Buddha – A Discourse by the 6th Zen Patriarch

The Ultimate Reality Transcends What Can Be Expressed in Words

(From “The Teachings of the Compassionate Buddha,” edited by Edwin A. Burtt, c 1955, p. 194-204)

The document, here employed, in abbreviated form, presents the teaching of Hsi Yun, one of the Ch’an (or Zen) masters who lived about 840 A.D. His teaching is reported by P’ei Hsiu, an official and scholar who became a student under Hsi Yun. It gives a more or less sympathetic disclosure of Ch’an philosophy.

First it defends the doctrine with which we are now familiar, that universal mind alone is real. This result is then used to explain why one must abandon seeking for anything; universal mind is realized by the cessation of all seeking and by leaving behind the analytic discriminations it uses and trusts. This step is achieved in a flash of sudden awakening.

But at this point the argument shifts. The reader is supposed to be ready now to see that mind itself, and the categories by which it has been explained, are self contradictory. The real truth lies behind any kind of verbal expression. The conclusion is ruthlessly applied even to such central Buddhist ideas as that of the Dharma. Buddha was, of course, aware of the truth of these matters, but in his compassion he communicated partial insights; their purpose was to lead people to a stage where they could achieve this fuller realization.

Again comes a shift, this time the completely non-rational technique of using words, not to answer an observer’s question, but to discourage him from asking it. It is hoped that he may now be able to attain the awareness that the real difficulty lies not so much in his questions being unanswerable as in his continuing state of mind that leads him in asking them. This state – in the confidence of analytic reason – is precisely that out of which he needs to awaken.

The procedure of this essay constitutes as dramatic a challenge to the presuppositions of Western philosophy as well can be imagined.

by Edwin A. Burtt

The Master said to me: “All the Buddhas and all the sentient beings are nothing but the universal mind, besides which nothing exists. This mind, which has always existed, is unborn and indestructible. It is not green or yellow, and has neither form nor appearance. It does not belong to the categories of things that exist or do not exist, nor can it be reckoned as being new or old. It is neither long nor short, big nor small, but transcends all limits, measures, names, speech, and every method of treating it concretely. It is the substance 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. This universal mind alone is the Buddha and there is no distinction between the Buddha and sentient beings, but sentient beings are attached to particular forms and so seek for Buddhahood outside it. By their very seeking for it they produce a contrary effect of loosing it, for that is using the Buddha to seek the Buddha and using the mind to grasp mind. Even though they do their utmost for a full kalpa, they will not be able to attain it. They do not know how to put a stop to their thoughts and forget their anxiety. The Buddha is directly before them, for this (universal) 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 Buddha.

“As to the merits, countless as the sands of the Ganges, which come from performing the six paramitas (perfect duties) and vast numbers of similar practices, since you are fundamentally complete in every respect, you should not try to supplement that perfection with meaningless practices. When there is occasion for them, perform acts of charity, and, when the occasion has passed, remain quiescent. If you are not absolutely convinced that this [mind] is the Buddha, and are attached to the forms, practices and performances whereby merit is achieved, your way of thinking has no connection with reality and is quite incompatible with the Way.

“The mind IS the Buddha, nor is there any other Buddha or any other mind. It is bright and spotless as the void, having no form or appearance whatsoever. To make use of the mind to think [in the ordinary sense of the word] is to leave the substance and attach yourself to forms. The Buddha who has always existed exhibits no such attachment to forms. To practice the six paramitas and a myriad similar practices with the intention of becoming a Buddha thereby is to advance by stages, but the Buddha who has always existed is not a Buddha of stages. Only awake to the universal mind, and realize that there is nothing whatsoever to be attained. This is the real Buddha. The Buddha and all sentient beings are the universal mind and nothing else….

“The universal mind is no mind [in the ordinary sense of the word] and is completely detached from form. So it is with the Buddhas and sentient beings. If they (the latter) can only rid themselves of analytic thinking (mentation) they will have accomplished everything.

“The original Buddha-nature, in all truth, is nothing which can be apprehended. It is void, omniscient, silent, pure; it is glorious and mysterious peacefulness, and that is all which can be said. You yourself must awake to it, fathoming its depths. That which is before you is it in all its entirety and with nothing whatsoever lacking. Even if you go through all the stages of a Bodhisattva’s progress towards Buddahood, stage by stage, when at least, by single flash of thought, you attain to full realization, you will only be realizing your original Buddha-nature and by all the forgoing stages, you will not have added a single thing to it. You will merely regard those kalpas of work and achievement as nothing but unreal actions performed in a dream…..

