Take your time with each of these, really take your time with them…
1. Do not get involved with life. Allow the body-mind to look after itself. Allow everything to come and go.
2. Relax and be still.
3. Do not take yourself to be a person, a body-mind. Here the questions ‘Who am I?’ and ‘From where does ‘I’ arise?’ can be useful initially, as can the assertions ‘I am not the body-mind-world’ and ‘I am That’. Relaxation and stillness are also useful here.
4. To rest in that state where one is aware but no ‘I’ thought arises is stillness. In time resting here will lead to realisation, but there must be no thought of realisation as this itself is a disturbance, a distortion.
5. Know that all is nothing,
Everything is nothing,
Nothing is here…
There is only That…
It usually starts off with a ‘me’ or ‘I’ wanting to be happy.
If ‘I’ meditate ‘I’ will become happy or enlightened. If ‘I’ do the right practices, listen to the right teachers, read the right books, etc…’I’ will become liberated.
Here there is the triad of the ‘I’, the desire, and the desired object (that will bring the desired lasting happiness). All of these three are mental projections. Contemplate on this. Each one of the three: the me-subject, the desire, and desired object, are all mental projections.
Though almost everyone inevitably comes to spirituality and nonduality in this way, a true teaching encourages or facilitates a deep letting go, in which all our concepts of attainment (desired objects) and ‘me’ (conceptual subject) are let go of and ultimately lost.
This is the liberation that we were looking for, and it is never found by the me, and cannot be put into words.
Its depth is profound, as is its superficiality and obviousness. It is always here, as it were, as it is simply everything and all-inclusive.
There is no concept of freedom or bondage here, for both these are projections of the ‘I’, itself a projection. Or, if these concepts are here, they are not clung onto and taken seriously.
We could put it like this:
We start off as ‘I want to be happy/realised/free/enlightened’.
Later on it is seen more like: ‘no-I…only freedom…simply this’.
Now this too is liable to be made into a concept and grasped by the mind.
My advice is to listen and absorb and think about what is written above, so it is understood on a conceptual level initially by the mind. Ask questions if you need to and allow a teacher/teaching to resolve any major doubts (in Sanskrit: sravana and manana or listening and reflecting).
Then, once contemplated and understood, to let go and forget everything. Allow all notions and ideas of self and liberation to fall away. (in Sanskrit: nididhyasana or meditation/actualisation)
Perhaps sit still with a straight back, and after some chanting and simple deep breathing exercises to calm the energies, let go and simply relax. Maybe follow the breath (my preference) or use a mantra to allow the mind to become calm, then let go of these practices too.
Allow thoughts to settle down and do as they please.
Relax. Let go. Breathe. Be happy.
Allow everything to be as it is.
Notice awareness is untouched by everything and is one with everything, and you are that awareness.
Let go of all distinctions.
Notice that which was thought of as being ‘I’ or ‘me’ is actually just empty, objects on a screen, a play of colourful light and shadow, insubstantial.
The body and mind that were formally taken to be you, are just objects arising and not you at all.
Every-thing is like this, empty and formless, a play of awareness.
Don’t make this into a concept, but in letting go, let go of these phrases and allow a deep seeing to arise in its own time by itself.
Insight and clarity will naturally arise, naturally and spontaneously, in the depths of silence. There is no need to believe the teachings. Intend for any realisation to be genuine and not a mere copy of my or someone else’s words.
All insights too are just a play of Oneness, worthless and wonderful, just like everything else. Allow them to come and go in your Light.
In the midst of daily life allow yourself to meet life fully with the insight-intelligence that has been gained. This is just a letting go of the triad of me, desire and desired amidst daily living. (this is still nididhyasana)
Where there are no operative thoughts (in Sanskrit: samadhi), where are you? Where am I? Where is this precious teaching? Where is this bondage? Where is this liberation?
