WHAT IS THE SOUND OF ONE HAND CLAPPING -- MINDFULLY?

Shinjuku Gyoen National Garden, Shinjuku and Shibuya, Tokyo, Japan.

Photo taken by the author.

As a lawyer I was trained to think logically and rationally. Part of ‘thinking like a lawyer’ is being able to draw appropriate conclusions and inferences from objective facts. Later, when I taught law for many years--I still do—I tried to instil in my students the importance of fact-finding, logic and reason.

Yet, after many setbacks and failures in my life, I am compelled to say this --- real, lasting happiness and peace of mind require the exercise of an altogether different type of mindset. Indeed, the logical and rational mind, and education itself, can be a real stumbling block on the path to satori (‘waking up’, ‘awakening’). The real problems in my life have never been solved by the application of logic and reason alone, and in some instances I am convinced that the problems were made worse by their application.

One real problem with applying logic and reason alone is that one is still working on the same level of the problem itself. As Albert Einstein pointed out, ‘No problem can be solved from the same level of consciousness that created it.’ What is needed, at least at times, is something supra-rational-- not irrational, but supra-rational. The ‘key’ to solving many problems in our lives transcends ordinary reason and logic. Many advocate the use of intuition, but uninformed intuition can be a real stumbling block as well. What are the characteristics of the supra-rational mind? Please read on.

Now, most of you would have heard of the Zen kōan, ‘What is the sound of one hand clapping?’ The full version of the kōan goes something like this. The much-respected master of the major Kyoto temple of Kennin-ji was Mokurai (1854-1930) [pictured left]. He had a young protégé named Toyo who was only 12 years old. Toyo saw the older disciples visit Mokurai’s room each morning and evening to receive instruction in sanzen (personal guidance with a Zen master) in which they were given kōans to stop mind-wandering. Toyo wished to do sanzen also.

‘Wait a while,’ said Mokurai. ‘You are too young.’ However, Toyo insisted, so the teacher finally consented. So, in the evening little Toyo went at the proper time to the threshold of Mokurai's sanzen room. He struck the gong to announce his presence, bowed respectfully three times outside the door, and went to sit before the master in respectful silence.

‘You can hear the sound of two hands when they clap together,’ said Mokurai. ‘Now show me the sound of one hand.’ Toyo bowed and went to his room to consider this problem. From his window he could hear the music of the geishas. ‘Ah, I have it!’ he proclaimed. The next evening, when his teacher asked him to illustrate the sound of one hand, Toyo began to play the music of the geishas. ‘No, no,’ said Mokurai. ‘That will never do. That is not the sound of one hand. You've not got it at all.’

Thinking that such music might interrupt, Toyo moved his abode to a quiet place. He meditated again. ‘What can the sound of one hand be?’ He happened to hear some water dripping. ‘I have it,’ imagined Toyo. So, when he next appeared before his teacher, Toyo imitated dripping water. ‘What is that?’ asked Mokurai. ‘That is the sound of dripping water, but not the sound of one hand. Try again.’ In vain Toyo meditated to hear the sound of one hand. He heard the sighing of the wind, but the sound was rejected. He heard the cry of an owl. That also was refused.  The sound of one hand was not the locusts. And so it went on.

For more than ten times Toyo visited Mokurai with different sounds. All were wrong. For almost a year Toyo pondered what the sound of one hand might be. At last Toyo entered true meditation and transcended all sounds. ‘I could collect no more,’ he explained later, ‘so I reached the soundless sound.’ Finally, Toyo had realized the sound of one hand clapping.

So, what is the sound of one hand clapping? If you say, ‘There can be no clapping with only one hand. It takes two hands to clap. Thus, there is no sound of one hand clapping,’ you are using your rational and logical mind. Yes, you are right in a sense, but you are ‘dead’ right as well … with the emphasis on that word ‘dead’. The purpose of kōans---if 'purpose' be the right word, which it probably isn’t---is to still the active, rational, intellectual, analytical mind. The mind then finds itself (note those words, ‘finds itself,’ for that is the way it happens) in an existential cul-de-sac of sorts where there is no way out but enlightenment. That is the only way we will ever be able to experience a direct, immediate and unmediated apprehension or realization of truth.

