The Single-Taste


Chapter Seven: The Tathagatagarbha

This chapter tells the story of how the Store-House of the Tathāgatas (Tathagatagarbha) is the Essence of the One True Dharma. All other dharmas partake in this one single-taste.

At that time, the Elder Brahmacarya (Chastity) rose from the Self-domain [of Reality, the enlightened state] and spoke to the Buddha, “Lord! The essence (nature of the void) that exists is beyond extinction [since it is beyond coorigination]. The essence which can cause extinction is unborn (the essence of extinction itself is beyond extinction). [Therefore,] the essence of thusness is the bodhi of the buddhas. The nature of bodhi is free from differentiation. The non-differentiating wisdom [being void in nature] can [thusly] fathom infinite differentiations. These unlimited characteristics [of wisdom] result in the cessation of [all] differentiations. Therefore, both the essence and characteristics [of the void] are inconceivable; and within its inconceivable essence, lies its non-differentiation. “Lord! The number of dharmas is immeasurable and limitless, but the unlimited characteristics of dharmas have only one [common] essence of abidance by one (single) nature. How does this come about?”

The Buddha replied, “Elder! It is inconceivable! I proclaim all the Dharmas for the sake of those who are deluded. Hence, they (the Dharmas) are only expedient means. All the characteristics of dharmas possess [only] one essence of Reality. Why? They are like the example of the four gates that open upon a city. All four gates lead to the [same] city. Just as the populace [of that city] may freely enter [through any gate], the same is with the various tastes of the myriad dharmas [leading ultimately to the same essence of Single-taste].”

Elder Brahmacarya (Chastity): Wŏnhyo states that “Although this person’s body appears to be that of an ordinary householder, his mind abides in the single taste, for this single taste absorbs all tastes. Although he may seem to be a sullied layman who commingles all kinds of tastes, he in fact does not neglect that moral and pure practice that has but a single taste. Since this chapter elucidates this aspect, it therefore has him serve as the interlocutor. [ibid, pg. 244]

There are innumerable Dharmas serving as expedient means to liberate the various sentitalia; yet in all of them there is One Sole Essence, a single-taste, which is the exclusive elixir that quenches their insatiable thirst for deliverance from dukkha.

The Elder Brahmacarya remarked, “If dharmas are like this, by abiding in the Single-Taste, I should be able to access all the tastes.”

The Buddha replied, “So it is, so it is! Why? The essence of the Single-Taste is like a big sea (an ocean). There is not a single one amongst all the streams that does not flow into it. Elder! The tastes of all the dharmas are just like all the streams. [Whilst] their names and classifications may differ, the water [from all the streams] is not different. From the perspective of the sea, its water embraces all [the water] from those streams. [In the same way,] if one abides by the Single-Taste, then all tastes are being accessed.”

The Elder Brahmacarya asked, “If all dharmas are of a single taste, how is it that there are paths of the three vehicles? Is the wisdom behind each different?”

The Buddha replied, “Elder! This is like the example relative to the stream, the river, the canal, and the sea. In view of the differences in their sizes and depths, they are named differently. When water is in the stream, it is called the stream water. When it is in the canal it is called the canal water. When it is in the river it is called the river water. But once [all the water] is in the sea, it is just called seawater. The dharmas [of the three vehicles] are also the same. [As] they are all within the Reality of thusness, they are all called the path to Buddhahood.

The ocean is a simile for the royal path to Buddhahood. All the sundry dharmas flow like streams into this massive oceanic reservoir of the Unborn. Once the three vehicles converge into the waters of this One Unborn Buddha Mind, their respective bases coagulate into the One Single-Taste (Tathāgatagarbha).

“Elder! One who accesses the path to buddhahood accesses three practices.”

The Elder Brahmacarya asked, “What are the three practices?”

