Chapter 10 philosopher asks buddha

One day, a philosopher came to Buddha and asked him, "Will you tell me the truth without words or non-language?" Buddha remained silent. The philosopher bowed to the Buddha, thanked the Buddha, and said: "Your mercy has enabled me to clear away my delusions and enter the path of truth." After the philosopher left, Ananda asked the Buddha what the philosopher had achieved. Buddha replied: "A good horse can run even in the shadow of the whip." One day, a philosopher came to Buddha and asked him, "Will you tell me the truth without words or non-language?"

It is very rare for a philosopher to come to Buddha, it is almost impossible.But whenever this happens, it can become a revolution, it can become a metamorphosis in the philosopher.Why is it so impossible for a philosopher to come to Buddha?Because philosophy and religion are very opposite, what they discuss is completely opposite, diametrically opposite. Philosophy believes in thought, and religion believes in trust.Thinkers are easy to doubt and not easy to trust.To be a philosopher requires a skeptical mind, a very skeptical mind.It takes a deep trust to be religious -- not a little doubt, not a little doubt.The philosopher lives by logic, the religious man lives by love. There is no way that love and logic can meet, no way, they never meet, their paths never cross each other.They may be parallel - like two railroad tracks - but they never meet.They may be very close, but they are always parallel, even if you think they will meet somewhere, but this is an illusion.

Just stand on the rails and look at the rails stretching parallel: at the far horizon you would think they meet - it's an illusion, they don't.Get to that point and you'll find they're still parallel.Two parallel lines can never meet, the heart and the head are two parallel lines, they never meet.You can jump: you can jump from one line to another -- that is possible.You can jump from the head to the heart, but there is discontinuity, a jump. If you trust your head too much - which means trusting doubt - this jump is impossible.There have been philosophers who thought, pondered, wrestled, and created great systems, miracles of words, but they were no nearer to the truth than any ignorant man, and even, on the contrary, the ignorant man may be nearer, Because, at least because of his ignorance, he becomes humble, at least he is not an egoist, at least he can listen to others, at least, if Buddha comes to town, ignorant people will go, because he knows he doesn't know— There will be a lot of humility.A philosopher cannot go because he already knows!That's the problem: he doesn't know anything, and he thinks he knows.

This happens to me every day.If a philosopher comes, a psychiatrist comes -- someone who studies psychology, philosophy, religion at some university -- it's almost difficult, it's almost impossible to have any communication with him.You can discuss, but you cannot meet -- you are walking in parallel.You may seem close because you use the same words, but that is just an appearance. Why is love so difficult for logic?Because love requires a very brave action, and that brave action is to go into the unknown.Logic is always a coward, it never goes into the unknown.Logic says: "First I must know that I will only go to that territory when it is famous."

In logic there is no risk, love is total risk, sometimes it even looks silly, to the logical mind it always looks silly: "What are you doing? Enter without knowing where you're going Out of the unknown? What are you doing? Leave what you already know, safe, secure, needlessly homeless, don't give up what you've got, get safety first." That's the question , logic says: "First know the next step, and only then can you leave the place where you are standing now." Then you will never leave the place, because you cannot know the next step until you arrive.The logic is exactly...

I have heard once that Mulla Nasruddin wanted to learn to swim, he went to a teacher and the teacher said, "Follow me, I am going to the river, it is not difficult, you will learn, it is easy , children can also learn." But when Nasruddin reached the bank, he slipped suddenly, and because the ground was muddy, he fell down, so he became very frightened, and he ran under a tree which was farthest from the river.The teacher followed and said, "Why did you run away? Where are you going?" Nasruddin said: "Listen now: teach me to swim first, only then will I go near the river. How dangerous it is! If something goes wrong, who will be responsible? Only when I learn to swim will I will approach the river."

But how can one learn to swim without entering a river? So, Mulla Nasruddin never learned how to swim, it was too dangerous, it was such a stupid step.A person, a learned person, a logical person, cannot go to the next step.Logic becomes a grave and you become more and more limited because life is dangerous.That is unavoidable!It is always going into the unknown.The river always runs into the sea, and this is the course of life: it always leaves the known and enters the unknown.That is the way of life!There is nothing you can do about it.If you are going to do it, then the Ganges should flow to Gangotri because that is known, not to GanGaSagar, not to the ocean.

In African mythology, there is a bird: the name is Waffle-woofle (Woofle-woofle) - African.This bird is the most legendary of all the myths in the world, and only this bird has that characteristic: this bird is not interested in where it is going, it is only interested in where it came from-it is therefore can go back.It never goes anywhere because it is always interested in where it came from, it is interested in the past, which means as if you are old and going to the womb!This is impossible!But this is the function of the human mind. Through logic you go to the source, through love you go to the ultimate flowering - the levels are different.