As I’ve said before on this blog, a kōan is not a method or technique. It is the complete absence of any method or technique. It is the absence of any meaning or purpose as those terms are ordinarily understood. It is seeing and experiencing things-as-they-really-are---without any filters, beliefs or conditioned thinking of any kind. It is waking up to what really is, and that can be an earth-shattering experience.

There is a ‘sound’ that is not even a ‘no-sound’. It is not merely the absence of sound, it is the active presence of stillness, quietness and tranquillity. You can ‘hear’ this ‘no-sound’ when the active, rational and logical mind is stilled. In such a state of heightened awareness there is no analysis, comparison, judgment or interpretation. The kōan has done its work. Remember, there is never a logical, rational answer to any kōan. However, a kōan can be solved, but never from the same level of consciousness that created the kōan in the first place.

When you know and ‘hear’ the sound of one hand clapping---mindfully---you have come to experience a veritable awakening. There is a peace that passes understanding, and a power that makes all things new. It lives and moves in the one who ‘hears’ not just with their ears but with their whole be-ing-ness … and also their whole no-thing-ness, that is, pure, unadulterated, unconditioned consciousness.

Yes, when we come to know the no-thing-ness underlying and interpenetrating all reality, we can truly say that we have experienced an awakening, for the latter is not a ‘thing-in-itself’. Indeed, it is a ‘no-thing’, that is, the complete absence of thought, conditioning, materialism and all other limitations of time and space. It is living with choiceless, unadorned awareness.

I am reminded of what Dr Jon Kabat-Zinn, Emeritus Professor of Medicine, and founder of the Stress Reduction Clinic and the Center for Mindfulness in Medicine, Health Care, and Society, at the University of Massachusetts Medical School, had to say about mindfulness. He said, ‘Mindfulness is about falling awake rather than asleep.’ Falling awake. Yes, and also staying awake. That is mindfulness. And that is enlightenment. It is also the ‘sound of one hand clapping’ ... mindfully.

Calligraphy: Ensō by Mokurai. The ensō or Zen circle symbolises absolute enlightenment, strength, elegance, the universe and mu (the void, no-thing-ness). 

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‘ENTER ZEN FROM THERE,’ SAID THE MASTER

THE ZEN WAY TO CALM YOUR MIND

HOW EMPTY IS YOUR MIND?

Is there a ‘secret’ to successful living? I have come to the view that there isn’t. Certainly, there is no one thing that must be done, or not done, in order to live a happy and fulfilled life. However, having said that, there is one thing which seems to me to be of great, even paramount, importance. It is this---live in the now. The now is the portal through which we experience the present moment, indeed every moment.

All too often we ‘live’---if you can call it living---in either the past or the future. We all know that is not the way to live, but we all do it. Many books have been written in recent years about the importance of living in the now … so many books that you would think it is a new idea. It’s not. All the great religious teachers spoke of the importance of living in the now, as did others such as Seneca and Marcus Aurelius. I love these words from Seneca:

True happiness is to enjoy the present, without anxious dependence upon the future, not to amuse ourselves with either hopes or fears but to rest satisfied with what we have, which is sufficient, for he that is so wants nothing. The greatest blessings of mankind are within us and within our reach. A wise man is content with his lot, whatever it may be, without wishing for what he has not.

Marcus Aurelius had much to say about the importance of living in the present moment. He wrote, ‘When you arise in the morning, think of what a precious privilege it is to be alive - to breathe, to think, to enjoy, to love.’ He also gave us this wonderful advice: ‘Confine yourself to the present.’ Yes, more than half of our problems would vanish---indeed, die from atrophy on the altar of life---if only we confined ourselves to the present.

Buddhists have had much to say over the centuries about the importance of living in the now, that is, from moment to moment. How many of you have heard of Layman P'ang? Not many, I suspect, but that’s OK. The important thing is what he had to say about successful living, for it should help you greatly.

Layman P'ang (Páng Jūshì [Ch]; Hōkoji [Jp]) (740–808) [pictured left] was a highly respected lay Buddhist monk in the Chinese Chán (Zen) tradition. A bureaucrat, he worked for the Chinese government of the day. He studied with a Zen teacher named Shítóu Xīqiān (Sekitō Kisen [Jp]). It is written that Shítóu asked of Layman P’ang, ‘How have you practiced Zen since coming here?’ P’ang is said to have replied, ‘My daily activities,’ by which he meant activities such as drawing water and chopping wood. Yes, it’s in those little, daily activities of life---even the most humdrum things of life---that we are to practise truth principles. And that’s where we find truth itself. Don’t look for it elsewhere. You’re wasting your time if you do.

