The Quintessence of Being

quinbeing

“These two views, Śāriputra, are nothing other than the teaching of fundamental great calamity brought about by extreme evil. On the basis of these two views, Śāriputra, [beings] give rise to all views. All these views and
those two views are inseparable, like a gauze net. ‘All views’ means all sorts
of views, of inner and outer, gross and subtle, and in-between, that is, it refers to the view that there is increase and to the view that there is decrease.

The Blessed One is pulling no punches, the root of these perverse views emanates from Great Evil. Witness this same phenomenon in our own time and age. People prefer the perverse to the pure; they relish in defiled garbha; they omit the splendor of what is sacred and profound whilst at the same time clinging to what is most foul and profane. Mara is alive and worshiped well. The spreading of disinformation (like these dualistic false views of increase and decrease) is the norm of the day and hence “gives rise to the falsity” of prevailing viewpoints.

“These two views, Śāriputra, rely on the single realm, are the same as the single realm, are united with the single realm. Because all foolish common people do not know that single realm in accord with reality, because they do not see that single realm in accord with reality, they entertain ideas of extremely evil greatly mistaken views, that is, that the realm of beings increases or that the realm of beings decreases.”

The foolish ones, prithagjana, are oblivious to the pure realm of the dharmadhātu; they are like blind fish oblivious to the actual environment in which they swim about. Thus the One spills over into the dry dust of lifeless dharmata and it becomes encrusted with Dukkha’s dark dirt. Whereas relying on the single realm means staying in accord with the Real and Absolute.

At that time the venerable Śāriputra spoke to the Buddha, saying: “World-honored One! What is this single realm of which it is said: ‘All foolish common people, because they do not know that single realm in accord with reality, because they do not see that single realm in accord with reality, entertain ideas of extremely evil greatly mistaken views, that is, that the realm of beings increases or that the realm of beings decreases’? 

“Good, World-honored One! The purport of this is extremely profound. I am not yet able to comprehend it. Would the Tathāgata please expound it for me, causing me to be able to completely comprehend it.” 

At that time the World-honored One said to the venerable Śāriputra: “This extremely profound purport is exactly the Tathāgatha’s sphere of insight and it is the range of the Tathāgata’s mind. Śāriputra, such a profound purport as this cannot be known by the insight of all the auditors and lone buddhas, cannot be seen, cannot be examined. Still how much less could all foolish common people fathom it.

The Śrīmālādevī Siṃhanāda Sūtra (Lion’s Roar of Queen Śrīmālā) teaches that “the embryo of the tathāgatas is the sphere of the Tathāgata, not the sphere of all the auditors and lone buddhas.” The  Pratyekabuddha (lone buddha) lacks the Buddhagnosis of the Dharma Womb of Tathāta . The sphere of the Tathāgatas is THAT SELF SAME WOMB and hence is the sole repository of Gnosis in the One and Absolute. Outside this repository there is no Noble Self-realization and thus no salvation from the Samsaric Mind.

“It is indeed only the insight of the buddhas and tathāgatas which can examine, know and see this purport. (Despite) the insight possessed by all auditors and lone buddhas, Śāriputra, with respect to this purport, they can only have faith; they are not able to know, see or examine it in accord with reality. 

The Dharma Eye of Tathāta is the exclusive domain of the Shining Ones. All others can approach IT with faith but still do not KNOW IT AS IT IS IN ITSELF. Thus, gradually being in accord with the Unborn Buddha Mind will empower one to become aware of Prime Reality—in essence, nurturing the growing dharma-seed (bodhichild) That Alone can Know the Dharmadhātu.

“The extremely profound purport, Śāriputra, is precisely the supreme truth. The supreme truth is precisely the quintessence of beings. The quintessence of beings is precisely the embryo of the tathāgatas. The embryo of the tathāgatas is precisely the dharma-body. 

Profound summation of the “quintessence” (embryo of the tathāgatas) of beings. The growing embryo houses the Self-Realized Dharma-body—the seed of all future tathāgatas)

“The Śrīmālādevī is also quoted in RGV as follows: nānyo bhagavaṁs tathāgato ’nyo dharmakāyaḥ | dharmakāya eva bhagavaṁs tathāgata iti |
duḥkhanirodhanāmnā bhagavann evaṁguṇasamanvāgatas tathāgatadharmakāyo deśita iti | nirvāṇadhātur iti bhagavaṁs tathāgatadharmakāyasyaitad adhivacanam |, “Blessed One, the Tathāgata is not other than the dharma-body, and the dharma-body itself, Blessed One, is the Tathāgata.
Through the designation, Blessed One, ‘destruction of suffering’ is indicated the Tathāgata’s dharma-body endowed with such good qualities. The realm of nirvāṇa, Blessed One, is a synonym of the Tathāgata’s dharma-body.” (Silk, pg.95)

The realm of nirvāṇa, Blessed One, is a synonym of the Tathāgata’s dharma-body: Observe well and remember, the Nirvanic Realm IS the Dharmakaya, or the Nirvanic Kingdom of Self.

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