Dakini Quotes

When the incarnation of the Dakini marked by the dragon is found by her mirror, the chains of the dragon will melt from the land of snows." Prophecy of a Free Tibet

Agitation due to circumstances occurs when because of an external incident, you follow a thought, and your mind becomes agitated and scatters into a disturbing emotion. When that happens, keep the attitude of “There is no need to do anything!” Train in loving kindness and compassion, disenchantment, means and knowledge, and devotion. Following that, persevere in the practice as at the time of the view. That will clear it.

Associate with companions who are in harmony with the Dharma and who don't promote disturbing emotions. Keeping company with unwholesome friends, you cannot possibly avoid being influenced by their evil ways. That is the root of going astray...

The awakened state of mind is neither male nor female.

Don't mistake mere words to be the meaning of the teachings. Mingle the practice with your own being and attain liberation from samsara right now.

All phenomena of samsara and nirvana are your own mind.

When you hear pleasant or unpleasant words, understand them to be an empty resounding, like an echo. When you encounter severe misfonune and misery, understand it to be a temporary occurrence, a deluded experience. Recognize that the innate nature is never apart from you.

Our minds have no real or absolute boundaries; on the contrary, we are part of an infinite field of intelligence that extends beyond space and time into realities we have yet to comprehend. The beyul and their dakini emissaries are traces of the original world, inviting us to open to the abiding mystery at the heart of all experience, the inseparability that infuses every action, thought, and intention.

What is the difference between buddhas and sentient beings?' It is nothing other than realizing or not realizing mind. The substance of the awakened state, of buddha, is present within you, but you don't recognize it.

When realization occurs you should definitely be free from samsara, so that your disturbing emotions naturally subside and become original wakefulness. What is the use of a realization that fails to reduce your disturbing emotions?

Your numerous worldly pursuits that are not causes for liberation or omniscient enlightenment will, in addition to being futile, only cause further sarnsaric misery. So it is essential to exert yourself, heart and soul and in thought, word, and deed, in accomplishing the unexcelled enlightenment!

When your body is in seclusion your mind will be also. Give up idle gossip and speak less. If you hurt another's feelings, both of you create negative karma […] don't allow yourself to feel attached or hostile. Maintain a peaceful frame of mind. Give up angry and harsh words; instead speak with a smiling face.

The root of faults is nothing other than your ego-clinging, the attitude of deluded fixation, so cut the ties of ego-clinging! Cast away the fixation on enemy and friend! Forsake worldly concerns! Abandon materialistic pursuits! Engage in nothing but the Dharma from the core of your heart! Just as a seedling doesn't grow on a stone, there will be no enhancement without removing the fault of ego-clinging. You should therefore abandon the root of all evils, ego-clinging. (p. 90)

Resolve to emulate the deeds of all the sublime and noble-minded forefathers and follow the example of holy beings! (p. 111)

You are not a Dharma practitioner if you don't mingle your mind with the Dharma. (p. 115)

To be a hermit doesn't just mean to live in the deep forest; it means that one's mind is free from dualistic constructs.

The absolute defining moment of my life was the day the drug deal went bad. It started out just like any other day, at least for the girlfriend of a dealer. However, this time, it went bad. Really bad.

Whenever you suffer misfortune or illness, think "This repays my karmic debts from former lifetimes and purifies my negative karma!" No matter what happiness you have, regard it as the kindness of the Three Jewels and arouse the strong yearning of devoted gratitude! When you meet with enmity and hatred, think "This is a good friend helping me to cultivate patience!" Think, "This helper for patience is a messenger sent by the victorious ones!" (p. 105)

Again Master Padma said: Tsogyal, I have told this to everyone, but nobody listens. As soon as the Mara of Death catches hold of you, there is no chance for liberation. Those who do not practice the Dharma will regret this when approaching death. The years, months and days pass by without lingering even a second. This life runs out without pausing for even an hour or a minute, and then we die. The seasons continue, but your life finishes and doesn't wait.

Elizabeth Mattis-Namgyel, when asked how to strike a better balance between family, work and self-realisation says: "You need the intention, good scheduling, and you have to be creative. If you don't find time to practice, one of the three is missing.

