Take time to breathe, Beloved, and spread your wings to dry in the sun so you can again soar, again and again…!
Let life unfold like a book, pages turning with ease and sometimes turning with a breeze… even a book can breathe!
Relax… Trust the process… Trust your guidance… Trust Spirit.
Take Spirit’s hand and travel to where you want to go. Remembering all is available to you, that you are held, and loved. Loved.
What have you need of? and what does your soul crave? The inner yearning continues to bring you home, again and again, to the heart.
Don’t be confused by this! For ultimately, all satisfaction lies here. After achieving, grasping, having and knowing, there is a heart remembrance, a calling from the depths of being. It is the Self, Spirit, Eternal!
Wait no longer, but surrender to this presence with heart and soul! Receive all you’ve ever wanted at the table spread before you here, this place of refuge!
After this nesting within, no questions arise, for thoughts and confusions vanish only to be replaced by peace, your own eternal, everlasting Self!
They say all roads lead home. Find your Self there, waiting with open arms!
The above is a poem written by Maureen, an attendee at Satsang meetings with Tom Das, published here with permission of the author
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Tom: Shankara writes the following in his commentary of Brihadaranyaka Upanishad 3.9.29.7. My comments are interspersed in italicised red with Shankara’s writings in black.
Here Shankara is making the point that strictly speaking there is no knowing or knowledge in Self-Knowledge/Self-Realisation/The Self, meaning there is no existence of or involvement of the mind in Self. He gives the analogy of water being thrown into a larger tank of water – that initial water does not retain its separateness by which it can know the larger body of water into which it was thrown. Self-knowledge is just a phrase used to point to That which cannot be put into words.
If there was an entity that could know Brahman or know of Brahman, then that would imply 2 entities, Brahman and and knower of Brahman. Or it would imply differentiation of Brahman. Either of these would contradict shruti (revealed scripture/revealed knowledge).
Similarly, Shankara states that bliss is not cognised in Self-Realisation for the same reasons. Rather Bliss is the nature of Self, not something experienced by the Self or by some self-realised entity or person (which is another illusion).
Incidentally, Shankara also reveals just how radical liberation is, stating that in liberation there is no body, no organs, no mind, no knowledge:
[Shankara:] Absolute separation from the body is liberation, and when there is no body there can be no organs, for they will have no support . Hence too there will be no knowledge, there being no body and organs. If knowledge could arise even in the absence of the body and organs, there would be no necessity for any one to possess them. Moreover (if Brahman as Knowledge Absolute cognises the bliss in liberation), it will contradict the oneness of Brahman.
Tom: Shankara clearly states in liberation there is total or absolute separation from Body, and then says there is no body in liberation. Without a body, there can be no mind and without a mind there can be no cognition or knowledge (in the ordinary sense of these words).
We see similar teachings from Sri Ramana Maharshi: in Ulladu Narpadu verse 12, Sri Ramana Maharshi writes:
True Knowledge is Being, devoid of knowledge as well as ignorance of objects. Knowledge of objects is not true knowledge. Since the Self shines self-luminous, with nothing else for It to know, with nothing else to know It, the Self is Knowledge. Nescience [ignorance] It is not.
In Upadesa Saram verse 27, Sri Ramana Maharshi writes:
That is true knowledge which transcends Both knowledge and ignorance, For in pure knowledge Is no object to be known.
OBJECTION: Suppose we say that the Supreme Brahman, being eternal Knowledge, ever knows Itself as Bliss Absolute?
REPLY: No, (this has just been answered). Even the person under bondage, when freed from relative existence, would regain one’s real nature (Brahman). (So the same argument would apply also) .
Like a quantity of water thrown into a tank, one does not retain a separate existence so as to know the blissful Brahman. Hence, to say that the liberated person knows the blissful Self is meaningless. If, on the other hand, the liberated one, being different from Brahman, knows the bliss of Brahman and the individual self as, “I am the Bliss Absolute”, then the oneness of Brahman is contradicted, which would be against all Srutis; and there is no third alternative.
Tom: See my explanation in the introduction above
Moreover, if Brahman ever knows Its own bliss, it is superfluous to distinguish between awareness and unawareness. If It is constantly aware of this bliss, then that is Its nature; hence there is no sense in maintaining that It cognises Its own bliss.
Tom: the point here is that if Brahman is ‘constantly aware of it’s own bliss’, then this bliss is simply the nature of the Self, as Self is One, and it doesn’t make sense to think of an entity that cognises or perceives bliss in some way in Self-Realisation.
Such a view would be tenable if ever there was the possibility of Its not knowing that bliss, as for instance one knows oneself and another (by an act of will). There is certainly no sense in distinguishing between a state of awareness and one of unawareness in the case of one whose mind is uninterruptedly absorbed in making an arrow, for instance.
Tom: Shankara’s argument here is saying that to speak of ‘constantly knowing bliss’ during self-realisation would only make sense if there would be a possibility of not knowing bliss during self-realisation, which is not possible, so again, bliss is the nature of Self and not a cognised object.
If, on the other hand, Brahman or the Self is supposed to be knowing Its bliss interruptedly, then in the intervals when It does not cognise Itself, It must know something else; and the Self would become changeful, which would make It non-permanent.
Tom: If the bliss of Brahman came and went, or increased and decreased, then that would mean the Self is subject to change (which it isn’t) and is therefore impermanent (which it isn’t).
Hence the text, ” Knowledge , Bliss “, etc, must be interpreted as setting forth the nature of Brahman, and not signifying that the bliss of the Self is cognised.
Tom: Regarding the initial statement of Shankara’s above, namely that there is no body in Liberation, here are some quotes of Sri Ramana Maharshi’s that say the same, taken from Guru Vachaka Kovai:
86 Don’t ask, “How did this error rise, Why this ignorance that the Self Itself is as the world transformed?” Seek rather and find out to whom This happened, and the error [Tom: of the world appearance] will Persist no more.