“The pure mind, the source of everything, shines on all with the brilliance of its own perfection, but the people of the world do not awake to it regarding only that which sees, hears, feels and knows as mind. Because their understanding is veiled by their own sight, hearing, feeling, and knowledge, they do not perceive the spiritual brilliance of the original substance. If they could only eliminate all the analytic thinking (mentation) in a flash that original substance would manifest itself like the sun ascending through the void and illuminating the whole universe without hindrance or bounds. Therefore, if students of the Way only regard seeing, hearing, feeling and knowing as their [proper] activities, upon being deprived of these perceptions, their way towards [an understanding of] mind is cut off and they find nowhere to enter. You have but to recognize that the real mind is expressed in these perceptions, but is not dependent on them on the one hand, nor separate from them on the other. You should not start reasoning from such perceptions, nor allow your thinking to stem from them, yet you should refrain from seeking universal mind apart from them or abandoning them in your pursuit of the Dharma. Neither hold to them, abandon them, dwell in them, nor cleave to them, but exist independently of analytic all that is above, below, or around you. For there is nowhere in which the way cannot be followed.

“When the people of the world listen for the Way, all the Buddhas proclaim the doctrine of universal mind. If it is held that there is something to be attained apart from mind and, thereupon, mind is used to seek it, [that implies] a failure to understand that the mind and the object of its search are one. Mind cannot be used to seek something from mind, for even after the passage of millions of kalpas, the day of success would never come. Such a method cannot be compared to immediately putting a stop to all analytic thinking (mentation), which is the fundamental dharma. Suppose a warrior, who did not realize he was wearing a pearl (which he thought to be lost) on his forehead, were to seek it elsewhere; though he were to traverse the whole universe, he would never find it. But if a knowing fellow were to point it out to him, he would immediately realize that it was in its old place. Therefore, if students of the Way are mistaken about their own real mind, not recognizing it as the Buddha, they will accordingly seek elsewhere, indulging in various practices and achievements, and relying on such graduated progress to attain realization. But after eons of diligent searching, they will still be unable to attain the Way.

“Such methods cannot compare with immediately putting a stop to all analytic thinking (mentation), in the certain knowledge that there is nothing that has absolute existence, nothing on which to lay hold, nothing on which to rely, nothing in which to abide, nothing subjective or objective. It is by not allowing wrong thinking to take place that you will realize Bodhi (Illumination) and, at the moment of realization, you will but be realizing the Buddha who has always existed in your own mind. Kalpas of striving will be realized to have been so much wasted effort, just as when the warrior found the pearl, he merely discovered what had been on his own forehead all the time, and just as his finding of it was not dependent on his efforts to find it elsewhere….

“If students of the Way desire to become Buddhas, they need no study anything of the Dharma whatsoever. They should only study how to avoid seeking for or clinging to anything. If nothing is sought, the mind will remain in its ‘unborn’ state and, if nothing is clung to, the mind will not go through the process of destruction. That which is neither born nor destroyed is the Buddha. The eighty-four thousand methods for counteracting the eighty-four thousand forms of delusion are merely figures of speech for attracting people towards conversion. In fact none of them exist. Relinquishment [of everything] is the Dharma and he who understands this is a Buddha, but the renunciation of ALL delusions leaves no Dharma on which to lay hold.

“If the student of the Way wishes to understand the real mystery, he need only put out of his mind attachment to anything whatsoever. To say that the real Dharmakaya (essential substance) of the Buddha is like the void, it means that it actually is void and that the void is in fact the Dharmakaya…. The void and the Dharmakaya do not differ from each other, neither do sentient beings and the Buddha, the phenomenal world and Nirvana, or delusion and Bodhi. When all such forms are left behind, that is the Buddha. Ordinary people look outwards, while followers of the Way look into their own minds, but the real Dharma is to forget both the external and the internal. The former is easy enough, the latter very difficult. Men are afraid to forget their own minds, fearing to fall through the void with nothing to which they can cling. They do not know that the void is not really void, but the real realm of the Dharma. This spiritually enlightened nature is without beginning or end, as old as space, neither subject to birth or destruction, neither existing nor non-existing, neither defiled nor pure, neither clamorous nor silent, neither old nor young, occupying no space, having neither inside nor outside, size nor form, color nor sound. It cannot be looked for nor sought, comprehended by wisdom nor knowledge, explained in words, contacted materially or reached by meritous achievement….

