Tag: bodhisattva

My Beloved Bodhisattvas

On June 21, 1979, nearly nine months after arriving from Japan and beginning work full time in the Ashram, Vidya stopped Sumati and me as we entered Buddha Hall. She told us to come see her after discourse.Osho began discourse on this day with the words:

My beloved bodhisattvas . . . Yes, that’s how I look at you. That’s how you have to start looking at yourselves. Bodhisattva means a buddha in essence, a buddha in seed, a buddha asleep, but with all the potential to be awake. In that sense everybody is a bodhisattva, but not everybody can be called a bodhisattva – only those who have started groping for the light, who have started longing for the dawn, in whose hearts the seed is no longer a seed but has become a sprout, has started growing.

You are bodhisattvas because of your longing to be conscious, to be alert, because of your quest for the truth. The truth is not far away, but there are very few fortunate ones in the world who long for it. It is not far away but it is arduous, it is hard to achieve. It is hard to achieve, not because of its nature, but because of our investment in lies.

We have invested for lives and lives in lies. Our investment is so much that the very idea of truth makes us frightened. We want to avoid it; we want to escape from the truth. Lies are beautiful escapes – convenient, comfortable dreams.

But dreams are dreams. They can enchant you for the moment; they can enslave you for the moment, but only for the moment. And each dream is followed by tremendous frustration, and each desire is followed by deep failure.

But we go on rushing into new lies; if old lies are known, we immediately invent new lies. Remember that only lies can be invented; truth cannot be invented. Truth already is! Truth has to be discovered, not invented. Lies cannot be discovered, they have to be invented.

Mind feels very good with lies because the mind becomes the inventor, the doer. And as the mind becomes the doer, ego is created. With truth, you have nothing to do . . . and because you have nothing to do, mind ceases, and with the mind the ego disappears, evaporates. That’s the risk, the ultimate risk.

You have moved towards that risk. You have taken a few steps – staggering, stumbling, groping, haltingly, with many doubts, but still you have taken a few steps; hence I call you bodhisattvas.

-Osho
From The Dhammapada, Vol.1, Discourse #1

After discourse, Vidya told us that we were moving into the Ashram. Up to that point, we had been responsible for our own housing. We had food passes which meant that the Ashram provided our meals but we took care of our rent (mind you in India rent is not much). But we were very happy to be moving into the Ashram. We were moving into a new bamboo structure that had been built at number 70 Koregaon Park. This was a very large house two blocks from the Ashram proper, which the Ashram had acquired and in which different facilities as well as living quarters were being housed.

By this time, I was working at the bakery and given the responsibility of being one of the drivers for the bakery. This job entailed driving a large Mercedes-Benz van with left-side steering through the streets of Poona, in a right-side steering world. I also delivered fresh hot croissants stacked on metal trays in an Ashram rickshaw. The croissants had to arrive before discourse ended because it would be very difficult to deliver them with everyone filing out into Vrindavan. Of course, you never knew when Osho would complete his discourse. It could be one hour or two hours in length, though generally they were around ninety minutes long.

Arriving during discourse would require turning off the engine, pushing the rickshaw through the front gate and down the drive to the kitchen, taking great care not to upset the stacked metal trays, all the while being as quiet as possible. With all the possibilities for mishaps, it is amazing to think the worst that happened was occasionally misjudging the ending, and having to navigate through swarms of blissed out sannyasins.

-purushottama

This is from the collection of stories, essays, poems and insights that is compiled to form the book From Lemurs to Lamas: Confessions of a Bodhisattva. Order the book Here.

Seven Concentric Circles – Osho

Man is a bridge between the known and the unknown. To remain confined in the known is to be a fool. To go in search of the unknown is the beginning of wisdom. To become one with the unknown is to become the awakened one, the Buddha.

Remember, again and again, that man is not yet a being — he is on the way, a traveler, a pilgrim. He is not yet at home, he is in search of the home. One who thinks that he is at home is a fool, because then the search stops, then the seeking is no longer there. And the moment you stop seeking and searching, you become a stagnant pool of energy, you start stinking. Then you only die, then you don’t live at all.

Life is in flowing; life is in remaining a river — because only the river will reach the ocean. If you become a stagnant pool then you are going nowhere. Then you are not really alive. The fool does not live, he only pretends to live. He does not know, he only pretends to know. He does not love, he only pretends to love. The fool is a pretension.

The wise lives, loves, the wise inquires. The wise is ready, always ready, to go into the uncharted sea. The wise is adventurous. The fool is afraid.

When Buddha uses the word ‘fool’ you have to remember all these meanings of the word. It is not the ordinary meaning that Buddha gives to the word ‘fool’. For him, the fool means one who lives in the mind and knows nothing of the no-mind; one who lives in information, knowledge, and has not tasted anything of wisdom; one who lives a borrowed life, imitative, but knows nothing of anything that arises in his own being.

By ‘the fool’ Buddha means one who is well acquainted with the scriptures, but has not tasted a single moment of truth. He may be a great scholar, very learned — in fact, fools are scholars; they have to be because that is the only way to hide their foolishness. Fools are very learned people; they have to be, because it is only through learning words, theories, philosophies, that they can hide their inner ignorance, that they can hide their emptiness, that they can believe that they also know.

If you want to find the fools, go to the universities, go to the academies. There you will find them—in their utter ignorance, but pretending to know. They certainly know what others have said, but that is not real knowing. A blind man can collect all the information there is about light, but he will still remain blind. He can talk about light, he can write treatises on light; he may be very clever in guessing, in fabricating theories, but still he remains a blind man and he knows nothing of light. But the information that he collects may not only deceive others, it may deceive himself too. He may start thinking that he knows, that he is no longer blind.

When Buddha uses the word ‘fool’ he does not mean simply the ignorant, because if the ignorant person is aware that he is ignorant, he is not a fool. And it is more possible for the ignorant person to be aware that he is ignorant than it is for the so-called learned people. Their egos are so puffed up; it is very difficult for them to see — it goes against their investment. They have devoted their whole lives to knowledge, and now, to recognize the fact that all this knowledge is meaningless, futile, because they have not tasted truth themselves, is difficult, is hard.