P’ang wrote much on the subject of ‘empty-mindedness,’ that is, on the need to develop what I call ‘a mindful mind of no-mind.’ Sounds goobligook? Well, in a way it is. You see, what we are talking about is a state of mind that is transrational. Anyone who meditates regularly will know what I am talking about. Listen to these words of P’ang:

The past is already past. 

Don't try to regain it. 

The present does not stay. 

Don't try to touch it.

From moment to moment. 

The future has not come; 

Don't think about it 

Beforehand.

Whatever comes to the eye,

Leave it be. 

There are no commandments

To be kept; 

There's no filth to be cleansed.

With empty mind really 

Penetrated, the dharmas 

Have no life.

When you can be like this, 

You've completed 

The ultimate attainment. 

There’s a saying in Alcoholics Anonymous and other twelve-step fellowships, ‘Let the past stay in the past.’ That’s damn good advice. The past is already past. It’s gone. Yet it is an undeniable fact that most of our thinking pertains to matters in the past. And almost all the rest pertains to hopes, expectations, and fears about the future. It’s crazy, isn’t it? Worse, because so much of our thinking pertains to the past, we are conditioned to act ‘out of the past,’ so to speak. We do not act rationally but rather on the basis of misbeliefs that are grounded in our conditioning, which is the past.

The Dalai Lama [pictured right] was asked what surprised him the most. He said:

Man, because he sacrifices his health in order to make money. Then he sacrifices money to recuperate his health. And then he is so anxious about the future that he does not enjoy the present; the result being that he does not live in the present or the future; he lives as if he is never going to die, and then he dies having never really lived.

Wow! That’s the truth, isn’t it? So, the ‘secret’ (except it’s no secret) is to live in the now. We cannot really live ‘in’ the moment because, as Layman P’ang says, the present ‘does not stay.’ It is so very ephemeral. But we can live ‘from’ moment ‘to’ moment, and that is the advice of Layman P’ang and almost every other wise person who has ever considered the matter deeply.

There is more good advice from Layman P’ang. Here’s another gem---‘Whatever comes to the eye, / Leave it be.’ That’s the law of non-resistance. Don’t fight against what is, nor cling to it. Enjoy the reality of the present moment, from one such moment to the next, but learn to let it go. The present moment is ever renewing itself as another present moment, then another, and then another … . To live is to let go, but before we can let go we must---‘let be.’ If we analyse, judge, interpret, evaluate, compare or contrast the present moment we are not letting be. By identifying with the present moment we end up getting stuck in the past because before we know it the present moment in question is the past.

An ‘empty mind’ is not a dull or unintelligent mind. It is a mind that it so open to whatever be the content of the experience of life from one moment to the next it has penetrated the very core and essence of be-ing-ness. It is a mind that contains no 'shoulds' or 'oughts,' that is, beliefs and misbeliefs about how life ought to be. It is a mind that, so far as is possible, is free of all conditioning. In a previous post I wrote about the ‘empty mind’:

It does not mean the absence of mind, or absentmindedness, but rather a mind which is non-discriminating, uncoloured,  fluid, unbound and free from deluded thought ... indeed, a mind where there is no conditioned thinking, desiring or controlling ... a spontaneous and detached state of mind characterized by inward silence and no knowing awareness ... a mind which effortlessly thinks what it thinks ... without there being any interference (judgment, analysis, etc) by some 'thinker' or 'ego' within the mind.

When you live moment-to-moment with such a mindset Layman P’ang says that ‘the dharmas / Have no life.’ I interpret that to mean that the teachings on the right way of living are exhausted, and have no more work to do. In a sense you have become those teachings, for you have come to fully embody them in your daily life. Yes, you have attained enlightenment. That means you have---woken up!

Here’s some more wisdom from Layman P’ang:

My daily activities are not unusual,

I’m just naturally in harmony with them.

Grasping nothing, discarding nothing.

In every place there’s no hindrance, no conflict.

That’s what is meant by an empty mind.

So, what are you waiting for? Go empty your mind.