Logic asks, "Who created the world?" It is interested in the Creator, in the past, in the source of what was -- the Ganga, from which the Ganges originated.Love never asks who made the world, it's always there, so why worry?It doesn't matter who created ABC.Who created the world and how does that affect you?Whether it is a Hindu god, a Brahmin or a Christian God - what does it matter?Love is an interest in the ultimate flowering. Love is interested in Buddha-nature, love is interested in what will happen to me, in my seed and how it will blossom.Remember that difference: Logic - always interested in the known, the past, the road you have traveled; Love - always interested in the unknown, the final flowering, the road you have not yet traveled - ——Not only have you never traveled, but you have never imagined, even dreamed of a road.

That's why few philosophers come to Buddha, they are on very different poles: the philosopher goes into the past, the Buddha into the future, the point of their split may be the same, but there is no point of meeting.When a philosopher comes to Buddha -- which rarely happens, but whenever it happens -- immediately there is a transformation. Why?Because if a philosopher comes to Buddha, it means that deep down he has understood the failure of philosophy, otherwise why would he come?Deep inside, he sensed a failure of logic.He has made all kinds of efforts to understand the truth through logic: he has been arguing, against, for, against, against, he has been debating, arguing, and now he has come to a point where he knows that the whole process is futile At that point, by logic, you can't possibly know anything.This failure gave him the deepest humility possible in the world. Not even an ignorant person has such humility, because he has not suffered such a deep failure. He cannot understand the pain of this failure. Mountain tops thrown into valleys.

The philosopher thought he was on the top of the mountain, and suddenly he knew that he was standing in the valley, but dreamed that he was on the top of the mountain.Never at the top!He has never advanced an inch, the truth is still unknown, and his whole life has been a waste!When one feels this, suddenly the ego disappears and one becomes humble.Unless you are humble you will not come to Buddha, only humility, deep humility will bring you to Buddha.Now you are ready to learn because you know nothing. So there are two types of ignorance: Ordinary ignorance -- when a person is ignorant, but he does not know that he is ignorant.When a philosopher knows that he is ignorant -- and this is the second type of ignorance, very deep -- he has realized that he is ignorant, he knows perfectly that he is ignorant.When you know your own ignorance, that becomes the first step to wisdom. So first things to understand: One day, a philosopher came to Buddha and asked him for advice... In Buddha's time there were many philosophers.Never before has intelligence really blossomed—not just in India, but all over the world—as in that age. Buddha is here, Mahavira is here, and Prabuddha Katyayan, a great logician, Ajitkeshambal, a great philosopher, Makhali Goshai, a rare wise man, Sanjaya Vilethiputta and many others in Bihar whose names are not well known to others now , because they never need any followers.Just in those days, in Greece there were Socrates, Plato, Aristotle -- these three men made the whole Western mind.Just at that time, there were Confucius, Laozi, Zhuangzi, and Mencius in China.This seems to be at the pinnacle, all over the world, the mind is at its pinnacle. There are only three cultures: one Chinese, one Indian, and one Greek.Only these three cultures exist, all others are just by-products.The whole of the West originated in the mind of Athens, Greece.There are two completely different types of civilization in the whole of China, which originated from the confrontation between Confucius and Laozi.In India, everything beautiful comes from Buddha and Mahavira.And these people only appear for a moment in history. History, historians say, is like a wheel: there are moments when ingenuity is at its peak, and there are moments when ingenuity goes to the bottom.At the peak of ingenuity there were many philosophers, especially in India, the whole