The ignorant person can remember that he is ignorant — he has nothing to lose; but the learned, he cannot recognize that he is ignorant — he has much to lose. The knowledgeable person is the real fool. The ignorant person is innocent; he knows that he knows not, and because he knows that he knows not, because he is ignorant, he is just on the threshold of wisdom. Because he knows he knows not, he can inquire, and his inquiry will be pure, unprejudiced. He will inquire without any conclusions. He will inquire without being a Christian or a Mohammedan or a Hindu. He will simply inquire as an inquirer. His inquiry will not come out of ready-made answers, his inquiry will come out of his own heart. His inquiry will not be a by-product of knowledge, his inquiry will be existential. He inquires because it is a question of life and death to him. He inquires because he really wants to know. He knows that he knows not — that’s why he inquires. His inquiry has a beauty of its own. He is not a fool, he is simply ignorant. The real fool is one who thinks he knows without knowing at all.

Socrates was trying to do the same thing in Athens: he was trying to make these learned fools aware that all their learning was false, that they were really fools, pretenders, hypocrites. Naturally, all the professors and all the philosophers and all the so-called thinkers . . . and Athens was full of them. Athens was the capital of knowledge in those days. Just as today people look towards Oxford or Cambridge, people used to look towards Athens. It was full of the learned fools, and Socrates was trying to bring them down to the earth, was shattering their knowledge, was raising such questions — simple in a way, but difficult to be answered by those who have only acquired knowledge from others.

Athens became very angry with Socrates. They poisoned this man. Socrates is one of the greatest men who has ever walked on the earth; and what he did very few people have done. His method is a basic method. The Socratic method of inquiry is such that it exposes the fools as fools. To expose a fool as a fool is dangerous, of course, because he will take revenge. Socrates was poisoned, Jesus was crucified, Buddha was condemned.

The day Buddha died, Buddhism was thrown out of the country, expelled from the country. The scholars, the pundits, the brahmins, could not allow it to remain. It was too uncomfortable for them. Its basic attack was on the brahmins, the learned fools, and naturally they were offended. They could not face Buddha, they could not encounter him. They waited for their opportunity in a cunning way: when Buddha died, then they started fighting the followers. When the light was gone, then it was the time for the owls, the learned fools, to reign over the country again. And since that time they have reigned even up to now — they are still in power. The same fools!

The world has suffered much. Man could have become the glory of the earth, but because of these fools… and because they are powerful they can harm, and because they are powerful they can destroy any possibility, any opportunity for man to evolve. Man has been moving in circles, and these fools would not like man to become wise, because if man becomes wise these fools will be nowhere. They won’t be in power anymore — religiously, politically, socially, financially, all their power will be gone. They can remain in power only if they can go on destroying all possibilities of wisdom for man.

My effort here is to create a Socratic inquiry again, to ask again the fundamental questions that Buddha raised.

In the new commune we are going to have seven concentric circles of people. The first, the most superficial circle, will consist of those who come only out of childish curiosity, or out of already accumulated prejudices, who are, deep down, antagonistic — the journalists, etcetera.

They will be allowed only to see the superficial part of the commune – not that anything will be hidden, but just because of their approach they will not be able to see anything more than the most superficial. They will see only the garments. Here also the same goes on happening. They come and they see only the superficial.

Just the other day I was reading a journalist’s report; he was here for five days. He writes, “for five days,” as if it is a very long time to be here; five days, as if he has been here for five lives! Because he has been here for five days he has become an authority. Now he knows what is happening here because he has watched people meditating. How can you watch people meditating? Either you can meditate or not, but you cannot watch people meditating. Yes, you can watch people’s physical gestures, movements, dance, or their sitting silently under a tree, but you cannot see meditation! You can see the physical posture of the meditator, but you cannot see his inner experience. For that, you have to meditate, you have to become a participant.

And the basic condition for being a participant is that you should drop this idea of being a watcher. Even if you participate, if you dance with the meditators, with this idea that you are participating only to watch what happens, then nothing will happen. And, of course, you will go with the conclusion that it is all nonsense — nothing happens. And you will feel perfectly right inside yourself that nothing happens, because you even participated and nothing happened.

That man writes that he was in darshan and much was happening to sannyasins – so much was happening that after a deep energy contact with me they were not even able to walk back to their places — they had to be carried away. And then he mentions, “But nothing happened to me.” That is enough proof that all that was happening was either hypnosis, or people were pretending just because the journalist was there, or it was just an arranged show, something managed — because nothing was happening to him.

There are things which can happen only when you are available, open, unprejudiced.

There are things which can happen only when you put aside your mind.

The journalist writes again, “The people who go there, they leave their minds where they leave their shoes — but I could not do that. Of course,” he says, “if I had left my mind behind, then I would have also been impressed.” But he thinks the mind that he has is something so valuable — how can he leave it behind? He feels himself very clever because he didn’t leave his mind behind.

Mind is the barrier, not the bridge. In the new commune, the first concentric circle will be for those who come like journalists — prejudiced people, who already know that they know. In short, for the fools.

The second concentric circle will be for those who are inquirers — unprejudiced, neither Hindus nor Mohammedans nor Christians, who come without any conclusion, who come with an open mind. They will be able to see a little deeper. Something of the mysterious will stir their hearts. They will cross the barrier of the mind. They will become aware that something of immense importance is happening — what exactly it is they will not be able to figure out immediately, but they will become aware vaguely that something of value IS happening. They may not be courageous enough to participate in it; their inquiry may be more intellectual than existential, they may not be able to become part, but they will become aware — of course, in a very vague and confused way, but certainly aware — that something more is going on than is apparent.

The third circle will be for those who are sympathetic, who are in deep sympathy, who are ready to move with the commune a little bit, who are ready to dance and sing and participate, who are not only inquirers but are ready to change themselves if the inquiry requires it. They will become aware more clearly of deeper realms.

And the fourth will be the empathic. Sympathy means one is friendly, one is not antagonistic. Empathy means one is not only friendly; one feels a kind of unity, oneness. Empathy means one feels with the commune, with the people, with what is happening. One meets, merges, melts, becomes one.

The fifth circle will be of the initiates, the sannyasins – one who is not only feeling in his heart but who is ready to be committed, to be involved. One who is ready to risk. One who is ready to commit, because he feels a great, mad love — mad, mad love — arising in him. The sannyasin, the initiate.

And the sixth will be of those who have started arriving — the adepts. Those whose journey is coming closer to the end, who are no longer sannyasins only but are becoming siddhas, whose journey is coming to a full stop, is getting closer and closer to the conclusion. The home is not far away, a few steps more. In a way, they have already arrived.