Calligraphy [below]: Mushin (empty mind).

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BLOW OUT THAT CANDLE OF YOURS

‘A light to oneself! And this light cannot be given by another, nor can you light it at the candle of another. If you light it at the candle of another it is just a candle, it can be blown out. But whereas if we could find out what it means to be a light to oneself then that very investigation of it is partly meditation.’ – J. Krishnamurti.

Tokusan, a scholar of Buddhism of some renown, was studying Zen under the teacher Ryutan. One night he came to Ryutan and asked many questions. The teacher said: ‘The night is getting old. Why don't you retire?’

So Tokusan bowed and opened the screen to go out, observing: ‘It is very dark outside.’

Ryutan offered Tokusan a lighted candle to find his way. Just as Tokusan received it, Ryutan blew the candle out. At that exact moment the mind of Tokusan was opened. In other words, he experienced enlightenment. That is, he woke up, and for the very first time he saw things as they really are. He came to know truth.

Tokusan knew much. He had studied long and hard. Yet, in that ever-so-brief moment of enlightenment in the form of a direct, immediate and intuitive experience of truth, Tokusan came to see that everything that he had learned in books and by listening to others had done him no good at all. 

It is said that the next day Tokusan burned all his books, scholarly notes and commentaries. He declared, ‘In comparison to this awareness, all the most profound teachings are like a single hair in vast space. However deep the complicated knowledge of the world, compared to this enlightenment it is like one drop of water in the ocean.’

Tokusan realized his mistake. He had been seeking wisdom ‘without’ instead of ‘within.’

We need no candle or lamp to guide our path except that inner light that says to us, if we will but listen attentively and quietly, ‘This is the way … .’ 

The 'way' is the way things actually are, the way things unfold from one moment to the next. That is truth, also known as reality, also known as life. It is something to be perceived ... from moment to moment. It is not something to be attained or provided by some third person however meritorious he or she may be. Our task is simply to observe with choiceless, silent, and timeless awareness, that is, to 'stay awake' at all times. We rely far too much on the advice and supposed wisdom or knowledge of others, and on so-called ‘book knowledge.’ We buy self-help books and attend self-improvement courses, we consult gurus and priests, and we follow ‘holy ones’ or just plain others, but we fail to do the one thing---the only thing---that can lead us through and out of the darkness. Yes, we fail to … look within.

One of the many things I like about Buddhism is that its essential ‘message’ is that we must be our own teacher, saviour, and disciple. No one outside of us can save us from ourselves. No one can find truth for us. No one---no earthly person, god, or demi-god---can be truth for us. Truth just is, and our task is to see things as they really are as they unfold unceasingly from one moment to the next. That is why truth is dynamic and not static. It is forever new and fresh. There is no 'way' or 'path' to truth, because truth just is, and it's all around us and within us. 

That is why truth can never be set in concrete in the form of creeds, articles and confessions of faith, formulae, ideologies, and other such nonsense (although many have done just that). All such things are fabrications of fragmented thought, that is, conditioning, which is the past. At best, they are only purported representations of truth, and many aren't even that good. J. Krishnamurti [pictured right], who sought no disciples or followers, expressed it this way:

I cannot lead you to truth, nor can anyone else; you have to discover it every moment of the day as you are living. It is to be found when you are walking in the street or riding in a tramcar, when you are quarreling with your wife or husband, when you are sitting alone or looking at the stars. When you know what is right meditation, then you will find out what is true; but a mind that is prepared, so-called educated, that is conditioned to believe or not to believe … such a mind will never discover what is true, though it may search for a thousand years.

The timeless light of awareness shines from within, so let that light shine. Do not depend upon any light shining from without to guide you through life. As the Buddha said, 'Be a light unto yourself.'

So, blow out that candle of yours---now!

‘ENTER ZEN FROM THERE,’ SAID THE MASTER

There is a Zen story that goes like this. ‘Master, how do I enter Zen?’ asked the pupil. ‘Do you hear the sound of that little mountain steam?’ asked the master. ‘Yes, I do,’ replied the pupil. ‘Enter Zen from there,’ said the master. 

The pupil then thought for a while about what the master had said to him, before eventually saying to the master, ‘Master, I’ve been thinking … What if I had said I couldn’t hear the mountain stream? … What would you have said then?’ 