country was philosophizing.From corner to corner people seek the truth - millions of seekers! Only when there are millions of seekers, then only a few become enlightened, because it is like a pyramid, a pyramid is very wide at the base, and then gradually narrows to the apex, Buddha only when hundreds Man exists only when he seeks the truth at the bottom, otherwise he cannot exist, there is no possibility, he cannot stand, where would he stand?He needs millions of seekers to be the base. In those years every system was created, so complex that no complex system could compare to them... Philosophers and historians of religion, they say that in terms of philosophy, India knew everything in those days — every detail of thought, every method explored.India has explored all paths and all possibilities, and every possibility has been fulfilled.Now, after that age, there is nothing new in philosophy.If you think something is new then it just means you haven't got a good idea of ​​India yet.After Buddha, nothing is new, because in that age everything has been explored, almost every possibility has been fulfilled. If you think... in the West, many people are becoming aware of something, thinking that they are giving something new, which seems new, because they don't know it, they don't know it.Now the whole treasure is hidden in Pali, Prakrit and Sanskrit, languages ​​that are not spoken and not used.But every detail of thought... For example, when Sigmund Freud first said: "I feel that the conscious mind is not the whole Unconscious levels." This idea was a very revolutionary discovery, but in the time of Buddha, this was already known.Not only that, but Buddha also talked about higher planes, he talked about seven planes of the mind, and these three are just like what Freud said -- but there are four more... If he is right about these three, Then very likely, he will surpass them too, because he is on the right track. Jung then proposed that above the unconscious, there is a collective unconscious—that is the fourth level of the Buddha.Now, the whole of psychology has reached this fourth layer -- all four of which the Buddha mentioned -- but there are three more, and sooner or later we will discover them. At that time, thought and logic had never been appreciated in this way, and they had reached the pinnacle level.Buddha talks about seven levels of mind, Prabhuda Gattayan talks about seven hundred levels of mind, amazing! — But very logically, it is possible for the mind to be divided into seven hundred layers, nothing is impossible. In those days a philosopher came to Buddha and tried to understand the first condition of Buddha: Buddha's condition was as much against metaphysics as possible, he was not a philosopher. In fact, you couldn't find a more anti-philosophical person than Buddha, because he said that all philosophical problems are nonsense.This is the current view of the West, Bertrand Russell, Wittgenstein - the latest discovery of the West is Wittgenstein - and this is the view of Wittgenstein: the problem of all philosophy , the answers are all gibberish.If you ask a question, a philosophical question, Bertrand Russell will answer yes or no.Buddha never answers because if it is nonsense then why answer? Buddha would keep silent, so it has been a custom that whenever Buddha came to a town, Buddha's disciples (bbikkhus) would run into the town and tell people, "Please don't ask these eleven questions." They had A series of eleven questions is listed in which all metaphysics is solved, you cannot ask more than these, and they cover the whole field of philosophical questions. So, beforehand, before the Buddha arrived in that town, the disciples would go and announce: "Please don't ask these eleven questions, because he won't answer. If you have questions other than these eleven, you can come, you Will be invited - but no questions will be more than eleven." So what's the matter? This man is not a philosopher, he is not doubtful, he does not believe in doubt, he does not believe in doubt so much that he never talks about trust.This has to be realized, because trust is needed only if you are in doubt. If you are not in doubt, why talk about trust?Everything that talks about loyalty means that doubt has entered, and