This cannot be put into words, but for some reason, right now, I am moved to express it like this: total peace, only peace, everything is peace, totally unattached yet excluding nothing. The illusory me not in play, plunged into the depths of stillness, one with everything. Pure innocence, total naivety, suffused with natural innate intelligence, natural, raw, ordinary, all-inclusive, no thing and simply this.
Yes, this really cannot be put into words. Re-reading the above paragraph is like reading the poetic rantings of an infatuated dog! Don’t be fooled by poetic sounding verbal expressions, no matter how nice or right they seem. It is all more illusion. Don’t get (too) involved in the poetry and words! They are a breeding ground for ego. Much better to let go of concepts, be still and be happy: allow all illusions and projections to fall away and see for yourself.
The following is a letter written by the Chinese Master Yuanwu (1063-1135), It can be found in the excellent collection ‘Zen Letters’ translated by Thomas Cleary where it is entitled ‘Bringing Out the Family Treasure’.
I hope you don’t mind that I have interspersed my comments in red italics:
If you want to attain Intimacy, the first thing is, don’t seek it. If you attain through seeking, you have already fallen into interpretive understanding.
Yuanwu gets straight into it here, directly pointing out that the desire for Intimacy, or Enlightenment, itself is a barrier to it. Seeking will only yield a conceptual understanding. It is implied here that conceptual understanding is clearly not what is being aimed at.
This is especially true because this great treasury extends through all times, clearly evident, empty and bright. Since time without beginning it has been your own basic root: you depend on its power entirely in all your actions.
What you are looking for has always been here (‘extends through all times’), is already shining (‘bright’), and is of no enduring substance (’empty’). It is the essence of you and is the power that manifests both you and your life.
You will only pass through to freedom when you cease and desist to the point that not even a single thought is born. Then you penetrate through without falling into sense and matter and without dwelling in conceptualizations and mental images.
Yuanwu is stating we should be still. Not as something to do, but as something to stop doing (‘cease and desist’) until thoughts no longer occur. Using this method we do not fall into the traps of attachment to form, belief and dogma. What will this method eventually yield? Let us find out:
When you absolutely transcend these, then the whole world does not hide it. Everywhere everything becomes its Great Function, and every single thing flows forth from your own breast. The ancients called this bringing out the family treasure. Once this is attained, it is attained forever. How could it ever be used up?
Here the fundamental insight has been recognised. Through being still, the bottom of the bucket has fallen out, and the Fundamental Essence has been recognised as being one with everything everywhere, and non-different to yourself.
Just be wary that your investigation does not rest on a firm footing, and that you will not be able to penetrate through to realization. You must bravely cut off all entanglements, so there is not the slightest dependence or reliance. Relinquish your body and give up your life and directly accept the suchness that faces you; there is no other.
This is a warning to ensure that there is not the slightest trace of dogma, belief or attachment to conceptual views. Even after the fundamental insight has been attained, all entanglements or addictive desires are to be relinquished. We are to surrender totally, giving up our life’s dreams and ego-based desires in the process.
Then even if a thousand sages came forth it wouldn’t change you at all. Leaving it to the flow at all times, eating food and wearing clothes, you nurture the embryo of sagehood to maturity, not keeping to intellectual understanding.
Let go, let things be, let things come as they come, let things go as they go. Importantly Yuanwu hints that with the fundamental realisation already attained, it is merely the ’embryo’ of wisdom that has been obtained. It then takes time for this realisation to ripen to ‘maturity’, as the habitual tendencies to identify with the body and thoughts are gradually uprooted. This is explained in further detail in Yuanwu’s other letters, see here for example.
Isn’t this an especially excellent teaching and a most essential shortcut?
In his letters, Yaunwu write some of the most the nuanced of zen/chan teachings we have. Regarding realisation, he writes about its sudden nature:
Without setting up stages, they abruptly transcend to realize this essence alone. Since before the time when nothing existed, this essence has been ever still and unmoved, determining the basis of all conscious beings. It permeates all times and is beyond all thought. It is beyond holy and ordinary and transcends all knowledge and views. It has never fluctuated or wavered: it is there, pure and naked and full of life. All beings, both animate and inanimate, have it complete within them.
