Tag Archives: Dharmata Buddha

Heroic Asceticism

We have discussed in these many blogs that measured asceticism is a prerequisite for mystic life, indeed it is needed to develop a singular association with the Spirit of life itself. Mircea Eliade defines asceticism in the following manner: 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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  1. The constructing of appearances (nimitta) created by delusion is the characteristic mark of Paratantra (dependence) knowledge; the giving of names to those appearances [regarding them as real individual existences] is characteristic of the imagination.
  2. When the constructing of appearances and names, which come from the union of conditions and realities, no more takes place, we have the characteristic mark of perfected knowledge (parinishpanna).

This is in reference to the five-dharmas: name, appearance, discrimination, right knowledge, and suchness. False-imagination gives rise to discrimination, declaring such ideations as child, soap, etcetera, thus given a name-appellation. What follows is an appearance that is declared after the naming. In short it’s all an exercise in control—once something is named, one has the power over it. Much like during exorcisms when the priest-exorcist demands the demon give its name, after which it can be dispelled. Ultimately, though, the Lanka teaches that by “Right-Knowledge”, “when names and appearances are seen as unobtainable owing to their mutual conditioning, there is no more rising of the Vijnanas, for nothing comes to annihilation, nothing abides everlastingly.” Afterwards, what remains is quiescent-suchness. The Lanka encapsulates all this as such: read more

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The Passage to Spiritual-Sovereignty

  1. In self-realisation itself there are no time [-limits]; it goes beyond all the realms belonging to the various stages; transcending the measure of thought, it establishes itself as the result [of discipline in the realm] of no-appearance.

Self-realization: another dominant term that lies at the very heart of the Lanka—indeed, as Suzuki writes, its principle-thesis. This is also the principle reason why Bodhidharma handed over his copy of the Lanka to Huike, signifying the all-importance of awakening that inner-perception, the process wherein Mind awakens to the truth of ITs inner recesses and thus comes to the realization that all that is seen is seen of the Mind Itself. Suzuki develops this further within the context of the Lanka itself: read more

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Technique #8: Dharmasota Ho

Question: Shoden Session # 8 opens with a distinction between one’s “personal will” and the Unborn Will; curious as to why there needs to be any such distinction since we are already united with the Unborn Will as such… read more

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Unborn Light Reiki

Originally published back in 2004, Unborn Light Reiki is a healing modality that links together the principles found within Unborn Mind Zen and Original Usui Reiki; its focus is to foster a new Reiki technique that is highlighted with the Lankavatarian principles that constitute Unborn Mind Zen. It needs to be underscored that Unborn Light Reiki is a supplementary Reiki modality and is not meant to supersede Usui’s original form; therefore anyone reading this who is experiencing Reiki for the first time needs to be aware of this and it is recommended that they pursue a foundation in traditional Reiki forms before undertaking the practice of Unborn Light Reiki. Once a foundation is realized then Unborn Light Reiki will provide a wonderful supplement to one’s Reiki practice as its principles provide a deeper realization to spiritual development by utilizing disciplined dhyana techniques that nicely blend together Usui’s original intent and the mystical impetus of the Unborn. One also quickly discerns that this singular variation of Reiki is meant for the solitary practitioner, not the hyped-new age social-media brand. read more

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Dharmakaya Arising: Bardo 5, The Bardo of Dharmatā

The Tibetan Book of the Dead (all quotes are from the Francesca Fremantle-Chogyam Trungpa Edition) invokes the following supplication when the Bardo (5) of Dharmatā dawns: read more

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