Dharmakāya

There's the inner mandala of the sensations and vibrations and mental formations.

And then there's the secret mandala of clear, boundless, sky-like, loving awareness, Dharmakaya, Buddha nature, Christ self, whatever you want to call that deepest ground of being.

Be in touch with that deep ground of being within which all the other experiences are rising from.

And then the third axiom is call in your allies.

One is you become a Buddha.

The first one, Dharmakaya, remember, the fourth, fifth yoga, and then only one possibility, you become fully Buddha through the death.

But this one has two possibilities.

You become a fully Buddha or you become bodhisattva, tenth level of bodhisattva.

together and then my own experience practice all combined together i try to make like this clear for simple way uh communicated but it is not nowhere else you can find that very like that is a point by point okay so uh So that one, now I'm doing conclusion.

In brief, from now on, this life, the moment of death, the Dharmata Pardo and all apparent realms of existence.

Whatever through the Dharmakaya, Sambhogakaya, Nirmanakaya or one of the Bodhisattva grant, may I have the good fortune to be liberated at such times.

So that is the conclusion what we said before, everything.

As I mentioned before, Buddhists do not make use of the term God, which characteristically belongs to Christian terminology.

An equivalent most commonly used is Dharmakaya.

which word has been explained in one of the sermons herein collected and it will not be necessary to enter again upon the discussion of its signification let us only see what other equivalents have been adopted When the Dharmakaya is most concretely conceived, it becomes the Buddha, or Tathagata, or Varokana, or Amitabha.

Buddha means the enlightened, and this may be understood to correspond to God is wisdom.

Varokana is coming from the sun.

and buddhist scholars assert that strictly speaking these terms alone rightly designate the nature of the highest reality when we speak of its absolute transcendentality people are liable to take it for an empty nothing while if we state that it is eternally true and real they may consider it something concrete and particular to avoid both extremes or rather to synthesize them the term suchness has been coined but in reality all human efforts are altogether insufficient to express the true nature of the ultimate says aqueduct the immortal essence is absolutely beyond intellectual demonstrability but we as rational beings need some words to express ourselves and for that purpose the term suchness has been selected disposing of all others the words in which goethe makes faust utter his feelings concerning god may here be quoted also as corroborating aquagosha's conception of suchness who dare express him and who profess him saying i believe in him who feeling seeing deny this being saying i believe him not the all enfolding the all upholding folds and upholds he not thee me himself vast as it is fill with that force thy heart and when thou in the feeling holy blessed art call it then what thou wilt call it bliss heart love god i have no name to give it feeling is all in all the name is sound and smoke obscuring heaven's clear glow When even this tattva is found inadequate for certain purposes, Buddhists add bhuta equals reality thereto and coin the word bhutatatata, which means that which really exists as such.

Suchness, being an abstract term, may breed some misconception when the term is used alone on the part of the uninitiated.

to avoid this reality has been prefixed which purposes to make it clear that the ultimate reason is not an abstraction not a mere subjective creation but a real objective or rather transcendental existence butacote serves the same end as it means the highest point of reality or the real end of things Alakshitam, Konyata, and Nirvananam express the negative phase of the Dharmakaya.

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So there was no interiority.

You know, there was nothing inside.

and my parents they just lived and they died and that was it really you know they weren't materialists they weren't atheists they were just ordinary people working ordinary jobs but they had no interest in religion that was the society they were brought up in so anyway at the age of four i'm lying in bed and um I see some flickering lights by the ceiling and I'm kind of fascinated by them and I feel my body's expanding into the room so it's getting bigger and bigger and bigger.

I get a bit freaked out and put my head under the pillow and I see these entities running around.

So that sounds like a typical abduction.

Mm.

Then, then able to achieve the, uh, this continuity of this mind, then become Dharm-become Dharmakaya.

Uh, mm.

So that, mm, achieve, mm, achieve Dharmakaya and there's a, uh, rup-- and then that time also one achieve Rupakaya.

So like that.

Mm, mm, mm, mm, mm.

In this time of the five degenerations, you strove for much hearing and realizations and made meaningful your perfect human rebirth by renouncing the eight worldly concerns.

In the saviors' extensive deeds, I sincerely rejoice and adapt my heart.

Letting it be as it is.

And then it says, this is the Dharmakaya Guru.

Just this.

You don't have to be the boss.

And Padmasambhava manifests also from this syllable free in Amitabha's heart.

It's connectivity.

When we see the Buddha in this lotus position there, this is showing the Dharmakaya completely at peace.

This is for yourself.

But again, like when you go into, you know, the later Buddhist teachings, like in Mahayana Buddhism and in Tibetan Buddhism and so on, they talk about Buddha nature, which is essentially the same thing as Brahman.

It's like, it's the idea that you are that cosmic consciousness and that is Dharmakaya.

They talk about it as the Dharmakaya.

They talk about it as Buddha nature.

So even there, you know, ultimately, I think they kind of, they converge.

Safeguard Veterans, any door, the right support.

The name Dharmakaya, footnote Johnston, Buddhist China, page 77, end footnote, body of Dharma or system of rightness, may strike strangely upon our ears.

But Northern Buddhism makes much of it, and even though it may not go back to Sakyamuni himself, it is a development of germs latent in his teaching.

And to my own mind, there is no more wonderful conception in the great religions than that of Dharmakaya.

If anyone attacks our Buddhist friends for atheism, they have only to refer, if they can admit a synthesis of Northern and Southern doctrines, to the conception of Dharmakaya, of him who is, quote, forever divine and eternal, end quote, who is, quote, the one devoid of all determinations, end quote.

This body of Dharma, we are told, quote, has no boundary, no quarters, but is embodied in all bodies.

All forms of corporeality are involved therein.

It is free from all opposites and contraries, yet it is working in all things to lead them to nirvana, end quote.