‘Disciple?’ said the master. ‘Yes, master?’ said the pupil. ‘Enter Zen from there,’ replied the master.

‘Enter Zen from there.’ What wisdom there is in those four English words!

If you ask, ‘What is Zen,’ you should not expect an answer---certainly not an answer that says something definite and intelligible to the conscious, rational intellect. You see, Zen is something inherently indescribable. Words fail to explain it or exhaust its meaning. However, if the Zen story set forth above says anything, it says this---Zen is to be experienced in the real and the ‘concrete’ as opposed to the abstract. 

In Western religion the Ultimate ('God,' if you wish) is sometimes referred to as Pure Being or something like that---a very abstract idea. In Eastern religion the Ultimate---Zen, the Tao---is more like Pure Be-ing-ness/Living-ness of life itself experienced as real, living things---something (actually, 'no-thing') much more concrete. Get the idea? (If you do, you can explain it to me. Just kidding.) In Western religion the Ultimate creates by making. In Eastern religion the Ultimate creates (not quite the right word here) by 'not-making.' The Tao, the very essence of life, is something growing and evolving. It is forever dynamic and not static. It must be found in the everyday things of life---for example, in the sound of a mountain stream, or in the absence of any such sound, or in those inexplicable and gratuitously unfair things of life such as the death of one of your children.

The Chinese refer to this Ultimate as wu-wei---wu (mu in Japanese) meaning ‘not’ or ‘non-’ and wei action, doing, striving, making, and busyness. So, wu-wei refers to a state of mind that is characterized by ‘non-graspingness’ or ‘non-strivingness.’ It is not so much non-action, non-doing, or not-doing, but the ‘action of non-action.’ It is a mindset that is totally and openly accepting of what is, of what unfolds from one moment to the next. It is a mind which is constantly moving, both spontaneously and effortlessly, with and in response to changes that occur both inside and outside the mind. It is a mindset that is not fixed on any particular object.

Both Zen and mindfulness have each been described as the ‘method of no method.’ Each is the ‘technique of no technique.’ (All so-called methods or techniques are forms of brainwashing by some other person. They are means of control and subjugation, as Krishnamurti [pictured below] often said. Avoid them. Eschew them.) Living mindfully requires no method or technique as such. You just do ‘it,’ whatever the ‘it’ may be … mindfully. You just drop your attachments---and look and observe choicelessly.

Do you want to know the 'secret to life'? Well, start with this. There is no secret to life, and no ‘way’ or ‘path’ to Truth other than the moment-to-moment direct and immediate and unmediated experience of life itself as it unfolds from one moment to the next. 

Yes, the so-called ‘meaning’ (such an ugly word!) of life is to be found in the living of your days, in the very livingness of life itself. You will not find true meaning in anything or anyone other than in the real and concrete things of life. Those things include, of course, human relationships which can be quite meaningful. The intangible is to be found in the tangible. Indeed, the intangible and the tangible are one and the same. The extraordinary is to be found in the ordinary. Again, they are one and the same.

So, look for the Ultimate in the so-called ordinary things of life and nature---yes, in the everyday things of life, whatever they may be. Forget all about striving, straining, doing, and making. Most importantly, forget all about grasping and clinging. Instead, live mindfully, spontaneously, and effortlessly.

Calligraphy: (top left) mu [not, nothing, no-thing]; (below) mindfulness.

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This post is dedicated in loving memory to

my father Henry Victor Ellis-Jones (1919-1985),
a true gentleman who always gave of himself selflessly to others

The famous Japanese Zen master and teacher Dōgen Zenji (pictured above), who founded the Sōtō school of Zen in Japan, had this to say about enlightenment:

Enlightenment is like the moon reflected on the water. The moon does not get wet, nor is the water broken. Although its light is wide and great, the moon is reflected even in a puddle an inch wide. The whole moon and the entire sky are reflected in dewdrops on the grass, or even in one drop of water. Enlightenment does not divide you, just as the moon does not break the water. You cannot hinder enlightenment, just as a drop of water does not hinder the moon in the sky. The depth of the drop is the height of the moon. Each reflection, however long or short its duration, manifests the vastness of the dewdrop, and realizes the limitlessness of the moonlight in the sky.