And the seventh circle will consist of arhatas and boshisattvas. The arhatas are those sannyasins who have arrived but are not interested in helping others to arrive. Buddhism has a special name for them: arhata – the lonely traveler who arrives and then disappears into the ultimate. And the bodhisattvas are those who have arrived but they feel a great compassion for those who have not yet arrived. The bodhisattva is an arhata with compassion. He holds on, goes on looking back and goes on calling forth those who are still stumbling in darkness. He is a helper, a servant of humanity.

There are two types of people. The one who is at ease only when he is alone; he feels a little uncomfortable in relationship, he feels a little disturbed, distracted, in relationship. That type of person becomes an arhata. When he has arrived, he is finished with everything. Now he does not look back.

The bodhisattva is the second type of person: one who feels at ease in relationship, in fact far more comfortable when he is relating than when he is alone. He leans more towards love. The arhata leans more towards meditation. The path of the arhata is of pure meditation, and the path of the bodhisattva is that of pure love. The pure love contains meditation, and the pure meditation contains love – but the pure meditation contains love only as a flavor, a perfume; it is not the central force in it. And the pure love contains meditation as a perfume; it is not the center of it.

These two types exist in the world. The second type – the follower on the path of love – becomes a bodhisattva. The seventh circle will consist of arhatas and bodhisattvas.

Now, the seventh circle will be aware of all the six other circles, and the sixth circle will be aware of the other five circles – the higher will be aware of the lower, but the lower will not be aware of the higher. The first circle will not be aware of anything other than the first circle. He will see the buildings and the hotel and the swimming pool and the shopping center and weaving and pottery and carpentry. He will see the trees, the whole landscape . . . he will see all these things. He will see thousands of sannyasins, and he will shrug his shoulders: “What are these people doing here?” He will be a little puzzled, because he was not thinking that so many mad people can be found in one place: “All are hypnotized!” He will find explanations. He will go perfectly satisfied that he has known the commune. He will not be aware of the higher – the lower cannot be aware of the higher. That is one of the fundamental laws of life – Aes dhammo sanantano – only the higher knows the lower, because he has passed from the lower.

When you are standing on the sunlit mountain peak, you know everything down in the valley. The valley people may not be aware of you at all, it is not possible for them. The valley has its own occupations, its own problems. The valley is preoccupied with its own darkness.

The fool can come to a master but will remain unbenefited because he will see only the outer. He will not be able to see the essential, he will not be able to see the core. The fool comes here too, but he listens only to the words and he goes on interpreting those words according to his own ideas. He goes perfectly satisfied that he knows what is happening.

There are many fools who don’t come here – they don’t feel the need. They simply depend on other fools’ reports. That’s enough. Just one fool can convince thousands of fools, because their language is the same, their prejudices are the same, their conceptions are the same . . . there is no problem! One fool has seen, and all the other fools are convinced. One fool reports in the newspaper and all the other fools read it early in the morning, and are convinced.

-Osho

From The Dhammapada: The Way of the Buddha, V.2, Discourse #7

Copyright © OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

Your Source of Religio – Osho

The other day you spoke about siddhas, arihantas and acharyas. Could you speak about bodhisattvas. Is there any relevance in these sansads now? Please comment.

The Rajneesh Academy has many dimensions to fulfill. One I talked to you about was to appoint acharyas, siddhas, arihantas. These are not clergymen, not bishops and cardinals and popes. They don’t have any function to perform – marriage, birth of a child, circumcision, death, no. Any friend, any sannyasin can do all these things. […]

So there is no question of clergymen. In fact, it is a question of friends. Somebody dies… then those who were close to him; they should perform the death ceremony. The clergyman may not have even known the person; he will simply repeat a certain ritual. It is better that friends perform the ceremony.

If there is a marriage, there is no need for any clergyman. Moreover, it is very strange that most of the religions’ clergymen are celibate – and they are performing marriages! – just doing something which is a sin. Friends should do it; those who know the lovers should perform the ceremony – not in the name of God, not in the name of any holy book, but in the name of love.

If a child is born, then friends should be present there, helping the child, helping the mother, making the atmosphere as natural as possible. No clergyman is needed, not even a doctor is needed – just people who love, a small group of people who love. Their presence will help the woman to go through the pains more easily. Their presence and their understanding will help the child to enter into the world more lovingly. Now, a clergyman doing circumcision…. It is not a very great welcome to the world. It is really hurting the child.

What the doctors have been doing has not been very friendly. Yes, it has been professional, but their profession is based on wrong knowledge. As the child is born, the first thing the doctor will do is to hang the child upside down, and to hit the child on his bottom – that is the traditional way – so that the child starts crying. But this is not a great welcome to the world – coming crying into the world!

And immediately he cuts the cord that joins the child with the mother. That too is not right. But he is in a hurry; every professional is in a hurry. He has to do many other things; there are other mothers waiting. The whole hospital is full of pregnant women; he cannot waste unnecessary time.

The room is full of glaring light. And nobody thinks that the child has been for nine months in utter darkness; his eyes are very delicate. This blinding light perhaps may be the cause of all the glasses that you see in the world. Eyes are damaged from the very beginning.  Friends should think of the child, his future, because the first step is almost the most important step.

Only candlelight should be there, not glaring electric lights – there is no need! Incense should be burning there; the child should be received with flowers, roses. And the child has been in his mother’s womb at a certain temperature, floating in a liquid which is exactly the same as sea water. As the child is born, immediately he should be put into a tub with the same temperature he is accustomed to, with the same kind of water, the same salts, which are very relaxing. And don’t be in a hurry to cut the cord. Let the child first start breathing. And once the child starts breathing, then cut the cord.

Right now what happens is that doctors cut the cord – and then they have to hang the child upside down, to hit him on the bottom, so out of shock he starts breathing. But this is treating the child like an old Ford – you have to push from the back for half a mile, then it starts. This is stupid. Yes, it is done quickly. It is in favor of the doctor, but not in favor of the child, because he has not started breathing on his own and you have cut the cord. You have created such a great fear of death that it will follow the child his whole life.

