(©HKU Press, 1964)That which you seek and cannot find - is the Seeker.
The reason why the 'Dharmakaya' cannot be found or described is that ultimately IT is the Seeker, the Describer, which is seeking - and so would be the Subject making an object of Itself.
Every time you try to name THIS-HERE-NOW you are an eye trying to see itself. You cannot objectify THIS-WHICH-YOU-ARE, and that which you can objectify is THAT-WHICH-YOU-ARE-NOT.THIS which is seeking is THAT which is sought, and
THAT which is sought is THIS which is seeking.'Dharmakaya' is just Mind (which cannot be found because, sought, it is the Seeker); and 'Shunyata' (void) is what an eye does not see when it tries to look at itself.
But there is no 'Dharmakaya', no 'Mind', no 'Shunyata' - no thing whatever to be sought. And there is no 'thing' whatever to seek any other 'thing'.
Nor is there anyone to experience their total absence which is also his own.When Bodhidharma told Hui K'o to bring him his mind so that he might tranquillise it, and Hui K'o failed to find it, Bodhidharma said 'There you see - I have tranquillised it for you', what then enlightened Hui K'o? He saw that the sought was the Seeker, and that the seeker was the Sought.
When Huang Po said 'You cannot use Mind to seek Mind, the Buddha to seek the Buddha, or the Dharma to seek the Dharma', he pointed at the same essential truth. The sought cannot seek, for the sought can only be the seeker.
Padma Sambhava, the supreme Master, said 'There are no two such things as sought and seeker (also practice and practiser, thought and thinker, action and actor); when fully comprehended, the sought (practice, etc.) is found to be one with the seeker (practiser, etc.). If the seeker himself, when sought, cannot be found, thereupon is attained the goal of the seeking (practising, etc.) and also the end of the search itself. Then nothing more is there to be sought, nor is there any need to seek anything.' He adds 'Inasmuch as from eternity there is nothing whatsoever to be practised, there is no need to fall under the sway of erroneous methods.'
Here again, and in all these statements, this understanding is the understanding of all that is to be understood, of all that need be understood, perhaps of all that can be understood - for is anything else fundamentally and entirely true? Here again the integral understanding of this is itself the Awakened state.
And the only practice is seeing this, which is Awareness, which is this which an eye cannot see when it looks at itself.
Practice is deepening understanding, for understanding is first an intuitional glimpse of the truth of this, then the obtaining of this intuitional glimpse at will, and, finally, the permanent installation of this inseeing when 'walking, standing, sitting and lying', in public and in private, asleep and awake.
