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CHAPTER 11


Dhyana has no gate


7 July 1988 pm in Gautam the Buddha Auditorium


BELOVED OSHO,


KINZAN, GANTO AND SEPPO WERE DOING ZAZEN WHEN TOZAN CAME IN WITH THE TEA. KINZAN SHUT HIS EYES. TOZAN ASKED, “WHERE ARE YOU GOING?”


KINZAN REPLIED, “I AM ENTERING DHYANA.”


TOZAN SAID, “DHYANA HAS NO GATE; HOW CAN YOU ENTER INTO IT?” A MONK ASKED JOSHU, “WHAT IS THE WAY WITHOUT MISTAKES?”

JOSHU SAID, “KNOWING ONE’S MIND, SEEING INTO ONE’S NATURE, IS THE WAY WITHOUT MISTAKES.”


A MONK ASKED GANTO, “WHEN THE THREE WORLDS ARE ATTACKING US, WHAT SHALL WE DO?”


“SIT STILL!” SAID GANTO.


THE MONK WAS SURPRISED AND SAID, “PLEASE EXPLAIN A LITTLE MORE.” “BRING ME MOUNT RO,” SAID GANTO, “AND I WILL TELL YOU.”

ON ANOTHER OCCASION, ZUIGAN ASKED GANTO, “WHAT IS THE ETERNAL AND FUNDAMENTAL PRINCIPLE OF THINGS?”

GANTO REPLIED, “MOVEMENT.”


ZUIGAN ASKED, “WHAT IS THIS MOVEMENT?”


GANTO SAID, “WHEN YOU SEE THINGS MOVE, CAN’T YOU SEE THIS ETERNAL AND FUNDAMENTAL PRINCIPLE OF THINGS?”


ZUIGAN WAS LOST IN THOUGHT, AND GANTO SAID, “IF YOU AGREE TO THIS, YOU ARE STILL IN THE DUST OF THIS WORLD; IF YOU DISAGREE, YOU WILL BE ALWAYS SUNK IN LIFE AND DEATH.”


Maneesha, these small anecdotes are small only in size; in depth, no ocean can compete with them. It is a miracle that in such small dialogues, the greatest of experiences, which are inexpressible, are expressed. Look at this small anecdote:


KINZAN, GANTO AND SEPPO – all masters – WERE DOING ZAZEN WHEN TOZAN CAME IN WITH THE TEA.


Zazen, as you know, means simply sitting and doing nothing. Not even thinking, because thinking is also doing. Simply not doing anything – physical, mental, or spiritual – just being like a flame, unwavering, without any wind around.


TOZAN CAME IN WITH THE TEA. KINZAN SHUT HIS EYES. TOZAN ASKED, “WHERE ARE YOU GOING?”


Do you see the point? By closing your eyes, certainly you are going inwards, but exactly where? Because just the word ‘inward’ is not indicative of any destination. The inwardness is as vast as outwardness. “WHERE ARE YOU GOING?”


KINZAN REPLIED,


“I AM ENTERING DHYANA” – meditation. In an ordinary way, his answer is perfect. But Zen is not ordinary – never for a single moment. It is always and always extraordinary. Because Tozan immediately said:


“DHYANA – meditation – HAS NO GATE; HOW CAN YOU ENTER INTO IT?”


Now ... great masters, just at tea time, talking of great things ... Tea time becomes absolutely sacred. Tozan’s point is that dhyana has no gate; it is all openness, it is the whole sky inside – how are you going to enter? From what gate? It has no gate.


Out of the remaining three, nobody said anything. It is true; there is no gate inside. And this is also true, that just by sitting silently, doing nothing, without any gate, you enter in. The gate is not a necessity. Can’t you enter this Buddha Hall without a gate? Inside there is no wall, no question of a gate; hence the remaining three masters did not say a single word. Tozan has uttered an ultimate question; only silence can be the answer.


A MONK ASKED JOSHU, “WHAT IS THE WAY WITHOUT MISTAKES?”

