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(1) It is great joy to realize that the mind of all sentient
beings is inseparable from the All-Mind. [1]
[1] Or the Dharma-Kaya, the "Divine body of truth", viewed as the
All-Mind.
(2) It is great joy to realize that the Fundamental Reality
is qualityless. [1]
[1] Qualities are purely sangsaric, ie. of the phenomenal universe.
To the Fundamental Reality, to the Thatness, no characteristics can
be applied. In It all sangsaric things, all qualities, all
conditions, all dualities, merge in transcendent at-one-ness.
(3) It is great joy to realize that in the infinite,
thought-transcending Knowledge of Reality all sangsaric
differentiations are non-existent. [1]
[1] In the Knowledge (or Realization) of Reality all partial or
relative truths are recognized as parts of the One truth, and no
differentiations such as lead to the establishing of opposing
religions and sects, each perhaps pragmatically in possession of some
partial truth, is possible.
(4) It is great joy to realize that in the state of primordial
[or uncreated] mind there exists no disturbing thought-process.
(5) It is great joy to realize that in the Dharma-Kaya
wherein mind and matter are inseparable, there exists neither
any holder of theories nor any support of theories. [1]
[1] To the truth-seeker, whether in the realm of physical or of
spiritual science, theories are essential; but once any truth, or
fact, has been ascertained, all theories concerning it are useless.
Accordingly, in the Dharma-Kaya, or State of the Fundamental truth,
no theory is necessary or conceivable; it is the State of Perfect
Enlightenment, of the Buddha's in Nirvana.
(6) It is great joy to realize that in the self-emanated
compassionate Sambhoga-Kaya there exists no birth, death,
transition, or any change. [1]
[1] The Sambhoga-Kaya, or "Divine body of Perfect Endowment",
symbolizes the state of spiritual communion in which all Bodhisattvas
exist when not incarnate on Earth, similar to that implied by the
communion of saints. Like the Dharma-Kaya, of which it is the
self-emanated primary reflex, the Sambhoga-Kaya is a state wherein
birth, death, transitions, and change are transcended.
(7) It is great joy to realize that in the self-emanated, divine
Nirmana-Kaya there exists no feeling of duality. [1]
[1] The Nirmana-Kaya, or "Divine body of Incarnation", the
secondary reflex of the Dharma-Kaya, is the body, or Spiritual
State, in which abide all Great Teachers, or Bodhisattvas,
incarnate on earth. The Dharma-Kaya, being beyond the realm of
sangsaric sense perceptions, cannot be sensuously perceived.
Hence the mind of the yogin when realizing It ceases to exist
as finite mind, as something apart from It. In other words,
in the state of transcendent samadhic ecstasy wherein the
Dharma-Kaya is realized, finite mind attains to at-one-ment
with its Source, the Dharma-Kaya. Likewise, in the state of
the Nirmana-Kaya, the Divine and the Sentient, Mind and Matter,
Noumena and Phenomena, and all the dualities, blend in at-one-ment.
And this the Bodhisattvas, when in the fleshly body, intuitively
feels; he knows that neither he himself, nor any sensuous or
objective thing, has a separate or independent existence apart
from the Dharma-Kaya. For a more detailed exposition of this
fundamental Mahayanic doctrine of the "Three Divine Bodies"
(Skt. tri-Kaya) the student is referred to The Tibetan Book
of the Dead, pp. 10-15.
(8) It is great joy to realize that in the Dharma-Chakra
there exists no support for the soul doctrine. [1]
[1] The truths proclaimed by the Buddha are symbolized by the
Dharma-Chakra (the "Wheel of truth") which He set in motion when He
first preached the truths to his disciples, in the Deer Park,
near Benares. In the time of the Enlightened One, and long before
then, the animistic belief in a permanent ego, or self, in an
unchanging soul (Skt. atma), ie. in personal immortality, was
as widespread in India and the Far East as it is in Europe and
America now. He denied the validity of this doctrine; and nowhere
in the Buddhist Scriptures, or Dharma, of either Southern or Northern
Buddhism, is there any support for it.
(9) It is great joy to realize that in the Divine, Boundless
Compassion [of the Bodhisattvas] there exists neither any
shortcoming nor any showing of partiality.
(10) It is great joy to realize that the Path to Freedom
which all the Buddha's have trodden is ever-existent, ever unchanged, and ever open to those who are ready to enter upon it.
These are The Ten Great Joyful Realizations.
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