The Buddha replied, “First is the practice in accord with phenomena [knowing them to be void ultimately]. Second is the practice in accord with consciousness [knowing the characteristics of everything (all phenomena) to be the projections of the mind]. Third is the practice according to thusness [of the non-abiding mind that functions without obstruction under all circumstances].

“Elder! These three practices fully embrace all approaches. Of all the approaches to the Dharma, there is not one that does not access thereof. One who accesses these practices does not generate any  characteristics of the void. And one who so accesses (these practices) can be said to have accessed the tathagatagarbha. One who accesses the tathagatagarbha accesses that which is beyond access.”


The practice that cleaves to phenomena” means that, while relying on the four noble truths and the twelve links of conditioned generation, and in accordance with phenomena [that are governed by] cause and fruition, one cleaves to the practice of the [thirty-seven] constituents of the path. “The practice that cleaves to consciousness” means that all sentient beings are created by the one mind alone and, in accordance with that principle of consciousness-only, they cleave to the practice of the four means of conversion (saṃgrahavastu). “The practice that cleaves to thusness” means that all dharmas are impartial and uniform; in accordance with that impartial thusness, one cleaves to the practice of the six pāramitās. “Cleaves” means that it accumulates practices and assimilates them in the mind; it does not refer to the clinging that discriminates subject from object… although one remains in accord with phenomena and consciousness, one constantly remains in accord with thusness and cleaves to the practice of impartiality. This is what can be termed the capacity to access the sea of the tathāgatagarbha.” [ibid, pg. 249]

*One is called in this enterprise to remain impartial in the face of [all] phenomena by always remaining in accord with the oceanic wonder of Thusness.

The Elder Brahmacarya asked, “This is inconceivable! Upon accessing the tathagatagarbha is like a bud that matures into a fruit. It has no access point. Through the strength of the fundamental Self-Benediction, it (the Self-Benediction) accesses the Self [Reality]. In attaining that Self [Reality], how many types of wisdom would one have?”

The Buddha replied, “One’s wisdom would be inexhaustible. Briefly speaking, one would have four categories of wisdom. What are the four? First is the perpetual wisdom that accords with thusness [working without obstructions for sentient beings, according to co-origination]. Second is adaptive wisdom that expediently extirpates the sicknesses (defilements) [of sentient beings, according to co-origination]. Third is nirvanic wisdom [of Nirvana] that removes lightning (momentary) wisdom [of the cultivator]. Fourth is Absolute-Wisdom that accesses Reality perfectly, replete with the path to buddhahood.

“Elder, this is the working of these four great matters. The sayings of all the buddhas of the past act as big bridges and ships [to ferry sentient beings across]. [When you] liberate sentient beings, you should employ this wisdom.


The term “decisive knowledge” (perpetual wisdom) means impartial wisdom (samatājñāna). Because it involves direct perception alone and makes no use of expedients, it is called “decisive knowledge.” [This type of knowledge] counteracts the mano[vijñāna] and the clinging to “I” and “mine,” and regardless of whatever it perceives, it remains impartial; therefore, it says that it is “[knowledge that] accords with thusness.”

Adaptable knowledge” (adaptive wisdom) is the wisdom of marvelous observation (pratyavekṣanājñāna). At the level of the sixth consciousness [viz. mentality], it generates progress by applying expedients; therefore, it is called “adaptable.” On the path of applying expedients, it thoroughly pursues ways to neutralize and rebut concepts and phenomena; therefore, it says “neutralizes and rebuts.” This knowledge in reality incorporates both expedient [contemplation] and direct contemplation [perception]; but, because it is distinguished from decisive knowledge, it is referred to summarily as involving “expedients.”

