Tag Archives: dharmakaya

The Mind is a Beautiful Thing

No ritual, no sound, no form, no prayer, no scripture, can ultimately free the mind from ignorance and suffering. Only the Unborn Mind recognizes its own becomings (divisions of self) and re-attunes to its true self nature, like an ocean swallowing its own waves. It is not for your present state of divided awareness power to ponder this paradox, but more to cease the resistance towards the truth body continuously striving to realign with itself. Without this act of complete surrendering to the noble wisdom of the supreme body (Buddha), nibanna cannot be known. read more

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The Dharmakaya Stick

The Dharmakaya Stick has been utilized by the Primordials and aspiring Unborn Mind adepts since time immemorial. Its purpose is to provide an uninterrupted flow of Primordial Bodhipower that initiates Right Welcoming into the singular Nirvanic Kingdom of the Dharmakaya. The adept grasps the frame of the weighty chiseled iron (approximately 520 g) measuring 250 x 28.9 mm. Indeed, it has a most magnificent weighty-feel in the palm of the hand as if being magnetically in union of some higher power that animates and nurtures the symbiotic link between the Primordials and the adept. I had the one pictured above especially prepared to highlight the two-vajra ends as painted metallic purple (indicating their most royal-bearing), the mystical chalice in the neck region painted metallic silver as well as the “rings” at the top and bottom. My nephew, Marcus, provided the necessary artistic skill in painting these most significant areas. The Two-Vajras are the indestructible and immutable symbol of one’s own Buddha-essence—the impenetrable, immovable, immutable, and indivisible state of enlightenment or Buddhahood. They also constitute the unalterable dignity of the inner deity of the Dharmatā Buddha that is housed within the Dharmakaya Stick. The Mystical Chalice is representative of the nurturing nectar that is offered to the adept by the ever-abiding spirit of the Primordials thereby drinking freely from the elixir and essence of Primordial Bodhi. The two silver rings indicate that the adept is being wed to the spirit of Deathlessness as represented by the Skull at the top as well as to the Diamond Mind of the Tathagatas as portrayed by the royal-purple of the vajras. read more

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Instant Premier Stature

In the ineffable final equation that is minus all thought and substance, IT shines through clearly and without distraction. This natural clarity of the Self-luminous Mind is Samantabhadra, one’s instant premier stature. That IS the Dharmakaya; apart from this realization there can be no enlightenment. You question this still? Look again! If some semblance of shape and color appears, that is not the Dharmakaya. Devoid of that busyness, there is nothing but the void playing on the top of a thimble. That is the fundamental base-essence, without a smidgen to spare. read more

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Real Mind is Dharmakaya

Our own Real Nature is the Nature of the Unborn.
Once this Nature is grasped there is no subtle shift or change
As this Mind never increases or decreases but is simply
Self-Realized as the Dharmakaya
Remaining stabilized and free in this Realization
Assures tranquility of mind and spirit. read more

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The Antidote to all smallness

*You will notice some jumping-around with the numbered sequence in these chapters. Some are just supporting subject matter already covered. What follows henceforth will be chapters that introduce new insights for reflection. read more

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Origin of the One who Suffers

Chapter Ten: On the Four Truths

There’s an interesting copy of this chapter translated by Charles Patton found on the old Dark Zen website. The notable difference from other copies concerns the line, “That which is called [the sufferer] is not called the noble truth of suffering.” The translation otherwise found says “That which is called [suffering].” Whatever the reason was for the change, it fits in perfectly with the main thrust of the chapter as “the origin of the one who suffers”. The subsequent exegesis will further explain this examination. The opening line will include the change as found at that Dark Zen site. read more

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Sweet Sixteen

There is another subdivision of the Absolute, which is sixteenfold; Stcherbatsky refers to these as sixteen modes of Relative Reality, or those which the Absolute is subjacent to: read more

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Faith and enlightenment in Zen

All born things are subject to entropy. Nothing created can ever escape the critical point of its own decay and final dissolution.  read more

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Anūnatvāpūrṇatvanirdeśaparivarta


Birth of a Supernova by Laisk Serg

The Anūnatvāpūrṇatvanirdeśaparivarta is one of the Tathāgatagarbha Scriptures; a short Mahayana Sūtra that is extant only in a Chinese translation. Its value is worth its weight in dragon pearls as even the great Ratnagotravibhāga utilizes it as a proof text, quoting roughly half of the Sūtra. Generally, it expounds upon the unitary nature of the tathāgatagarbha, dharmakāya, and the sattvadhātu: read more

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Beyond the Rainbow Body

At the outset it needs to be stressed that this is not a series debunking the phenomenon of what has come to be known as the Rainbow-Body. On the contrary, this phenomenon is highly researched and publicized and warranted as a true bodily-transformation into “Pure-Light”. This brings to mind the excellent research done by Father Francis V. Tiso, as chronicled in his recent publication, “Rainbow Body and Resurrection”, which is an exhaustive study on the life and death of Khenpo A-chos, a Gelugpa monk from Kham, Tibet, who died in 1998. At the time of his death it was reported by eye-witnesses that his body soon resembled a pinkish-hue and then began to shrink—a common manifestation of those Tibetans who have undergone a similar transfiguration. Soon afterwards, “rainbows” began appearing in the sky accompanied by music and the sweet scent of perfume—quite akin to the fragrance reported by Western-accounts of sundry saints throughout the millennia. This is just one account of countless others that have occurred, some recent, and others like the mythic-anecdotes of Padmasambhava, whom at the time of his death, dissolved his body completely “back to their natural elements leaving nothing behind.” For complete historical analyses of such accounts I refer the reader to the following excellent links: read more

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