Chan (Zen) Master Huang Po: How is it possible to develop the Supreme-Enlightenment Mind?

Huang Po Zen Teachings

Question: How is it possible to develop the Supreme-Enlightenment Mind?

Huang Po: Bodhi [enlightenment or enlightened mind]* means nothing to attain. Even now, just as you allow thought to arise, you get nothing. Thus, realising that there is absolutely nothing to attain is the Bodhi Mind.

The realisation that there is nowhere to abide and nothing to attain is the Bodhi.

Therefore, Shakyamuni Buddha [the original Buddha, also known as Gautama Buddha] said ‘…there was really no Dharma [teaching or method] by means of which the Tathagata [the Buddha] attained Supreme Enlightenment…’

*[Tom – square bracket comments added by me]

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Almost got it?

mike

If you have found a spiritual or non-dual teaching that makes sense for you, or if you think you have ‘almost got it now’, know that it is way off the mark! This doesn’t make sense! 😂 Non-duality or advaita doesn’t make sense! Liberation or enlightenment doesn’t make sense! It cannot be understood!

What’s more – no learning is required. It just is! It is everything. It is ‘what is’. And ‘what is’ works all by itself without need for a ‘me’ or ‘you’. Simply THIS in its totality, beyond all concepts and including all concepts.

But words, even the most precise and wonderfully erudite words, may only give a flavour, an indication of what they are pointing to.

You CAN get quite a good conceptual understanding of liberation- eg. just THIS, as it is, empty of belief in separation/me/subject-object, empty of the personal stories, but allowing everything/all without exclusion (you can substitute in your own personal understanding of non-duality or liberation here if you like).

But the words and concepts are not it – they are never it. They are (initially at least) for the illusory ‘me’ that believes it lives in time and space and has free will. The ‘me’ now thinks it understands, and this conceptual understanding allows the perpetuation of this illusory ‘me’ as well as the concomitant suffering.

…yes, where the ‘me’ is, suffering follows…

There may, however, and apparently, be a ‘transmission’ beyond the words…’one Guru enlightening another Guru’ (not that there are really two)…and the ‘me’ may totally and completely collapse…it is Mystery…it is Grace in Action…what is left cannot be understood at all! It is Self-Celebrating and it doesn’t need to be understood.

…but, paradoxically, there is also no need for any transmission, no need for any collapse, no need for a ‘moment’ – for THIS cannot go anywhere or be lost – it is already whole and unfractured – it is already complete and not lacking a single thing – it has never been lost, and always IS whatever IS.

(How can you lose ‘whatever is’?)

Online Liberation & Non-Duality Meeting this Thursday

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Please join me for an ONLINE MEETING this week.

I’ll be online this Thursday 16th May at 8pm (UK time) to talk about all-things Non-Duality & Liberation. All are welcome to attend and it’s easy to join me if you have not done so before:

To join simply make a payment of £10 beforehand here. Then click here at the meeting time to join and just follow the instructions. If you have never used Zoom before it will prompt you to download the program onto your computer/phone/tablet.

(The full link to the meeting if you need it is here https://zoom.us/j/9409264979)

To find the time of the meeting in your timezone you can do so on this website.

I do not turn anyone away if the cost of the meeting is prohibitive, so please let me know if this is the case with you.

Details of all my events are posted here.

I look forward to meeting you soon.

Tom

The fusion of 2 paths: practice and insight; Dogen; Ramana Maharshi

dogen_scrollsmWhen we engage with egoic thoughts, we suffer. All egoic thought assumes the existence of a separate ‘me’ and aims to deliver pleasure, security or fulfilment to that ‘me’.

By simply seeing that thoughts themselves are empty arisings with no intrinsic self, and that they are non-separate from ordinary awareness which in essence is ever-unchanged, we have spontaneously transcended them. In that moment, suffering is no more. This is the way of INSIGHT.