87 What is the Self’s self-transformation As the world? A coil of straw Appearing as a snake? Look hard, You see no snake at all. There is No transformation, no creation, none, No world at all. [Tom: ie. ajata vada]
97 Only the mind, by maya’s might Deluded, and looking outward sees The body. The true Self knows no body. To call the Self of Pure Awareness The body’s owner or indweller Is an error.
[Tom: This is reference to Chapter 13 of the Bhagavad Gita where Krishna states the Self is the knower of the body, and various other scriptures which advise that the Self is somewhere deep within the body, dwelling in each and everyone’s body, here Bhagavan Ramana is saying even this is not true, pointing us to a deeper teaching]
1230 The things you think of as existing Do not exist. But That of which You know not if it does exist Or does not [Tom: ie. the supreme birthless deathless unchanging ever-pure blissful Self], That alone exists.
Here is a testmonial from Anne that she very kindly wrote some months ago for me, but I have only recently got around to putting up onto tomdas.com (tomdas.com/testimonials):
Through Tom I’ve found a connection with Sri Ramana Maharshi. That’s made all the difference. It feels like there’s guidance that comes from beyond my own mind. I feel that my own mind can’t be trusted, that following the deeper intuition of the heart is the only way forward. That can only be done by quietening the mind and quietening the mind can only be done by self-inquiry. This has been transformative.
Miracles happen regularly and they are not miracles, but just the way it is. God is speaking directly to me through the heart and I have a sense of what direction to go in, what direction not to go in. It’s like having an inner compass. My questions and doubts are answered internally (though ‘internal’ and ‘external’ don’t make sense). I realise I don’t have any worries.
I’m reading scripture in a way I never have before and I’m reading it because I want to, not because I ought to. There’s a pull towards it, not a push. The scripture seems to have some direct line to the teacher, the teacher within. It settles the mind. Tom taught me through silence, through words, through laughter, through transmission (for want of a better word) that I’m OK.
He taught me to have faith, to trust that intuition, to put down the load I’ve been carrying and allow Bhagavan (the Beloved) to carry it for me. It’s been a huge release. My mind whirls sometimes at the immensity of it and then there’s silence. I can sit in silence and look at a garden. That’s the best thing. It’s a gift.
Tom: Here in this post I have selected some key teachings from Zen Master Huang Po that outline his view of the ‘Path’ to Liberation. In addition to this, I have also selected some specific teachings in order to compare and contrast Huang Po’s teachings to that of Advaita Vedanta and of Sri Ramana Maharshi (see here for some essential teachings of Sri Ramana Maharshi).Whilst I make no claim that these teachings are all exactly the same, in this particular post I have emphasised commonalities rather than differences.
As usual my comments will be in italicised red. To gain the most from this post please explore the related posts that are hyperlinked throughout, such as the one above on the Essential Teachings of Sri Ramana Maharshi. So you can read Huang Po’s zen teachings in their full context, I have provided the complete translation of Huang Po’s teachings as a PDF file below from which the various quotes below are taken:
The first teaching I cite is in fact the entire first teaching given in the above book, The Zen Teaching of Huang Po, teaching 1 from the Chun Chou record. Here is Huang Po:
‘The Master [Huang Po] said to me: All the Buddhas and all sentient beings are nothing but the One Mind, beside which nothing exists. This Mind, which IS without beginning, is unborn (Unborn not in the sense of eternity, for this allows contrast with its opposite; but unborn in the sense that it belongs to no categories admitting of alteration or antithesis) and indestructible.
‘It is not green nor yellow, and has neither form nor appearance. It does not belong to the categories of things which exist or do not exist nor can it be thought of in terms of new or old. It is neither long nor short, big nor small, for it transcends all limits, measures, names, traces, and comparisons. It IS that which you see before you – begin to reason about it and you at once fall into error. It is like the boundless void which cannot be fathomed or measured.
‘The One Mind alone is the Buddha, and there is no distinction between the Buddha and sentient things, but that sentient beings are attached to forms and so seek externally for Buddhahood. By their very seeking they lose it, for that is using the Buddha to seek for the Buddha and using mind to grasp Mind. Even though they do their utmost for a full aeon, they will not be able to attain to it.
‘They do not know that, if they put a stop to conceptual thought and forget their anxiety, the Buddha will appear before them, for this Mind is the Buddha and the Buddha is all living beings. It is not the less for being manifested in ordinary beings, nor is it greater for being manifested in the Buddhas.’
~ the first teaching from The Chun Chou record of Zen Master Huang Po, translated by John Blofeld, as found in the book ‘The Zen Teaching of Huang Po’
Tom’s Comments
Tom comments:
(1) The nature of Mind. All is Mind. Mind is That which is unborn, devoid of objectivity and objective characteristics and is unending/indestructible. It has no form or appearance according to Huang Po, indicating its pure Subjectivity, form and appearance pertaining only to objects. It also cannot be understood. Mind here is equivalent to Sri Ramana Maharshi’s concept of the Self. The implication of this is that it is something you already ‘have’ and/or already ‘are’. Huang Po writes:
‘This Mind, which IS without beginning, is unbornand indestructible. It is not green nor yellow, and has neither form nor appearance‘
Compare this with Shankara writing in Vivekachudamani, a major text in the Advaita Vedanta tradition:
‘254. That which is beyond caste and creed, family and lineage; devoid of name and form, merit and demerit; transcending space, time and sense-object – that Brahman art thou.‘
In teaching number 8 from this same text, the Chun Chou record, Huang Po states the following, confirming the lack of objects in Buddha-Mind:
‘Our original Buddha-Nature is, in highest truth, devoid of any atom of objectivity. It is void, omnipresent, silent, pure; it is glorious and mysterious peaceful joy – and that is all’
In teaching number 6 Huang Po states that Mind has nothing to do with conceptual thought (ie. the intellect) and it has nothing to do with forms:
‘This Mind is no mind of conceptual thought and it is completely detached from form‘
We see this in echoed in Shankara’s Vivekachudamani here, where he describes the Absolute as being distinct from the Universe/Maya (Maya means the illusion of the world, also known as duality):
‘261. That which is free from duality; which is infinite and indestructible; distinct from the universe and Maya, supreme, eternal; which is undying Bliss; taintless – that Brahman art thou‘
And from teaching number 2 Huang Po says:
‘The Mind IS the Buddha, nor are there any other Buddhas or any other mind. It is bright and spotless as the void, having no form or appearance whatever.’