First wait – and it is not more than three minutes – until the child starts breathing on his own. When he starts breathing, then cut the cord, because then he does not need it and it won’t hurt him. And he will never be so fearful as you see people are fearful now. Then take the child and put him on his mother’s belly. He has been inside the belly – don’t take him away so far, so quickly. Put the child on the belly, because he knows only one contact, only one warmth, and that is his mother’s body. He is acquainted only with his mother’s body, so let him rest. After a good bath, let him rest on his mother’s belly. You can play the guitar. You can sing a beautiful song – nothing like jazz!… something soft, something more Eastern and more classical, which is soothing and which will make the child comfortable in his new world. […]

I have told you about these three titles – siddha, arihanta, acharya – which are experiential. I have also created three groups which will be active only when I leave the body. So you will have to wait a little for them to become active. While I am here there is no need for these three groups to be active.  But these three groups belong to Rajneesh Academy.

The first group is the mahasattvas. These are the people who will become enlightened before my death. The second group is the sambuddhas, who are already enlightened, but because I am here, they will remain anonymous just out of their gratitude. The third group is the bodhisattvas, who will become enlightened before their death.

So I have chosen names for these groups, and I have directed the groups about their numbers – that these numbers should remain constant, and if one person dies, how he has to be replaced. I have given them all the instructions. But that is not of any use to you.

When I am not here, then the people who will be running the commune will need elders for guidance. These three groups will provide all kinds of guidance. They will not have any power; they will not be holding any post, but they will be available to all the people who are running the communes here and around the world, for any guidance.

When I say they will not be holding any post that does not mean that anybody who is holding a post cannot be a member of any of the groups. As a group member, he will not be holding the post, but as an individual he can hold the post. But while he is on the post, he cannot function as a member of the group.

I want these groups completely free from any politics, so they can have a very nonpolitical vision.

And if they need to, all three groups can meet and take decisions, and their decisions will be absolute. All their decisions have to be unanimous. Unless they come to a unanimous decision, it is not of any worth. So it is not a political thing, that majority decision will win. They have to argue, discuss, persuade, and come to a unanimous decision. Then only can they advise the people who are in power to follow it.

Osho Academy will become your source of religio.

-Osho

From From Bondage to Freedom, Discourse #28

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.

The Path of Intelligence – Osho

Can the intellect be a door to enlightenment, or is enlightenment only achieved through surrender? 

Enlightenment is always through surrender, but surrender is achieved through intelligence. Only idiots cannot surrender. To surrender you need great intelligence. To see the point of surrender is the climax of insight; to see the point that you are not separate from existence is the highest that intelligence can give to you.

There is no conflict between intelligence and surrender. Surrender is through intelligence, although when you surrender intelligence is also surrendered. Through surrender intellect commits suicide. Seeing the futility of itself, seeing the absurdity of itself, seeing the anguish that it creates, it disappears. But it happens through intelligence. And especially in concern with Buddha, the path is of intelligence. The very word buddha means awakened intelligence.

In the Heart Sutra one-fourth of the words used mean intelligence. The word buddha means awake, bodhi means awakening, sambodhi means perfect awakening, abhisambuddha means the fully awake, bodhisattva means ready to become fully awake. All go back to the same root, budh, which means intelligence. The word buddhi, intellect, also comes from the same root. The root budh has many dimensions to it. There is no single English word that can translate it; it has many implications. It is very fluid and poetic. In no other language does any word like budh exist, with so many meanings. There are at least five meanings to the word budh.

The first is to awake, to wake oneself up, and to awaken others, to be awake. As such, it is opposed to being asleep, in the slumber of delusion from which the enlightened awakens as from a dream. That is the first meaning of intelligence, budh — to create an awakening in you.

Ordinarily, man is asleep. Even while you think you are awake, you are not. Walking on the road, you are fully awake — in your mind. But looked at from the vision of a buddha, you are fast asleep because a thousand and one dreams and thoughts are clamoring inside you. Your inner light is very clouded. It is a kind of sleep. Yes, your eyes are open, obviously, but people can walk in a dream, in sleep, with eyes open. And Buddha says: You are also walking in sleep — with eyes open.

But your inner eye is not open. You don’t know yet who you are. You have not looked into your own reality. You are not awake. A mind full of thoughts is not awake, cannot be awake. Only a mind which has dropped thoughts and thinking, which has dispersed the clouds around it — and the sun is burning bright, and the sky is utterly empty of clouds — is the mind which has intelligence, which is awake.

Intelligence is the capacity to be in the present. The more you are in the past or are in the future, the less intelligent you are. Intelligence is the capacity to be here-now, to be in this moment and nowhere else. Then you are awake.

For example, you are sitting in a house and the house suddenly catches fire; your life is in danger. Then for a moment you will be awake. In that moment you will not think many thoughts. In that moment you forget your whole past. In that moment you will not be clamored at by your psychological memories — that you had loved a woman thirty years before, and boy, it was fantastic! Or, the other day you had been to the Chinese restaurant, and still the taste lingers on, and the aroma and the smell of the freshly cooked bread. You will not be in those thoughts. No, when your house is on fire you cannot afford this kind of thinking. Suddenly, you will rush to this moment: the house is on fire and your life is at stake. You will not dream about the future, about what you are going to do tomorrow. Tomorrow is no longer relevant, yesterday is no longer relevant, even today is no longer relevant! — only this moment, this split moment. That is the first meaning of budh, intelligence.

And then there are great insights. A man who wants to be really awake, wants to be really a buddha, has to live each moment in such intensity — as you live only rarely, rarely, in some danger.

The first meaning is opposite to sleep. And naturally, you can see reality only when you are not asleep. You can face it; you can look into the eyes of truth — or call it God — only when you are awake. Do you understand the point of intensity, the point of being on fire? Utterly awake, there is insight. That insight brings freedom, that insight brings truth.

The second meaning of budh is to recognize — as to become aware of, acquainted with, to notice, give heed to. And so, a buddha is one who has recognized the false as the false, and has his eyes opened to the true as the true. To see the false as the false is the beginning of understanding what truth is. Only when you see the false as the false can you see what truth is. You cannot go on living in illusions, you cannot go on living in your beliefs, you cannot go on living in your prejudices if you want to know truth. The false has to be recognized as false. That is the second meaning of budh — recognition of the false as false, of the untrue as untrue.

For example, you have believed in God; you were born a Christian or a Hindu or a Mohammedan. You have been taught that God exists, you have been made afraid of God — that if you don’t believe you will suffer, that you will be punished, that God is very ferocious, that God will never forgive you. The Jewish God says, “I am a very jealous God. Worship only me and nobody else!” The Mohammedan God also says the same thing: “There is only one God, and no other God; and there is only one prophet of God — Mohammed —and there is no other prophet.”