The guru said: If you want to genuinely practice the Dharma, do what is virtuous, even the most minute deed. Renounce what is evil, even the tiniest deed. The largest ocean is made from drops of water; even Mount Sumeru and the four continents are made of tiny atoms. (p. 30)

It is entirely possible that you will feel attachment to or aversion for certain sense objects. Give that up. When you feel attachment towards something attractive or aversion towards something repulsive, understand that to be your mind's delusion, nothing but a magical illusion.

The master replied: Tsogyal, the empty essence of your awareness is not created by anyone. Without causes and conditions, it is originally present. Don't try to change or alter awareness. Let it remain exactly as it is! Thus you will be free from straying and awaken within the state of primordial purity.

Within the sky-like empty mind, habitual tendencies and disturbing emotions are just like clouds and mist. When they appear, they appear within the expanse of empty mind. When they remain, they remain within the expanse of empty mind. And when they dissolve, they dissolve in that same expanse of empty mind.

The effect of the doha is to create a mental paradox, a state of confusion where logic is defeated, and we must enter through another way of knowing. This is the gate to the mysterious home of the dakini through language. The dakini also holds a staff in the crook of her left arm. This symbolic staff is called the khatvanga. Its essential meaning is that of “hidden consort” or “inner consort.” It represents the dakini’s inner masculine, and at the top of the staff is a vajra symbolizing the phallus. The staff is an interesting metaphor because it can be a tent pole, a protective spear, or a walking staff. With it, she has the power to stand alone; she has internalized the masculine.

Look into the awakened mind of your own awareness! It has neither form nor color, neither center nor edge. At first, it has no origin but is empty. Next, it has no dwelling place but is empty. At the end, it has no destination but is empty. This emptiness is not made of anything and is clear and cognizant. When you see this and recognize it, you know your natural face. You understand the nature of things. (p. 101)

Although your mind lies beyond birth and death, this illusory body does die, so practice while remembering death […] The guru said: Human beings don't think of death. A man's life is like a pile of chaff or a feather on a mountain pass. The demon Lord of Death comes suddenly, like an avalanche or a storm. Disturbing emotions are like straw catching fire. Your life-span decreases like the shadows of the setting sun.

Mind is spontaneously present from the beginning. Like the sun, it is free from any basis for the darkness of ignorance. Like a lotus flower, it is untainted by faults. Like gold, it doesn't alter its own nature. Like the ocean, it is unmoving. Like a river, it is unceasing. Like Mount Sumeru, it is utterly unchanging. Once you realize that this is how it is [and stabilize it], that is called 'possessing the view of realization.

Again the guru said: Listen here, fortunate people of future times who follow the words of Padmakara! First of all, when embarking on the path you must be diligent. For so long in the past, you were engrossed in deluded experience; for incalculable aeons, anything you did went astray in delusion. Cut through this delusion right now while you have obtained a human body […] It is extremely difficult to obtain a human body. Having obtained it, only a few people hear the name of the Buddha. After hearing it, it is extremely rare that someone feels faith. And even feeling faith once, after entering the Dharma many people like stubborn beasts break their samayas and precepts and head downhill. Seeing these sentient beings, the bodhisattvas despair, and I, Padmakara, grieve.

In this very life may they possess longevity, good health, and abundant wealth and excellence! May all their sickness and evil influences, misdeeds and obscurations, transgressions, mistakes and misfortunes, their outer and inner obstacles, and all evil and discordant forces be pacified! May they abide by the Dharma in thought, word and deed, and, while enjoying the flawless words of the victorious ones, may they have all their wishes fulfllled, just as if they possessed the wishfulfllling powerful king of precious stones! When the time of death arrives, may they not suffer the misety of the life-force being interrupted, but may all conceptual states of disturbing emotions subside, and may they joyfully and delightfully remember their guru and the Three Jewels! May they be completely protected by the wisdom mind of all noble beings endowed with great compassion who are the unsurpassable objects of refuge! May they not undergo the fear and terror of the bardo, and may all the doors to the lower realms of existence be closed! As the ultimate, may they soon attain the precious state of unexcelled, true and complete enlightenment! (p. 123)

