Dharmakaya | Tibetan Buddhist Altar

The following is from “The Lamp of Liberation: A Collection of Prayers, Advice and Aspirations“

Kye! To all the Buddhas of the three times
Inseparable from the great absolute space,
Great intrinsic nature of phenomena,
Space of awareness uncontrived and ever-free,
We bow in order to realize our self-nature,
And vow from now not to separate from it.
Realizing the essential sameness, may we be liberated in the absolute space!
Ho! In the vast space of the great expanse, the Wisdom-Mind
Of the Buddhas, the essence of the Sugatas,
wisdom, the rising power of gnosis
Displays a powerful pure aspiration.
The primordial space of the Ground, Dharmakaya,
Is the Adi Buddha among all Buddhas,
Unimproved by positive qualities,
Unimpaired by defects and stains–
The great space beyond conceptualized views.
May we realize the nature as it is.

All-pervasiveness beyond all partiality and limitations,
Expanse free from attributes and labels,
Great confidence that there is nothing to give up and nothing
to gain:
May we realize the nature as it is.

Purity and essential sameness of samsara and nirvana,
Dharmakaya;
Spontaneous display, perfect Sambhogakaya;
Complete self-liberation, Nirmanakaya:
May we realize the nature as it is.

There is no Buddha, there are no beings;
There is no cause, no conditions, no result.
There is no path, no wisdom to gain:
May we realize the nature as it is.

From the beginning it is pure from defects and stains;
Luminosity in depth: knowledge, realization and gnosis fully blossomed–
Space beyond the three times, beginning and end.
May we realize the nature as it is.

Thus the face of the Dharmakaya is perfect
Without having to be sought; the habitual tendencies which veil it
Are intrinsically pure in the great state which is without object.
May we enter the perfect path.

The supreme Wisdom, unborn and ungenerated,
Free from obscurations and veils of ignorance
Is the great natural state of suchness;
May we realize the nature as it is.

The powerful blessings of great Wisdom
having liberated the obstacle-makers of deviations, errors
and mistakes,
There is the primordial state beyond effort:
May we enter the perfect path.

Without alterations, changes, training or progress
Is the supreme path among paths, the perfect path.
With the gnosis which sees whatever there is
May we recognize the nature as it is
And reach the primordial space.

By observing one does not see the perfect View;
Leaving as is, without observing, ones sees the self-nature.
Not to observe is the vital point of the profound View:
May we enter the perfect path.

By acting one does not accomplish the activity beyond action;
Without acting the great meaning of naturalness is realized.
Not to act is the vital point of great action.
May we enter the perfect path.

The Wisdom-Eye of great gnosis
Freed from the murk and dust of habitual tendencies,
May we actually recognize Dharmata
And attain the level of the Fully Matured Vidyadhara.

All phenomena are like the ten similes of illusion.
With pure perception free from grasping
May the visionary experiences develop,
And may we attain the level of the Vidyadhara of the
Power Over Life.

Without depending on causes and conditions
Obtaining in reality independence and self-liberation,
May we reach the culmination of ground-awareness
And attain the level of Mahamudra Vidyadhara.

The dualistic phenomena of subject and object perceived
through deluded mind
Dissolve in the great Dharmata beyond intellect.
May we hold the invincible position of attainment of confidence
And attain the level of Spontaneously Accomplished Vidyadhara.

All mental perceptions of the three worlds of samsara,
As if waking from a dream into the absolute expanse,
Dissolve in the great primordial inner space:
May we fully awaken in the Youthful Vase Body!

665121387_fk49q-S — Guru Rinpoche Rainbow Body

From The Spiritual Path: A Compilation of Teachings by Jetsunma Ahkon Lhamo

It is not enough to visualize the form of a teacher or lama, thinking that you see only a man or a woman. Such a shallow perception does not put you in touch with what is truly happening. In fact, it causes virtually all the value and function of the lama to be lost to you. Guru Rinpoche comes to us as a direct emanation of the Dharmakaya Buddha, Amitabha. The nature of Amitabha is non-dual. The Dharmakaya is clear, crystalline, uncontrived. It is mind as it is—without limitation or conceptualization of any kind.

This is difficult to understand because we have never had a direct experience of our essential nature. Even our moments of deepest meditation—of what we might call Samadhi—are merely intermediate stages, not to be misconstrued as the ultimate, true realization that occurs when one reaches liberation from all conceptualization. The nature of mind is much like a crystal: clear and uncontrived. It has no sense of self and other. Its nature is such that it can reflect all forms of emanation, and there is nothing that is separate from that all-pervading mind. From that nature, Guru Rinpoche is born. Guru Rinpoche can be understood as a form of the Dharmakaya that is visible to our eyes. He can also be understood, more correctly, as the result of the all-pervading compassion of that mind. If it were possible for the Dharmakaya to reveal itself in some form, that form would be, and is, Guru Rinpoche.

The nature of Dharmakaya is compassion, but not as we usually think of it. Humans generally understand compassion to be directed toward a certain object, for example: “I feel compassion for you.” In our language, that means, “I am sorry for you.” True compassion, in the nature of mind—in Dharmakaya—is quite different. It is objectless. It is not directed toward any specific other, and thus it is all pervading. Why is it not directed toward any specific other? Because in the nature of true mind there is no other. If this all-pervading nature, in its non-dual reality, considers that there is no other, then it must fully embrace and never keep itself away from any object. That is true compassion because it is unconditional.

Such compassion cannot be earned or bought; nor can it be destroyed. It is the nature of the primordial mind. There is nothing you can do to distance yourself from this mind, which is your true nature. You can cover it up by developing thoughts of duality, contrivance, and judgment. You can create so much non-virtue that you fail to perceive that nature, but you cannot distance yourself from it. It is still your nature, unaltered and indestructible. That which is seemingly far away is therefore quite close; in fact, it is non-dual with all that you are.