This conditioning can go so deep in you that it can go on lingering even if you start disbelieving in God.

Just the other day Mulla Nasruddin was here, and I asked him, “Mulla Nasruddin, since you have turned into a communist, you have become a comrade, what about God?”

He said, “There is no God! — and Mohammed is the only prophet.”

A conditioning can go so deep: Mohammed remains the prophet.

You have been brought up to believe in God, and you have believed. This is a belief. Whether God exists or not has nothing to do with your belief. Truth has nothing to do with your belief. Whether you believe or not makes no difference to truth. But if you believe in God you will go on seeing — at least, thinking — that you see God. If you don’t believe in God, that disbelief in God will prevent you from knowing. All beliefs prevent because they become prejudices around you, they become thought-coverings — what Buddha calls avarnas.

The man of intelligence does not believe in anything and does not disbelieve in anything. The man of intelligence is simply open to recognizing whatsoever is the case. If God is there he will recognize — but not according to his belief; he has no belief. Only in a non-believing intelligence can truth appear. When you already believe you don’t allow truth any space to come to you. Your prejudice is enthroned, already enthroned. You cannot see something which goes against your belief; you will become afraid, you will become shaky, you will start trembling. You have put so much in your belief — so much life, so much time, so many prayers, five prayers every day. For fifty years a man has been devoted to his belief; now suddenly how can he recognize the fact that there is no God? A man has put his whole life into communism, believing that there is no God; how can he come to see if God is there? He will go on avoiding.

I’m not saying anything about whether God is or is not. What I am saying is something concerned with you, not with God. A mind, a clear mind, is needed, an intelligence is needed which does not cling to any belief. Then you are like a mirror: you reflect that which is, you don’t distort it. That is the second meaning of budh.

An intelligent person is neither a communist nor a Catholic. An intelligent person does not believe, does not disbelieve. That is not his way. He looks into life, and whatsoever is there he is ready to see it. He has no barriers to his vision; his vision is transparent. Only those few people attain to truth.

The third meaning of the root budh, intelligence, is to know, to understand. The Buddha knows that which is; he understands that which is, and in that very understanding is free from all bondage — to know in the sense of to understand, not in the sense of knowledgeability. Buddha is not knowledgeable. An intelligent person does not care much about information and knowledge. An intelligent person cares much more for the capacity to know. His real authentic interest is in knowing, not in knowledge.

Knowing gives you understanding; knowledge only gives you a feeling of understanding without giving you real understanding. Knowledge is a pseudo-coin, it is deceptive. It only gives you a feeling that you know, and you don’t know at all. You can go on accumulating knowledge as much as you want, you can go on hoarding, you can become very, very knowledgeable. You can write books, you can have degrees, you can have PhDs, DLitts, and still you remain the same ignorant, stupid person you have always been. Those degrees don’t change you; they can’t change you. In fact, your stupidity becomes more strong . . . it has degrees now! It can prove itself through certificates. It cannot prove through life, but it can prove through the certificates. It cannot prove in any other way, but it will carry degrees, certificates, recognitions from the society; people think you know, and you also think you know.

Have you not seen this? The people who are thought to be very knowledgeable are as ignorant as anybody, sometimes more ignorant. It is very rare to find intelligent people in the academic world, very rare. I have been in the academic world, and I say it through my experience. I have seen intelligent farmers; I have not seen intelligent professors. I have seen intelligent woodcutters; I have not seen intelligent professors. Why? What has gone wrong with these people?

One thing has gone wrong: they can depend on knowledge. They need not become knowers; they can depend on knowledge. They have found a secondhand way. The firsthand needs courage. The firsthand, knowing, only few people can afford — the adventurers, people who go beyond the ordinary path where crowds move, people who take small footpaths into the jungle of the unknowable. The danger is they may get lost. The risk is high.

When you can get secondhand knowledge, why bother? You can just sit in your chair. You can go to the library or to the university, you can collect information. You can make a big pile of information and sit on top of it. Through knowledge your memory becomes bigger and bigger, but your intelligence does not become bigger. Sometimes it happens when you don’t know much, when you are not very knowledgeable, that you will have to be intelligent in some moments.

I have heard . . .

A woman bought a tin of fruit but she could not open the tin. She did not know how to open it. So she rushed to her study to look in the cookbook. By the time she looked in the book and found out the page and reference, and came rushing back ready to open the tin, the servant had already opened it.

She asked, “But how did you do it?”

The servant said, “Madam, when you can’t read, you have to use your mind.”

Yes, that’s how it happens. That’s why farmers, gardeners, woodcutters, are more intelligent, have a kind of freshness around them. They can’t read, so they have to use their minds. One has to live and one has to use one’s mind.

The third meaning of budh is to know, in the sense of understanding.

The Buddha has seen that which is. He understands that which is, and in that very understanding is free from all bondage. What does it mean? It means you are afraid.

For example, these heart sutras’ talks are making many people feel fear. Many people have sent their messages: “Osho, no more! You make us afraid of nothingness and death.” Prageet is very afraid. Vidya is very afraid, and many more. Why? You don’t want to get rid of fear? If you want to get rid of fear, you will have to understand fear. You want to avoid the fact that the fear is there, the fear of death is there.

Now Prageet, on the surface, looks a strong man — a Rolfer — but deep down he’s very much afraid of death; he is one of the most afraid persons around here. Maybe that’s why on the surface he has taken the stance of strength, power, a bully. That’s what a Rolfer is!

I have heard that recently the devil in hell is appointing Rolfers: they torture people for their own sakes, and they torture very technically. If you are afraid inside, you will have to create something strong around you, like a hard shell, so nobody comes to know that you are afraid. And that is not the only point — you also will not know that you are afraid because of that hard shell. It will protect you from others, it will protect you from your own understanding.

An intelligent person does not escape from any fact. If it is fear he will go into it – because the way out is through. If he feels fear and trembling arising in him, he will leave everything aside: first this fear has to be gone through. He will go into it; he will try to understand. He will not try how not to be afraid; he will not ask that question. He will simply ask one question: “What is this fear? It is there, it is part of me, it is my reality. I have to go into it, I have to understand it. If I don’t understand it then a part of me will always remain unknown to me. And how am I going to know who I am if I go on avoiding parts? I will not understand fear, I will not understand death, I will not understand anger, I will not understand my hatred, I will not understand my jealousy, I will not understand this and that . . .” Then how are you going to know yourself?