From teaching 18 Huang Po says:
‘the real Mind as formless and neither coming nor going; his nature as something neither commencing at his birth nor perishing at his death, but as whole and motionless in its very depths’
And from teaching 22 of Wan Ling record Huang Po says (capitalisation present in the original translation):
‘NO BODIES AND NO MINDS – that is the Way of the Buddhas!‘
(2) Mind vs sentient beings (Self vs jiva): All is Mind, BUT Huang Po points out a very important distinction: when Mind seeks externally in forms, ie. when the mind goes out towards objects/objective phenomena, that characterises ‘sentient beings’, meaning jivas or apparent individual people. So we can see that the term ‘sentient being’ roughly translates as ‘jiva’ (apparent individual people). Huang Po writes ‘sentient beings are attached to forms and so seek externally for Buddhahood‘, the implication being that Buddhahood cannot be attained in this way through seeking externally.
This is similar to Sri Ramana Maharshi stating In Day by Day with Bhagavan:
‘The mind turned inwards is the Self; turned outwards, it becomes the ego and all the world’
Similarly the great Advaita text Yoga Vasishta states:
‘Consciousness which is undivided imagines to itself desirable objects and runs after them. It is then known as the mind.’
and
‘After knowing that by which you know this (world) turn the mind inward and then you will see clearly (i.e. realize) the effulgence of the Self.’
and
‘O Rama, the mind has, by its own activity, bound itself; when it is calm it is free.’
Similarly Huang Po states in teaching 5:
‘You students of the Way who do not awake to this in your own minds, and who are attached to appearances or who seek for something objective outside your own minds, have all turned your backs on the Way’
Again, Huang Po admonishes seeking Buddhahood/liberation externally via objective phenomena.
(3) Ego cannot know Mind or Self: John Blofeld capitalises the ‘M’ in Mind in some places and leaves it uncapitalised when it is referring to ego-mind: Huang Po says ‘By their very seeking they lose it, for that is using the Buddha to seek for the Buddha and using mind to grasp Mind’, meaning Mind cannot be known by mind, or Self cannot be known by ego/mind/jiva (a person).
In the Wan Ling record, Huang Po states in teaching 18:
‘It cannot be reached with the body nor sought with the mind. All sentient beings ARE ALREADY of one form with Bodhi [Tom: Bodhi means Knowledge or liberation/enlightenment]‘
Similarly, Shankara in Vivekachudamani states the Absolute (Brahman) cannot be known with the Mind or intellect (Buddhi):
‘256. That which is untouched by the sixfold wave; meditated upon by the Yogi’s heart, but not grasped by the sense-organs; which the Buddhi [intellect] cannot know; and which is unimpeachable – that Brahman art thou’
(4) The remedy is to end all thoughts(by knowing your true nature): What is the remedy? Huang Po says ‘Put a stop to conceptual thoughts and forget ones anxieties’. How to do this is not explained in this teaching. However, if all is one already, why the need to do this at all? Why not just allow things to be as they are? Why the need to stop thoughts? The reason is that only then does Buddha reveal himself as Mind (or Self). Otherwise, if thoughts are not stopped, the illusion of being a ‘sentient being’ (ie. the illusion of being a jiva, ie. an apparent individual person with an apparent individual and separate consciousness) continues unabated and unchallenged. This ignorance must be removed. When divested of its objectivity and seeming multiplicity, only then does Mind or Buddha or Self or God reveal itself as Self, only then does illusion cease and suffering end and unity and absolute love fully shine.
Amritabindu Upanishad, verse 5 states:
‘The mind should be prevented from functioning, until it dissolves itself in the heart. This is Jnana [Tom: knowledge (of our true nature)], this is Dhyana [Tom: meditation (on our true nature)], the rest is all mere concoction of untruth.’
In teaching 23 of the Wan Ling record, Huang Po answers a question:
Q: If I follow this Way, and refrain from intellectual processes and conceptual thinking, shall I be certain of attaining the goal? A: Such non-intellection IS following the Way!
We see this unambiguous teaching of needing to stop ALL thoughts given repeatedly by Huang Po. See here from teaching 23 of the Wan Ling record in which Huang Po explains further the method of liberation, explaining how thoughts create karma and the entire world/universe (or 3 worlds of samsara, see below):
Were you now to practice keeping your minds motionless at all times, whether walking, standing, sitting or lying; concentrating entirely upon the goal of no thought-creation, no duality, no reliance on others and no attachments; just allowing all things to take their course the whole day long, as though you were too ill to bother; unknown to the world; innocent of any urge to be known or unknown to others; with your minds like blocks of stone that mend no holes – then all the Dharmas [Tom: teachings] would penetrate your understanding through and through. In a little while you would find yourselves firmly unattached. Thus, for the first time in your lives, you would discover your reactions to phenomena decreasing and, ultimately, you would pass beyond the Triple World; and people would say that a Buddha had appeared in the world. Pure and passionless knowledge [Enlightenment] implies putting an end to the ceaseless flow of thoughts and images, for in that way you stop creating the karma that leads to rebirth – whether as gods or men or as sufferers in hell [Tom: this refers to ending the ‘triple world’ of suffering of (1) gods in heaven, (2) men on earth and (3) sufferers in hell].
