7. The Inexplicable
[The following chapter is a paraphrase of the Divine Teachings of Samantabhadrī in her own singular fashion, as witnessed by this channel of her love.]
I teach that the fathomless One transcends all known objects of perception and continually dwells in the primordial and stateless state of the Great Mahasunya, thus transcending the likeness of the expanding skyline itself.
Whatever you perceive is a reflection of my own beingness, whether it is animated or inanimate. This includes all Buddhas from the three times and the legions of sentient beings whose number is inconceivable. All about-you is a production of my own actuating-power.
For those who find it difficult to grasp this sublime teaching I expediently provide a provisional meaning. The advanced ones innately intuit the absolute and definitive meaning as so expressed. In this fashion, the lesser able are empowered to experience “a breakthough” in their limited mindset and eventually come to see through those self-same eyes the definitive meaning.
After all is said and done, I vigorously must teach about My own Beingness. In so doing, whatever may emerge as coming across as two is, in actuality, the One being manifested in the many. One may attempt to count all manner of limitless dharmata, but will soon discover that this is a useless endeavor as, in the final analysis, this counting is inexplicable. Thus, I teach the inexplicable, the “vigor of all things” to be in real-time actuality, One.
If this definitive meaning is not ascertained, then one is still held victim to the *six desires* which inevitably leads to all manner of suffering and unending misery of mind and spirit.
[*The desires associated with the six sense organs (eyes, ears, nose, tongue, body, and mind).]
After incalculable kalpas, those who have been followers of the vehicles of ceaseless striving will come to induce their minds to be immovable; they will awaken to the fruitlessness of all their previous deeds and inclinations and come to dwell in My intrinsic-nature of the deedless, hence coming to dwell in the “bliss of My effortless and spontaneous Self-perfection.”
This, my dear ones, is the meaning of “all is consummate.” Meaning that, in essence, all-about you is already arrayed in utmost perfection. So, whoever dwells in such a fashion, will be likened unto the “Deedless-One”, or a Buddha in the Actual Reality of her own intention. This being true even if the sentient being bearing the Divine Seed of Glorious Actuality is a common human or even a great cosmic god. For you see, all beings strive for this supernal perfection, from the lowliest insect to the Great mountain tops of the Himalaya. This is the meaning of the Great Consummation. [As experienced through Atiyoga, Dzogchen, as well as Unborn Mind Zen.]
[Thus Spoke Samantabhadrī]