Part 3c - The peaceful dharmakaya

There are four sections

1) The explanation of the nature

As for the third kaya, the peaceful dharmakaya, in the state of space beyond extremes, abides very subtle wisdom, the essence of the kayas and wisdoms, the mere aspect of the moon subsiding into the space of the sky:

Because such a mind does not enter into knowable objects,
There is also no apprehension of a knowing mind who grasps them.
There is an inner luminosity like the moon
When it has completely subsided into space,
Supreme, but subtle wisdom, not dulled in its dissolving.

As the essence and ground of arising of the aspect of omniscience,
From this, omniscient rupakaya proliferates.
A treasury of good qualities is made to appear for others.
This very subtle wisdom is utterly pacified.^[1]
Therefore has been called the peaceful dharmakaya.

The element or dhatu, the space which is the nature of mind, is inseparably mixed in one taste with wisdom. At this time, which is like that of the new moon, the hosts of complexities are fully pacified. Since the aspect of omniscience is not obstructed, wisdom is said to be “not dulled in its dissolving.”

The wisdom of inner luminosity, the aspect of meditation, is where the wisdom of outer luminosity, the essence of proliferation, is produced. This special inner wisdom of non-thought in which object and perceiver are not fixated as two^[2] is called the peaceful dharmakaya. The Guru of Miracle (sgyu ‘phrul bla ma) says:

The very subtle wisdom, the inner luminosity,
The perceptionless ground of arising, is known as dharmakaya.

The Uttaratantra says: #1048.4

Spotless, complete non-thought,
This is the realm of yogins,
Since the essence of dharmadhatu
Is pure, it is luminous.

Nihilistic emptiness is not said to be dharmakaya, because it is not insight-wisdom. When dharmata is maintained to be dharmakaya, that refers to the vajrakaya, as already explained.

2) Its being beyond the four extremes, because it does not enter into objects

Regarding these three kayas :

These are never found among external objects;
As something very subtle, they are not nothingness.
They are beyond the limits of the four extremes,
Such as the views of eternalism and nihilism,
As the state of Prajñaparamita unexpressed by speech or thought.
This empty nature where all conceptions are pacified
Is realized by no one except the victorious ones.

These kayas are without thoughts. These three kayas, abiding as luminosity in space, exist as the support of the arising of external luminosity. They are not eternal objects, because they are not objects of perception or thought. They are not nothingness, because they are individual and personal wisdom.

They do not exist in the extremes of both or neither^[3] because neither eternalism and nihilism are established, and, therefore, both those extremes are refuted.

Since the kayas are the grounds of arising, the form kayas appear to the eyes of the buddha’s children dwelling on the bhumis and the host of sentient beings. They hear the audible speech of the Dharma, smell the fragrance of discipline of the noble ones, experience the taste of Dharma and touch the bliss of samadhi. By the prajña of examination and analysis, they ponder such dharmas, and produce their causes of arising; but those other than the buddhas do not realize the wisdom of inner luminosity in which these manifestations arise from that place like the moon which has subsided into space. The Uttaratantra says:

Undefiled, pervasive, having indestructible dharmas,
Steady, peaceful, eternal, this is changeless existence.
The sky-like, ultimate state which is the Tathagata
Is the cause of experiencing the objects of the six senses:

True forms are viewed as unborn. As for good discussion,
Its pure sound is heard, and, of the Tathagata discipline,
we smell its pure fragrance, and taste the Great noble One’s holy Dharma.
We touch experience and samadhi, knowing their bliss.

The way which is profound, which is that of one's own essence,
Is the cause of realization. When subtly contemplated,
The one who produces absolute bliss, the Tathagata,
Is one who, like the sky, is separate from reasons.

Also:

These,^[4] which are the supports of self and other benefit.
Possesses such qualities as being beyond conception.
These are objects of the wisdom of omniscience,
Thus, they are not objects of the three buddha knowledges. ^[5]
For those who have attainment of this body of wisdom,
That which is inconceivable will be realized.^[6]

Since it is subtle, this is not an object of hearing.
Since it is absolute, it is not something that is thought.

3) Its abiding as the peace of dharmadhatu

The aspect of possession of this wisdom is called the teacher of perfect mastery, Samantabhadra. As for this:

Though in this utterly birthless palace of dharmadhatu,
Eternally dwell all the conqueror buddhas of the three times,
As they all are dharmata, they do not see each other.
This is called abiding in the profoundly peaceful nature.
It consists of the single space of realization
Known as the deepest meaning of all the victorious ones,
As space in a jar will be the same as what it was.

At the time of inner luminosity in the field of dharmata, the teacher Samantabhadra, abiding in the palace of the simplicity of dharmadhatu, is one with the realization of all the buddhas of the three or four times. Mixed like the earlier and later space in a vase, at this time of primordial inseparability, abiding as conceptionless, perceptionless dharmata, having become of one taste, the buddhas do not see each other's nature--that itself. That is because they abide eternally in self-existing transcendence of seer and seen. The Secret Essence says:

It is free from one, and also free from many.
Suchness that is free from center as well as limit,
Only non-existent appearance of naturally present wisdom,
It is not to be seen, even by the buddhas.

4) The teaching of the assembly of dharmakaya wisdoms:

As for its manner:

This is empty dharmata, the goal of prajña,
The accumulation of wisdom and also the stage of fulfillment.

This is the goal of the accumulation of wisdom. By meditating on prajña, the completion stage or emptiness, obscurations of the nature of mind are cleared away. Then the inner luminosity, dharmakaya, the perfected space of the dhatu, without center or limit, is made to manifest. The Precious Garland says:

The King of dharmakaya, briefly told,
Is born from the accumulation of wisdom.

That is the meaning being explained.