Nirvāa knowledge” (nirvanic wisdom) is the wisdom of having accomplished what was to be done (kṛtyānuṣṭ¡ānajñāna). By being able to make manifest the eight episodes [the stereotypical events in the life of a buddha], one masters the tasks of the buddhas and demonstrates the final sign [of passing into parinirvāṇa]; this is called “nirvāṇa knowledge.” Bringing an end to the five sensory consciousnesses produces this type of knowledge; for this reason, it is called “[knowledge that] removes lightning[-like] sensory awareness.” “Lightning[-like] sensory awareness” refers to the five consciousnesses, which abruptly arise and abruptly vanish, like flashes of lightning.

Ultimate knowledge” (Absolute Wisdom) is the great perfect mirror wisdom (ādarśanajñāna) because it is only at that ultimate level that one achieves this knowledge. Since there are no realms it is unable to fathom, it accesses the one real meaning. Therefore it is called “[knowledge that] accesses reality.” Since there are no realms that it is unable to make manifest, it is called “[knowledge that] perfects the path.” [ibid, pg. 251]

“Elder, further, the operation of these great functions involves three important aspects. Firstly, there is the mutual non-infringement between the internal (for self-liberation) and the external (when liberating others) within the three samadhis {please see the Buddha’s explanation later}. Secondly, use discriminatory wisdom within the great matrix of subject [in ending all obscurations related to the four elements and the base consciousness]. Thirdly, the wisdom and non-distraction of thusness propelled by compassion, when liberating oneself and others. These three aspects will culminate in [the perfection of] bodhi. One who does not practise these, will be unable to flow into the sea of the four wisdoms and will be subject to the whims of all the great demons.

“Elder, until the attainment of buddhahood, you and the others in the assembly should constantly cultivate and practise, without any temporary respite.”

The Elder Brahmacarya asked, “What are the three samadhis?”

The Buddha replied, “The three samadhis are the samadhi of the void, the samadhi without characteristics, and the Samadhi of non-expectation. These are the samadhis.”


The differences among these three [samādhis] can briefly be described in terms of three categories: (1) essence, function, and characteristics; (2) mind, cause, and fruition; (3) consciousness, sensory awareness, and [external] characteristic. [One,] essence, function, and characteristics: None of the ordinary dharmas involve anything other than these three. Because the essence of dharmas is void, we establish the samādhi of voidness. Because they involve no active functioning, they are the samādhi of wishlessness. Because they have no characteristics or attributes, they are the samādhi of signlessness. [Two,] mind, cause, and fruition: The arising of cause and fruition proliferates the activities of mind. Because the activities of mind are void, we establish the samādhi of voidness. Because all causes are nonexistent, we establish the samādhi of wishlessness. Because all fruitions are unascertainable, we establish the samādhi of signlessness. [Three,] consciousness, sensory awareness, and [external] characteristic: Because the own-essences of all the consciousnesses are void, we establish the samādhi of voidness. Because it abandons the aspect of sensory awareness, we establish the samādhi of wishlessness. Because it abandons the aspect of [external] characteristics, we establish the samādhi of signlessness. [ibid, pg. 254]

The Elder Brahmacarya asked, “What is the great matrix of subject?”

The Buddha replied, “‘Great’ means the four basic elements (earth, water, fire, and wind). ‘Subject’ means the [five] aggregates (skandha), and others [such as the sense-realms, and the twelvefold co-origination]. ‘Matrix’ means the base (eighth) consciousness. This is called the great matrix of subject.”

The Elder Brahmacarya said, “It is inconceivable! Such wisdom [comprising the four wisdoms and the three related matters that bring about their perfection] benefits oneself and others. [It enables a cultivator to] transcend the three realms, [yet] without abiding by Nirvana, to access the bodhisattva path.

“Such characteristics [created through the functioning of differentiation in coorigination] belong to dharmas that are subject to creation-extinction, since they involve differentiation. If one were to abandon differentiation, then these dharmas would not be subject to extinction.”

In proclaiming the essence, the Tathagata then recited the stanza:

Dharmas created from differentiations (co-origination),
Are duly extinguished by differentiations,
Abandon all dharmas that are subject to differentiations,
Then they will neither be created nor extinguished.