However, Yuanwu also writes about a gradual process, a gradual path:
In general, genuine Zen teachers set forth their teachings only after observing their learners’ situation and potential. Real teachers smelt and refine their students hundreds and thousands of times. Whenever the learner has any biased attachments or feelings of doubt, the teacher resolves them and breaks through them and causes the learner to penetrate through to the depths and let go of everything, so that the learner can realize equanimity and peace while in action. Real teachers transform learners so that they reach the stage where one cannot be broken, like a leather bag that can withstand any impact.
Only after this does the Zen teacher let the transformed student go forth to deal with people and help them. This is no small matter. If the student is incomplete in any respect, then the model is not right, and the unripe student comes out all uneven and full of excesses and deficiencies, and appears ridiculous to real adepts.
Yuanwu then goes on to describe the training required to be a zen teacher:
Therefore, in order to teach the Dharma, the ancient worthies worked for completeness and correctness, and clarity in all facets. This means inwardly having one’s own practice as pure as ice and jade, and outwardly having a complete and well-rounded mastery of techniques, a perspicacious view of all concious beings and skill in interchange.
When such adepts met with potential learners, they examined each and every point in terms of the Fundamental. When the learners finally did understand, then the teachers employed techniques to polish and refine them. It was like tranferring the water from one vessel into another vessel, with the utmost care not to spill a drop.
Here, in another letter Yuanwu also writes of the refining process required before someone can teach zen:
Ever since ancient times, it is only those who are able to bear the repsonsibility of being a vessel of the Great Dharma who have been able to undertake the role of a Zen teacher and stand like a wall a mile high. These people have been tempered and refined in the blast furnace of the teachers of the Source, taking shape under the impact of their hammers and tongs, until they become real and true from beginning to end. Otherwise, they do not appear in the world as teachers. If they do appear, they are sure to startle the crowd and move the people. Because their own realization and acceptance of the responsibility of communicating Truth was not hasty and haphazard, when they passed it on to others they were not rushed or careless.
We all know the classic examples. Mater Rang staying with the Sixth Patriarcdh at Caoqi for eight years. Mazu at Guanyin Temple. Deshan and Longtan. Yangshan and Guishan. Linji and Huangbo. In every case it took at least ten or twenty years of close association between teacher and pupil before the pupil was fully prepared to become a teacher himself.
That is why, with the genuine Zen teachers, every word and every phrase, every act and every state resonated with the music of gold and jade.
Virtually no one in the latter generations has been able to see into what they were doing. You will only be able to see where they were really at when you achieve transcendental realization and reach the stage that all the enlightened ones share in common.
I recall this story from olden times. Mazu asked Xitang, “Have you ever read the scriptural teachings?” Xitang said, “Are the scriptual teachings any different?” Mazu asked, “If you haven’t read the scriptures, how will you be able to explain for people in various ways?” Xitang said, “I must care for my own sickness – how could I dare try to help other people?” Mazu said, “In your later years, you are sure to rise to greatness in the world.” And that’s the way it turned out later.
Hopefully you will see how, whilst an initial breakthrough or realision is to all intensive purposes instantaneous, the rooting out of ignorance takes time, it takes time for the mind to become purified by that realisation and to fully manifest the heart of enlightenment. Yuanwu talks about this more explicitly here. I have written two articles here about the relationship between the gradual and sudden paths hereand here.
Let us allow the gentle wisdom of Hui-Hai to clearly unfold the Buddha Dharma to us:
Question: What is the right view?
Zen master Hui-Hai: To perceive without perceiving any object whatsoever is the right view.
Question: What does “to perceive without perceiving any object whatsoever” mean?
