The suchnessof being implies a previously existing being and quiddity.
Again another aspect of suchness is enlightenment (bodhi), that is absolute knowledge free from the limitations of subject and object.
But when we perceive that both subject and object are unreal we also see that suchness is the one reality and from that point of view it may be regarded as the Dharma-kâya of all Buddhas.
Hence we assign tosuchness this quality, the effulgence of great wisdom.
This perfuming of suchness therefore continues for ever, though the stage of the perfuming of avidyâ comes to an end with the Buddhas when they attain to nirvâ.na.
But those bodhisattvas whose perfuming is already in unison with suchness attain to the state of non-particularization and allow themselves to be influenced only by the power of the dharma.
Suchness (tathatâ) is likewise a pure dharma free from all defilements caused by the perfuming power of ignorance.
Determined by suchness ignorance becomes the raison d'étre of all forms of defilement.
Again "suchness perfumes ignorance, and in consequence of this perfuming the individual in subjectivity is caused to loathe the misery of birth and death and to seek after the blessing of Nirvâna.
And this ignorance perfumes suchnessand produces sm.rti.
It is precisely because you "select" and "reject" That you therefore do not perceive the Suchness of everything.