When the Elder Brahmacarya heard this stanza, his mind was jubilant and elated. Wishing to proclaim its essence, he recited the stanza:

All dharmas are originally calm and extinct.
This calm-extinction
is also unborn (beyond creation).
All dharmas that are subject to creation-extinction,
Such dharmas are not beyond creation.
They are not the same [as those beyond creation-extinction],
As each is subject to either permanence or impermanence.
This [Dharma of the Buddha] leaves all dualities,
But also does not linger in oneness.

The Dharma of the one Taste is Unborn, Uncreated, Uncomposed, Undying; IT is THE Dharma of all Buddhas that evaporates all dualities yet does not constitute Itself in any form of oneness.

If dharmas are [illusorily] said to be one,
It would be like the [illusory] hair of fire-rings,
[Or] mistaking heatwaves
(mirages) for water.
All [such perceptions] are false and deceptive.

Yea, oneness is also constitutive of a false and deceptive perception. There is no oneness in the Such that is the essence of boundlessness.

[Also] if one perceives the non-existence of dharmas,
[This perception creates] a dharma of nothingness.
Like a blind man who [ignorantly] believes otherwise,
Preaching a dharma like (nonexistent) hair of a tortoise.

Attempting to negate solely for the purpose of negating is a futile affair and opens up the despairing dharma of nothingness.

I have now heard the Buddha’s exposition [on],
The Dharma beyond dualistic views,
Also not relying on abidance between [such views].
Therefore it is beyond grasping or abiding.
The Dharmas spoken by the tathagatas,
Are completely from non-abidance.
I, from the place with non-abidance,
Pay respect to the tathagatas from here.
Respectfully saluting the characteristics of the tathagatas,
Their motionless wisdom equals to empty space.
Free from grasping and lingering,
I respectfully salute their non-abiding
Everywhere I,
Always see all the tathagatas.
I only wish all the tathagatas,
Will explain the perpetual Dharma to me.

The perpetual Dharma of boundlessness is taught by the Tathāgatas in the Dharma-Womb of the Tathagatagarbha. It is solely within this Dharma-Womb that one is finally free from the grasping which triggers the disease of co-origination and its aftermath of lingering in baseless conceptual constructions.

Then the Tathagata stated: “All good men! You listen attentively and I will explain for you the perpetual Dharma.

“Good man, the perpetual Dharma is not a perpetual dharma. It is neither the spoken nor the written word. It is neither the noble truth nor liberation. It is neither nonexistence nor the sense-realms (existence). It is beyond all  deception (grasping) and impermanence. This Dharma is also not impermanent. [For] it is beyond all views of permanence and impermanence. Permanence is revealed once [the impermanent deceptive] consciousness [of the eighteen sense-realms,]  is realized to be void. The [eighth consciousness, as the base of the other seven] consciousness is perpetually calm and extinct. This calm-extinction [itself] is also calm and extinct.


The statement “the perpetual dharma is not a perpetual dharma” means that the essence of the dharmakāya, which is the teacher of the buddhas, remains far removed from the characteristics of production and extinction; therefore, it is called the “perpetual dharma.” But because it remains far removed from that nature of constant abiding, it “is not a perpetual dharma.” “It is neither the spoken nor the written word” means that it neutralizes all terms of reference. “It is neither truth nor liberation” means that it transcends the real meaning of those referents. “It is neither non-existence nor the [sense-] realms and remains far removed from the limits of deception and annihilationism” means that it is not ultimately nonexistent, but also does not involve the sense-realms. Because it does not involve the sense-realms, it remains far removed from any experience that involves deceptive grasping; but because it is not non-existent, it remains far removed from any experience of annihilationism. “Limits” is a synonym for “realm.” “But this dharma is also not impermanent, for it remains far removed from either eternalism or annihilationism”: because it is “not impermanent,” it leaves behind all annihilationist views. But because it is “this dharma,” it leaves behind all eternalist views; this is because “this dharma” is not something that can be grasped by eternalist views.