Although your mind lies beyond birth and death, this illusory body does die, so practice while remembering death […] The guru said: Human beings don't think of death. A man's life is like a pile of chaff or a feather on a mountain pass. The demon Lord of Death comes suddenly, like an avalanche or a storm. Disturbing emotions are like straw catching fire. Your life-span decreases like the shadows of the setting sun […] This life is crossed in a brief moment, but samsara is endless. What will you do in the next life? Also, the length of this life is not guaranteed: the time of death lies uncertain, and like a convict taken to the scaffold, you draw closer to death with each step. All beings are impermanent and die. Haven't you heard about the people who died in the past? Haven't you seen any of your relatives die? Don't you notice that we grow old? And still, rather than practicing the Dharma, you forget about past grief. Chased by temporary circumstances, tied by the rope of dualistic fixation, exhausted by the river of desire, caught in the web of samsaric existence, held captive by the tight shackles of karmic ripening - even when the tidings of the Dharma reach you, you still cling to diversions and remain careless. Is it that death doesn't happen to people like you? I pity all sentient beings who think in this way! The guru said: When you keep in mind the misery of dying. it becomes clear that all activities are causes for suffering. so give them up. Cut all ties, even the smallest, and meditate in solitude on the remedy of emptiness. Nothing whatsoever will help you at the time of death, so practice the Dharma since it is your best companion...

Don't mistake mere words to be the meaning of the teachings. Mingle the practice with your own being and attain liberation from samsara right now. (p. 100)

The awakened state of enlightenment is your own awareness that is naturally awake. (p. 102)

Fortunate ones, mingle your mind with the Dharma and the happiness of buddhahood will manifest within you! (p. 108)

When you listen carefully to this and put it correctly into practice, you will certainly automatically receive the blessings! When you assimilate loving kindness in you heart, you will be loved by all beings. When you hold compassion in your heart, everyone will cherish you as their own child. When you keep impartiality in your heart, you will be free from enmity and prejudice. When you fill your heart with sympathetic joy, your actions will be in harmony with everyone. When you give up the thought of harming others, you will meet less hostility. When you tame your mind and are very generous, many followers will gather around you. (p. 107)

Unless you realize that your own mind is the buddha, you will be deceived by the multitude of conceptual thoughts. So realize that your own mind is the buddha!

Always keep to remote mountain dwellings, since solitude is the source of happiness! Don't live the life of an evil householder, since that causes misery for this and all future lives! Since companions influence your daily deeds, associate with people who are in harmony with the Dharma! (p. 112)

Solitude is the source of happiness

So, in Spanish I call her Río Abajo Río, the river beneath the river; La Mujer Grande, the Great Woman; Luz del abismo, the light from the abyss; La Loba, the wolf woman; or La Huesera, the bone woman. She is called in Hungarian, Ö, Erdöben, She of the Woods, and Rozsomák, The Wolverine. In Navajo, she is Na’ashjé'ii Asdzáá, The Spider Woman, who weaves the fate of humans and animals and plants and rocks. In Guatemala, among many other names, she is Humana del Niebla, The Mist Being, the woman who has lived forever. In Japanese, she is Amaterasu Omikami, The Numina, who brings all light, all consciousness. In Tibet she is called Dakini, the dancing force which produces clear-seeing within women. And it goes on. She goes on.

„The Great Perfection I learned from my naturally aware mind. I have realized that all phenomena are like dreams, like magic.

There is a prophecy that the "teachings of the Buddha will spread further and further north". Nepal is to the north of India, and after that, isn't Tibet to the north of Nepal? "Later on, they will return to the central land and then go west." I'm not sure where these words are from; they may be from a terma of Padmasambhava or maybe they were spoken by the Buddha himself. But most certainly the prophecy exists; I heard it from Dzongsar Khyentse Rinpoche. "From now on the Buddhadharma will spread further west," he said. (p. 20)

Although your mind lies beyond birth and death, this illusory body does die, so practice while remembering death […] The guru said: Human beings don't think of death. A man's life is like a pile of chaff or a feather on a mountain pass. The demon Lord of Death comes suddenly, like an avalanche or a storm. Disturbing emotions are like straw catching fire. Your life-span decreases like the shadows of the setting sun […] This life is crossed in a brief moment, but samsara is endless. What will you do in the next life? Also, the length of this life is not guaranteed: the time of death lies uncertain, and like a convict taken to the scaffold, you draw closer to death with each step. All beings are impermanent and die. Haven't you heard about the people who died in the past? Haven't you seen any of your relatives die? Don't you notice that we grow old? And still, rather than practicing the Dharma, you forget about past grief. Chased by temporary circumstances, tied by the rope of dualistic fixation, exhausted by the river of desire, caught in the web of samsaric existence, held captive by the tight shackles of karmic ripening - even when the tidings of the Dharma reach you, you still cling to diversions and remain careless. Is it that death doesn't happen to people like you? I pity all sentient beings who think in this way! The guru said: When you keep in mind the misery of dying. it becomes clear that all activities are causes for suffering. so give them up. Cut all ties, even the smallest, and meditate in solitude on the remedy of emptiness. Nothing whatsoever will help you at the time of death, so practice the Dharma since it is your best companion.