“If a man, when he is about to die, can only regard the five aggregates of his consciousness as void, the four elements which compose his body as not constituting an ego, his true mind as formless and still, his true nature not as something which commenced with his birth and will perish at his death but as remaining utterly motionless, his mind and the objects of his perception as one – if he can only awake to this in a flash and remain free from the entanglements of the Triple World (the past, present and future), he will indeed be one who leaves the world without the faintest tendency towards rebirth. If he should behold the lovely sight of all the Buddhas coming to welcome him, surrounded by every kind of splendor, and yet feel no desire to go towards them; if he should behold al sorts of evil forms around him and yet have no feeling of fear, but remain oblivious of self and at one with the Absolute, he will indeed achieve the formless state….

“Since the mind of the Boddhisatva is like the void, everything is relinquished by it. When analytic thinking (mentation) concerning the past does not take place, that is relinquishment of the past. When thinking (mentation) concerning the present does not take place, that is relinquishment of the present. When analytic thinking (mentation) concerning the future does not take place, that is relinquishment of the future. This is called the complete relinquishment of the Triple World.

“Since the time that the Tathagata entrusted Kasyapa with the Dharma until now, the mystical transmission has been from mind to mind, yet these minds were identical with each other. A transmission of void cannot be made through words, and any transmission in concrete terms cannot be that of the Dharma. Hence the mystical transmission is made from mind to mind and those minds were identical with each other. It is hard to come into contact with either one who is capable of transmitting or with that which is transmitted, so that few have received this doctrine.

“In fact, however, mind is not really mind and the reception of transmission is not really reception…

“When the Tathagata was alive, he wished to preach the Vehicle of the Truth, but people would not have believed him and, by scoffing at him, would have become immersed in the sea of sorrow. On the other hand, if he had said nothing, that would have been selfishness, and he would not have been able to spread widely the knowledge of the mysterious Way for the benefit of all sentient beings. So he adapted the expedient teaching of the Three Vehicles (Sravaka, Pratyekabuddha and Buddha Vehicles). As, however, these Vehicles include both the greater and the lesser, unavoidably there is both shallowness and depth (in the teaching as a whole). None of them represents the real Dharma. So it is said that there is only a One-Vehicle Way for, wherever there is division into this or that, there is no truth. However, there is no way of expressing universal mind. Therefore the Tathagata called Kasyapa to the Seat of the Law and commanded him to practice this branch of the Dharma separately, saying that, when a silent understanding of it is obtained, the state of Buddhahood is reached.”

“Regarding the Dhyana (Ch’an or Zen) Sect of ours, since the doctrine was first transmitted, it has never been taught that people should seek [empirical] knowledge or look for explanations of things. We merely talk about ‘studying the Way’ using the phrase as a term to arouse people’s interest. In fact, the Way cannot be studied. If concepts based on [factual] study are retained, they only result in the Way being misunderstood.”….

Question: “Since there is nothing on which to lay hold, how should the Dharma be transmitted?”

Answer: “It is transmitted from mind to mind.“

Question: “If mind is used for this purpose, how can it be said that mind does not exist?”

Answer: “Obtaining absolutely nothing is called receiving transmission from mind to mind.”

Question: “If there is no mind and no Dharma, what is meant by ‘transmission’?”

Answer: “It is because you people on hearing of transmission from mind to mind, take it to mean that there is something to be obtained, that Bodhidharma said:

“ ‘The nature of the mind, when understood,

No human word can compass or disclose.

Enlightenment is naught to be obtained,

And he that gains it does not say he knows.’

“If I were to make this clear to you, I doubt you could stand up to such knowledge.”….

