Friday, July 02, 2021

The Realm of Dharmas, Chapter Three: Metaphors of Bodhicitta




[Having shown the nature of Bodhicitta, now the nature where all dharmas are gathered into the Great Completion in Bodhicitta’s continuity is explained.]

Absolutely  everything  is  gathered,  subsumed  in  Bodhicitta.

Because no dharma whatsoever is excluded from    Bodhicitta.

all dharmas are of the nature of                                      Bodhicitta.


[These three things are to be known for Bodhicitta— its simile, the significance of its simile, and its signs.  First, the simile—]

The SIMILE of Bodhicitta is “It is like the sky.”

In Citta there is no root cause and nothing that produced it and

so it is unpredictable, beyond communicating, beyond the sphere of thought.

“Sky Realm” is just an illustrative metaphor

which is not to say, “The metaphor itself is it!”

How then would the thought and expression lead to the metaphor’s meaning?

It is to be understood as an illustration of Bodhicitta’s pure nature.


The SIGNIFICATION of the sky-equal self-awareness

   that Bodhicitta is

is   that it is no thing for thought,

       beyond illustration and communication.  It

is   self-luminous,          unmoving—spacious receptive centre

       of Sheer Luminosity.     It

is        Dharmabody—spacious centre of Bodhi Heart.


[Now an uncompromisingly presented statement on the nature of Awareness-Bodhicitta which is sky-like pure, not belittled and devoid of partial definitions.]

Its SIGNS:  From its special powers dawns everything there is.

When they dawn, there is no ground for dawning, no agent of dawning.

Even just the word ‘dawning’, if you think about it,

is sky-like.

When you comprehend the non-preferential Great Levelness

in one fell swoop, precisely

that is the receptive centre of the spread-out-to-the-limit

beyond subject/object dichotomies.

[The manner of dawning in the Awareness continuity is unimpeded like the reflection of the sky in clear waters.  It dawns as various things, but even as they seem to dawn, in truth there is no ground or agent for dawning.  So they dissolve in the Void, pass over the pass into the nonpreferential Dharmabody.  By the statement, “nonpreferential Great Levelness,” the Mind Proper may be understood as sky-like.]


[The significance of that is subsumed in the Dharma Proper without centre or circumference.]

Uncompromisingly presented illustrations are made by way of simile,

significance and signs

all the way up to self-engendered Full Knowledge and Dharma Proper.

In these sky-like Three Great Rays personified,

absolutely everything is included.  Their nature is undifferentiated

and unbreached.

In the Realm womb of the great vast level beam,

everything is totally levelled, with no sooner/later,

no good/bad.

This is the meaning behind Vajra Being and Total Good.

[The All Making King says,

In order to actually realize its meaning…

the simile is to consider it as sky-like;

the significance is the unproduced Dharma Proper;

and the signs are Mind Proper unimpeded.]


[That Awareness is taught to be like the essence of the sun.]

Bodhicitta is like the essence of the sun.    For,

in its own continuity is Sheer Luminosity, totally uncompounded.

No dharmas cloud it.

It is naturally-arrived-at by passing right through.

No dharmas diffuse it.

It is the undistracted Dharma Proper continuity.


[An expansion on the preceding verse.]

The Three Bodies are beyond inclusion and exclusion:

from the Void—the Dharmabody,

from the shining—the Perfect Assets Body,

and the ray-bearing Emanation Body.

When their naturally-arrived-at qualities are totally taken on,

they are unclouded by the darknesses of faults and injuries.  They are

one—no sooner/later, no past/present/future, no transforming/transporting;

one—embracing all Buddhas and sentient beings.  This

one    is called, “self-engendered Bodhicitta.”

[Dharmabody is the void part of Mind Proper.

Perfect Assets Body is the shining part.

Emanation Body is the dawning part.

But even while saying these things, substantially

you get no recognizable dharmas at all…and the underlying meaning of those statements is that past, present & future are naturally-arrived-at without transforming or transporting.  Because, in the manner of an essence   it embraces all sangsara/nirvana,  the Sugata Essence vastly embraces all animate beings.]


[From the same continuity, appearances and becoming are shown to dawn.]

Bodhicitta’s special powers are whatever dawns,

all the various appearances of birth and motion,

material and vital, appearances and becoming,

realization and lack of realization.

[The nature of Awareness is like a mirror, and the special powers in its continuity are like mirrored images.  This is how it is the basis for the dawning of everything.]


[Apart from their mere dawning, they have no nature.]

While all these appear, there are no several natures.

Like mirage water, dreams and echoes;

like phantoms, reflections, Gandharva cities

and faulty vision, they have no existence whatsoever.

There is no basis for their appearances.  They are

mere temporary perceptions

in between which the Dharmabody  may be realized.

[Just as dreams do not come when you have not gone to sleep or after you wake up, but rather in the depths of sleep, even so, the erroneous appearances of sangsara occur neither in the time of the first Dharma Proper nor when the goal of nirvana is achieved in the end.]


[Showing that those appearances are unmoved from Dharma Proper.]

Out of the nature of naturally-arrived-at Bodhicitta

unimpeded play, the sangsara-nirvana magical display, comes.

When all those projections are comprehended in one fell

swoop in the Realm,

you may be sure that they have never ever moved from the primordial



[Because everything is completed in the Realm, it is taught to be Dzogchen, the Great Completion.]

Here all is the Bodhicitta continuity.

One complete, all is complete.     The unmade significance is


The nature naturally completed,

the self-engendered Full Knowledge,     is



[In the substance of Awareness which is not-at-all-arrived-at, everything dawns.  Therefore, they dawn without impediment out of the continuity of the unproduced.]

Bodhicitta, whether visible or invisible,

isn’t in external/internal or sangsara/nirvana dharmas.

But yet, out of its special powers, by the nature of motion,

appearances/becoming and sangsara/nirvana

dawn as the play of the myriad things.


[Since the substance of Awareness is not-at-all-arrived-at, it is beyond appearances and void.  For what is essentially not a subject for discussion, the occurrence of deceptive appearances arising in its continuity has not been experienced.]

From their mere dawning alone,

forms of void nature appear.

From the birthless they appear to be born.

From the very time of their appearing to be born, there was nothing


From the unended things may appear to be ended.

But there is no ending.

Forms of void illusion appear.

From their abiding alone

no dharmas of abiding exist.

There is no basis for making them abide, only

a comingless, goingless continuity.

However things appear, they are not thereby arrived-at.

So it is enough to say just, “They have no nature.”


[The meaning is summed up in the simple fact that no matter how things appear, they have no nature thereby.]

Those appearances may dawn themselves from the special powers,

but “interdependent origination” is an exact term for expressing their


From the very time they appear to dawn from the special powers,

there are no possibilities for preferences, no side taking as to whether

they do or do not dawn.

So ‘special powers’ itself is a mere term of no substance.

Everything has always never

never moved the least bit away from

the untransformed and untransported

continuity that Bodhicitta is.

 — Return to Chapter One

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