Do like this if you want to practice the true Dharma! Keep your master's oral instructions in mind. Don't conceptualize your experience, as it just makes you attached or angry. Day and night, look into your mind. If your stream of mind contains any nonvirtue, renounce it from the core of your heart and pursue virtue. (p. 29)

When you hear pleasant or unpleasant words, understand them to be an empty resounding, like an echo. When you encounter severe misfortune and misery, understand it to be a temporary occurrence, a deluded experience. Recognize that the innate nature is never apart from you... (p. 29)

Although your mind lies beyond birth and death, this illusory body does die, so practice while remembering death […] The guru said: Human beings don't think of death. A man's life is like a pile of chaff or a feather on a mountain pass. The demon Lord of Death comes suddenly, like an avalanche or a storm. Disturbing emotions are like straw catching fire. Your life-span decreases like the shadows of the setting sun […] This life is crossed in a brief moment, but sarnsara is endless. What will you do in the next life? Also, the length of this life is not guaranteed: the time of death lies uncertain, and like a convict taken to the scaffold, you draw closer to death with each step. All beings are impermanent and die. Haven't you heard about the people who died in the past? Haven't you seen any of your relatives die? Don't you notice that we grow old? And still, rather than practicing the Dharma, you forget about past grief.

The teachings in „Advice from the Lotus-Born“ were spoken directlyl by Padmasambhava to his close disciples in Tibet. Primarily they were given in response to questions from Lady Tsogyal, the princess of Kharchen, who wrote them down and concealed them as a precious terma treasure to be revealed many centuries later. Almost every chapter mentions that these instructions were given for the benefit of practitioners of future generations, and often they include the words: „May this meet with all worthy and destined people in the future!

The king asked: What does it mean to 'gain certainty'? The master responded: Gain certainty in the fact that since the very beginning your own mind is the awakened state of buddhahood. Gain certainty in the fact that all phenomena are the magical display of your mind. Gain certainty in the fact that the fruition is present in yourself and is not to be sought elsewhere. Gain certainty in the fact that your master is the buddha in person. Gain certainty in the fact that the nature of view and meditation is the realization of the buddhas. To gain such confidence you must practice!

Yeshe Tsogyal was a woman: there may be some people who believe that only men can attain enlightenment, but her life is proof of the opposite. In actual fact, the awakened state of mind is neither male nor female.

Don't regard any sentient being as your enemy: to do so is only your mind's delusion. (p. 29)

Without a master you cannot possibly awaken to enlightenment, so follow a qualified master and accomplish whatever he commands. (p. 31)

Again the guru said: Listen here, fortunate people of future times who follow the words of Padmakara! First of all, when embarking on the path you must be diligent. For so long in the past, you were engrossed in deluded experience; for incalculable aeons, anything you did went astray in delusion. Cut through this delusion right now while you have obtained a human body […] It is extremely difficult to obtain a human body. Having obtained it, only a few people hear the name of the Buddha. After hearing it, it is extremely rare that someone feels faith. And even feeling faith once, after entering the Dharma many people like stubborn beasts break their samayas and precepts and head downhill. Seeing these sentient beings, the bodhisattvas despair, and I, Padmakara, grieve […] You people who live now or appear in the future and who correctly listen to the words of Padmakara, this is what you should do: In order to take advantage of the human body you have obtained, you need the sublime Dharma.

There is no difference between buddhas and sentient beings other than their scope of mind. What is called mind, consciousness, or awareness, is of a single identity. The mind of a sentient being is limited. The mind of a buddha is all-pervasive. So develop a scope of mind that is like the sky, which has no limit to the east, west, north, or south. – Shri Singha

There is no difference between buddhas and sentient beings other than their scope of mind. What is called mind, consciousness, or awareness, is of a single identity. The mind of a sentient being is limited. The mind of a buddha is all-pervasive. So develop a scope of mind that is like the sky, which has no limit to the east, west, north, or south.

To be a meditator doesn't simply mean to live in a cave; it means to train oneself in the true meaning [of the natural state].

