The Three Doors of Liberation (Episode #18)
The Way Out Is In
The Path of Signlessness and Aimlessness
This chapter explores the Buddhist concepts of signlessness and aimlessness as means to liberation, emphasizing the importance of recognizing our attachments to forms and the interconnectedness of existence. The discussion highlights how our perceptions can mislead us and encourages mindfulness in valuing the present moment without the compulsion for external validation. Ultimately, it advocates for understanding and compassion in our interactions, fostering genuine communication beyond labels and ideologies.
Welcome to episode 18 of The Way Out Is In: The Zen Art of Living, a podcast series mirroring Zen Master Thich Nhat Hanh’s deep teachings of Buddhist philosophy: a simple yet profound methodology for dealing with our suffering, and for creating more happiness and joy in our lives.
In this episode, the presenters – Zen Buddhist monk Brother Phap Huu and lay practitioner and journalist Jo Confino – delve deeply into Buddhist philosophy by discussing the teaching known as the Three Doors of Liberation (emptiness, signlessness, aimlessness), which is vital to understanding life and living it well.
Together, they go through each of the three doors, discovering and explaining the corresponding concepts, sharing their own experiences of these deep teachings and how to apply them in daily life.
Brother Phap Huu shares on the topics of ways to train ourselves to practice emptiness (even in success), signlessness, and aimlessness; Zen stories; touching liberation in daily life; and meditating on our aims in life.
In addition, Jo looks at the journey of stripping away individual selves, and recollects “the experience of the terror of nothingness”. He further muses on a day of mindfulness in the World Bank, and on not chasing life.
The episode ends with a short meditation on the Three Doors of Liberation, guided by Brother Phap Huu.
Co-produced by the Plum Village App:
https://plumvillage.app/
And Global Optimism:
https://globaloptimism.com/
With support from the Thich Nhat Hanh Foundation:
https://thichnhathanhfoundation.org/
List of resources
Dharma Talks: ‘Three Doors of Liberation’
https://plumvillage.org/library/dharma-talks/three-doors-of-liberation-br-phap-khi-italian-retreat-2018-05-01/
The Heart of the Buddha’s Teaching
https://plumvillage.org/books/the-heart-of-the-buddhas-teaching/
How To: ‘Begin Anew’
https://plumvillage.org/articles/begin-anew/
Dharma Talks: ‘Signlessness and Impermanence’
https://plumvillage.org/library/dharma-talks/signlessness-and-impermanence-dharma-talk-by-sr-dieu-nghiem-sr-jina-2015-09-05/
Lakshana
https://en.wikipedia.org/wiki/Lakshana
Eschatology
https://en.wikipedia.org/wiki/Eschatology
‘The Doors of Liberation’
https://www.lionsroar.com/the-doors-of-liberation-may-2014/
Dharma Talks: ‘The Noble Eightfold Path’
https://plumvillage.org/library/dharma-talks/the-noble-eightfold-path/
Quotes
“The First Door of Liberation is emptiness, shunyata. Emptiness always means empty of something. A cup is empty of water. A bowl is empty of soup. We are empty of a separate, independent self. We cannot be by ourselves alone. We can only inter-be with everything else in the cosmos. The practice is to nourish the insight into emptiness all day long. Wherever we go, we touch the nature of emptiness in everything we contact. We look deeply at the table, the blue sky, our friend, the mountain, the river, our anger, and our happiness and see that these are all empty of a separate self. When we touch these things deeply, we see the interbeing and interpenetrating nature of all that is. Emptiness does not mean nonexistence. It means Interdependent Co-Arising, impermanence, and nonself.”
“The Second Door of Liberation is signlessness, animitta. ‘Sign’ here means an appearance or the object of our perception. When we see something, a sign or image appears to us, and that is what is meant by ‘lakshana.’ If water, for example, is in a square container, its sign is ‘squareness.’ If in a round container, its sign is ‘roundness.’ When we open the freezer and take out some ice, the sign of that water is solid. Chemists call water ‘H₂O.’ The snow on the mountain and the steam rising from the kettle are also H₂O. Whether H₂O is round or square, liquid, gaseous, or solid depends on circumstances. Signs are instruments for our use, but they are not absolute truth, and they can mislead us. The Diamond Sutra says, ‘Wherever there is a sign, there is deception, illusion.’ Perceptions often tell us as much about the perceiver as the object of perception. Appearances can deceive.”
“The Third Door of Liberation is aimlessness, apranihita. There is nothing to do, nothing to realize, no program, no agenda. This is the Buddhist teaching about eschatology. Does the rose have to do something? No, the purpose of a rose is to be a rose. Your purpose is to be yourself. You don’t have to run anywhere to become someone else. You are wonderful just as you are. This teaching of the Buddha allows us to enjoy ourselves, the blue sky, and everything that is refreshing and healing in the present moment.
“There is no need to put anything in front of us and run after it. We already have everything we are looking for, everything we want to become. We are already a Buddha so why not just take the hand of another Buddha and practice walking meditation? This is the teaching of the Avatamsaka Sutra. Be yourself. Life is precious as it is. All the elements for your happiness are already here. There is no need to run, strive, search, or struggle. Just be. Just being in the moment in this place is the deepest practice of meditation. Most people cannot believe that just walking as though you have nowhere to go is enough. They think that striving and competing are normal and necessary. Try practicing aimlessness for just five minutes, and you will see how happy you are during those five minutes.”
“What we discover in Buddhism is that once you have a lot of complexes, even superior or inferior, even equality, they come with a lot of suffering. And because of these notions that humans have – right, wrong, good, bad – we start to discriminate. And to practice Buddhism and to touch one of the doors of liberation is to see the emptiness of everything and is to help us be more free.”
“You are who you are, but you are made of everything. And because you have that insight, you are also free from your own ego.”
“You cannot call a mountain a mountain until you see that it is not a mountain.”
“Practising signlessness, if you look at the mountain, it is made of rocks, dirt, soil, trees, and much, much more. And if you remove all of that, then suddenly the mountain is not there. That is the practice of seeing that the mountain is not a mountain. You are free from the sign that that is just a mountain; if you break it down, you see that it is all of these other elements. So this may be a meditation with which we can look into our own attachments, including to ourselves, like ‘I want to be like that for me to be happy.’ But is that image that we are creating for ourselves really happiness? Or is that just a sign that we have been educated to run after and to see as success? And so, if we break free from all these signs, we’ll become a little bit more free.”
“Man is not our enemy. The enemy is ignorance. It is hatred. It is discrimination. So we have to help others recognize that so that they can transform too, because everyone has Buddha nature inside of them.”
“Part of the way we try to define ourselves as individuals is by making someone else the enemy, or wrong – because that feeds our need to be right and intelligent [etc].”
“Happiness is a goal we should all touch in our daily life, because in true happiness you might realise that you don’t need more. What you have is more than enough. What you are is more than enough. And because you are fulfilled, you are at peace, you are free, you have time to love, you have time to be loved, you have time for the ones around you. Isn’t that success? Isn’t that happiness?”
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