All these things are you! This is your being. You have to go into everything that is there, every nook and corner. You have to explore fear. Even if you are trembling, it is nothing to be worried about: tremble, but go in. It is far better to tremble than to escape, because once you escape, that part will remain unknown to you, and you will become more and more afraid to look at it because that fear will go on accumulating. It will become bigger and bigger if you don’t go into it right now, this moment. Tomorrow it will have lived twenty-four hours more. Beware! — it will have got more roots in you, it will have bigger foliage, it will become stronger; and then it will be more difficult to tackle. It is better to go right now; it is already late.

And if you go into it and you see it . . . And seeing means without prejudice. Seeing means that you don’t condemn fear as bad from the very beginning. Who knows? — it is not bad. Who knows that it is? The explorer has to remain open to all the possibilities; he cannot afford a closed mind. A closed mind and exploration don’t go together. He will go into it. If it brings suffering and pain, he will suffer the pain but he will go into it. Trembling, hesitant, but he will go into it: “It is my territory, I have to know what it is. Maybe it is carrying some treasure for me? Maybe the fear is only there to protect the treasure.”

That’s my experience, that’s my understanding: if you go deep into your fear, you will find love. That’s why it happens that when you are in love, fear disappears. And when you are afraid you cannot be in love. What does this mean? A simple arithmetic — fear and love don’t exist together. That means it must be the same energy that becomes fear; then there is nothing left to become love. It becomes love; then there is nothing left to become fear.

Go into fear, Prageet, Vidya, and all others who are feeling afraid. Go into it, and you will find a great treasure. Hidden behind fear is love, and hidden behind anger is compassion, and hidden behind sex is samadhi.

Go into each negative thing and you will find the positive. And knowing the negative and the positive, the third, the ultimate happens — the transcendental. That is the meaning of understanding, budh, intelligence.

And the fourth meaning is to be enlightened and to enlighten. The Buddha is the light, he has become the light. And since he’s the light and he has become the light, he shows the light to others too, naturally, obviously. He is illumination. His darkness has disappeared, his inner flame is burning bright. Smokeless is his flame. This meaning is opposite to darkness and the corresponding blindness and ignorance. This is the fourth meaning: to become light, to become enlightened.

Ordinarily, you are a darkness, a continent of darkness, a dark continent, unexplored. Man is a little strange: he goes on exploring the Himalayas, he goes on exploring the Pacific, he goes on reaching for the moon and Mars; there is just one thing he never tries — exploring his inner being. Man has landed on the moon, and man has not landed yet in his own being. This is strange. Maybe landing on the moon is just an escape, going to Everest is just an escape. Maybe he does not want to go inside because he’s very much afraid. He substitutes with some other explorations to feel good, otherwise you will have to feel very, very guilty. You start climbing a mountain and you feel good, and the greatest mountain is within you and is yet unclimbed. You start going, diving deep into the Pacific, and the greatest Pacific is within you, and uncharted, unmapped. And you start going to the moon — what foolishness! And you are wasting your energy in going to the moon, and the real moon is within you — because the real light is within you.

The intelligent person will go inwards first. Before going anywhere else he will go into his own being; that is the first thing, and it should have the first preference. Only when you have known yourself can you go anywhere else. Then wherever you go, you will carry a blissfulness around you, a peace, a silence, a celebration.

So, the fourth meaning is to be enlightened.

Intelligence is the spark. Helped, cooperated with, it can become the fire, and the light, and the warmth. It can become light, it can become life, it can become love: those are all included in the word enlightenment. An enlightened person has no dark corners in his being. All is like the morning — the sun is on the horizon; the darkness of the night and the dismalness of the night have disappeared, and the shadows of the night have disappeared. The earth is again awake. To be a Buddha is to attain to a morning, a dawn within you. That is the function of intelligence, the ultimate function.

And the fifth meaning of budh is to fathom. A depth is there in you, a bottomless depth, which has to be fathomed. Or, the fifth meaning can be to penetrate, to drop all that obstructs and penetrate to the very core of your being, the heart. That’s why this sutra is called the Heart Sutra — Prajnaparamita Hridayam Sutra — to penetrate.

People try to penetrate many things in life. Your urge, your great desire for sex is nothing but a kind of penetration. But that is a penetration into the other. The same penetration has to happen into your own being: you have to penetrate yourself. If you penetrate somebody else it can give you a momentary glimpse, but if you penetrate yourself you can attain to the universal cosmic orgasm that remains and remains and remains.

A man meets an outer woman, and a woman meets an outer man. This is a very superficial meeting — yet meaningful, it brings moments of joy. When the inner woman meets the inner man . . . And you are carrying both inside you, a part of you is feminine, a part of you is masculine. Whether you are man or woman does not matter; everybody is bisexual.

The fifth meaning of the root budh means penetration. When your inner man penetrates your inner woman there is a meeting; you become whole, you become one. And then all desires for the outer disappear. In that desirelessness is freedom, is nirvana.

The path of Buddha is the path of budh. Remember that “Buddha” is not the name of Gautama the Buddha, Buddha is the state that he has attained. His name was Gautam Siddhartha. Then one day he became Buddha, one day his bodhi, his intelligence bloomed.

“Buddha” means exactly what “Christ” means. Jesus’s name is not Christ: that is the ultimate flowering that happened to him. So is it with Buddha. There have been many Buddhas other than Gautam Siddartha.

Everybody has the capacity for budh. But budh, that capacity to see, is just like a seed in you — if it sprouts, becomes a big tree, blooms, starts dancing in the sky, starts whispering to the stars, you are a buddha.

The path of Buddha is the path of intelligence. It is not an emotional path, no, not at all.

Not that emotional people cannot reach; there are other paths for them — the path of devotion, Bhakti Yoga. Buddha’s path is pure Gyan Yoga, the path of knowing. Buddha’s path is the path of meditation, not of love.

And just like budh, there is another root, gya, at the basis of gyanam. Gyanam means cognition, knowing. And the word prajna, which means wisdom — prajnaparamita – the wisdom of the beyond; or sangya, which means perception, sensitivity; or vigyanam which means consciousness — these roots come from gya. Gya means to know.

