Buddha The Dhammapada verse 1-10
Osho speaks about the Dhammapada
The way Osho explains it is so unique and so far reaching
that for the ones who can understand,
it can easily transform your life and uplift you to your true purpose in life.
Can you imagine that after 2500 years the time was ripe to transmit
this message again and I was there again to receive it. Isn't life
Tears are flowing reading how Osho transmits these great
Count your blessings when you are reading them NOW!
My talking on Buddha is not just a commentary:
it is creating a bridge.
Buddha is one of the most important masters
who have ever existed on the earth
And if you can have a taste of his being,
you will be infinitely benefited, blessed.
You can read the complete text as pdf
My beloved bodhisattvas.... Yes, that's how I look at you. That's
have to start looking at yourselves. Bodhisattva means a Buddha in
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
--only those who have started groping for the light, who have
for the dawn, in whose hearts the seed is no longer a seed but has
sprout, has started growing.
You are bodhisattvas because of your longing to be conscious, to be
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
the very idea of truth makes us frightened. We want to avoid it, we
escape from the truth. Lies are beautiful escapes --convenient,
dreams. But dreams are dreams. They can enchant you for the moment,
can enslave you for the moment, but only for the moment. And each
followed by tremendous frustration, and each desire is followed by
But we go on rushing into new lies; if old lies are known, we
invent new lies. Remember that only lies can be invented; truth
invented. Truth already is! Truth has to be discovered, not
cannot be discovered, they have to be invented.
Mind feels very good with lies because the mind becomes the
doer. And as the mind becomes the doer, ego is created. With truth,
nothing to do...and because you have nothing to do, mind ceases, and
mind the ego disappears, evaporates. That's the risk, the ultimate
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.
And THE DHAMMAPADA, the teaching of Gautama the Buddha, can
only be taught to the bodhisattvas. It cannot be taught to the
mediocre humanity, because it cannot be understood by them.
These words of Buddha come from eternal silence. They can reach you
only if you receive them in silence. These words of Buddha come from
immense purity. Unless you become a vehicle, a receptacle, humble,
alert, aware, you will not be able to understand them.
Intellectually you will
understand them --they are very simple words, the simplest possible.
very simplicity is a problem, because you are not simple. To
simplicity you need simplicity of the heart, because only the simple
understand the simple truth. Only the pure can understand that which
out of purity.
I have waited long...now the time is ripe, you are ready. The seeds
sown. These tremendously important words can be uttered again. For
twenty-five centuries, such a gathering has not existed at all. Yes,
been a few enlightened masters with a few disciples --half a dozen
at the most
--and in small gatherings THE DHAMMAPADA has been taught. But those
small gatherings cannot transform such a huge humanity. It is like
sugar in the ocean with spoons: it cannot make it sweet --your sugar
A great, unheard-of experiment has to be done, on such a large scale
least the most substantial part of humanity is touched by it --at
least the soul of
humanity, the center of humanity, can be awakened by it. On the
mediocre minds will go on sleeping --let them sleep --but at the
intelligence exists a light can be kindled.
The time is ripe, the time has come for it. My whole work here
creating a Buddhafield, an energy field where these eternal truths
can be uttered
again. It is a rare opportunity. Only once in a while, after
centuries, does such
an opportunity exist. Don't miss it. Be very alert, mindful. Listen
words not only with the head but with your heart, with every fiber
being. Let your totality be stirred by them.
And after these ten days of silence, it is exactly the right moment
Buddha back, to make him alive again amongst you, to let him move
you, to let the winds of Buddha pass through you. Yes, he can be
again, because nobody every disappears. Buddha is no longer an
person; certainly he does not exist as an individual anywhere --but
his soul, is part of the cosmic soul now.
If many many people --with deep longing, with immense longing, with
prayerful hearts --desire it, passionately desire it, then the soul
disappeared into the cosmic soul can again become manifest in
No true master ever dies, he cannot die. Death does not appear for
masters, does not exist for them. Hence they are masters. They have
eternity of life. They have seen that the body disappears but that
the body is not
all: the body is only the periphery, the body is only the garments.
