Sunday, April 11, 2021

The Realm of Dharmas, Chapter Two: Appearances & Becoming



[Now that the nature of the Realm has been determined to be the basis for dawning, the reason why the Realm and its appearances are totally self-dawned as Buddhafield will be explained in detail.  

First, the receptive centre of Great Spreading is described as sky-like.]

The naturally-arrived-at from beginningless time nature of the Realm

knows no  in  or  out  side . . .

spreads pervasively in all . . .

knows no confining borders . . .

beyond upper and lower limits . . .

neither spacious nor constricting . . .

Awareness sky-like pure.

It is identical to the receptive centre of non-diffusive thought and imagination.


[Showing that, from the Realm of Awareness-Void,  the appropriate shapes of sangsara/nirvana-Void arise.]

The projections born of the unborn Realm

are altogether unpredictable and in no way belittleable.

“This” does not denote them.  They have no thingness, no labels.

In the nature that sky-like spreads out in all directions,

the unborn and naturally-arrived-at lacks

sooner and later, start and end.


[Such a naturally-arrived-at is taught to be the meaning behind “beyond coming and going.”]

The substance of all sangsara/nirvana is Bodhicitta —

unproduced, unborn, unpredictable and naturally-arrived-at.

It didn’t come from anything.  It hasn’t gone anywhere.

It doesn’t care about sooner or later.

The Bodhicitta receptive centre

Lacks coming and going, spreads pervasively in all.


In the beginningless, endless, middleless Dharma Proper-Suchness

(nature spread-out-to-the-limit and pure as sky)

there is no start or end           (It is beyond the sphere of sooner & later).

It lacks starting and stopping (It has no thingness, no labels).

It lacks coming and going          (“This” does not denote it).

Without pushing or striving

it is devoid of business dharmas.

With no center or particular orientation,

the ground of Suchness           (an unthinkable, uninterrupted flow)

is a level receptive centre.


[Teaching that the pure Realm nature of that is the precise meaning behind “Great Levelness.”]

Since all is the nature of level Dharma Proper,

There is not one that does not abide

in that level receptive centre.

One levelled, all levelled.  Bodhicitta’s continuity

is equal to the unborn sky.  It is spread out to the limits of spaciousness,

this because the levelness continuity suffers no interruption.


[Because the whole of the Great Levelness is a single continuity in the Vajra Realm Buddhafield which does not transform or transport the Dharma Proper, Total Awareness is shown to have a Vajra Heart CITADEL.]

CITADEL which spreads pervasively in all,

undirected, naturally-arrived-at;

CITADEL of the spacious, total receptive centre

with no above, below or in between;

CITADEL of unborn Dharmabody

with room for all, without prejudice;

CITADEL of the Secret Jewel,

naturally-arrived-at, changeless;

CITADEL of total sangsara/nirvana, 


complete on a single beam.


[That Awareness itself is a King who not only arranges his perfect kingdom in harmony with the dharmas, but builds the Palace of Self-engendered Essence on the grounds of the Dharma Proper Realm.]

On the grounds spreading out undirectedly, pervasively in all

is the fort of Bodhicitta without preferences for sangsara or nirvana.

Naturally high is its pinnacle,

vast Dharma Proper receptive centre.

Its centre is spacious,

the four directions of unmade nature.

Extreeemely wide is its entrance gate,

no struggling up in stages required.


[The ornaments and arrangement of that Palace.]

There, ornamented with an arrangement of naturally-arrived-at riches,

sits the self-engendered Full Knowledge King on his throne.

All the special powers of Full Knowledge appearing as 

evasions and invasions

are turned into Ministers to rule the realm.

Self-established meditation is the faithful Queen who,

together with the self-dawning Buddhathought Children and Servants,

is coiled in the Great Comfort receptive centre, self-luminous and 



[So the Realm (which is behind the words “untransformed and untransported”) is uncompromisingly presented as the reliable objective sphere of Awareness.]

From that uncommunicable, uncompromising continuity

he wields power over all appearances/becoming and material/vital.

Most vast is his Kingdom of the spacious Realm of Dharmas.

[Awareness, Bodhicitta, Ultimate Truth, self-engendered Full Knowledge and Dharmabody are equivalent terms.]


[The significance of that is pointed out by showing that it is coiled in a single receptive centre of Comfort in the Dharma Proper Bodhicitta.]

While dwelling in that objective realm,

all is Dharmabody.

The self-engendered Full Knowledge is unmade,

never compromised in its singularity.

Totally achieved, beyond pushing and striving, it

is combined in a cornerless drop,

coiled into a receptive centre

unbreached, undifferentiated.

[The pure substance of Awareness is totally at rest in the single drop of Dharmabody.]


[It is now shown how, in that substance of Awareness which is Bodhicitta, all dharmas are of a single taste.]

The dwellings of the six types of beings and even the Buddhafields

do not exist in differentiation.  As in the Dharma Proper sky continuity

(the self-luminous Bodhicitta) there is a single taste,

so,   in the Awareness continuity,   sangsara and nirvana

are comprehended in one fell swoop.

[Just as different types of dreams form a single continuity while sleeping, so all the dharmas are of a single taste in the Awareness continuity.  Their roots merge in Bodhicitta.]


[Since all  dharmas are completed in that continuity, even the nirvanic dharmas are at rest in the unsought Great Naturally-arrived-at.]

In this Realm of Dharmas TREASURY

(the origin of absolutely everything)

there was no searching in the past

(It is totally naturally-arrived-at),

So,   in the all-embracing vastness of the object-lacking,

changeless Dharmabody,

The Perfect Assets of appearances—inner/outer,

material/vital—are completed.

The Emanation dawns itself like a reflection thereof.

Because no dharma is not completed as an

ornament of the Three Bodies,

they all appear as a play of Body, Speech and Mind.

It may be impossible to number all the Buddhafields and Tathagatas

but, the Mind Proper emerged from themselves is

receptive centre of the Three Bodies.

[In this way, all dharmas are shown to be of the nature of the Three Bodies:  1) the Great Total Void, the Dharmabody;  2) the self-manifesting Perfect Assets Body;  3) the Emanation Body which dawns unimpededly as various things and as the faithful guides of sentient beings who stay in the Pure Fields as well.]


[So, in the Realm of Bodhicitta the fields of the six classes of beings dawn as appearance and integrate into a single, undiffusive drop.]

The nature of sangsara (even the communities of the six classes of beings)

is mere reflection dawning from the Realm of Dharmas continuity.

There may be all kinds of appearances—birth, death, comfort, discomfort—

but, like phantom spectacles in this Mind Proper receptive centre,

there is no basis—for their appearances, their being, or their non-being.

Mere fleeting accidents, like clouds happen to the sky,

their natures beyond extremes, without being or non-being,

they are comprehended in the undiffusive drop continuity in one fell swoop.



[All these (fleeting accidents) are, as a Great Levelness, gathered into the Vajra Realm.]

The nature of Mind Proper, of Bodhicitta,

being sky-like pure, lacks birth/death…lacks comfort/discomfort.

Disentangled from sangsara/nirvana dharmas,

it has no preference for material objects.

“This” does not denote it.  This most spacious sky receptive centre

is uncompounded, naturally-arrived-at, unchanging, untransported.

Buddhaized in the Sheer Luminosity Vajra Heart,

absolutely everything is a self-engendered Field of Comfort,

nothing but the continuity of Supreme Bodhi

naturally smooth.


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