Alternatively, we can simply ignore the thoughts. Sometimes it can be useful to focus on something else such as the breath, a mantra, the sense of presence, etc, in order to distract us from the thoughts. This is the path of PRACTICE. It is a coarser path, as the notion of ‘me’ as the practitioner is still subtly present, but for most of us PRACTICE is required during much 

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of our spiritual journey as the habitual tendencies are too strong and deeply ingrained to be abated by pure insight practice alone. Once through PRACTICE the thoughts become less strongly ingrained, INSIGHT becomes the more predominant focus of the path, eventually becoming spontaneous.

Often, PRACTICE and INSIGHT will go together, sometimes alternating, depending what is happening and what is required. Ultimately they fuse, as indicated by teachings such as ‘Be still’ or ‘Be as you are’ (Ramana Maharshi) and ‘Just sitting’ (Dogen), in which spontaneous non-egoic non-volitional INSIGHT-PRACTICE is implied.

The paradoxial thing is that throughout all of this, all there is is INSIGHT. There is no ‘me’, and there never was. Everything is LIGHT. Experientially, that is all there is!

Directly pointing out the True Self

Hi everyone

Following lots of positive feedback from both the online and in person meetings over the last 2 weeks, I will continue to go over some essential basic teachings that focus in on directly pointing out one’s True Nature in upcoming meetings, both online and in person.

As always, details of all my events are listed here: https://www.meetup.com/Non-duality-Kingston-London/

While these pointings are simple, there is something about experiencing them in person with a real-time direct interaction that makes these teachings so especially powerful. There are many teachings you can read in books or watch online, but the pointing out the true nature teachings usually have to be done in person to really hit home. This is why with this teaching I often get comments like ‘I’ve heard the same words before but this time it really made sense!’.

For those of you who already have come this far, we will take the teachings deeper still…

So, do come along to the next meeting if you are able to. If you have never been to a meeting before, I highly encourage you to attend this week’s meeting (London) or the week after (Online). We are going to meet at the Druid’s Head this Thursday at 7pm.

Hope to see you then

Tom

False Zen – Zen/Ch’an Master Yuanwu

zen letters yuanwu koan

Yuanwu (1063-1135) was a great Chinese Ch’an (Zen) master, a key figure in Chan teachings who is most famous for writing the Blue Cliff Record. He wrote several letters which are instructive and insightful into early Ch’an/Zen teachings and in the except below he writes about false enlightenment and the perils of instant enlightenment without practice, something that has never ‘been a part of the real practice of Buddhism’:

Some people hear this kind of talk and jump to conclusions claiming:

“I understand! Fundamentally there is nothing to Buddhism – it’s there in everybody. As I spend my days eating food and wearing clothes has there ever been anything lacking?” 

Then they settle down in the realm of unconcerned order ordinariness, far from realising that nothing like this has ever been a part of the real practice of Buddhism.

Later on in the same letter Yuanwu writes:

Nowadays there are many bright Zen monks in various localities who want to pass through directly. Some seek too much and want to understand easily.

As soon as they know a little bit about the aim of the Path and how to proceed, they immediately want to show themselves as adepts.

Yet they have already missed it and gone wrong.

(The above excerpt was taken from ‘Zen Letters: teachings of Yuanwu’ translated by JC and Thomas Cleary, p. 27-29)

For more on Yuanwu’s comments on the zen way to attain enlightenment see here:

Zen (Ch’an) Master Yuanwu: The Sure Way to Enlightenment, The Way of Zen

and

Zen: sudden vs gradual enlightenment

Spiritual Liberation – Some Basic Practice Instructions

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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…

…not even That.

 

Letting go of Liberation

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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.

In Peace, Love and Light

 

 

Zen: an especially excellent teaching and a most essential shortcut

Branch light

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?

Isn’t it just!

Zen: sudden vs gradual enlightenment

yuanwu letters

Also see:

Zen (Ch’an) Master Yuanwu: The Sure Way to Enlightenment, The Way of Zen
Are spiritual teachings prescriptions or descriptions? Sudden vs. gradual teachings
Buddhism: How enlightenment happens
False enlightenment

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 here and here.

 

Also see:

Zen (Ch’an) Master Yuanwu: The Sure Way to Enlightenment, The Way of Zen
Are spiritual teachings prescriptions or descriptions? Sudden vs. gradual teachings
Buddhism: How enlightenment happens
False enlightenment