“[At the moment of] cognition, the consciousnesses are permanent” refers to the ultimate cognition of that perpetual dharma. At that moment of cognition, all “the consciousnesses are permanent.” This is because the mind of original quiescence may be moved initially in accordance with ignorance; but now, in accordance with that cognition, one returns to that original quiescence. “These consciousnesses are perpetually calm and extinct” means that all the consciousnesses are originally free from production or extinction; and because they are free from production and extinction, their natures are perpetually calm and extinct. Now, because at the moment of cognition one extinguishes forever the consciousnesses that in this wise are calm and extinct, it therefore says “but that calm extinction is also calm and extinct.” This is because those calm and extinct consciousnesses are these impermanent dharmas; and it is only after their extinction that one gains permanence. This idea will be elucidated in the following “Dhāraṇī” [Codes] chapter. Furthermore, this nature that is originally calm and extinct does not linger in constant abiding; therefore, it says “[that calm extinction] is also calm and extinct.” [ibid, pg. 263]

“Good man, one who knows that dharmas are calm and extinct need not calm his mind, nor extinguish it. His mind is always calm and extinct. The mind of one who attains calm extinction (through realization that mind and dharmas are void of nature) is constantly aware that all mentation (nama) and sense-objects (rupa) are nothing but the [creations of the] ignorant mind. The ignorant mind differentiates all the dharmas. [But all the dharmas] are nothing apart from mentation (nama) and sense-objects (rupa). [One who] knows the thusness of dharmas does not follow (being conceptualized by) written and spoken language. The mind will only be with the essence and will not differentiate self and others [thus transcending duality]. Knowing that the self is [only] a hypothetical name is the attainment of calm-extinction. If one attains calm-extinction, one attains anuttarasamyaksambodhi.”

Inseparable Bodhi is awarded the one who transcends the realms of shadow-making (all perceptional dharmatas) wherein even the conceptional-self is slayed (the end of all characteristics) by the Dragon sword of prajñāpāramitā wherein the Dragon-mind of one-pointed contemplation radiates everywhere and nowhere.

After Elder Brahmacarya heard this exposition, he recited the stanza:

Mentation and forms, the phenomena [created by] differentiation,
Together with dharmas these
are called the three [delusions].
Absolute thusness and sublime wisdom (the two of Reality),
[The above] altogether makes five.
I now know these dharmas,
Are latched by permanence and impermanence.
Accessing the path of creation and extinction,
Is impermanence not permanence.
The Dharma on the Void spoken by the Tathagata,
Is beyond impermanence and permanence.
Being without co-origination,
[this Dharma] is unborn.
Since it is beyond creation, it has no extinction.
Grasping at existence [of co-origination],
Is like plucking a flower from the sky,
Or expecting a barren woman’s child
The Absolute is beyond grasping.

Language that is akin to the Lanka that absolves the seeking-mind from chasing insubstantial images that are divorced from the True Void of no-becoming. Yea, this Dharma IS Unborn and the sole imageless language that whispers sweet Bodhi-blessings and Buddha-gnosis on the developing gotra.

Abandoning all clinging to co-originations,
One also does not linger on all that is subject to extinction,
Or on Self-essence
(base consciousness) and the [four] great [elements].
By relying on thusness, therefore, one attains Reality.
Therefore the Dharma of Reality-thusness,
Is constantly free within thusness.
All the tens of thousands of dharmas,
Are not the fabrications of the consciousness of thusness.
As the Dharma once detached from the eight consciousnesses is void,
Hence it is explained from the perspective of the void.

From the perspective of the void all dharmatas that are subject to extinction have no part to play in the drama-less Dharma of Thusness.

By abandoning all dharmas subject to creation-extinction,
One dwells in Nirvana.
Being overcome by the great compassion [within],
[One] does not linger within the extinction of Nirvana.
Transmuting both object and subject of clinging,
One accesses the tathagatagarbha.