“If you will now and at all times, whether walking, standing sitting, or lying, only concentrate on eliminating analytic thinking (mentation), at long last you will inevitably discover the truth. Because your strength is insufficient, you may be unable to leap beyond the phenomenal sphere with a single jump but, after three, five, or perhaps ten years, you will certainly have made a good beginning and be able to go of your own accord. It is because you are not capable of this [eliminating of analytic thinking (mentation)] that [you feel] the necessity of using the mind to ‘study Dhyana’ and ‘study the Way.’ How will the Dharma be able to help you? So it is said: ‘All that was spoken by the Tathagata was for the purpose of influencing men.’ It was like using yellow leaves for gold to stop the crying child, and was decidedly not real. If you take it for something real, you are not one of our sect, and, moreover, what relation can it have to your real self? So the sutra says: ‘[To know that] in reality there is not the smallest thing which can be grasped is called supreme, perfect wisdom.’ If you can understand this meaning, you will see that the Way of the Buddhas and the way of the devil are equally wrong. In reality, everything is pure and glistening, neither square nor round, big nor small, long nor short; it is beyond passion and phenomena, ignorance and Enlightenment.”….

Stepping into the public hall, [His Reverence] said:

“The knowledge of many things cannot compare for the excellence with giving up the search. The sage is one who puts himself outside the range of objectivity. There are not different kinds of mind, and there is no doctrine which can be taught.”

As there was no more to be said, everybody went away…

ADVAITA BODHA DEEPIKA

Contents
Foreword
Introductory
Chapter –
I. On Superimposition
II. Apavada – The Removal of Superimposition
III. Sadhana – The Means of Accomplishment
IV. Sravana – Hearing
V. Manana – Reflection
VI. Vasanaksaya – the Annihilation of Latencies
VII. Saksatkara – Realisation
VIII. Manolaya – The Extinction of the Mind
Appendix
Index

On Superimposition

25. D: All the Sastras proclaim that this samsar is the handiwork of Maya but you
say it is of Ignorance. How are the two statements to be reconciled?
M: This Ignorance is called by different names, such as Maya, Pradhana, Avyatka
(the unmanifest), Avidya, Nature, Darkness and so on. Therefore the samsar is but
the result of Ignorance.

26. D: How does this Ignorance project the samsar?
M: Ignorance has two aspects: Veiling and Projection (Avarana – Viksepa). From
these arises the samsar. Veiling functions in two ways. In the one we say “It is
not” and in the other “It does not shine forth”.

27 – 28 D: Please explain this.
M: In a discourse between a master and a student, although the sage teaches that
there is only the non-dual Reality the ignorant man thinks “What can be non-dual
Reality? No. It cannot be”. As a result of beginningless veiling, though taught, the
teaching is disregarded and the old ideas persist. Such indifference is the first
aspect of veiling.

29 – 30 Next, with the help of sacred books and gracious master he unaccountably
but sincerely believes in the non-dual Real, yet he cannot probe deep but remains
superficial and says “The Reality does not shine forth”. Here is knowledge
knowing that It does not shine forth yet the illusion of ignorance persists. This
illusion that It does not shine forth, is the second aspect of veiling.

31 – 32 D: What is Projection?
M: Though he is the unchanging, formless, Supreme, Blissful, non-dual Self, the
man thinks of himself as the body with hands and legs, the doer and experiencer;
objectively see this man and that man, this thing and that thing, and is deluded.
This delusion of perceiving the external universe on the non-dual Reality
enveloped by it is Projection. This is Superimposition.

Apavada

3 – 4 To avoid confusion, everything in the world can be considered by analysing
its individual characteristics under the categories; cause, nature, effect, limit and
fruit. But the transcendental Reality being non-dual is beyond all these whereas
all else, from Maya onwards, being wrongly seen on It, are subject to the above
analysis.

18 – 20 D: What is the ‘effect’ of Maya?
M: It consists in presenting the illusion of the jiva, Isvara and jagat on the nondual
substratum of Brahman, by virtue of its veiling and projecting powers.
D: How?
M: As soon as the power lying dormant shows forth as mind, the latencies of the
mind sprout forth and grow up like trees which together form the universe. The
mind sports with its latencies; they rise up as thoughts and materialise as this
universe, which is thus only a dream vision. The jivas and Isvara being its
contents are as illusory as this day-dream.
D: Please explain their illusory character.
M: The world is an object and seen as the result of the sport of mind. The jivas
and Isvara are contained in it. Parts can be only as real as the whole. Suppose the
universe is painted in colours on a wall. The jivas and Isvara will be figures in the
painting. The figures can be only as real as the painting itself.

