In accord with Longchenpa’s Guyagharba commentary
t.k. answering a question at lunch:
For the sage, there has ceased to be anything that might be called experience. There is not anything like time or space, nothing like consciousness or even that much lauded “awareness.” Nothing, simply nothing whatsoever, and yet … this paradoxical empty appearing that does not appear to anyone or as anything. And yet, without the slightest intention to benefit beings, the sages manifest perfectly in accord with the needs of each one. How is this?
Well the magical Nirmanakayas appear as the treasury of Dharmakaya’s qualities without ever being anything other than pure space. In the khorlo bcu pa’I mdo it states: “The tathagatas compassion for beings is always. Never ultimately, instantly appearing to individuals. ”What was once the prayers of accumulations sets in motion the bright virtue which is now intentionless benefit. Without any contrivance, without any concept, the very radiance of what is called unborn wisdom awareness has as its natural motion the perfect activity of compassion and this action is called Nirmanakaya – the sage. What appears in the conceptuality of beings as the outer radiance aspect of wisdom is called Nirmanakaya.
The inner radiance aspect of omniscience is perfectly unhindered and for it there is nothing that might be called external. This inner radiance without center or circumference, devoid of things such as singular or plural, ten directions, or characteristics … this nature, just as it is, this is Dharmakaya. In this wisdom, even the Buddhas do not see Buddhas or themselves or beings and it is from this wisdom that compassion emerges mysteriously as the spontaneous activity.
Unborn wisdom abides as the Dharmakaya and spontaneously acts as Nirmanakaya with accomplishment of Sambhogakaya. How is this? Well, the space of mind’s true nature is always … Thinley Norbu referred to it as The Always … always what? Always naturally, innately pure. Always, innately free from obscuration and limitation. Free from elaboration by concept or characterized by designation.
Temporary stains arise from the infinite potential of mind’s luminous expanse – we can talk about how this happens another time. These stains do not effect the actuality but distort the seeming perception of sentient beings. Sentient beings do not perceive – they are the perception mixed with conceptuality. By purifying these temporary stains in their own true space is the one taste of wisdom.
What appears spontaneously, like the blue sky emerging from cloud’s temporary covering, is the unchanging vajra kaya, the peaceful Dharmakaya, the radiant Sambhogakaya, and the magical wisdom Nirmanakaya. These are not something you see somewhere, but the revelation of ones own wisdom perception when what is referred to as “oneself” (as in “one’s own”) and perception have dissolved in wisdom’s revelation. This revelation does not take place to anyone or anyplace, and yet it is exactly the non-dimensionality of the dimension of the sage.
This little explanation is in accord with Longchenpa’s Guyagharba commentary, ending of chapter 10, as best as I can recall it sitting here at lunch.