You will find these words repeated so many times in the sutra — not only in this sutra but in all the sutras of the Buddha. You will find a few more words, repeated very often, and those words are ved — ved means to know; from ved comes the Hindu word veda — or man, which means mind; manan which means minding; or chit, which means consciousness; chaitanya, which again means consciousness. These words are almost like paving stones on the Buddha Way. His path is that of intelligence.

One thing more to be remembered: the sutra, it is true, points to something that lies far beyond the intellect. But the way to get to that is to follow the intellect as far as it will take you.

The intellect has to be used, not discarded; has to be transcended, not discarded. And it can be transcended only when you have reached to the uppermost rung of the ladder. You have to go on growing in intelligence. Then a moment comes when intelligence has done all that it can do. In that moment say goodbye to intelligence. It has helped you a long way, it has brought you long [far] enough, it has been a good vehicle. It has been a boat you crossed with: you have reached the other shore, then you leave the boat. Then you don’t carry the boat on your head; that would be foolish.

The Buddha’s path goes through intelligence but goes beyond it. A moment comes when intelligence has given you all that it can give, then it is no longer needed. Then finally you drop it too, its work is finished. The disease is gone, now that medicine has to go too. And when you are free of the disease and the medicine too, then only are you free. Sometimes it happens that the disease is gone, and now you have become addicted to the medicine. This is not freedom.

A thorn is in your foot and is hurting. You take another thorn so that the thorn in your foot can be taken out with the help of the other. When you have taken the thorn out you throw both; you don’t save the one that has been helpful. It is now meaningless. The work of intelligence is to help you to become aware of your being. Once that work has happened and your being is there, now there is no need for this instrument. You can say goodbye, you can say thank you.

Buddha’s path is the path of intelligence, pure intelligence, although it goes beyond it.

-Osho

From The Heart Sutra, Discourse #8

Copyright© OSHO International Foundation

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The Vehicle of the Bodhisattva – Osho

At that time the venerable Subhuti came to that assembly and sat down.

One of the great disciples of Buddha is Subhuti. Then he rose from his seat, says Ananda — and again he repeats the whole thing, because Subhuti is also no ordinary man. He is almost a Buddha, just on the verge of it.  Any moment he is going to become a Buddha. So Ananda repeats again:

Then he rose from his seat, put his upper robe over one shoulder, placed his right knee on the ground, bent forth his folded hands towards the Lord, and said to the Lord:

‘It is wonderful, O Lord, it is exceedingly wonderful, O well-gone, how much the Bodhisattvas, the great beings, have been helped with the greatest help by the Tathagata.

How then, O Lord, should one who has set out in the bodhisattva-vehicle, Stand, how progress, how control the thoughts?’

Subhuti is almost close to Buddhahood. He is a bodhisattva. Bodhisattva means one who is ready to become a Buddha, who has come almost close to it; one step more and he will become a Buddha. Bodhisattva means bodhi-essence, bodhi-being: ready ninety-nine degrees — and on the hundredth degree he will evaporate. But a bodhisattva is one who tries to remain a little longer at ninety-nine degrees so that he can help people out of his compassion, because once he has jumped the hundred degrees, he has gone beyond . . . gate gate paragate parasamgate bodhiswaha. Then he has gone and gone beyond and beyond. Then it will be very difficult to make contact with the people who live on this shore. The greatest help is possible from those who are at the ninety-nine degree point. Why? — because they are still not enlightened. They know the ways of the people who are unenlightened. They know the language of the people who are unenlightened. They are yet with them, and yet in another sense ninety-nine percent they have gone beyond. That one percent keeps them linked, bridged.

So a bodhisattva is one who is close to Buddhahood but is trying to remain on this shore a little longer so that he can help people. He has arrived; he would like to share his arrival. He has known; he would like to share what he has known. Others are stumbling in darkness; he would like to share his light with them, his love with them.

Subhuti is a bodhisattva. Ananda reports about him also in the same way as he reports about Buddha.

Then he rose from his seat . . . Just imagine, visualize, a bodhisattva arising. He is utter awareness. He is not just rising like a robot. Each breath is known, fully known.

Nothing passes unknown. He is watchful. What the Catholic tradition calls recollectedness, that is what Buddhists call sammasati — right mindfulness. Mindfulness or recollection, to be recollected, to live recollectedly: sammasati — not to do a single act unconsciously.

He rose from his seat, put his upper robe over one shoulder, placed his right knee on the ground, bent forth his folded hand towards the Lord and said to the Lord…

And remember, even a bodhisattva, who has come very close to becoming a Buddha, bows down to the Buddha in utter gratitude.

‘It is wonderful, O Lord, it is exceedingly wonderful, O well-gone . . . ‘

Well-gone means one who has gone to the other shore. Subhuti is on this shore, Buddha is on that shore. Subhuti has come to that understanding: he can see the other shore; he can see Buddha on the other shore. ‘O well-gone . . .’

This word ‘well-gone’ has many meanings. One: one who has reached to the other shore.

Another, one who has reached to the ultimate of meditation. Buddha has said that there are eight steps towards ultimate meditation. One who has reached to the eighth is called ‘well-gone’. But it is the same. One who has reached samadhi, the ultimate samadhi; he has gone to the other shore. He is no more — that is what is meant by ‘well-gone’. Gone, utterly gone. He is no more, he is just an emptiness. The self has disappeared, evaporated.

‘O well-gone, it is wonderful, it is exceedingly wonderful, how much the bodhisattvas, the great beings, have been helped with the greatest help by the Tathagata.

Tathagata is the Buddhist word which means well-gone. Subhuti says, “How much help has been given, how wonderful it is — it is exceedingly wonderful, it is unbelievable how much you have given to us. And you go on giving, and we don’t even deserve it.”

‘. . . wonderful, O Lord, it is exceedingly wonderful, O well-gone, how much the bodhisattvas, the great beings, have been helped by the Tathagata.

How then, O Lord, should one who has set out in the bodhisattva-vehicle . . .

One who has decided to remain on this shore a little longer to help people.

. . .  How should he stand, how progress, how control the thoughts?’