Once every sort of mental process has ceased, not a particle of karma is formed. Then, even in this life, your minds and bodies become those of a being completely liberated. Supposing that this does not result in freeing you immediately from further rebirths, at the very least you will be assured of rebirth in accordance with your own wishes. The sutra declares: ‘Bodhisattvas are re-embodied into whatsoever forms they desire.’ But were they suddenly to lose the power of keeping their minds free from conceptual thought, attachment to form would drag them back into the phenomenal world, and each of those forms would create for them a demon’s karma!
Contrast this with Sri Ramana Maharshi himself writing in his poem Atma Vidya (Self-Knowledge), verse 5, in which he recommends stilling the mind completely in order to end karma and rebirth, ie to end samsara and suffering:
5. For loosening karma’s bonds and ending births, This path is easier than all other paths. Abide in stillness, without any stir Of tongue, mind, body. And behold The effulgence of the Self within; The experience of Eternity; absence Of all fear; the ocean vast of Bliss.
And Sri Ramana also writes in ‘Who Am I?’ in his answer to question 23 that the purpose of teaching is only to silence thoughts but discovering the Self, which is analogous to Huang Po saying end any and all conceptual thoughts and discover your true nature as Mind:
‘All the texts say that in order to gain liberation one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading. In order to quieten the mind one has only to inquire within oneself what one’s Self is; how could this search be done in books?’
And here are some more teachings from Sri Ramana on the role of stilling thoughts:
True wealth is but the gracious silence of steady, unswerving Siva-awareness. This bright, rare treasure can be gained only by those who earnestly strive for extinction of all thoughts. Sri Ramana Maharshi, Guru Vachaka Kovai, verse 1066
When all thoughts cease, including thought of God, this thought-free state, this Pure Awareness Sri Ramana Maharshi, Guru Vachaka Kovai, verse 1207
Be still. Apart from this the mind has no task to do or thought to think Sri Ramana Maharshi, Guru Vachaka Kovai, verse 773
If you remain still, without paying attention to this, without paying attention to that, and without paying attention to anything at all, you will, simply through your powerful attention to being, become the reality, the vast eye, the unbounded space of consciousness. Sri Ramana Maharshi, Guru Vachaka Kovai, verse 647
Because that state is taught by silence, and also because it is attained by remaining in silence, it is called silence. The sage is in silence always, even when he speaks. Sri Ramana Maharshi, Sri Ramana Paravidyopanishad, verse 539
Further teachings on this by Huang Po from the Wan Ling record:
All phenomena cease in liberation/nirvana
In teaching 24 of the WanLing record Huang Po states all the 3 worlds of hell, earth and heaven will end in liberation:
‘For you also the Three Worlds [Tom: Trailoka – (1) hell – the world of desire, kamaloka, (2) earth – the world of form, rupaloka, and (3) heaven – the formless realm of heavenly beings, arupaloka; sometimes referred to as the 3 worlds of desire, form and formlessness] will vanish if you can reach the state beyond thought. On the other hand, if you still cling to the notion that something, even if it be as small as the hundredth part of a grain, might exist objectively, then even a perfect mastery of the entire Mahayana Canon will fail to give you victory over the Three Worlds. Only when every one of those tiny fragments [of the world or universe] is seen to be nothing can the Mahayana achieve this victory for you.’
Compare with Sri Ramana Maharshi as he writes in ‘Who Am I?’ in his response to Question 7:
‘When the mind, which is the cause of all cognition and of all actions, becomes quiescent, the world will disappear.’
Know your true nature
Later we will see Huang Po state all we have to do is awake to Mind, or as I sometimes say, awake to what we Really Are. This is similar to Sri Ramana Maharshi emphasising knowing Self rather than ending all thoughts. This is from teaching 2 of the Chun Chou record of Huang Po:
‘Only awake to the One Mind, and there is nothing whatsoever [more] to be attained.’