he never says: "Believe!" because he says that there is no question of belief and disbelief, one must exist.It is not a question of ingenuity, since trust and doubt are both intelligent.Where did you start to doubt it?From the mind; from where do you believe?from the head. So your belief also comes from the same root, which has been poisoned.Who would believe it?Who would doubt it?You are the same, you are the problem.So the Buddha went straight to the root, he said: "No need to trust, no need to doubt, just follow me, be with me, don't go to this extreme, don't go to the other extreme, don't use any point of view, just be in the middle The Way." That's why his way is known as the Middle Way - Majjhim Nikaya: Never go to extremes.This is an original discovery of the human mind and other functions, because the mind always likes to go to the opposite side. You love a person, through love you magnify the person, he becomes a god, then the love disappears, and immediately you start hating.No one stays in the middle - you do the exact opposite.That person has shrunk because of your hate and has become a devil.Between God and the devil, is there a way to stand firm and not go to the opposite side?The mind will feel easy to go from this point to the opposite point. That is no problem, you are already doing: you doubt a person, you can also trust a person; you trust a person, you can also doubt a person. Buddha said: Stop in the middle, because in the middle there is no mind.Mind exists only in extremes.Love? —the mind is there; hate? --the mind is there too.agree? — Where is the mind; against? --the mind is there too.In the middle the mind cannot exist.In the middle there is no possibility of any thought, for thought is both doubting and trusting, loving and hating, enemy and friend.You know very well that in friends there are hidden enemies, and in enemies there are potential friends. One of the most cunning minds in the world, Machiavelli, wrote in his book "Prince": "Don't say even to a friend that you disagree with an enemy, for a friend is always a Potential enemies; don't say anything against your enemies that you don't say against your friends, because, anytime, you're going to be in trouble. If the enemy becomes a friend, then you'll be embarrassed." This is a politician's advice to princes, politicians, to keep politicians on their toes.The more sophisticated they become, the more elusive their words and statements become, the more elusive they become.Well, if friends could turn into enemies, they wouldn't be in trouble; if enemies turned into friends...every day, it's like the weather, politics changes like the weather, you never know. I once heard: Two politicians were talking about a third traveling companion, and one said, "This guy is so dishonest, so cunning, and so rude, I never knew there was anyone like him, he's here Most dishonest man." And the man said, "I feel like you don't know him as well as I do." Another said; "No, you're wrong, and I know him very well." The first said, "How do you know him so well? I'm his best friend!" Only friends get to know each other deeply.And he's saying, he's the most dishonest man, he's the biggest rogue.He said, "How do you know him so well? I am his best friend. " Friendship or enmity are two faces of one mind, stop in the middle!Buddha stayed in the middle, he helped many people to stay in the middle.It's like walking on a tightrope. Have you ever watched a tightrope walker?what is he doing One of the deepest truths of life is displayed there, whenever he feels he is going to fall to the left, then he immediately moves to the right.It may not be so obvious to you because you think he's moving to the right, leaning to the right, but every time he leans to the right, he knows he's about to fall off the left.Just to balance, when he feels that he is about to fall on the right side, then he will immediately lean to the left.Opposites must be chosen to achieve balance.When you love someone too much in the morning, then in the evening you must hate him, otherwise you will fall off the tightrope -- that's tightrope walking. If you love someone too much, you've moved too far to the left, and now you're falling, and to balance, you have to move to the right.Lovers are always