The Original Man ~ 07

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event type discourse & meditation
date & time 22 Aug 1988 pm
location Gautam the Buddha Auditorium, Pune
language English
audio Available, duration 1h 28min. Quality: good.
Osho leading meditation from 1:09:03.
10 minutes of live music after the discourse.
online audio
video Available, duration 1h 28min. Quality: good, but Osho arriving and leaving are not good (under revision).
online video
see also
online text find the PDF of this discourse
shorttitle ORIG07
Reader of the sutra: Ma Deva Anando. Questions are being read by Osho himself.
After discourse Osho leads No-Mind Meditation.
The sutra
Basui said:
If you would free yourself of the sufferings of the six realms, you must learn the direct way to become a buddha. This way is no other than the realization of your own mind.
Now, what is this mind? It is the true nature of all sentient beings, that which existed before our parents were born and hence before our own birth, and which presently exists, unchangeable and eternal. So it is called one's original face.
This mind is intrinsically pure. When we are born it is not newly created, and when we die it does not perish. It has no distinction of male or female, nor has it any coloration of good or bad. It cannot be compared with anything, so it is called Buddha-nature. Yet countless thoughts issue from this self-nature as waves arise in the ocean or as images are reflected in a mirror.
If you want to realize your own mind, you must first of all look into the source from which thoughts flow. Sleeping and working, standing and sitting, profoundly ask yourself, "what is my own mind?" with an intense yearning to resolve this question. This is called "training" or "practice" or "desire for truth" or "thirst for realization." What is termed "zazen" is no more than looking into one's own mind.
Because searching one's own mind leads ultimately to enlightenment, this practice is a prerequisite to becoming a buddha.

Question 1
Our Beloved Master, last night I heard you refer to Zen as "the great love affair." Yet, rarely are love or compassion mentioned in Zen anecdotes or discourses of the masters. Why is this?


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