The body is
the house, the abode, but the guest never disappears. The guest only
from one abode to another. One day, ultimately, the guest starts
the sky, with no shelter...but the guest continues. Only bodies,
and go, are born and then die. But there is an inner continuum, an
continuity --that is eternal, timeless, deathless.
Whenever you can love a master --a master like Jesus, Buddha,
Zarathustra, Lao Tzu --if your passion is total, immediately you are
My talking on Buddha is not just a commentary: it is creating a
Buddha is one of the most important masters who has ever existed on
--incomparable, unique. And if you can have a taste of his being,
you will be
infinitely benefited, blessed.
I am immensely glad, because after these ten days of silence I can
you that many of you are now ready to commune with me in silence.
the ultimate in communication. Words are inadequate; words say, but
partially. Silence communes totally.
These sayings of Buddha are called THE DHAMMAPADA. This name has
to be understood. Dhamma means many things. It means the ultimate
logos. By "ultimate law" is meant that which keeps the whole
together. Invisible it is, intangible it is --but it is certainly;
universe would fall apart. Such a vast, infinite universe, running
so harmoniously, is enough proof that there must be an undercurrent
connects everything, that joins everything, that bridges everything
are not islands, that the smallest grass leaf is joined to the
greatest star. Destroy
a small grass leaf and you have destroyed something of immense value
In existence there is no hierarchy, there is nothing small and
The greatest star and the smallest grass leaf, both exist as equals;
other meaning of the word 'dhamma'. The other meaning is justice,
the non hierarchic existence. Existence is absolutely communist; it
classes, it is all one. Hence the other meaning of the word 'dhamma'
And the third meaning is righteousness, virtue. Existence is very
Even if you find something which you cannot call virtue, it must be
your misunderstanding; otherwise the existence is absolutely
Whatsoever happens here, always happens rightly. The wrong never
It may appear wrong to you because you have a certain idea of what
but when you look without any prejudice, nothing is wrong, all is
right. Birth is
right, death is right. Beauty is right and ugliness is right.
But our minds are small, our comprehension is limited; we cannot see
whole, we always see only a small part. We are like a person who is
behind his door and looking through the keyhole into the street. He
things...yes, somebody is moving, a car suddenly passes by. One
moment it was
not there, one moment it is there, and another moment it is gone
how we are looking at existence. We say something is in the future,
comes into the present, and then it has gone into the past.
In fact, time is a human invention. It is always now! Existence
past, no future --it knows only the present.
But we are sitting behind a keyhole and looking. A person is not
suddenly he appears; and then as suddenly as he appears he
Now you have to create time. Before the person appeared he was in
he was there, but for you he was in the future. Then he appeared;
now he is in
the present --he is the same! And you cannot see him anymore through
small keyhole --he has become past. Nothing is past, nothing is
future --all is
always present. But our ways of seeing are very limited.
Hence we go on asking why there is misery in the world, why there is
and that...why? If we can look at the whole, all these whys
disappear. And to
look at the whole, you will have to come out of your room, you will
open the door...you will have to drop this keyhole vision.
This is what mind is: a keyhole, and a very small keyhole it is.
the vast universe, what are our eyes, ears, hands? What can we
of much importance. And those tiny fragments of truth, we become too
attached to them.
If you see the whole, everything is as it should be --that is the
"everything is right." Wrong exists not. Only God exists; the Devil
The third meaning of 'dhamma' can be God --but Buddha never uses the
word 'God' because it has become wrongly associated with the idea of
person, and the law is a presence, not a person. Hence Buddha never
word 'God', but whenever he wants to convey something of God he uses
word 'dhamma'. His mind is that of a very profound scientist.