fighting: it's just a balance, nothing else, nothing serious, it's natural - unless you jump off a tightrope, that's another thing.That is what the Buddha said. Buddha said, "Don't keep to the right, don't keep to the left." So what?You will fall off the tightrope, and that tightrope is the mind, and that tightrope is the ego, and you have to balance it, keep balancing it.So... this seems so contradictory. Whenever you hate your lover, your wife, your friends, you are actually trying to strike a balance so that you can love them again.Otherwise you fall out of the mind, without the mind there is no love, there is no hate - at least, you know the hate, you know the love, they are not there, a different kind of compassion comes, it transcends Both.But that only happens when you give up the wire, give up trying to find balance on the wire.When you give up, your ego disappears -- the ego is a delicate balance. One day, a philosopher came to Buddha and asked him, "Will you tell me the truth without words or non-language?" He is asking about the impossible, but when he is near the Buddha, the impossible becomes possible—only when he is near the Buddha, the impossible becomes possible, so all the rules, the ordinary rules are broken there up. What is he asking?He is asking, without words and without words, will you tell me the truth?This has happened many times.It happened once before with Buddha: another person comes, but that person must have been of a completely different quality, because Buddha also behaved differently. The Buddha didn't have a fixed answer, he didn't have a thought that he couldn't get rid of, because he was thoughtless.Whenever a person comes in front of him, he is just like a mirror -- he reflects the person.Another person asked the same question -- that person came and asked, "Sir, can you tell me the truth without words?" Buddha said: "Then you must not be able to ask with words. You ask and I will answer. If you cannot ask without words, then how can you expect...? So go, train yourself first! Get ready to ask without words Ask and come again." But to this philosopher Buddha did not answer in that way.And the man is indeed asking a different question, because the man is different.That question carries the meaning of the person, in language the question has no meaning, it carries you, your qualities.You can ask the same question, but not the same meaning.If you are different, the problem is also different.Language carries human meaning, but language itself has no meaning.You can look it up in a dictionary and you might know what those words mean, but that's not real, a living meaning, it's dead. When a person uses a word, he gives it a living meaning, a real meaning.Meaning comes from people. The man asked... what was he asking? - A very delicate question. He said, don't use words, don't use non-language, can you tell me the truth? Without words, it's easy -- you can be silent.But without nonverbals, it's impossible, because if you keep silent.You are using nonverbal.That one has asked: "No words, no non-verbals, tell me the truth." Silence will not help, words will not help.Words will not be of much use, nor will silence.So what was the Buddha going to do? Buddha is silent -- but this silence is different. There are two types of silence.When you are silent, it is a forced silence.The words are still in you, the noise is still there, the silence is only on the surface.You look silent, you are not silent.It's a type of silence you know.There is another type of silence. Outwardly you are also silent, and you can make the inner also silent.If you are in danger -- someone is threatening you, he is going to kill you -- you also become silent within you, but the silence will be wordless.The first kind of silence, when you are silent on the surface - and there are words chattering inside - is the silence with words.This silence is a silence without words, there is no noise in it -- because in a dangerous situation, in a fright, the noise stops. But this is still not Buddha's silence.Buddha's silence is the third type of silence, which you don't understand, which is neither noisy nor noiseless.Buddha is silent, not that he forces himself not to speak -- it is not silence through effort -- he is just