This is the fruition of Bodhi wherein one Self-realizes great nirvāṇa through this unsurpassed enlightenment. It is only in such fashion that one evades the extinction of co-origination and rests easy on the couch of unitary-thusness in the hallowed mansion of the Tathagatagarbha.

When the great assembly heard this essence, all attained right vocation (spiritual mission) and accessed the beyond-coming-and-going (beyond creation-extinction) sea of the tathagatagarbha.

Right Vocation IS resting in serene fortitude in the True Bodhi-Womb of the undefiled Tathagatagarbha—beyond the beyond in noble acquiescence to the Truth that shatters all barriers.

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4 Responses to The Single-Taste

  1. Mahasidhra says:

    If we take ornaments to the goldsmith he looks only at the gold; he does not look at the ornaments in different shapes and sizes. However, if the customer goes there he looks at the outward forms: he sees a statue of Gaṇeśa or a statue of Buddha or a statue of Śiva or a statue of Lakṣmī. It could be a statue of an elephant or a statue of a monkey, or a statue of a pig. The costumer sees these different statues. He does not look only at the gold. The goldsmith pays attention only to the mass of gold. We can say the goldsmith acquired the single-taste. We should be like the goldsmith. The gold is of course the divine nectar: an advanced disciple will be capable of seeing the world as abhasa, a flash of consciousness (cit) and bliss (ananda), identical with his own self (atman) and non-differentiated (abheda). In other words, the light of consciousness shines from within the object of perception, as an intuition, a super-human direct kind of vision.

  2. Mr.Nobody says:

    I was thinking about this last night and wanted to share:

    The three practices, are of course related to the three Samadhis mentioned in the earlier posts [Void/Formlessness/Purity] thus the three mentioned here [Void/Signless/Wishless] these are all the same: They correspond with other systems of [Pathway of seeing/ Pathway of accumulation/ Pathway of no more learning]; they are regarding phenomenon, seeing that phenomenon are void as phenomenon (as arisen) are void of discrimination (thus unarisen as they appear); the second is regarding consciousness, for seeing that all phenomenon are void of discrimination we see that all phenomenon are one with consciousness, we then see that consciousness is signless (thus formless, without characteristics); after absorption into the non-conceptual insight of the voidness of discrimination (phenomenon) and the signlessness of consciousness (signlessness/formlessness) we then have the last absorption into the non-conceptual insight regarding Bodhi or thusness; this is the insight into purity or buddha-nature, this is the nature of consciousness; realization and absorption into this non-conceptual insight gives rise to penetrating the nature of consciousness as being unfathomable, unobstructed, incomprehensible, this is the Bodhi of Buddhas; The singular Dharmakayic Mind of Tathagatas and all Beings.

    Realizing this we see that as the nature of consciousness is this pure transcendent self-nature; we also see that there is no identity found within experience; that which experiences is thus called (essence) for it is nowhere to be found, unarisen, truly unborn; that which is experienced is called form/appearance; the non-duality of these two (That which is immanent and yet transcendent) is their mystery of mysteries

    This is the same stage of realization mentioned in the prajnaparamita where it says “One who does not see the existence of characteristics of division” (voidness of discrimination regarding phenomenon) and “One who does not see the existence of characteristics of oneness” (signlessness of consciousness) is within this Bodhi (Purity of Essence).

    This is also what is mentioned in your current posts such as the “All-pervading spirit” and “Royal Gnosis” in that it is the realization that the nature of that which experiences is this buddha-nature, this is the unmanifested self-nature (literally self-nature, that which is felt as self-awareness is always there with clarity but presumed to be within experience out of ignorance of these three practices culminating in the realization of Buddha-nature and thus realization of the nature of that which is unmanifested, this “self-nature” indeed) that thus never abides within but is always in all AS ALL;

    I see now that what is meant by knowing me AS I AM within MY-SELF is understanding that there is this purity of self-nature and that this self-nature is not found within experience but only believed to be so due to ignorance and realization of this results in one seeing that they have never been within experience but always been THAT which is in all AS ALL; thus this is to know ME AS I AM; to believe there is some “self” that identifies with experience is the result of ignorance, to see that “self”-nature has always been this pure and unfathomable buddha-nature is the realization of Bodhi.