Here in teaching 26 of the Wan Ling record, Huang Po explains more on how to realise your true nature:
Q: How, then, does a man accomplish this comprehension of his own Mind? A: That which asked the question IS your own Mind [Tom: ie. you are the Mind/Self] but if you were to remain quiescent and to refrain from the smallest mental activity, its substance would be seen as a void [Tom: ie. devoid of objects] – you would find it formless, occupying no point in space and falling neither into the category of existence nor into that of non-existence. Because it is imperceptible Bodhidharma said: ‘Mind, which is our real nature[Tom; Here Huang Po confirms Mind is in fact the same as our real or true nature], is the unbegotten and indestructible womb [Tom: womb, ie. The Source, or the source of all phenomena or creation is Mind]; in response to circumstances, it transforms itself into phenomena[Tom: ie. Mind creates all phenomena]….Every one of the sentient beings [Tom: ie. Jivas] bound to the wheel of alternating life and death is re-created from the karma of his own desires! [Tom: ie. the illusion of samsara, the cycle of repeated birth, death and suffering experienced by the illusionary jiva/ego/person is created by our own desires, which is turn is born from ignorance of our true nature!]… We can see from this that every sort of dharma[Tom: note the use of a Sanskrit term here by Huang Po – dharma here means any phenomenal arising or ‘thing’, or Dharma can also mean teaching, meaning that every teaching or thing is just a creation of the mind] is but a creation of Mind. And all kinds of beings – humans, devas, sufferers in hell, asuras and all comprised within the six forms of life – each one of them is Mind-created[Tom: here it is clear that Huang Po is stating all phenomena are mind-created]. If only you would learn how to achieve a state of non-intellection [Tom: ie. no thoughts], immediately the chain of causation would snap…Chih Kung says: ‘Our bodies are the creations of our own minds.’ [Tom: ie. the above teachings tell us the body mind and world are all projections of Mind only] But how can one expect to gain such knowledge from books? If only you could comprehend the nature of your own Mind and put an end to discriminatory thought, there would naturally be no room for even a grain of error to arise. [Tom: the emphasis is on genuine Self-knowledge through cessation of mental activity and not book-knowledge]‘
Your True Nature
Still from teaching 26 of the Wan Ling record, Huang Po says:
‘Your true nature is something never lost to you even in moments of delusion, nor is it gained at the moment of Enlightenment [Tom: ie. Analogous to the Self in Vedanta]. It is the Nature of the Bhutatathata [Tom: Bhutatathata, this means the Unitary Substratum of Being or Isness/Thusness as opposed to the multiplicity of objective phenomena]. In it is neither delusion nor right understanding [Tom: both of which are of the ego-mind or thought]. It fills the Void everywhere and is intrinsically of the substance of the One Mind. How, then, can your mind-created objects exist outside the Void? The Void is fundamentally without spatial dimensions, passions, activities, delusions or right understanding. You must clearly understand that in it there are no things, no men and no Buddhas; for this Void contains not the smallest hairs-breadth of anything that can be viewed spatially; it depends on nothing and is attached to nothing. It is all-pervading, spotless beauty; it is the self-existent and uncreated Absolute. Then how can it even be a matter for discussion that the REAL Buddha has no mouth and preaches no Dharma, or that REAL hearing requires no ears, for who could hear it? [Tom: for there is no body, mind, world, thoughts or things in the real Buddha, so Buddha has no mouth and no ears, ie. in reality there is no mouth, ears, bodies, etc.]Ah, it is a jewel beyond all price!’
Conclusion
Here is a brief summary of some of the key points of Huang Po’s teachings taken from the above quotes:
Your true nature is Mind.
Mind is your true nature so it can never be lost (or ‘found’). This is the only Buddha there is, your True Nature. This is already what you ARE.
Mind is unborn and cannot be destroyed. It has no form and no objective qualities. It is unchanging and still/silent.
All we need to do is awaken to our own Mind
Mind is Liberation. It cannot be found outside yourself.
Mind is devoid of thought and completely detached from forms.
Mind cannot be understood or known by thought, and it is beyond the duality of knowing or not-knowing, ‘…that REAL hearing requires no ears…’
Mind creates or projects the body, thoughts and world and in this then roams among these objective phenomena that it itself has created, experiencing pleasure and pain and repeated births and deaths (samsara) according to desire/karma. The implication is that this is due to ignorance or lack of knowing our true nature.
‘You must clearly understand’ that in the true Buddha/ in true liberation there is no body, no mind, no world, no people, no things, no forms and nothing that has any spatial dimension whatsoever.
Implied in the above 2 points is that thoughts/Mind projects the multiplicity of the universe, including the various bodies and minds and things, and these thought-phenomena are impurities born of delusion/ignorance. ie. it is implied that through ignorance of one’s true nature that samsara is projected.
Even the idea of a teacher, a teaching or a seeker who could listen to the teaching is illusion – ‘the REAL Buddha has no mouth and preaches no Dharma…’.
The true Buddha or Mind is not a ‘nihilistic ‘nothing’, it is (and I quote) ‘spotless beauty’ or ‘a jewel beyond all price’ or ‘a glorious mysterious peaceful joy’.
Mind or True Buddha Nature cannot be known by thought, by a person/ego/sentient being, through the body, or by practices relating to the objective sphere. Seeking outside of yourself and attachment to objects is to abandon the path.
You can discover your true nature and thus end this illusion/delusion of samsara. This is by intuiting Mind/True Nature and ending all thoughts.
Mind divested of all thoughts and spontaneous recognition of Mind is the way to liberation.
All of these points are consistent with the path to realisation as outlined by Sri Ramana Maharshi and Upanishads in my view. There are many other teachings present in the Zen Teaching of Huang Po and I have just selected some that align with the teaching of Sri Ramana Maharshi. Perhaps some of the other teachings do not fully align, or perhaps they are distortions due to the one recording the teachings or due to the translation/translator. Or perhaps not. Regardless, I hope this post has been of interest and is perhaps even inspiring for you.
The method of how to still the mind and stop all conceptual thought/realise the One Mind (ie. the practice of Self-Enquiry) is not explained more fully by Huang Po, but in my view the method of self-enquiry is implied – ie. knowing Mind directly through Mind (and not through body, sense organs, mentation or thought), ending all karma/ phenomena/ thoughts, how going out towards objects/arising phenomena blocks the way and describing Mind as One, as formless and as essentially without time, space, dimension, and ultimately and essentially distinct from form/objects – all these together imply direct intuition of Self via Self-Enquiry as opposed to going out towards objective phenomena (when Huang Po denies practices, he is denying practice that involve objective phenomena, in my interpretation at least).
I will leave you the quote from teaching 22 of the Wan Ling record, perhaps the most radical of the teachings I found, in which Huang Po says, with the capitalisation being present in the original translation:
‘NO BODIES AND NO MINDS – that is the Way of the Buddhas!‘
I have also written an article contrasting traditional Buddhism with Vedanta. In this post you will also see references to other posts exploring themes in both these great traditions. Let me know what you think in the comments, best wishes:
Over the last few months several people have wrote testimonials for me which I have only just got around to putting onto tomdas.com (tomdas.com/testimonials). Here is what Hesther writes about attending Satsang and occasional 1 to 1 meetings with me:
I don’t understand how it works, but Tom’s guidance gives me added strength and energy to do Self-enquiry, to study and to meditate. I feel I am not alone on this path. The recommended readings, the satsangs, and the occasional 1-1 meetings are all so trustworthy.