As Dōgen saw it, enlightenment was practice---true spiritual practice, and specifically, zazen, or sitting meditation. Enlightenment, as the present writer sees it, is not something which, having been gained or achieved, is yours forever. Enlightenment does not mean you never get angry again, or lapse in other ways. Enlightenment means living mindfully,  knowing what is spiritually ‘right’ and ‘wrong’ respectively, and knowing ‘the way home.’ As respects the latter, Dōgen  wrote:

But do not ask me where I am going,
As I travel in this limitless world,
Where every step I take is my home.

What is spiritually ‘right’ is that which is at-one with whatever is. Whenever you are choicelessly aware and accepting of life unfolding from one moment to the next---that is, when you are immovable---you are in an enlightened (mindful) state of consciousness. Whenever you resist and oppose what is, whenever you judge others or events, you are anything but enlightened. It’s as simple as that. Dōgen said, 'If you can't find the truth [enlightenment] right where you are, where else do you expect to find it?' Also, being enlightened means doing away with self-delusion---indeed, doing away with all illusions, beliefs and dogmas. All of those things prevent you from living fully in the now. I like these words of Seng-T'san:  'Do not seek the truth, stop having an opinion.' An enlightened person is truly free---free from self-bondage, free from self-will run riot, free from beliefs, dogma and superstition, and free from the past and all conditioning. If you---like millions of so-called religious people---are seeking some supposed 'reality,' whether in this life or in some supposed life to come, ‘promised’ or preached by others, you are definitely not in an enlightened state of consciousness. Enlightenment, in two words, means this---'Wake up!' And it helps to stay awake, too. From moment to moment.

Photo taken by the author at Yakuo-in Buddhist Temple

(officially known as Takaosan Yakuoin Yukiji Temple),

Mount Takao, Japan, October 11, 2012.

The temple, one of the Daihonzan temples of the Chizan School of the Shingon sect,

is said to have been built in 744 by Gyoki Bosatsu under decree from Emperor Shomu.

Enlightenment is, as Dōgen points out, ‘like the moon reflected on the water.’ It is an immovable state of mind, in which one does not react to changing circumstances. Enlightenment ‘does not divide’; rather, it unites that which is in you, as you. Enlightenment is not even something you ‘achieve’ or ‘gain,’ whatever those words mean. Enlightenment happens freely, and more-or-less instantaneously and of its own accord, when you remove the obstacles to its manifestation. First and foremost among those obstacles is self-will---indeed, the very notion of ‘self’ itself.

My late father, Henry Victor [‘Harry’] Ellis-Jones (pictured left), who was an accountant and a company secretary, was a most decent man---a man of great honesty, integrity and principle. All who knew him in business and personal life would attest to that fact. Dad was not a formally religious man. He respected those who were religious---as well as those who weren't---but you couldn't really say that he was a respecter of religious belief per se. Well, not those religious beliefs that he regarded as superstitious or irrational. In his final years his two closest friends (one of them a lawyer) were devout Roman Catholics, but he would often say to me that he couldn't understand how these two otherwise intelligent men could believe a number of Catholic dogmas that he thought were downright silly.

Dad was, I think, an agnostic, but he tended to regard himself as a fellow traveller with Christianity at least as respects its moral and ethical content and the man Jesus. The fact that Dad wasn't into formal, organized religion was probably one of the main reasons for his basic decency and uprightness. I truly mean that. Nevertheless, he understood the problem of sin or selfishness. He would often quote his wartime padre who, in a response to a question from another Australian soldier in the same platoon---the question being, ‘What is sin?’---said this: ‘Sin is rooted in selfishness. Sin has “I” in the middle of it.’

My father was an enlightened man. Despite many problems and difficulties, and some very big losses in his personal life (including his mother's suicide, when Dad was still a young man, and the equally untimely loss of my mother, Dad's wife, to cancer), he remained immovable in the sense described above. As already mentioned, he also understood the problem of sin or selfishness---without having to learn it at church---and he lived his life self-lessly. Indeed, not only was he totally unselfish, he had no sense of a separate or independent ‘self’ at all. He would have made a good Buddhist (ha!), but it was more than sufficient that he was a fine human being. I never had a chance to discuss the subject-matter of this post with him, and he probably would have viewed this whole discussion a total waste of time, yet my father knew and understood the true meaning of enlightenment. He was a man who knew what it meant to 'wake up' and stay awake.

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