30 – 32 D: What is the limit of Maya?
M: It is the knowledge resulting from an enquiry into the sense of the Mahavakya.
Because Maya is Ignorance, and Ignorance subsists on non-enquiry. When nonenquiry
gives place to enquiry, right knowledge results and puts an end to
Ignorance.

39. D: What is the ‘fruit’ of Maya?
M: That it fruitlessly vanishes into nothing, is the fruit. A hare’s horn is mere
sound having no significance. So it is with Maya, mere sound without any
meaning. Realised sages have found it so.

Sadhana

17. D: Now that samsar has fallen to the lot of the Self, how can it be got rid of?
M: With complete stillness of mind, samsar will disappear root and branch.
Otherwise there will be no end to samsar, even in millions of aeons
(Kaplakotikala).

19. D: The scriptures declare that only Knowledge can do it. How then do you say
that stillness of the mind puts an end to samsar?
M: What is variously described as Knowledge, Liberation etc., in the scriptures, is
but stillness of mind.

29 – 30 D: How can the mind be made still?
M: Only by Sankhya. Sankhya is the process of enquiry coupled with knowledge.
The realised sages declare that the mind has its root in non-enquiry and perishes
by an informed enquiry.
D: Please explain this process.
M: This consists of sravana, manana, nidhidhyasana and samadhi, i.e., hearing,
reasoning, meditation and Blissful Peace, as mentioned in the scriptures. Only this
can make the mind still.

131 – 133. Similarly by enquiry, the mind readily gains peace and samadhi.
D: What is this enquiry?
M: After hearing from the Guru about the nature of the Self which in the sastras is
spoken of as Brahman or Being-Knowledge-Bliss, to gain a clear indirect
knowledge, then according to upadesa and by intelligent reasoning to enquire and
find out the Self which is Pure Knowledge, and the nonself which is then directly
to experience them as different from each other, later on by meditation to
extinguish all that is objective, and to absorb into the Self the residual mind left
over as non-dual, ends in the direct experience of Supreme Bliss. Here it has been
described in brief, but the sastras deal with it elaborately.

134. This chapter on Sadhana has dealt with these two means, Enquiry and Yoga,
for making the mind still. According to his merits an intelligent seeker should
practice either of them.

Sravana

8 – 10. To hear the Supreme Truth, reflect and meditate on it, and to remain in
Samadhi form together the enquiry into the Self. They have for their ’cause’
(Hetu) the aforesaid four sadhanas, namely, discernment, desirelessness,
tranquillity, and desire to be liberated. Which of these is essential for which part
of enquiry will be mentioned in its appropriate place. Here we shall deal with
sravana.

68. D: What is the “effect” of this Sravana?
M: It destroys that veiling part of ignorance which hitherto made one think
“Where is this non-dual Self? Nowhere”. To destroy this ignorant conclusion of
the non-existence of the non-dual Self is its “effect”.

69 – 70 D: What is the “fruit” of sravana?
M: When once for all the non-belief in the non-duality of Being is destroyed, no
sacred text or tricky argument can make the seeker deviate from his faith. All
obstructions to his faith thus removed, he remains steady in his indirect
knowledge of non-dual Being. This is the “fruit” of sravana.

77. Here ends the chapter on Sravana. The student who reads this carefully will
gain indirect knowledge. In order to experience directly, he will seek to know the
nature of manasa or reflection.

Manana

2. M: Always to direct the thought with subtle reasoning upon the non-dual Self
that is now known indirectly, is called reflection.

3 -4 D: Please tell me its ’cause’, ‘nature’, ‘effect’, ‘limit’ and ‘fruit’.
M: Discernment of the real from the unreal is its ’cause’; enquiry into the Truth of
the non-dual Self is its ‘nature’; to tear off that veiling aspect of Ignorance which
makes one say “It does not shine forth” is its ‘effect’; the non-recrudescence of this
veiling is its ‘limit’; and direct experience is its ‘fruit’. So say the sages.

26. D: What is this direct experience?
M: Just as one can clearly distinguish the sun from the cloud hiding it, so also
when one can distinguish the Self from the ego, it is direct experience. This is the
“fruit” of reflection.