JOSHU SAID, “KNOWING ONE’S MIND, SEEING INTO ONE’S NATURE, IS THE WAY WITHOUT MISTAKES.”


Mind can commit mistakes but once you are beyond mind, there is no one to commit mistakes. Mind can go wrong, but beyond mind there is no way of going wrong. Beyond mind, you are simply drowned into your own nature.


A MONK ASKED GANTO, “WHEN THE THREE WORLDS ARE ATTACKING US, WHAT SHALL WE DO?”


By the Three Worlds is meant heaven, earth, and hell. And they are all attacking us, throwing us this way or that way, pulling this way or that way.


WHEN THE THREE WORLDS ARE ATTACKING US, WHAT SHALL WE DO? GANTO SAID, “SIT STILL!”

THE MONK WAS SURPRISED AND SAID, “PLEASE EXPLAIN A LITTLE MORE.”


A little more is not possible. SIT STILL is more than enough already. Sit still and there is no hell, no heaven, no earth. Just one single universe, all boundaries dissolved, all divisions disappeared. Now what more can be said? But the poor monk could not understand. He asked, PLEASE EXPLAIN A LITTLE MORE. Ganto said, BRING ME MOUNT RO ...


RO is Japanese for Mount Sumeru – I have explained it to you, the gold mountain in heaven, a thousand times bigger than the Himalayas. Nobody knows its end and nobody knows its beginning.


Ganto said, “Bring me Sumeru and I will tell you.” He is saying to the monk, “Don’t ask stupid questions; otherwise I have to answer stupidly. Don’t be idiotic; otherwise out of compassion I have to be idiotic with you, just so you have companionship.”


Nobody can bring Mount Sumeru. It is just a mythology, it exists nowhere. And even if it exists, how can you bring it?


Asking a question that assumes something more can be said about meditation than “Sit still” is asking something absolutely impossible.


Sit still and all three worlds disappear. In this moment, listening to the cuckoo, all has disappeared. There is only a deep silence, in, deepening within your being.


ON ANOTHER OCCASION, ZUIGAN ASKED GANTO, “WHAT IS THE ETERNAL AND FUNDAMENTAL PRINCIPLE OF THINGS?”


GANTO REPLIED, “MOVEMENT” – change. ZUIGAN ASKED, “WHAT IS THIS MOVEMENT?”

GANTO SAID, “WHEN YOU SEE THINGS MOVE, CAN’T YOU SEE THIS ETERNAL AND FUNDAMENTAL PRINCIPLE OF THINGS?”


A rosebush growing, bringing roses ... a cuckoo suddenly starts singing, and each moment everything is growing that is living. The bamboos are becoming bigger, and even the Himalayas are becoming bigger. Howsoever slow the change ... the Himalaya becomes one foot higher every year. But in this eternity that is too much. Finally, you can imagine, if it does not stop growing it will become absolutely impossible for another Edmund Hillary to reach Mount Everest.


But existence is growing. Trees are growing, you are growing, your consciousness is growing. Nothing is static. Movement is the fundamental question, and Ganto has put it correctly: When you see things move, can’t you see this eternal principle of things? Life is growth, in short. The moment you stop growing, you are dead.


Life has to be a river, always moving. The moment you become frozen somewhere, the movement is stopped, life disappears.


Even your going in is growing every day, deeper and deeper and deeper. You have to find the eternal source of your being. It is a great dive inside. And every day, every moment, you can go on growing in it. There is no end to it. You don’t simply become a buddha and stop. If you stop, then you become just a stone statue.


I sometimes wonder ... all these stone statues of Buddha around the world – are these real people who have stopped growing and become stones? Will they ever understand and start growing again, and talking and walking?


Even Gautam Buddha has accepted that there is something still beyond him. He is not the end, he is only the beginning. A true understanding, an honest expression – Buddha says, “I am only born, now the growth begins.”


ZUIGAN WAS LOST IN THOUGHT – listening to Ganto – AND GANTO SAID, “IF YOU AGREE TO THIS, YOU ARE STILL IN THE DUST OF THIS WORLD.”