    Realization of this corresponds with realizing that what is being experienced is from the perspective of the spirit of Mara, in that, THAT which is in all AS ALL is not ever manifest; but unaware of the nature of that which experiences (this pure essence, self-essence, said to be “self” as a hypothetical name for that intrinsic clarity) one identifies with the objectification of the alaya (habit-field) due to desires, attachments, etc. with these manifestations. Seeing that one has never been manifested, one sees that this could have never been one’s “self”, thus these experiences are truly empty of “self”-nature (which is pure and unmanifested); knowing this we see that the karmic pain is thus Mara and the result of habit energy/memory.

    Seeing this there is a return, I believe this is realization of Bodhi and the fleshing out of this realization of one’s Pure (as in it is ITSELF and not to be known by anything else) essence is the condition that results in decisive liberation; in realizing this we then experience the subtle winds/energy return to the center channel and begin to leave out of the crown; this feels like being crushed to pieces, and as we experience this feeling our entire field of vision begins to fade away into a transparent (at first) and thus clear light; which then turns into a bright translucent radiance.

    Just wanted to share what came upon suddenly last night when I was with friends, the realization hit like a truck and suddenly I remembered how all the things I’ve read here suddenly coalesced into one perfect meaning.

    Suddenly realizing what is meant by experience/phenomenon/appearances being empty of self-nature, understanding what is meant by “Those who know ME as I AM in MY-SELF” is referring to this very real and every day experienced sense of self-clarity mistaken for what is manifested; I see that as Crowley said, The eye that God sees me and the eye that I see God are the same eye.

    After already having had a realization of the mirror of wisdom (seeing that all experience is likened unto a mirror, thus that which experiences is not within the mirror and what appears neither comes nor goes but is a reflection of this unmanifested mind/spirit) through seeing experience zoom out of the perspective of the personal and to that high view where all was seen as a vast emptiness with a bright light in the middle. I see that that was the realization of this universal mirror but at the time as there were other obstructions there was no liberation of spirit from body and mind; spirit being that which experiences (called the mysterious feminine in tao teh ching) versus mind and body (as that which is experienced, called the mysterious masculine (for it is active versus the feminine passivity of the experiencer)) and that the tao from which they spring is the unborn mind that is always an unmanifested sphere for it is the dharmakaya in nature (the eternal tao) (thus existence does not appear within existence nor non-existence within non-existence).

    I also see that liberation consists in this field of clear light turning into this field of translucent golden light; and that when liberation of the subtle winds (spirit within the manifestation, thus feeling “bound” due to not recognizing its intrinsic face of void) occurs there is the embodiment of the sambhogakaya from the perspective of this universal mirror previously experienced.

    Sorry about how much was written; but I don’t have anyone to share it with and as it pertains to what is written on your many blogs, I felt like I had to share it while the option was still there.

    Thanks again!

  3. Mr.Nobody says:

    How many times has Tokuun, the idle old gimlet,
    Not come down from the Marvelous Peak!
    He hires foolish wise men to bring snow,
    And he and they together fill up the well.

    And this, it seems may be thus:

    The first part refers to the marvelous perspective of the absolute, that which is omniscient presence.

    hiring foolish men to bring snow refers to the cultivation of purity of intention, mind and body

    and together they fill up the well is referring to ascending the depths of consciousness from the “limited” perspective of the bottom of the well to the “limitless” perspective of being out of the well, thus decisive liberation is unity attained.

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