Instead of confronting me with my ‘short-comings’ as a seeker I feel free, validated and encouraged to follow my path. The path is full of paradoxes, that Tom allows for, enhancing the sense of freedom and trust that I have. I have never felt that I am being pushed into a mould that fits his vision. On the contrary, he doesn’t fill in the blanks that I have but gives me pointers so that I can discover things in my own experience. He doesn’t give me direct advice so much as that he seems to create a context in which I blossom as a seeker of spiritual truth.
Thank you so much for all your help and guidance, love, Hesther, Portugal
Tom: SSS’s Magnum Opus was ‘The Method of Vedanta’.
On page 149 SSS quotes from Chapter 6 of the Bhagavad Gita to explain in more detail the method of Nididhyasana (the meditation that leads to Self-Realisation). According to SSS this process is not merely a purificatory practice, but one that leads directly to liberation. The following is quoted by SSS as a description of Nididhyasana, taken from Chapter 6 of Bhagavad Gita:
‘That yoga should certainly be practised with resolute mind. Giving up without exception all desires that come from individual, will, restraining the sense-organs on every side through the mind, one should gradually withdraw from all activity, with will and intellect firmly controlled; keeping the mind fixed on the Self, one should not think of anything. Wherever the fickle mind wanders, one should bring it back and fix it on the Self alone, under firm control. Supreme joy comes to such a yogi, whose mind is at perfect peace, whose lusts have subsided, who is sinless and who has become the Absolute.’
Questioner: Sravana, manana, nididhyasana, are ALL (direct) means (sakshat sadhanas) towards sadyo-mukti (i.e moksha)! Shravana is enough regarding the highest aspirant (here manana and nididhyasana are implied) whereas all others (middle and lower aspirants) need to continue until culminating in Atmanubhava (sadyo-mukti, and it’s many synonyms)! The important thing is that once complete knowledge (Atma jnanam) is attained, repetition of that knowledge (jnana abhyasa, practice of Jnana) is NO longer required, and consequently obsolete! This applies to all aspirants. OM
Tom: yes this is correct, see here for more, although SSS does state that nididhyasana implies repetition.
Jnana itself does not (and cannot) be repeated, as Jnana is moksha. I guess that is the point you are stressing.
Some Advaita texts do speak of repeating knowledge, but what they are referring to is repetition of nididhyasana (ie. repetiton of the PATH of knowledge, ie. repetition of sravana, manana, nididhyasana) and NOT repeating of Moksha, which as we have said, cannot be repeated as it is once and for all, ie. final. I think this is where the misunderstanding arises – different meaning of the word Jnana in different contexts.
However….
The issue here is, for those who need nididhyasana (which SSS says is most people/seekers), what is the nature of nididhyasana and how to do it? Here SSS clarifies the nature of nididhyasana, also known as Samadhi yoga or control of mind. This is the point I am stressing.
Questioner: There is Jagrat (waking), Swapna (Dream) and Sushupti (Deep sleep), the three avasthas (states) that have distinct qualities. Is there something else called Jagrat Sushupti (waking sleep)? Please can you explain?
Tom: Regarding Jagrat Sushupti, see the Annapurna Upanishad 2.12 and 2.13:
2.12. The quiescent state of the attenuated mind, free from all objective reference [Tom: ie. nirvikalpa samadhi], is said to be the deep sleep in wakefulness (Jagrat-Sushupti).
2.13. This state of slumber, O Nidagha, fully developed through practice, is styled the Fourth (Turiya) by the best knowers of Truth.
Note the term Turiya, or The Fourth, means the state of being the Self, also known as Moksha or Jnana. Here we can see that Jagrat Sushupti, Moksha, Turiya and (by implication) Nirvikalpa Samadhi are all being equated.
Sri Ramana Maharshi explains this teaching of Jagrat Sushupti in more detail in Talks with Sri Ramana Maharshi, talk 609:
‘The incentive to realise can arise only in the waking state and efforts can also be made only when one is awake. We learn that the thoughts in the waking state form the obstacle to gaining the stillness of sleep.
“Be still and know that I AM God”.
‘So stillness is the aim of the seeker. Even a single effort to still at least a single thought even for a trice goes a long way to reach the state of quiescence. Effort is required and it is possible in the waking state only. There is the effort here: there is awareness also; the thoughts are stilled; so there is the peace of sleep gained. That is the state of the Jnani. It is neither sleep nor waking but intermediate between the two. There is the awareness of the waking state and the stillness of sleep. It is called jagrat-sushupti.
‘Call it wakeful sleep or sleeping wakefulness or sleepless waking or wakeless sleep. It is not the same as sleep or waking separately. It is atijagrat (beyond wakefulness) or atisushupti (beyond sleep).
‘It is the state of perfect awareness and of perfect stillness combined. It lies between sleep and waking; it is also the interval between two successive thoughts. It is the source from which thoughts spring; we see that when we wake up from sleep. In other words thoughts have their origin in the stillness of sleep. The thoughts make all the difference between the stillness of sleep and the turmoil of waking.
‘Go to the root of the thoughts and you reach the stillness of sleep. But you reach it in the full vigour of search, that is, with perfect awareness. That is again jagrat-sushupti spoken of before. It is not dullness; but it is Bliss. It is not transitory but it is eternal.’
~Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, talk 609
Q. I have yet to come across a single reference to nirvikalpa samadhi in the seminal work by Sri Ramana’s foremost disciple Sri Sadhu Om in his exposition of the teachings in his book ‘The Path of Sri Ramana‘. This is a highly trusted source of these direct path teachings.
Tom: Shankara, Gaudapada and Sri Ramana all at times say samadhi leads to liberation, as do the Upanishads. But what exactly is this Samadhi?