55 – 56 Inasmuch as Brahman is impartite, perfect Wholeness, the witness being
Brahman must also be impartite, perfect Wholeness. Therefore it is established
that the Self is One unbroken Bliss.
D: What is the ‘fruit’ of this knowledge?
M: To reject the five sheaths and names and forms of objects as something
inexpressible, only superimposed on the Reality, illusory, to practice that the
substratum, i.e., Brahman of Being-Knowledge-Bliss is the Self and to realise It
as ‘I am Brahman’ with the resulting Supreme Bliss of being the Brahman is the
‘fruit’ of this knowledge. Here ends the chapter on Reflection.

57. The wise student who carefully reads and practises it can realise himself as
Brahman i.e., Being-Knowledge-Bliss.

Vasanaksaya

7. Wise son, now that you have known what need be known from them, you
should efface the impressions left by your studies.
D: What constitutes these impressions?
M: It is the inclination of the mind always to study vedantic literature, to
understand, the meanings of the texts, to commit them to memory and constantly
be thinking of them. Since this inclination obstructs meditation, a wise man must
overcome it with every effort. Next the latencies connected with the world
(lokavasana) must be eliminated.

8. D: What are these latencies?
M: To think, this is my country, this is my family pedigree and this is the
tradition. Should any one praise or censure any of these, the reactions of the mind
denote the latencies connected with the world. Give them up. Later on, give up
the latencies connected with the body also, (dehavasana).

9 – 13. D: How can this be overcome?
M: By looking with disgust upon all enjoyments as on vomit or excreta and
developing dispassion for them, this can be overcome.
Dispassion is the only remedy for this mad craving. After this, the mind must be
cleared of the six passions, namely, lust, anger, greed, delution, pride and
jealousy.
D: How can this be done?
M: By (maitri, karuna, mudita and upekssha) friendship with the holy,
compassion for the afflicted, rejoicing in the joy of the virtuous and being
indifferent to the shortcomings of the sinful.
Next must be effected the latencies connected with the objects of the senses
(vishaya vasana) such as sound etc. These latencies are the running of the senses
such as hearing etc., after their objects.

23 – 25 This practice is to remain non-dual, solid Being-Knowledge-Bliss,
untainted and free from thoughts of reality or unreality, ignorance or its illusory
effects, and internal or external differentiation. This is accomplished by a constant
practice of modeless (nirvikalpa) samadhi. Here remains the experience of
Brahman only.

Saksatkara

2. D: Master, now that I have gained direct knowledge by enquiry and my task is
finished why should I meditate further and to what end?
8. M: How does this affect the fact? Whether you have known it or not, the
witness ever remains Brahman. Your knowledge of the fact has not made
Brahman of the witness. Whether the poor beggar knew it or not, the king in the
fort was the emperor. His knowledge did not make an emperor of the king in the
fort. Now that you have known the witness to be Brahman, what has happened to
you? Tell me. There can be no change in you.

17 – 18 M: ‘I am Brahman’ means that, after discarding the I – conceit, only the
residual being or the pure consciousness that is left over can be Brahman – It is
absurd to say that, without discarding but retaining the individuality, the jiva, on
seeing Brahman but not becoming Brahman, can know himself as Brahman. A
poor beggar must first cease to be beggar and obtain rule over a state in order to
know himself as king.

24. A devotee on uniting with the Lord of his devotion remains blissful, so also
the jiva on emerging as Brahman wonders how all along being only Brahman he
was moving about as a helpless being imagining a world, god and individuals,
asks himself what became of all those fancies and how he now remaining all
alone as Being-Knowledge-Bliss free from any differentiation, internal or
external, certainly experiences the Supreme Bliss of Brahman. Thus realisation is
possible for the jiva only on the complete destruction of the mind and not
otherwise.

Manonasa

34. D: How can the mind be extinguished?
M: To forget everything is the ultimate means. But for thought, the world does not
arise. Do not think and it will not arise. When nothing arises in the mind, the mind
itself is lost. Therefore do not think of anything, forget all. This is the best way to
kill the mind.

40. Now my wise son, follow this advice, cease thinking anything but Brahman.
By this practice your mind will be extinct; you will forget all and remain as pure
Brahman.

41. He who studies this chapter and follows the instructions contained therein,
will soon be Brahman Itself!

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