What is he asking? He is asking a question which may not be relevant to many of you, because it becomes relevant only when you have become a bodhisattva. But some day, some day or other, you will be becoming bodhisattvas. Some day or other the question will be relevant. It is better to think about it, it is better to meditate over it. He says, “Those who have decided to be bodhisattvas, how should they stand?” He is saying, “The attraction of the other shore is so much, the pull of the other shore is so much — how should they stand on this shore? We would like to help people, but how? The pull is such, the magnetic pull is such — the other shore is calling. So teach us how we can stand here, how we can become again rooted on this shore. We have become uprooted; in this world we don’t have any roots. Ninety-nine percent of the roots are gone.”

Just think of a tree — ninety-nine percent of the roots are gone; only one percent of the roots are there. The tree is asking, “How should I stand now? I am going to fall, and I understand that if I can stay a little longer, I will be of immense help to people, and they need it. I was in need — you helped me. Now, others are in need — I should help.” That is the only way a disciple can pay his debt to the master. There is no other way. The master has helped you; the master needs no help—how to pay the debt? What to do? The only thing to do is help somebody who is still stumbling, groping in the dark. Do whatsoever the master has done for you to others, and you have paid your debt.

He asked “How to stand?”— it is difficult, it is almost impossible — and “How to progress, how to start helping people?”— because that too is difficult. Now we understand their miseries are all false. Now we understand that they are suffering just nightmares; their miseries are not true. Now we know they are afraid only of a rope, thinking that it is a snake. Now it is very difficult to help these people. It is ridiculous.

And we know that they need help, because we know our own past. We were trembling, crying, screaming. We know how much we have suffered, although now we know that all suffering was just like a dream, it was illusory; it was maya.”

Just think, if you know that the other person is just talking nonsense, that he has no wounds . . . Once a man was brought to me. He had got the idea somehow that two flies had entered into his stomach — because he sleeps with an open mouth. And the flies kept on revolving in his stomach. Naturally, if they have entered they will revolve. He was continuously worried and he was not even able to sit in one posture. He would move to this side and that and he would say, “They have gone to this side, and now they have gone to that side.” He was almost mad.

Now, he had been to all the doctors and nobody was of any help, and they all laughed; they said, “You are just imagining.” But just to say to a person that he is imagining his misery is not of much help, because he is suffering. It may be imaginary to you, but to him it makes no difference whether the suffering is imaginary or real; he is suffering all the same. What you call it makes no difference.

I touched his stomach and then said, “Yes, they are there.” He was very happy. He touched my feet, he said, “You are the only man. I have been to many doctors and physicians— ayurvedic and allopathic and homeopathic— and they are all fools! And they go on insisting on one thing. I tell them, “If you don’t have any medicine simply say that you don’t have any medicine, but why do you go on saying that I am imagining? Now here you are. Can’t you see?”

I said, “I can see perfectly — they are there. I deal in such problems.” I said, “You have come to the right person. This is my whole work — I deal in such problems which don’t exist really. I am an expert in dealing with problems which are not.” I said, “You just lie down and close your eyes. I will have to blindfold you, and I will take them out. And you open your mouth and I will call them. A great mantra is needed.”

He was very happy. He said, “This is how it should be done.” I blindfolded him, told him to open his mouth, and he was lying there, very happy, waiting for the flies to come out. And I rushed into the house to find two flies. It was difficult because I have never caught flies before, but somehow I managed it, and when he opened his eyes and saw those two flies in the bottle he said, “Now give this bottle to me. I will go to those fools.” And he was perfectly okay. But it is very difficult to help such people, very difficult, because you know that their difficulty is all false.

Subhuti is asking, “Lord, first tell us how to stand here, because our roots are gone, we don’t belong to this world any more. Our attachments are gone— they are the roots. And how to progress, to work?— because we now know that this is all just nonsense; people are imagining all their miseries. And how to control thoughts?”

What does he mean? Because a bodhisattva has no thoughts ordinarily—not the thoughts that you have. Now there is only one thought, and that thought is of the other shore… and the other shore continuously pulls. The door is open, you can enter into utter bliss, and you are holding yourself at the door— and the door is open.

First you were searching for many lives for where the door is; then you were knocking and knocking for many lives — now the door is open. And Buddha says, “You wait, you remain outside the door. There are many who have to be helped.” Naturally a great desire to enter, a great passion to enter through the door will arise. That’s what he is asking.

After these words, the Lord said to Subhuti: 

‘Therefore, Subhuti, listen well and attentively. Someone who has set out in the vehicle of a bodhisattva should produce a thought in this manner;’

It does not look very good in the English translation. The Sanskrit word is chittopad.

One should create such a mind, such a decision; one should create such a great decision, determination — chittopad in this manner:

‘”As many beings as there are in the universe of beings, comprehended under the term ‘beings’, all these I must lead to nirvana . . .”‘

“Not one or two, Subhuti, not one or two, but all the beings — men, women, animals, birds, trees, rocks, all the beings in the world. One should create such a determination that ‘I will lead all of them into Nirvana.'”

‘. . . Into that realm of nirvana which leaves nothing behind. And yet, although innumerable beings have thus been led to nirvana; no being at all has been led to nirvana.’

That too you have to remember, you should not forget; otherwise, leading others, you will fall into ignorance again.

All the beings have to be led to the other shore, and still you have to remember that their miseries are false, so your remedies are also false. And you have to remember that they have no selves; neither do you have any self. So don’t forget; don’t think that you are helping people, that you are a great helper, this and that, otherwise you will fall again.

Again you will grow roots on this shore. So two things have to be remembered. You have to remain on this shore with great determination, otherwise you will be pulled by the other; and yet you are not to grow roots, again otherwise you will not be of any help. You will destroy yourself, you will fall into the dream again.

‘And why? If in a bodhisattva the notion of a “being” should take place, he could not be called a “bodhi-being”. And why? He is not called a “bodhi-being” in whom the notion of a self or a being should take place, or the notion of a living soul or of a person.’

“So you have to remember, Subhuti, two things. One, that you have to lead all the beings to the other shore, and still you have to remember that nobody has a being — neither you nor they. All egos are false and illusory.

“Go on remembering this and go on with great determination. Help people to the other shore. They are already there; you just have to make them alert and aware. But don’t get lost, don’t become a saviour — these two things.”

And again and again Buddha will repeat in this sutra The Vehicle of the Bodhisattva. I would like you all to become bodhisattvas.

Enough for today.

-OSHO

Excerpt from The Diamond Sutra, Discourse #1

Copyright© OSHO International Foundation

An audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

Both audio and pdf files can be downloaded from Osho World.