Does the Gustatory Object of the Objective Aspect Exist?

Question: Since the internal image-part arises from the transformation of the external image-part, does the external image-part truly exist or not? For instance, if a dish is very salty, though the taste varies in each person's internal image-part, is the dish fundamentally flavorful or flavorless?

Answer: The external image-part of the taste-dust is identical. However, because individuals differ in karmic force, the taste they perceive varies. Differences in karmic force cause the particles of the four great elements constituting the taste-dust transmitted through the tongue faculty to undergo modification, leading to changes in the internal image-part. Consequently, the sensations discerned by the discriminating mind differ. This is analogous to a person with an eye ailment who sees circular shadows around a lamp's light, while others do not. This is due to the karmic obstruction of the eye disease. Sentient beings differ in merit and karmic obstructions; thus, the taste-dust they perceive also differs. For example, the Buddha possesses unsurpassed merit and virtue; any food becomes the supreme delicacy in His mouth, whereas for ordinary sentient beings, this is not the case.

Taste-dust is a form dharmā, composed of the seeds of the four great elements, and is divided into two types: the external image-part and the internal image-part. Therefore, the external image-part of taste-dust, with its attributes like salty, bland, sweet, or pungent, exists. The tongue consciousness and mental consciousness cannot contact or discern this external image-part of taste-dust. Only the Tathagatagarbha can contact it, but since it lacks a mouth, it cannot inform us.

When we taste the taste-dust, our own Buddha-nature is functioning. Therefore, while tasting food, we can witness the wondrous function of Buddha-nature. At that moment, we no longer regard the taste-dust as real and will realize the perception of illusion (māyopama-samādhi). Some people neither cultivate merit nor develop meditative concentration, focusing solely on intellectual understanding. They find it difficult to realize the Dharma through actual practice, often suffering great losses without realizing it. Those who do not cultivate merit and meditative concentration but specialize solely in wisdom will pay a higher price, expending more time and effort. It would be better to cultivate abundant merit and firm meditative concentration first; then, with even a little contemplation of the Dharma, realization can be attained. Those who seek to avoid loss end up suffering loss in the end—this is the consequence of unwise choices.