silent because there is nothing else to do.This silence is positive, not the reverse of language.This silence is in the middle, not at the other extreme.One extreme is verbal and the other extreme is nonverbal.This silence is just in the middle: no words, no non-verbals.He was just silent— Not against noise. If you are against noise, your silence will be very easily disturbed.You know many people who are praying or meditating, and when a child giggles, they are disturbed.Some noise from the street, noise from vehicles, when someone is honking their car horn, they are disturbed.A forced silence is very easily disturbed, and only a forced silence can be disturbed.But if you are really in the Buddha's sense of silence, then a child is giggling, a bird is singing, someone is honking the horn -- the noise will be there, but you will not be disturbed.Noise comes and goes, like an empty room: noise enters one door and exits the other, and no one inside is disturbed. But if you are forced to be silent, then you are, the ego is -- just driving the mind, just forcing the mind, just making every effort to be silent.It is an enforced, forced silence that is easily disturbed, even by a small child.So what kind of Buddha nature is this?This is not Buddha nature, this is just a fake coin. Remember, this will be your deepest question in meditation.Usually you are chattering and you can easily go to the opposite point where you can force yourself not to chatter there.It is like a child running around doing many useless things, and you threaten him and he will be punished: "Sit in that corner!" You are strong, the child is helpless, so He's sitting in the corner, looking very much like Buddha - but bubbling inside, about to explode, ready to start running around again at the first chance. When you force the child, watch him: that is the first type of silence.He's not moving, if you force him too much he doesn't even move his body, he closes his eyes - but what is he doing?Forcing himself, fighting against himself, going on and on, he's pushing himself down, sitting on his own chest, breathless because he's afraid - because if he breathes, it's going to start moving again . That's why no one really breathes, you have been forced from childhood to lose the dimension of breathing, everybody just breathes in the upper part of the lungs, the breath cannot go deep because you are afraid. Precisely since you were a child, you have been compelled.Watch a child sleeping and see what is happening: his chest is not moving, his stomach is moving.He breathed out the deepest, all the way to the bottom.His stomach is moving, his chest is not moving, the kid is not yet part of society, he is not yet a citizen, he is still wild.You must train him, then you must force -- whenever you say to a child, "Don't do this!" How does he control himself? The first thing to do is hold your breath.Whenever you suppress something, you start breathing shallowly.Suppressing and breathing shallowly are synonymous.Whenever you release your inhibitions, when you express them, the breath tends to go deeper.The breathing is deep only when you are fast asleep, because in sleep you cannot suppress and the ego has fallen into unconsciousness.So in sleep you are belly breathing and that is the right type of breathing.Or when making love, your breath goes deep, it has to go deep, because all the repression is around sex, if you make love, if you allow sex, then all repression is released, the breath goes deep, it goes to the belly: Again you breathe like a child, again you become wild, again you become natural, again you become spontaneous. When you scare a child, look at him, look at your monk in the temple!You are also intimidating them.The fear of hell, the longing for heaven, they are sitting there -- oppression.Their silence is the other point, the other pole: they are silent, they force language to disappear, but they are not beyond both. Buddha is silent, Buddha is the third plane, he doesn't say anything: no words.He is not suppressing words, because there is no need to be silent.He is just, not thinking, not meditating -- just being there like a tree. For 500 years after Buddha, no statues of him were made.It went on for 500 years without a picture of Buddha.Whenever