the solemn season of Lent begins. The whole premise is based on the encounter that the Bodhisattva Jesus had with Satan (Mara) in the desert of karmadhautu for 40 days. For many, they just outwardly “deny” themselves something for this time period before Easter rolls-around—but it’s all really just superficial—no true inner Metanoia occurs. Yet, that encounter in the desert is another metaphor for something that constitutes the inner warfare that occurs daily between the force of Good and Evil—that bifurcation that denies the Self its rightful Recollection in the realm of dharmadhatu. That’s the choice really…either to continue bowing allegiance to the collective forces that keep one imprisoned within the samsara of their own mind—or to truly make that inner-turn-about (Metanoia) and awaken to the Noble discovery of Self-Realization that Alone can break the endless karmic cycle of the no-self regenesis.

During this 40-day spiritual sojourn, we will be exploring the Holy Teachings of Vimalakirti, or the Vimalakirti Sutra—truly a worthy companion piece that helps to shed light on the Mahayanan and Unborn path…you will find Vimalakirti to be mighty fine company–one who maps the path out of the wilderness of samsaric confinement.

The following is from the auspicious video-series, The Dragon Mind of Zen…it helps to set the theme and stage for just what is involved with that cosmic struggle that is part and parcel of the spiritual Odyssey—a marker that marks Mara’s determination to keep you bound and enslaved to avidya (ignorance).

Tags: Devil, Evil, Lent, Mara, Satan, Vimalakirti

Yesterday’s blog made reference to The Awakening of Faith Shastra and its revelation that all apparent interdependency is really a reflective reality and manifestation of the One Mind—Dharmadhatu. The hologram was also utilized as a metaphor of how the many becomes One and the One becomes many. This is a reflection of the Dharmakaya, whose Suchness “illuminates the entire Universe.” The following is a salient portion from the Shastra—it really pinpoints the root foundation from which many of the key terminologies utilized throughout this blog are derived; for instance, the numerous references to the Unmoving and Moving Principles are no arbitrary formulations—as you will see they are essentially procured from this seminal and foundational work within Mahayana thought. It’s interesting, no one really knows just who the original author of this work is…the main speculation is that it is most likely Paramartha—the ancient Indian translator and sage—although for those with little sand in their eyes it is without question, from the quill of a most advanced Black Dragon (one instilled with incomparable wisdom).

The Greatness of the Attributes of Suchness

From the beginning, Suchness in its nature is fully provided with all excellent qualities; namely, it is endowed with the light of great wisdom, the qualities of illuminating the entire universe, of true cognition and mind pure in its self-nature; of eternity, bliss, Self, and purity; of refreshing coolness, immutability, and freedom. It is endowed with these excellent qualities which outnumber the sands of the Ganges, which are not independent of, disjointed from, or different from the essence of Suchness, and which are suprarational attributes of Buddhahood. Since it is endowed completely with all these, and is not lacking anything, it is called the Tathagata-garbha when latent and also the Dharmakaya of the Tathagata.

Question: It was explained before that the essence of Suchness is undifferentiated and devoid of all characteristics. Why is it, then, that you have described its essence as having these various excellent qualities?

Answer: Though it has, in reality, all these excellent qualities, it does not have any characteristics of differentiation; it retains its identity and is of one flavor; Suchness is solely one.

Question: What does this mean?

Answer: Since it is devoid of individuation, it is free from the characteristics of individuation; thus it is one without any second.

Question: Then how can you speak of differentiation [i.e., the plurality of the characteristics of Suchness]?

Answer: In contrast to the characteristics of the phenomena of the “activating mind” the characteristics of Suchness can be inferred.

Question: How can they be inferred?

Answer: All things are originally of the mind only; they in fact transcend thoughts. Nevertheless, the deluded mind, in nonenlightenment, gives rise to irrelevant thoughts and predicates the world of objects. This being the case, we define this mentality as “the state of being destitute of wisdom (avidya: ignorance)”. The essential nature of Mind is immutable in that it does not give rise to any deluded thoughts, and therefore, is the very opposite of ignorance; hence, it is spoken of as having the characteristic of “the light of great wisdom”. When there is a particular perceiving act of the mind, objects other than the objects being perceived will remain unperceived. The essential nature of Mind is free from any partial perceiving; hence, Suchness is spoken of as having the characteristic of “illuminating the entire universe”. When the mind is in motion [stirred by ignorance], it is characterized by illusions and defilements, outnumbering the sands of the Ganges, such as lack of true cognition, absence of self-nature, impermanence, blisslessness, impurity, fever, anxiety, deterioration, mutation, and lack of freedom. By contrast to this, the essential nature of Mind, however, is motionless [i.e., undisturbed by ignorance]; therefore, it can be inferred that it must have various pure and excellent qualities, outnumbering the sands of the Ganges. But if the mind gives rise to irrelevant thoughts and further predicates the world of objects, it will continue to lack these qualities. All these numberless excellent qualities of the pure principle are none other than those of One Mind, and there is nothing to be sought after anew by thought. Thus, that which is fully endowed with them is called the Dharmakaya when manifested and the Tathagata-garbha when latent.