This is a very beautiful point to be remembered. If you agree to this, to what I have said, remember: agreement means movement has stopped. You have already agreed. If you agree to this, you are still in the world.


AND IF YOU DISAGREE, YOU WILL ALWAYS BE SUNK IN LIFE AND DEATH.


What a great insight, that even agreement or disagreement are not allowed. You are to grow beyond all dualities, it does not matter what the duality is. Because every duality means choosing one against the other, and growth stops.


Life is a choicelessness. Never choose. Just be, and allow your being to grow to unknown skies, to unknown spaces. And you will find your buddhahood bringing more and more flowers, showering more and more blessings, bringing greater and greater ecstasies. And there is no end to it.


Manzan wrote a poem:

ONE MINUTE OF SITTING, ONE INCH OF BUDDHA. LIKE LIGHTNING, ALL THOUGHTS COME AND PASS. JUST ONCE LOOK INTO YOUR MIND DEPTHS:

NOTHING ELSE HAS EVER BEEN.


Two points he is making in his small poem. ONE MINUTE OF SITTING – even one minute of sitting without doing anything, no thought is stirred inside you, all is utterly silent – ONE INCH OF BUDDHA. You have found at least one inch of buddhahood. And you don’t need much more. Each moment, go on. And whatever you have found will also go on growing. From one inch to one yard, and from one yard to one mile, and from one mile to one light year, and it will go on and on. Buddhahood is a pilgrimage which ends nowhere.


And what is the meaning of sitting?


Like lightning, all thoughts come and pass; you just remain watchful. Don’t make any judgment or identification.


Just like lightning, let them come and go. You remain in your depths, just silent and witnessing, and you will be surprised: nothing else has ever been, except your inner depth. Your innermost silence is the stuff existence is made of.


Question 1 Maneesha is asking:

BELOVED OSHO,


THE STORY OF ZUIGAN SEEMS TO HIT THE NAIL ON THE HEAD, DOESN’T IT?


IS IT NOT SO, THAT WE ARE LITERALLY “LOST IN THOUGHT” AND FOUND AGAIN IN MEDITATION?


Maneesha, ordinarily what you are saying is absolutely right. In thought, you are lost, in meditation you are found. But if you want to listen to the answer in Zen language, there is no losing and no finding.


There is simply silence. You are not.

These songs of cuckoos pass through you just as through a hollow bamboo.


In thoughts, you start imagining that you are. When thoughts are not there, don’t start imagining that now you are really. Once thoughts are gone, you are also simply a thought; you are also gone. Then what remains is only a pure consciousness, without any “I” attached to it.

You don’t find yourself, you simply lose yourself, both the ways: either you lose yourself in thoughts or you lose yourself in no-thought. But losing yourself in thought is very ordinary; losing yourself in no-thought has a splendor and an eternity of joy and bliss. You are not there, but there is a dance of pure consciousness. It is not your dance – you are gone with your thoughts. You were nothing but the combination of your thoughts. As one by one your thoughts disappear, part by part you melt away. Finally, you are no more.


And this is the moment – when you are no more – that the ultimate is in your hands. It is a strange situation:

When you are, your hands are empty. When you are not, your hands are full.

When you are, you are simply misery, anguish. When you are not, there is bliss. You cannot say, “I am blissful”; there is only bliss.


There is only silence. There is only truth.

The cuckoos have become silent, waiting for a few laughs from you. Remember, laughter is one of the ways in which you can disappear. Only laughter remainsThe cuckoo has started again,

calling forth.


Doctor Lech, the school physician, is examining the young, shapely co-ed. He picks up his stethoscope and placing it very carefully near the sweet young thing’s heart, he says, “Big breaths.”


The young girl smiles coyly and replies, “Yeth, and I am not even thickthteen yet!”


A Protestant minister goes to a barber for a haircut. When the barber has finished, the minister says, “How much do I owe you, my good man?”


The barber replies, “That’s okay, Reverend. No charge for a man of the cloth.”


The minister is very pleased and the next day a bunch of flowers from the minister arrives for the barber’s wife.