people are going to describe Buddha, people just draw a bodhi tree, that is beautiful because he is like a tree, can you say the tree is silent?You cannot say, because the tree never makes noise, how can it be silent?Can you say the tree is meditating?How can it be meditative?It never thinks, has never thought, so how can it meditate?So where is this tree?This tree does not exist chatteringly, it is on the third level that does not exist chatteringly, this tree is in the middle, exactly in the middle. You may not be a Buddha, but the tree is a bodhi tree.If you can sit under a tree, like that tree, then you will become a Buddha.Any tree can be a bodhi tree, all trees are.Only the tree required the Buddha to discover which one was the bodhi tree.Sit under any tree, if you are in the middle, then that tree becomes a bodhi tree.All trees are, it just takes someone to reveal the truth, because trees don't believe in advertisements - otherwise, they would show. Buddha remained silent. The philosopher bowed to the Buddha, thanked the Buddha, and said: "Your mercy has enabled me to clear away my delusions and enter the path of truth." It seems a miracle, or kind of absurd, because Buddha has not said anything and he has understood, whereas I have been saying and you have not understood.There are also many people who are with Buddha, who go on listening to Buddha talking and talking, and they will not understand -- and this one understands without words, without non-verbals.What happened?What kind of communication took place at the moment when the Buddha remained silent? Clearly, no knowledge is transmitted -- because you can't transmit knowledge without language, and you can't transmit knowledge non-verbally.Because there are two types of knowledge: one, usually knowledge that can be communicated through words.Another kind of knowledge, esoteric, can be conveyed non-verbally—occult, telepathic.You don't have to say it, but it can be delivered.Neither worked. The philosopher said: "Neither verbal nor non-verbal, I am tired of both, I am tired of all extreme tendencies, I have been too limited to logic - from this to that. I have experienced the All possibilities are enough! You don't use words, and don't use non-verbals to answer me. " What happened?Which kind of delivery?What communication is taking place at this moment?In one moment it happened.The philosopher bowed to the Buddha, thanked the Buddha, and said: "Your mercy has enabled me to clear away my delusions and enter the path of truth." When Buddha is silent, if you can be silent too, then there is (being) is transmitted, not knowledge.It is not what the Buddha knows, but the existence of the Buddha, the existence is transmitted.Suddenly he enters you, if you are silent.And this man is asking very sincerely about the real Tao, he is asking for neither verbal nor non-verbal, he is denying both, he is ready, Buddha is silent, philosopher looks at Buddha - the being.He was paying attention, he was engrossed, what was going on? He wasn't thinking - he was done with that, he had thought enough!That's why I say that whenever a philosopher comes, it is a metamorphosis, he is tired of thinking, you are not yet tired, you are still clinging to it, because you have not thought of the end.You are still hoping that one day, through thinking, you may be able to come to a conclusion, because you haven't come to an end yet.如果你走到了尽头，你会知道思想从来没有给予任何结论，它从来不可能得出结论，它只是给你门快要开了的那种感觉。当然，门会开，但只是开到了另外一个房间里。 有另外一扇门，它也打开了，但是开到另外一个房间里，你从来没有走出去过，房子看起来是无限的，上百万个房间，你从一间走进另一间，又从一间再到另一间，你一直在走，总是希望着："这扇门会将我带出去。"——它只是又将你带到另一间。 如果你已经走到了尽头，就像这个人已经走到了，那么你会宁静地听，他不在等待任何回答，因为他知道，无法不用语言来回答，也无法不用非语言来回答——一切回答都是既是这个，也是那个。 佛陀保持沉默，那个人看着佛陀，在那个看中，两个人消失了，他们不是两个——在那个片刻，只有一个。两个身体，两颗心在跳动，但是只有一个存在，一切界线都超越了，佛陀进犯了他，他进入了，这是一个存在的传递。 那个人尝到了佛陀是什么，不是他知道什么。他知道得不多。你能很容易地打败佛陀，你能很容易地知道得更多——现在有更多的知识可吸收——那不是问题。但是佛陀有更多的存在。 戈杰福常常问每一个寻道者，无论是谁来找他……戈杰福经常问的第一个问题就是你是在寻找知识还是寻找存在。 "你是想知道更多，还是要存在更多？"这些基本上是不同的层面。如果有人说："我想知道得更多。"戈杰福会说："这扇门是关着的，我在此不会传授知识给你，你走……有很多系、大学、学院，他们在传授知识——你去那里。当你厌倦了知识，再来敲门，如果我还活着，那么这扇门开着，但是这扇门只是对那些寻求存在的人开着。" 你要干什么……即使你知道，这会有怎样的帮助呢？ 一个人可以知道关于水的一切，但是它怎样来解渴呢？这分明是傻瓜！你可以知道H2O是所有的水的基础，而人却会在沙漠中渴死，你可以在论文中写出它的公式，这是水的秘密，他会说："好，这是秘密。但是我渴了该怎么办呢？" 一个人没有爱就要死了，而你却还一直在灌输给他爱的知识，这怎么会有帮助呢？有几百万本书在谈论爱，但是没有一个爱人会对此满意，这怎么会有帮助呢？一个人快死了：他快死了，而你却在谈论不朽。