Firstly we can see Sri Ramana’s own writings for teachings on Nirvikalpa Samadhi. Sri Ramana himself writes that Nirvikalpa samadhi DIRECTLY leads to liberation in the introduction to his translation of Vivekachudamani. I say directly because many think samadhi is merely some kind of purificatory practice that helps the seeker of liberation but does not directly lead to liberation. However we will see that Samadhi is said to be the DIRECT cause of liberation:
‘…the natural and changeless state of Nirvikalpa samadhi is produced by unswerving vigilant concentration on the Self, ceaseless like the unbroken flow of oil. This readily and spontaneously yields that direct, immediate, unobstructed, and Universal perception of Brahman, which is at once knowledge and experience and which transcends time and space. This perception is Self-realisation.’
Of course the words ‘knowledge’ ‘experience’ and ‘perception’ are used metaphorically, as the Self cannot truly be known, experienced or perceived (by the mind) as the Self is beyond knowledge/experience/perception.
In the same introduction Sri Ramana confirms that the teachings found in Vivekachudamani are the true teachings for liberation. Sri Ramana writes:
‘Sri Shankara revealed the essence of the commentaries in this short treatise, The Crown Gem of Discrimination [Vivekachudamani], explaining in detail the points that have to be grasped by those who seek liberation, and thereby directing them to the true and direct path. Sri Shankara begins by observing…’
Sri Gaudapada also states samadhi is the way to self-realisation here:
‘The Self (Atman) is beyond all expression by words beyond all acts of mind; It is absolutely peaceful, it is eternal effulgence free from activity and fear and it is attainable by Samadhi.‘
~ Gaudapada, Mandukya Upanishad Karika 3.37
Sri Shankara then writes in his commentary on the above verse that Self-Realisation and Self-Knowledge arise from Samadhi:
…The Self (Atman) is denoted by the word Samadhi as it can be realised only by the knowledge arising out of the deepest concentration (on its essence), Samadhi. Or the Self (Atman) is denoted by Samadhi because it is the object of concentration, the Jiva concentrates his mind on the Self (Atman)…
In the Amritabindu Upanishad Jnana (self-knolwedge) is defined as follows in verse 5 – we can see that the implication is that Samadhi is required:
The mind severed from all connection with sensual objects, and prevented from functioning out [Tom: ie nirvikalpa samadhi], awakes into the light of the heart, and finds the highest condition. The mind should be prevented from functioning, until it dissolves itself in the heart. This is Jnana, this is Dhyana, the rest is all mere concoction of untruth.
Note that this above verse is not a mere random verse I have taken out of context, but this verse from Amrabindu Upanishad was also quoted by Swami Vidyaranya (1296-1386), author of the wonderful Advaita Vedanta text Panchadasi and Shankaracharya (head monk) of Sringeri Math, in his work Jivanmukti Viveka (Knowledge to attain Liberation in this life), in order to make this very point clear – see here.
What is exactly is Samadhi? What is the samadhi that leads to liberation?
However the same word samadhi can have various different meanings in various different contexts, so what exactly is the nature of this Samadhi that leads to liberation?
The Samadhi that leads to liberation is NOT a mere state of mind – that is just an objective experience, or maya. The Samadhi that leads to liberation is NOT a trance state, which is a sleep-like state, a tamasic state. The Samadhi that lead to liberation is NOT some mechanical state of stupor in which the mind is rendered still through concentration on a gross or subtle object.
The True Samadhi is Eternal Being, the Self, or it leads to That which is Eternal and Self. So we have 2 broad definitions:
1) The true Samadhi simply means Being the Self, ie. liberation.
2) The same word Samadhi can also be used to refer to the practice or sadhana that leads to liberation, namely self-enquiry, in which the sense of I or subjectivity or ‘I Am’ in intuitively and keenly attended to in order to discover our true nature as pure consciousness, sat-chit-ananda (Being, Consciousness, Bliss).
In either case it is the result of hearing the teachings (Sravana) , reflecting upon the teachings (Manana) and meditating upon the Self (Nididhyasana), and Samadhi either refers to a state of deep meditation on the Self (deep Nididhyasana) or liberation itself (Moksha).
You will see that in all advaita scriptures, where samadhi is defined, it is always in reference to attending to or meditating upon the Self, the Subject, the I Am, ie. Samadhi as a practice is describing self-enquiry, which is when we intuitively place our attention towards the Self in order to discover what we truly are.
This is from Sri Ramana Maharshi’s translation of Shankara’s Vivekachudamani:
‘…practise nirvikalpa samadhi by concentration on Brahman, which is experienced in the Heart as our own radiant Self, free from all limitations and as Being-Consciousness-Bliss. This will destroy the individual consciousness which is the cause of all error, and thus you can unravel the knot of the Heart which causes the ills of birth and death. Thus will you obtain the glory of unbroken bliss, being Self-realized, and by doing so achieve the purpose of human life, a boon so rare to obtain. The Self-realized yogi, knowing his true nature…’
And also from the same text as translated by Sri Ramana Maharshi:
‘Brahman can be clearly experienced without any barrier only through nirvikalpa samadhi, for apart from that the mental mode always fluctuates, leading from one thought to another. Therefore control the senses and mind and abide firmly in the Self. Utterly destroy the darkness of ignorance and its cause through experience of the one Self and abide ever as the Self.‘
In Sri Ramana Maharshi’s translation of the Advaita text Drig Drishya Viveka it is stated:
‘being completely absorbed in the Bliss experienced by the realization of the Self is nirvikalpa samadhi‘
From Sri Ramana Maharshi’s introduction to his translation of Drig Drishya Viveka we see again self-attention, ie. self enquiry, is emphasised:
…’when the veiling power of maya (avarana) [Tom: which seemingly obscures the self] is removed by the practice of sahaja samadhi, in which one always attends to oneself alone without any differences or distinctions perceived, only the non-dual Brahman-Self (advitiya brahmatma-svarupa) will remain and shine…’when the veiling power of maya (avarana, which seemingly obscures the self) is removed by the practice of sahaja samadhi, in which one always attends to oneself alone without any differences or distinctions perceived, only the non-dual Brahman-Self [advitiya brahmatma-svarūpa] will remain and shine…’
From the main text of Sri Ramana Maharshi’s translation of the Drig Drishya Viveka:
‘Similarly, Brahman shines as the phenomenal world of names and forms only through the effect of the veiling power which conceals the distinction between them. When the veiling ends, the distinction between the two is perceived, for none of the activities of the phenomenal world exist in Brahman.’