When samsaric existence is freed in itself, there is no awakened state to accomplish apart form that. Once you realize this, samsara and nirvana are not two.

When samsaric existence is freed in itself, there is no awakened state to accomplish apart from that. Once you realize this, samsara and nirvana are not two.

Day and night, look into your mind. If your stream of mind contains any nonvirtue, renounce it from the core of your heart and pursue virtue.

Regarding the straying of the dwelling place, it is generally taught that in order to perfect ultimate realization of the view someone who has a temporary realization of it should go to a secluded open area, such as a mountain retreat or a charnel ground. You may temporarily possess the view, but in order to sustain it, you must stay in mountain hermitages. An unwholesome dwelling place may indeed cause your view to go astray.

Associate with companions who are in harmony with the Dharma and who don't promote disturbing emotions. Keeping company with unwholesome friends, you cannot possibly avoid being influenced by their evil ways. That is the root of going astray […] Tsogyal, if you want to avoid this way of going astray, cut your ties to superfluous companions and remain in solitude!

Tsogyal, if you want to practice the Dharma in an authentic way, it is most important to cut your ties to unwholesome places, companions, and so forth. So give them up!

Free from the impulse to avoid, cultivate or cling. all concepts of samsara and nirvana totally vanish into the expanse of nondual wakefulness, and you remain nakedly as nondual unity, the essence of great bliss. At that time, even if the Dharmaraja, the Lord of Death, puts his hook into you and takes you away, you will not feel fear or dread.

Buddhahood is attained by recognizing one's nature.

prostrate to the father guru. I, the yogi Milarepa, From within the abiding nature will sing you a song. I’ll do a dance in the space free of true existence. Listen, assembly of mamos and dakinis. This reliance on confidence in cause and effect Is faith with which ordinary ones’ cannot compare. Staying alone in solitary places Is samadhi with which ordinary ones’ cannot compare. This resting evenly, free of perceiver and perceived, Is view with which ordinary ones’ cannot compare. This postmeditation that’s free of forgetting Is meditation with which ordinary ones’ cannot compare. This mindfulness without perceiver or perceived*3 Is conduct with which ordinary ones’ cannot compare. This union of compassion and emptiness Is fruition with which ordinary ones’ cannot compare. This clothing that’s free of any feeling of cold*4 Has softness and excellence with which ordinary ones’ cannot compare. This samadhi that’s without any hunger Is meat and beer with which ordinary ones’ cannot compare. This drinking from the river of enlightenment Is drinking with which ordinary ones’ cannot compare. Giving rise to contentment from within Is food and wealth with which ordinary ones’ cannot compare. Marpa Lotsawa, the translator, Is a siddha with whom ordinary ones cannot compare. The view of one’s mind as the face of the deity Is the yidam with which ordinary ones cannot compare. I, the yogi Milarepa, Am a meditator with which ordinary ones cannot compare. This body that’s without any sickness Is a doctor with which ordinary ones cannot compare. Now listen once more, assembly of dakinis: Where nothing is clear, it is clear for me.57 This very luminosity is clear. Where there is no heat, I feel warm. This very single cloth is warm. When there’s nothing comfortable, I feel good, This very illusory body feels good. Where there is no joy, I feel quite joyful, This very dream is so joyful. This yogi here feels better and better. Is Drakya Vajra high, or not? If Drakya Vajra isn’t high, Then how could vultures soar below? If the icy new year’s wind isn’t great, Then how could water in the mountain and valley freeze? If the garment of chandali isn’t warm, How could I feel warm with a single cotton cloth? If I don’t eat samadhi for my food, How could I survive being hungry with an empty belly? If the river of enlightenment isn’t drunk, Then how could I survive being thirsty without water? If the guru’s instructions are not profound, Then how is it obstructions and maras don’t come? If this yogi does not have realization, How could I wander in mountain retreats with no people? This is all due to the kindness of the wise guru. Put efforts in practicing just like this.

By the power of this, may the obstacles of those great beings who are doctrine holders be dispelled!!! May the lives of those who adhere to the teachings be prolonged and may benefactors power increase! May sentient being be joyfully happy and always practice the Dharma! May the fruit of benefiting oneself and other ripen like that of a wish~fulfilling tree! May good deeds and enlightened activity PROLIFERATE and be auspicious! I wrote this myself. May virtue prevail! May virtue prevail! May virtue and excellence prevail!