这并不是在帮助他，这也不会为他创造不朽。 需要存在，需要有人来传递存在，不是知识。知识是有关和关于，存在是在中心，知识是在外围。你已经来找我，你是否来收集更多的知识？那么你是找错了人，你在浪费你的时间。但是如果你在存在中探寻，那么还有可能。 在那个片刻，这个奇迹发生了，佛陀的神秘打开了，它总是在沉默中打开的，就像在午夜开放的一朵花，没有人知道，它在沉默中开放。如果有人在那里能够耐心地等待，那么那朵花能够传授、分享他的存在，佛陀进入了那个片刻。 阿难陀，佛陀的一个主要的门徒，他不明白正在发生什么，因为他追求知识，某方面来说是需要他的——但是他不是一个正确的寻道者——因为这是由于阿难陀——我们知道佛陀所说的一切，他收集了，他是个录音机，但是现在有了录音机了，所以我不需要任何阿难陀。那并不好，如果能用机器来做一件事，那么就不应该让人来做，因为做着，他也会变成机器。 阿难陀能够复述40年来佛陀所用的每一个字，他是这些少有的好记性的人之一。当佛陀死后，他复述了整个40年——几千页——他录了下来。需要他，但是他不是真正的寻道者——一个录音机，一个好的录音机，但是对他自己来讲，他错过了什么。 如果你正在录我所讲的，那么你正在错过什么。在我面前不要成为一种记忆，不要记录——要领悟！因为当你在努力地记录时，你会误会。有很多人会想："首先记录下来，然后，我们会试着去领悟。" 我已经看见很多人记录。在此，我在讲，而他们在记。在此他们正错过了我，而在家里，他们会看着他们的笔记，然后试着去领悟。有一些人会去喜马拉雅，那么他们会在那里干什么呢？他们只会去寻找好的风景和图画，以及拍照。在那里，喜马拉雅不存在了，只有相机，然后回到家，他们会看着相册来欣赏它们。你能够得到照片，而不需要去喜马拉雅。职业的摄影师在做那事——不需要你去做——你不可能做得比职业的更好，你的照片是蹩脚的。但是那时，你会坐在家里欣赏它们。你错过了喜马拉雅，你带回来的只是二手的照片。 好好领悟我正在说什么！try it!不要记录，没有必要，要忘记我所说的。如果你真正地领悟了，那么它会像芬芳一样跟随着你。不需要将它带在记忆里，它会是你存在的一部分。 在那个时刻，哲学家领悟了，他带着深深的感激，鞠了个躬，他说了什么呢？这些话是非常有意义的。 他说，你的慈悲……不是说，"你伟大的智慧……"不！不是那样，"你知道得如此之多，你是无所不知的。你的智慧，你的知识！"不，那不是关键——你的慈悲…… 佛陀说，当一个人开悟时，在他里面有两样东西——它们同时开花。一样就是卡鲁那（karuna）——慈悲，爱之慈悲。另一样是智慧——般若（prajna）：两样东西在他里面开花。所以如果你是一个跟随知识的寻道者，那么他会通过他的智慧与你交谈，但那是次要的。但是如果你是一个探索存在的寻道者，那么他会通过他的爱之慈悲来与你交谈——通过他的卡鲁那。智慧会错过目标，但是卡鲁那从来不会错过，爱之慈悲从来不会错过。 当这个人说，不用语言，也不用非语言，你告诉我真理好吗？他正在说："我并不是要知道更多，我已经知道太多了，我已经收集了很多的知识，但它从来不给你自由，甚至，相反，它成了一种监禁。现在我在此要知道关于存在，怎么成为我自己！我要尝的不是语言的滋味，我要进入。" 佛陀保持沉默，以他的整个存在，带着深深流动着的爱和慈悲看着那个人。每当你带着深深的爱来看着某个人时，某种东西会从你这里流向另外一个人那里，就像小河流入海洋。但是另外一个人只需要像山谷一样，只有那时它才能流动，否则就无法流动。 就在那一天，有个人问我："我来见你，你正坐在椅子上，而我坐在地上，为什么？为什么没有另一把椅子给我坐？" 我说："这是可能的，而我也不会有任何损失。你甚至可以坐一把比我的椅子更高的椅子，或者你可以跑到屋顶上，坐在那里，我也不会有任何损失。你会失去很多，因为只是一种象征。" 你必须是一个山谷，只有那时河才能流动，就像水流向山谷一样。你必须是一个山谷——一种很深的谦卑，一种接受性，一个子宫——以至于你能够接收。 这个人在佛陀前保持沉默——谦虚的，准备接收。而佛陀以一种很深的的爱，无限的爱看着他，他流到了他里面……他尝到滋味了！他有一个片刻体验到了佛陀，他有了一个瞥见，好像有一个片刻黑暗消失了，有了光明。当佛陀的存在碰触到这个人的那一片刻时，就有了光明——一切都变了。 他带着深深的感激，鞠了个躬，说：你的慈悲使我清除了妄念……妄念无法通过理论被清除。哲学不可能有帮助。妄念是非常真实的，它们需要某种更真实的东西来超过它们，只有那时它们才能被消除。 如果你是在性的妄想中，理论不会有任何帮助。只有爱流向了你才能消除它们，因为爱是比性更高的真实。如果你是在这个世界的妄想中，只有佛陀才能消除它们。如果他流入了你，那一刻世界就没有了。就那一刻，甚至连寻道者也不在了。他说：我已经清除了我的妄念而进入了真理之道。 哲学家走后，阿难陀问佛陀…… 他一定会迷惑正在发生什么，佛陀什么也没有说。如果他说了，阿难陀会将它记录下来；如果我保持沉默，那么这台录音机会错过。这台录音机，如果它能发问的话，它会问："发生了什么？"——因为录音机只能录下显现的、有声的、有形的东西，精神完全超越了它。 阿难陀深深地迷惑了——"正在发生什么？"他一定已经在准备着："这个人已经提了一个很大的问题，现在佛陀要说些什么呢？"而那时佛陀什么也没有说。不仅那样——类似佛陀什么也没说的情形已经发生了好几次了，那并不是新的——但是这个人鞠了个躬，好像他得到了什么了东西。他说："我已经进入了真理之道。"他说："通过你的慈悲，我所有的妄念已经被清除了。" 阿难陀在场但他却错过了。你怎么来领悟发生了什么呢？阿难陀为什么错过呢？他不谦虚，那是他全部的问题所在，他是佛陀的堂兄，比佛陀年长的堂兄，那制造了所有的麻烦，他内在深处总是相信他比佛陀年长——而他从佛陀小孩时就认识他了："他在某种意义来讲已经变得有智慧，他或许稍微走在我前面一点，但是我是他的哥哥。"那继续在他的无意识中，制造着障碍。 这非常难……如果耶稣出生在你家里，那对母亲、父亲，对兄弟姐妹，对整个家庭，对整个镇子来讲，要认同是很难的，不可能！因为你怎么能够相信奇迹会发生在你的家里呢？你怎么能够相信奇迹发生在这个人身上，而不发生在我身上呢？不，这是不可能的。你很了解你自己，那么你也会了解别人。那么要么这个人在骗人，要么某种次重要的事也会发生在你身上——只需要小小的努力，没有别的问题存在。 这一直是障碍，阿难陀一直是个瞎子。在哲学家走后，他问那个哲学家达成了什么："因为我没有看见有什么东西在交流，我没有看见任何事情发生，而这个人说，他已经到达了那条道，他已经进入了。发生了什么呢？" 佛陀回答——那个回答很美：他说，一匹好马甚至只是在鞭子的影子下也能跑。 有三种类型的马——所有的类型都在这里！第一种类型：除非你打它，否则它一点也不会动，你打它，不管怎样它还会有一点动，你不打它，它就不动，你必须不停地敲它，敲打、鞭策——只有那样才会有一点小进步。另外一种类型的马：不需要这么多的敲打，只要你威吓它，或者你预备打它，它就会动。 第三种类型的马——最好的，只是鞭子的影子，甚至不要鞭打，只是鞭子的影子，你甚至不要举起鞭子，只要有可能……他就会跑。这第三种马会开悟——只要一个片刻。 佛陀什么也没有做，他既没有鞭打这个人，也没有用地狱和天堂来威吓他，他什么也没有说，他保持沉默，在这个沉默中，看见了影子，就足够了。 一次，伟大的蒙古皇帝阿克巴（Akbar）的三个臣相做错了一些事，犯了罪，所以他问其中的一个："我应该做什么呢？用什么来惩罚呢？"那个人说："你开口就足够了。"然后就回家自杀了。第二个人被送进监狱，关了两年。第三个送上了绞架。 其他的臣相非常困惑，因为犯的罪行是相同的，他们合伙犯了同一个罪，他们都已经承认了。所以他们问："这是哪一种公正呢？一个人甚至什么也没说他就回家了？另一个人被判了两年，而第三个人却上了绞架？" 阿克巴说："他们是三种不同类型的马。对第一种，只要鞭子的影子就足够了，我问他愿意用什么来惩罚他，他说这就够了，他回家自杀了。这太过份了！已经给了足够的惩罚了。 "第二个人已经被送进监狱，关两年，不能少关。现在他在不断地思考着：我做不好的事，我一出狱就要好好地做出成绩，将功赎罪。他没有任何内疚，只是想，他要重新恢复，他在思考着和计划着怎样出狱和怎样…… "第三个人——即使无期徒刑也不够，因为他一点也没有感到已经犯了罪，甚至，正相反，他想，他还不够聪明，所以才被抓住，下一次他会更聪明些，他要学会那些秘密，他要学会那些诡计——越多越好——就是这样。他不感到内疚，没有一种刑罚能够帮助这个人，这个人必须被驱逐出这个社会。而第一个人他已经自我驱逐了，只是问也已经太过分了。" 佛陀说，一匹好马甚至只是在鞭子的影子下也能跑。 如果你在领悟，那么影子也就足够了。对你来讲不需要地狱，那些是为第三种类型的马制造的：那些听不进的人。对你、对你的贪婪与愿望来讲，也不需要天堂，如果你明白的话，生活就足够了。 如果你去感觉，你通过感觉开始变化，如果你变得对生活越来越敏感，那么一种变异就会发生。正是那种敏感给予帮助。 我曾经听说：穆拉·那斯鲁汀挡住正从办公室里出来的银行家，说："一杯咖啡两个安那斯（annas）怎么样？" 穆拉看起来这样的忧虑、这样的悲伤，以致于那个人有所触动了，他说："这里是一个卢比，你拿着，可以喝八杯咖啡。"穆拉拿着走了。 第二天，他又来到了办公室的楼梯口，当银行家出来时，他用拳头猛打他的脸和鼻子。 那个人说："嗨，你干什么？这就是昨天我给你一个卢比的下场？这就叫感谢吗？" 穆拉说："就因为你和你那倒霉的八杯咖啡。"接着他又朝他的鼻子猛打一拳说："它们让我整夜清醒着！" 没有人曾经对他说："现在去喝八杯咖啡。" 不要以太大的剂量来吸收一位佛陀，它会让你整夜清醒——而你或许会打我的鼻子！要领悟，敏感！依照你的领悟、你的可能性和能力来行动。始终看着鞭子的影子，按照那影子来行动。要更警觉，越来越警觉，否则，即使是宗教也能成为毒药；否则，你会因为佛陀而掉进地狱。 佛陀不是固定的，他并不保证——最终是你自己的觉知……如果你觉知，渐渐地，你会看到思想越来越少地进入头脑。旧的捅破了，水流了出来，它无法反映月亮，只有当那个映象消失了，你才能看到天空，看到真实的月亮。没有水，没有月亮。