Liberation Through Non-Clinging Across Buddhist Traditions

How approaches from different Buddhist traditions can complement and support each other on the path to awakening
By Joseph Goldstein

Part 3 of 3

Practical Integration in Practice

This integration can unfold in many ways. Imagine, for instance, that you are practicing within a nondual frame of reference, and the mind becomes entangled in a compelling narrative about the past or future. Perhaps this narrative carries a strong emotional charge—regret, confusion, or delight. When such a story is particularly seductive it may be difficult to sustain awareness or remember nonduality as a means of release. In such moments, a simple teaching from the Buddha in the Dhammapada can be a powerful anchor: “Let go of the past, let go of the future, let go of the present and cross over to the further shore.”

This straightforward instruction is remarkably effective for returning to awareness. Letting go of thoughts about the past and their associated emotions reminds us that the past is gone and that the story is simply thoughts arising in the present. In the same way, letting go of thoughts of the imagined future, remembering it has not yet come, grounds us in immediate experience. And the final instruction, letting go even of the present, encourages us not to cling to whatever experience has emerged in dropping the past and future. This last step naturally settles the mind in spacious awareness, characteristic of Dzogchen and other nondual practices. This example illustrates how complementary teachings can skillfully reinforce each other.

The reverse can also be true: A nondual perspective can sometimes bring balance to vipassana practice. While engaged in traditional vipassana meditation or simply navigating daily life, we may get entangled in thought patterns, embroiled in some life story. At such times, recalling a nondual perspective can often disentangle the mind from attachment. A well-known story from the Chinese Chan tradition illustrates this: Huike, in a state of great suffering, beseeches Bodhidharma to pacify his mind. Bodhidharma responds, “Show me your mind, and I will pacify it.” Huike replies, “I looked for it everywhere and cannot find it.” Bodhidharma responds, “There, it is already pacified.”

Although this could be read as a classic Zen story, it points to an effective method for coming out of a self-absorbed state. At times when I find myself lost in troubling thoughts, I may remember this exchange and quietly remind myself, “Already pacified.” In those moments, the mind naturally settles into peace.

Nondual frameworks can similarly support vipassana practice in balancing our efforts. While on retreat with Sayadaw U Pandita, a revered teacher immersed in classical Theravada teachings on the progressive stages of insight, I found myself pushing too hard, caught in the wanting mind. When I recognized this, I reminded myself, “Already aware, there’s nothing to do.” This simple phrase, echoing Dzogchen’s relaxed awareness, released the tension of unskillful striving and allowed my vipassana practice to continue with ease.

We are fortunate to live in a time when these varied teachings are accessible. Each teaching style has its unique strengths, and these examples illustrate how different styles of practice can complement one another. It is not a matter of one path being superior but of recognizing that all are skillful means for cultivating non-clinging, the essential path to the end of suffering. Even as we pursue our particular paths of practice, we have the opportunity to genuinely honor and learn from them all.
Acknowledging Differences

Although liberation through non-clinging is at the heart of most Buddhist traditions and serves as the foundation for realizing different aspirations, there are some fundamental differences of understanding about the ultimate nature of reality.