Hui-Hai: Perceiving all sorts of things without grasping — that is, not being clouded by the arising of any thought of love or hate, etc. — is perceiving without any objects. If one can see without seeing any object whatsoever, that is using the Buddha-Eye, which is like no other eye.
On the other hand, if one sees all sorts of things that cause thoughts of love and hate, etc., to arise, that is known as “perceiving objects” with ordinary eyes, and sentient beings have no other kind of eyes. This is true, likewise, with all of the other sense organs.
I thought I’d share another one of Hui-Hai’s insights. He’s an expert in explaining Buddhist doctrines to Buddhist seekers. Here Hui-Hai shows us the provisional utility of words, and also points out their essential voidness. There is no contradiction in this.
Questioner: What does it mean when the sutra says: “The sound of discussion has ceased, and the role of thought is done”?
Zen Master Hui-Hai: Words are used to manifest the doctrine. After understanding the doctrine, then, words are useless. The doctrine is void, voidness is the Tao, and the Tao is without words. This is the meaning of “The sound of discussion has ceased”.
Since the real meaning of the doctrine does not give rise to a single thought or perception and because no thought or perception arises, it is unborn. Furthermore, because it is unborn, then the fundamental nature of all forms is void.
Next, since the fundamental nature of all forms is void, then everything in the world is non-existent.
Finally, since all things are fundamentally non-existent, “the role of thought is done”.
Words are used to manifest the doctrine. After understanding the doctrine, then, words are useless.
Q. Hi Tom. Thanks for your blogs posts. Ever since I stumbled across your site I’ve been trawling through your writings and videos and found them to be quite insightful. I wanted to ask if you think there is anything you can do to become enlightened? I’ve heard it said that there is nothing you can do, it either happens or it doesn’t, but that feels kinda hopeless to me. I know hope is not the arbiter of truth but I’d like to know what you think.
Tom: Hi _____. It’s a tough one to answer as depending on how you look at it, you could either say there is nothing you can do, because there is no ‘I’, and whatever happens will happen, which is true. Similarly all seeking implies the existence of ignorance, and all paths are for the ego and so can serve to reinforce the sense of ‘I’ or ‘me’.
But you can also talk on the level of the apparent seeker and give teachings that apparently help the apparent seeker realise that there is no separate seeker at all. The essence of these teachings is to relax, still thoughts and look, and then it can be more easily seen that the ‘me’ is an illusion, and that it always was an illusion, and then it is obvious that all paths are also a part of this grand illusion too, although they seemed apparently useful at the time.
Even when this is seen, the habitual force of ignorance can be so strong that it keeps on reasserting its hold and so a post-realisation practice or sadhana can be practiced, either formally, or often it naturally happens by itself over time.
So in summary I tend to do both, sometimes radically pointing out there is no ‘separate me’, other times meeting the apparent seeker where they are, depending on whom I’m taking to and where they are at with respect to the teachings. This tends not to be something I deliberate much over, but it’s just how the interaction tends to manifest itself when I am talking with someone seeking.
Here’s a more straightforward response I gave someone else to this question:
It’s all too common for seekers of enlightenment to fall into conceptual traps. Rather than using beliefs to free themselves from beliefs all together, the verbal teachings are instead often clung to, like a drowning man clutching at a straw.
One concept that can be useful along the way is that of the Absolute, but like all concepts it is also a potential trap, in that we can fall into believing in the Absolute without any real experience, or worse, only a partial experience that gives us the false impression we actually know something when we in fact do not.
In this following passage we see Ch’an Master Hui Hai in dialogue with a Tripitaka master, (The Tripitaka are the traditional written scriptures of Buddhism). Deliberately Hui Hai gives the ‘wrong’ non-traditional answer initially in order to free the questioner from fixed views and show that the Teaching (Dharma) can be expressed in a myriad of ways.
