teachings in the same way. It is a special quality of Vajrayana, knowing things to be as they really are. In this sense, since our dharma friends possess buddha-nature, they are dakas and dakinis. It is said that we need to train in pure perception.
Next, we pray to be blessed with faith and trust and to have the intelligence, firm understanding, and ability to take to heart the preciousness of the human body, impermanence, karma, the defects of samsara, and so forth.
The next four lines deal with trusting in the Three Jewels and having compassion for all beings, my parents. Bless me to equalize life and practice. In short, there are three indispensable things: to have devotion upward toward the buddhas, to have compassion downward toward all beings, and to be diligent in-between.
Next, we supplicate to realize the view of Trekchö. Within the mind-stream of all beings is the self-existing buddha-nature, in the form of the self-appearing peaceful and wrathful ones. The development stage is not something foolish. The second line refers to the fact that the outer world and the inner contents are all peaceful and wrathful buddhas, which is actually Tögal.
In the third line of this verse, the main image of dharmadhatu is that of space—the space of all things, within which all phenomena manifest, abide, and dissolve. This is similar to physical space, which is like a container, within which the remaining four elements appear, abide, and disappear. These four elements do not come out of any other source; they emerge from space itself. They do not remain anywhere else other than within space; neither do they go anywhere outside of space. In the same way, dharmadhatu is the basic environment of all phenomena, whether they belong to samsara or nirvana. It encompasses whatever appears and exists, including the worlds and all beings. Everything takes place within and dissolves back into the state of dharmadhatu. Dharmadhatu encompasses all of samsara and nirvana. It doesn’t include only nirvana and exclude samsara; it’s not like that.
External phenomena appear within space, remain within space, and disappear within space again. Is there any place where earth, water, fire, and wind can go that is outside space? Don’t they always remain within space? When they disintegrate, don’t they dissolve within space? Is there any place at all to go beyond or outside space that is other than space? Please understand very well this symbolic resemblance between dharmadhatu and physical space.
The prayer says, within the realm of dharmadhatu, which encompasses all of samsara and nirvana. The relationship among dharmadhatu, dharmakaya, and dharmadhatu wisdom is like the relationship among a place, a person, and the person’s mind. If there is no place, there is no environment for the person to exist in; and there is no person unless that person also has a mind dwelling in the body. In the same way, the main field or realm called dharmadhatu has the nature of dharmakaya. Dharmakaya has the quality of dharmadhatu wisdom, which is like the mind aspect.
We also need to clearly understand what is meant by the terms samsara and nirvana. Nirvana means the “fully realized buddha-nature that consists of body, speech, and mind aspects.” The body is the essence that simply is. Speech is its nature, the cognizant quality that is vividly present. Mind is the capacity, which is radiant. These three aspects comprise the basic presence of all buddhas, as their essence, nature, and capacity. All sugatas have this same identity. Similarly, samsara is the “body, speech, and mind of all sentient beings.” These are the deluded expressions of their essence, nature, and capacity. In this way, dharmadhatu encompasses all of samsara and nirvana.
Dharmadhatu is adorned with dharmakaya, which is endowed with dharmadhatu wisdom. This is a brief but very profound statement, because dharmadhatu also refers to sugatagarbha or “buddha-nature.” Buddha-nature is all-encompassing: thus it is present, or basic, to all states, regardless of whether they belong to samsara or nirvana. Remember, nirvana refers to the body, speech, and mind of all the awakened ones. Body is the abiding essence, speech is the vividly present nature, and mind is the radiant capacity. These three, the body, speech, and mind of all buddhas, are also known as the three vajras.
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