Tsultrim Tso, who possessed all the characteristics of a dakini, like gentle behavior and immense compassion for others,

There are also some stories of enlightened women practitioners and teachers in early Buddhism. We see a blossoming of women gurus, and also the presence of female buddhas and of course the dakinis. In many stories, these women taught the intellectual monks in a very direct, juicy way by uniting spirituality with sexuality; they taught based on using, rather than renouncing, the senses. Their teachings took the learned monks out of the monastery into real life with all its rawness, which is why several of the Tantric stories begin with a monk in a monastic university who has a visitation from a woman that drives him out in search of something beyond the monastic walls.

Although many women in Tibet found ways to practice spirituality, they did so in a culture which gave them mixed messages. On the one hand they were subject to religious and cultural negation of women as equal vehicles for spirituality; on the other hand they were supported by the notion of women being the essence of wisdom and the dakini principle. They had to prove themselves in ways that men and monks did not. We Western women are also conditioned by the limited examples of truly spiritual women as role models within our patriarchal society. We must seek to recover from the alienation from ourselves and articulate our experiences with very few resources from which we can draw inspiration and in which we can recognize ourselves.

Do not keep company with or befriend a person who has degenerated his discipline or samayas for even a single moment. If when wearing white robes you go to an oily swamp, the black stuff will surely discolor the white. Similarly, even though your own samayas are pure you will surely still be defiled by the broken samayas of others. If your own samayas are not pure, it is like black not being tainted by black. So be very careful. It is there essential not to associate with evil people or with bad company who have lost their vows. In any case, one should take care not to be ashamed of oneself.

What would be the long-term consequences for a dakini revolution? Every technological advancement had consequences.

By its very nature, tsok creates a sixfold satisfaction: the deities are satisfied by the offerings; the practitioners are satisfied by the food and drink; the wisdom mandala is satisfied by the subtle essence of nectar; the deities of one’s body are satisfied by the pristine awareness of bliss and emptiness; dakinis on the outer and inner levels are satisfied by the offering of song and dance; the dharma protectors who carry out activity are satisfied by the offering of remainders. The tsok is offered within the context of the three concepts: the lama is understood to be the heruka, that is, the embodiment of all phenomena, inseparable from emptiness; one’s fellow participants are understood to be masculine and feminine deities; the tsok substances are understood to be the substances that confer siddhis.

In The One Hundred Thousand Songs of Milarepa, Milarepa encounters some dakinis who have been offended by being burned by the smoke of a shepherd's foul-smelling fire. They have reacted by creating a pestilence. The dakinis say to him: 'According to the reciprocal-relation principle of the Law of Causation, when we recover from a disease so will the people. It is the common oath of all worldly Dakinis that if one of us has been made unwell or unhappy, we are all offended and the Devas and spirits support us, throwing the world into confusion.

Since their mind is free from doubt and hesitation they regard the teachings as a precious, wish-fulfilling jewel. Perceiving the misery of samsaric activities as poison they exert themselves in practice for the sake of the future. Seeing the pursuits of this life as futile they have great fortitude and perseverance when trying to accomplish the unexcelled enlightenment. Such noble people who are untainted by the faults of competitive and ambitious craving for material gain and prestige are the sublime spiritual offspring of the victorious ones.

Teaching the Dharma to people who are skilled in dry intellectual speculations and cling to mere words of sophistry will result in slandering the Dharma. By slandering the Dharma the slanderer will accumulate evil karma, and you yourself, by being angry, will also gather misdeeds. Thus both teacher and recipient will gather evil karma through the Dharma. There is no need for that. Do not make the profound instructions into a sales item but practice with perseverance in remote places and mingle your mind with the Dharma.

Here is the explanation of how buddhahood acts for the welfare of sentient beings. Numerous reflections of the sun appear on the surface of many waters without leaving behind the single circle of the sun. Similarly, the truly and completely Enlightened One, the dharmakaya, without leaving behind the equality of the innate nature, magically appears, through the sambhogakaya and nirmanakaya, in accordance with the particular inclinations of those to be tamed in a number as great as the infinite space. Although acting for the benefit of beings, the dharmakaya holds no conceptual thinking. For example, the sunlight does not conceive of benefiting beings. In the same way the two kayas hold no concepts of acting for the welfare of beings. The welfare of beings results from the power of aspiration.