At the end of the dialogue the Tripitaka master expresses his respect and amazement at how the Southern school – the ‘Zen’ school of sudden enlightenment of which Hui Hai is part – is truly unfathomable:
Once a Tripitaka Master asked: “Does the Bhutatathata (Absolute Reality) ever change?” The Master [Hui Hai] replied: “Yes, it does change.” The Tripitaka Master retorted: “You, Venerable Ch’an Master, are wrong!” The Master then asked the Tripitaka Master: “Does the Bhutatathata exist or not?” The Tripitaka Master answered: “Yes, the Bhutatathata does exist.” The Master replied: “So if you say it does not change, then you are just an ordinary, worldly monk. Doubtlessly, by now you must have heard that the lowest vices can be changed into the highest virtues, the three poisons into the three cumulative disciplines, the six consciousnesses into the six supernatural powers, all the defilements into Bodhi, and the most abysmal ignorance into the highest wisdom. Thus, if you say that the Bhutatathata does not change, then you, a Tripitaka Master, are really a heterodox-sect follower. [ie. a heretic]” The Tripitaka Master responded: “If you put it that way, then I have to admit that the Bhutatathata does change.” The Master retorted: “But if you, indeed, hold that the Bhutatathata does change, that is also a heterodox view.” The Tripitaka Master asked: “Ch’an Master, you just said that the Bhutatathata does change, but now you say it does not change. How can that be?” The Master responded: “If one sees his own nature clearly – which, like Mani-Jewels, can manifest itself in different colors – then he is correct in saying that the Bhutatathata both changes and does not change. In contrast, however, if one has not seen his own nature, he will, on hearing that the Bhutatathata changes, grasp at the idea of mutability. Also, oppositely, he will, on hearing that the Bhutatathata does not change, grasp at the idea of immutability.” The Tripitaka Master concluded: “Now I really understand what is meant when it is said that the Southern Ch’an Sect is truly unfathomable!”
This last answer of Hui Hai is particularly instructive – he essentially states that the Truth expresses itself in different ways, just like jewels can be of various colours. If one has intuitively seen this Truth, then one can correctly express this truth, even with seemingly opposed verbal statements, as these statements are coming from a ‘place of Truth’. However, for one who has not seen, the verbal statements are always incorrect, even when they are ‘officially correct’, as the essential insight is not present, and the statements are not expressions of Truth but expressions of the ignorant ego-mind.
These ego/ignorance-ridden statements are not liberating – they are simply a clinging to an empty doctrine. These insight-less statements merely give strength to the false-ego that thinks it knows something, strengthening and perpetuating the ego/sense of separation of both the one speaking and anyone listening.
(Note that I use the word ego here as a synonym for ignorance, the false belief in separation or the false belief in a separate entity that authors thoughts and actions)
The following is a translation of a poem attributed to Seng-ts’an, the Third Ch’an (zen) Patriarch. I could write more about it, but all I will say is that it is truly sublime and one of my favourites.
This version of the text has been translated by Richard B. Clarke
Hsin Hsin Ming or Trust in Mind Sutra
The Great Way is not difficult
for those who have no preferences.
When love and hate are both absent
everything becomes clear and undisguised.
Make the smallest distinction, however,
and heaven and earth are set infinitely apart.
If you wish to see the truth
then hold no opinions for or against anything.
To set up what you like against what you dislike
is the disease of the mind.
When the deep meaning of things is not understood
the mind’s essential peace is disturbed to no avail.
The Way is perfect like vast space
where nothing is lacking and nothing is in excess.
Indeed, it is due to our choosing to accept or reject
that we do not see the true nature of things.
Be serene in the oneness of things
and such erroneous views will disappear by themselves.
When you try to stop activity to achieve passivity
your very effort fills you with activity.
As long as you remain in one extreme or the other,
you will never know Oneness.
Those who do not live in the single Way
fail in both activity and passivity, assertion and denial.
To deny the reality of things is to miss their reality;
to assert the emptiness of things is to miss their reality.
The more you talk and think about it,
the further astray you wander from the truth.
Stop talking and thinking
and there is nothing you will not be able to know.