The Greatness of the Influences of Suchness

The Buddha-Tathagatas, while in the stages of Bodhisattvahood, exercised great compassion, practiced paramitas, and accepted and transformed sentient beings. They took great vows, desiring to liberate all sentient beings through countless aeons until the end of future time, for they regarded all sentient beings as they regarded themselves. And yet, they never regarded them as separate sentient beings. Why? Because they truly knew that all sentient beings and they themselves were identical in Suchness and that there could be no distinction between them. Because they possessed such great wisdom which could be applied to expedient means in quest of enlightenment, they extinguished their ignorance and perceived the original Dharmakaya. Spontaneously performing incomprehensible activities, exercising manifold influences, they pervade everywhere in their identity with Suchness. Nevertheless, they reveal no marks of their influences that can be traced as such. Why? Because the Buddha-Tathagatas are no other than the Dharmakaya itself, and the embodiment of wisdom. They belong to the realm of the absolute truth, which transcends the world where the relative truth operates. They are free from any conventional activities. And yet, because of the fact that sentient beings receive benefit through seeing or hearing about them, their influences [i.e., of Suchness] can be spoken of in relative terms. The influences of Suchness are of two kinds. The first is that which is conceived by the mind of ordinary men and the followers of Hinayana [i.e., the influence of Suchness as reflected] in the “object-discriminating consciousness”. This is called the influence of Suchness in the form of the “Transformation-body” (Nirmanakaya). Because they do not know that it is projected by the “evolving mind”, they regard it as coming from without; they assume that it has a corporeal limitation because their understanding is limited. The second is that which is conceived by the mind of the Bodhisattvas, from the first stage of aspiration to the highest stage, [i.e., the influence of Suchness as reflected] in the mentality which regards external objects as unreal. This is called the influence of Suchness in the form of the “Bliss-body” (Sambhogakaya). It has an infinite number of corporeal forms, each form has an infinite number of major marks, and each major mark has an infinite number of subtle marks. The land where it has its abode has innumerable adornments. It manifests itself without any bounds; its manifestations are inexhaustible and free from any limitations. It manifests itself in accordance with the needs of sentient beings; and yet it always remains firm without destroying or losing itself. These excellent qualities were perfected by the pure permeation acquired by the practice of paramitas and the suprarational permeation of Suchness. Since the influence is endowed with infinite attributes of bliss, it is spoken of as the “Bliss-body”. What is seen by ordinary men is only the coarse corporeal forms of the manifestation of Suchness. Depending upon where one is in the six transmigratory states, his vision of it will differ. The visions of it conceived by the unenlightened beings are not in a form of Bliss; this is the reason why it is called the “Transformation-body” [i.e., the body appearing in the likeness of the conceiver]. The Bodhisattvas in their first stage of aspiration and the others, because of their deep faith in Suchness, have a partial insight into the nature of the influence of Suchness. They know that the things of the Bliss-body, such as its corporeal forms, major marks, adornments, etc., do not come from without or go away, that they are free from limitations, and that they are envisioned by mind alone and are not independent of Suchness. These Bodhisattvas, however, are not free from dualistic thinking, since they have yet to enter into the stage where they gain complete realization of the Dharmakaya. If they advance to the “stage of pure-heartedness”, the forms they see will be subtler and the influences of Suchness will be more excellent than ever. When they leave the last stage of Bodhisattvahood, they will perfect their insight into Suchness. When they become free from the “activating mind” they will be free from the perceiving of duality. The Dharmakaya of the Buddhas knows no such thing as distinguishing this from that.

Question: If the Dharmakaya of the Buddhas is free from the manifestation of corporeal form, how can it appear in corporeal form?

Answer: Since the Dharmakaya is the essence of corporeal form, it is capable of appearing in corporeal form. The reason this is said is that from the beginning corporeal form and Mind have been nondual. Since the essential nature of corporeal form is identical with wisdom, the essence of corporeal form which has yet to be divided into tangible forms is called the “wisdom-body”. Since the essential nature of wisdom is identical with corporeal form, the essence of corporeal form which has yet to be divided into tangible forms is called Dharmakaya pervading everywhere. Its manifested corporeal forms have no limitations. It can be freely manifested as an infinite number of Bodhisattvas, Buddhas of Bliss-body, and adornments in the ten quarters of the universe. Each of them has neither limitation nor interference. All of these are incomprehensible to the dualistic thinking of the deluded mind and consciousness, for they result from the free influence of Suchness.

Tags: Awakening of Faith, Bodhisattvas, dharmakaya, Suchness