Next week a Catholic priest goes in for a haircut. When it is done he says, “How much do I owe you, my good man?”


“Nothing, Father,” replies the barber. “No charge for a man of the cloth.” The next day a big box of chocolates for the barber’s wife is delivered to the shop.


Two days later a Jewish rabbi has a haircut and when it is done he is told the same thing. “That’s very kind of you,” says the rabbi, and he leaves the shop.

Half an hour later, eight rabbis come in for a haircut.


Molly O’Brien goes to visit the parish priest, Father Hogan, for confession. “Father,” she says, “I feel so bad. Last night I called a man a dirty bastard.”

“Now, why,” says Father Hogan, “would you want to say a thing like that, my child?” “Well, Father, you see,” says Molly, “he put his arm around me.”

“What, like this?” says Hogan. “Yes,” says Molly, “just like that.”

“Well,” says Hogan, “that is no reason to call him a dirty bastard.” “Yes, but then, Father, he kissed me!”

“What, like this?” asks the priest. “Yes,” says Molly.

“Well,” replies Hogan, “that is no reason to call him a dirty bastard.”


“I know, Father. But then you see, he put me down on the sofa and lifted my dress.” “You mean, like this?”

“Yes, Father.”


“Well,” says Hogan, “still no reason to call him a bastard.” “Yes, but then he pulled his pants down!” cries Molly. “Like this?” asks the priest.

“Yes,” says Molly.


“Well, that is still no reason to call him a dirty bastard.” “But Father ... then he made love to me!”

“Like this?” gasps Hogan. “Yes, Father,” moans Molly.

“And you called him a dirty bastard for that?”

“But, Father, you see, then he told me that he had gonorrhea!” “Jesus Christ!” cries Hogan, “the dirty bastard!”

Hamish MacTavish picks up a girl in a bar. After a few drinks, they go to a hotel room and make love. In the middle of the night, Hamish wakes up to go to the bathroom. When he gets out of bed, he notices that the woman has taken off a wooden leg, and has leaned it against the wall.


Hamish is fascinated by it, and as the girl is asleep, he starts fiddling with its springs and braces. But finally he finds that he has taken the wooden leg apart and can’t put it back together again.


He goes out into the hall and stops the first person that comes along, who happens to be Paddy, very drunk. “Can you help me?” says Hamish. “I have got a woman in my room with one leg apart, and I can’t seem to get it back together.”


“Hell!” replies Paddy. “That’s nothing. I have got a woman in my room with both legs apart, and I can’t even find the goddam door!”


Now, Nivedano, give the first beat to the drum and everybody goes crazy. (Drumbeat)

(Gibberish) (Drumbeat)

Be silent, close your eyes.


No movement ... just be a stone statue and let your consciousness deepen inwards, just like an arrow going in ... in ... in.


This is one inch of Buddha.


If you can keep it all the day long underneath your activities, it does not matter what you do, you remain a buddha.


And to be a buddha is the only richness there is, and the only life there is.


Only in this silence flowers have blossomed, songs have arisen, poetry without words, and dance without movements.


This is the ultimate mystery of you and of the whole existence. To make it deeper ...

Nivedano ...


(Drumbeat)

And everybody dies.


Relax so deeply, as if you are dead, so that only an inner consciousness becomes a concentrated, crystallized center.


This is it.


Neither you nor me, but simply the isness of existence, the unbounded sky of your inner world. You can open your wings and fly in the inner world without any bondage, without any weight. This has been called by the buddhas and the siddhas, the only freedom.

Great is this blissfulness, this suchness, this life in death, this silence in relaxation, this peace beyond mind, this dance which is the only sacred experience in the world.


Poor are those who have never entered in. Nivedano ...

(Drumbeat) Come back.

Not as you have gone in, come back alive, fresh, come back as buddhas. At least sit for a few moments.

A few inches of buddha within you, and they will start growing. They are like seeds. You are the soil.

You can become a garden. Okay, Maneesha?

Yes, Osho.


Can we celebrate all the buddhas? Yes!


  

 

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