Hopefully we can see that it is through Samadhi, meaning Self-Enquiry, that Self-Knowledge or Self-realisation arises, and that Samadhi or Nirvikalpa Samadhi can also be a synonym for being or knowing the Self, ie. liberation/Jnana.
Sravana means hearing the teachings. Manana means contemplating upon the teachings. Nididhyasana means meditating upon the Self or placing one’s attention onto the Self in order to discover its true nature. Together these three traditionally sum up the method or process of self-realisation according to Vedanta teachings.
However…
1) There are some that say that Sravana alone leads to self-realisation, and that Manana and Nididhyasana are ancilary practices to just remove the blocks and purify/ripen the mind and ready it for Sravana, and that Sravana is the liberating factor.
2) There are some that say Sravana is just an initial teaching to allow Nididhyasana to finally occur and it is Nididhyasana that is the primary sadhana (spiritual practice) that allows liberation to arise.
This is further confounded as there are scriptural verses in support of both of the above visions of the teachings.
eg.
‘Thus only is It realised-when these means, viz. hearing, reflection and meditation, have been gone through. When these three are combined, then only true realisation of the unity of Brahman is accomplished, not otherwise – by hearing alone.’
~ Shankara’s commentary on Brihadaranyaka Upanishad 2.4.5
and seemingly contradicting this is the following:
‘for highly qualified aspirants, [self-] knowledge can arise even from mere listening to the teachings.’
~ Shankara’s commentary of Brahma Sutra 4.1.2
Swami Satchitanandendra Saraswati’s (SSS’s) view on this
Swami Satchitanandendra Saraswati (SSS) in his many books on the teachings of Vedanta and on Shankara’s commentaries makes the following observation, namely that either Sravana, Manana or Nididhyasana can be the direct causes of liberation (ie. direct cause of removing ignorance), depending on the level of maturity of the (apparent) mind of the seeker. For those interested, Sri Ramana Maharshi says the same here, and also goes further to explain how this can be the case and also how both of the above scriptural passages do not actually contradict each other.
6. Sravana (study of sacred revelation), Manana (reflective thinking) and Nididhyasana (concentrated contemplation), are all means for realizing Atman. Highly developed souls, however, who can immediately grasp the true meaning of the Vedic teaching, do not stand in need of any additional effort.
Not taking this principle into account is responsible for the divergence of opinion among commentators of Sankara Bhashya [Tom: Shankara’s commentaries] about the relation of Sravana and Nididhyasana. Of these, some aver that Sravana is the principal means and the other two are only ancillary to it; while others insist that nididhyasana is the one means to direct realization and without it mere Sravana would be of no avail.
7. Sravana and the other means [Tom: ie. manana and nididhyasana] are enjoined only in so far as they turn the seeker inwards and direct him to stay his mind on Atman, but the resultant knowledge is no object of any injunction.[Tom: ie. Sravana, manana and nididhyasana all have their intended effect of self-realisation by turning the seeker’s attention towards the Self, but that the Self that is subsequently realised as truth cannot itself be caused or created by any spitirual practice or effort or action, ie. the Self is uncaused and uncreated]
Those who cannot distinguish between the’ effort required for Sravana, etc, and the resultant knowledge in each case, have made it a matter for controversy whether or not ‘srotavyah’ [Tom: lit ‘that which is (to be) heard’, ie. scripture] and similar texts constitute true injunctions. Some of them maintain that these are all injunctions while others insist that they are seemingly injunctions in form but are really statements of fact. Some even think that they are merely eulogistic statements. [Tom: ie. because Shankara says actions or karma cannot lead to liberation or Jnana, there is argument about the ontological status of whether or not the 3 sadhanas of sravana, manana and nididyasana are karmas or not. In truth we should know that the Self is not a product of any action, but that the sadhana is an action that occurs in the phenomenal world of maya, and so if we discern properly between these 2 there is no real conflict.]
8. Manana refers to the type of reasoning suggested by the Sruti itself conducive to experience. Hence the term ‘experience’ here should be understood to mean the supersensuous intuition [Tom: ie. Self knowledge] which results from our enquiry which takes in one sweep the whole field possible of whatever is knowable.
From this the reader has to understand that use might be made of ordinary reasoning also in so far as it is conformable to the reasoning suggested by the Sruti. Advaitins do try to disclose the hollowness of other systems according to the course of reasoning accepted by themselves. But Advaita itself cannot be established by means of pure logical ratiocination.People who are not aware of this fact, often try to apply speculation or inferences based upon partial experiences to Vedanta also. Others condemn all reasoning and affirm that reasoning is of no use in matters taught by the Sruti. So they interpret Sruti according to their own predilection and place their own convictions before seekers as the final Vedantic truth.
9. Nididhyasana is that kind of spiritual discipline by means of which one concentrates one’s mind on the subtle principle, Atman. At the end of this discipline, one becomes conscious of the fact that the mind itself is a superimposition on Atman. Then the mind becomes no mind, that is to say, it is realized essentially as Atman himself.
Tom Das 