To return to the root is to find the meaning,
but to pursue appearances is to miss the source.
At the moment of inner enlightenment,
there is a going beyond appearance and emptiness.
The changes that appear to occur in the empty world
we call real only because of our ignorance.
Do not search for the truth; only cease to cherish opinions.
Do not remain in the dualistic state; avoid such pursuits carefully.
If there is even a trace of this and that, of right and wrong,
the Mind-essence will be lost in confusion.
Although all dualities come from the One,
do not be attached even to this One.
When the mind exists undisturbed in the Way,
nothing in the world can offend,
and when a thing can no longer offend,
it ceases to exist in the old way.
When no discriminating thoughts arise,
the old mind ceases to exist.
When thought objects vanish, the thinking-subject vanishes,
and when the mind vanishes, objects vanish.
Things are objects because there is a subject or mind;
and the mind is a subject because there are objects.
Understand the relativity of these two
and the basic reality: the unity of emptiness.
In this Emptiness the two are indistinguishable
and each contains in itself the whole world.
If you do not discriminate between coarse and fine
you will not be tempted to prejudice and opinion.
To live in the Great Way
is neither easy nor difficult.
But those with limited views
are fearful and irresolute;
the faster they hurry, the slower they go.
Clinging cannot be limited;
even to be attached to the idea of enlightenment is to go astray.
Just let things be in their own way
and there will be neither coming nor going.
Obey the nature of things
and you will walk freely and undisturbed.
When thought is in bondage the truth is hidden,
for everything is murky and unclear.
The burdensome practice of judging
brings annoyance and weariness.
What benefit can be derived
from distinctions and separations?
If you wish to move in the One Way
do not dislike even the world of senses and ideas.
Indeed, to accept them fully
is identical with true Enlightenment.
The wise man strives to no goals
but the foolish man fetters himself.
There is one Dharma, not many;
distinctions arise from the clinging needs of the ignorant.
To seek Mind with discriminating mind
is the greatest of all mistakes.
Rest and unrest derive from illusion;
with enlightenment there is no liking and disliking.
All dualities come from ignorant inference.
They are like dreams of flowers in air: foolish to try to grasp them.
Gain and loss, right and wrong;
such thoughts must finally be abolished at once.
If the eye never sleeps,
all dreams will naturally cease.
If the mind makes no discriminations,
the ten thousand things are as they are, of single essence.
To understand the mystery of this One-essence
is to be released from all entanglements.
When all things are seen equally
the timeless Self-essence is reached.
No comparisons or analogies are possible
in this causeless, relationless state.
Consider motion in stillness
and stillness in motion;
both movement and stillness disappear.
When such dualities cease to exist
Oneness itself cannot exist.
To this ultimate finality
no law or description applies.
For the unified mind in accord with the Way
all self-centered striving ceases.
Doubts and irresolutions vanish
and life in true faith is possible.
With a single stroke we are freed from bondage;
nothing clings to us and we hold to nothing.
All is empty, clear, self-illuminating,
with no exertion of the mind’s power.
Here thought, feeling, knowledge, and imagination are of no value.
In this world of Suchness
there is neither self nor other-than-self.
To come directly into harmony with this reality
just simply say when doubt arises, “Not two.”
In this “not two” nothing is separate,
nothing is excluded.
No matter when or where,
enlightenment means entering this truth.
And this truth is beyond extension or diminution in time or space;
in it a single thought is ten thousand years.
Emptiness here, Emptiness there,
but the infinite universe stands always before your eyes.
Infinitely large and infinitely small;
no difference, for definitions have vanished
and no boundaries are seen.
So too with Being and non-Being.
Waste no time in doubts and arguments
that have nothing to do with this.
One thing, all things;
move among and intermingle,
To live in this realization
is to be without anxiety about nonperfection.
To live in this faith is the road to nonduality,
because the nondual is one with the trusting mind.
The Way is beyond language,
for in it there is no yesterday, no tomorrow, no today.