Because of this,
many have thought him to be an atheist --he is not. He is the
greatest theist the
world has ever known or will ever know --but he never talks about
never uses the word, that's all, but by 'dhamma' he means exactly
"That which is" is the meaning of the word 'God', and that's exactly
meaning of 'dhamma'. 'Dhamma' also means discipline --different
of the word. One who wants to know the truth will have to discipline
many ways. Don't forget the meaning of the word 'discipline' --it
the capacity to learn, the availability to learn, the receptivity to
learn. Hence the
word 'disciple'. 'Disciple' means one who is ready to drop his old
put his mind aside, and look into the matter without any prejudice,
a priori conception.
And 'dhamma' also means the ultimate truth. When mind disappears,
the ego disappears, then what remains? Something certainly remains,
cannot be called 'something' --hence Buddha calls it 'nothing'. But
remind you, otherwise you will misunderstand him: whenever he uses
'nothing' he means no-thing. Divide the word in two; don't use it as
one word -bring
a hyphen between 'no' and 'thing', then you know exactly the meaning
The ultimate law is not a thing. It is not an object that you can
observe. It is
your interiority, it is subjectivity.
Buddha would have agreed totally with the Danish thinker, Soren
Kierkegaard. He says: Truth is subjectivity. That is the difference
and truth. A fact is an objective thing. Science goes on searching
for more and
more facts, and science will never arrive at truth --it cannot by
definition of the word. Truth is the interiority of the scientist,
but he never
looks at it. He goes on observing other things. He never becomes
aware of his
That is the last meaning of 'dhamma': your interiority, your
One thing very significant --allow it to sink deep into your heart:
never a theory, a hypothesis; it is always an experience. Hence my
be your truth. My truth is inescapably my truth; it will remain my
cannot be yours. We cannot share it. Truth is unsharable,
I can explain to you how I have attained it, but I cannot say what
it is. The
"how" is explainable, but not the "why." The discipline can be
shown, but not
the goal. Each one has to come to it in his own way. Each one has to
it in his own inner being. In absolute aloneness it is revealed.
And the second word is PADA. 'Pada' also has many meanings. One, the
most fundamental meaning, is path. Religion has two dimensions: the
dimension of "what" and the dimension of "how." The "what" cannot be
about; it is impossible. But the "how" can be talked about, the
sharable. That is the meaning of 'path'. I can indicate the path to
you; I can
show you how I have traveled, how I reached the sunlit peaks. I can
about the whole geography of it, the whole topography of it. I can
give you a
contour map, but I cannot say how it feels to be on the sunlit peak.
It is like you can ask Edmund Hillary or Tensing how they reached
highest peak of the Himalayas, Gourishankar. They can give you the
map of how they reached. But if you ask them what they felt when
reached, they can only shrug their shoulders. That freedom that they
known is unspeakable; the beauty, the benediction, the vast sky, the
the colorful clouds, and the sun and the unpolluted air, and the
virgin snow on
which nobody had ever traveled before...all that is impossible to
has to reach those sunlit peaks to know it. 'Pada' means path, 'pada'
means step, foot, foundation. All these meanings are significant.
You have to
move from where you are. You have to become a great process, a
People have become stagnant pools; they have to become rivers,
rivers reach the ocean. And it also means foundation, because it is
fundamental truth of life. Without dhamma, without relating in some
way to the
ultimate truth, your life has no foundation, no meaning, no
cannot have any glory. It will be an exercise in utter futility. If
you are not
bridged with the total you cannot have any significance of your own.
remain a driftwood --at the mercy of the winds, not knowing where
going and not knowing who you are. The search for truth, the
search for truth, creates the bridge, gives you a foundation. These
are compiled as THE DHAMMAPADA are to be understood not
but existentially. Become like sponges: let it soak, let it sink
into you. Don't be
sitting there judging; otherwise you will miss the Buddha. Don't sit
constantly chattering in your mind about whether it is right or
will miss the point. Don't be bothered whether it is right or wrong.
The first, the most primary thing, is to understand what it is
is saying, what Buddha is trying to say. There is no need to judge
The first, basic need is to understand exactly what he means. And
the beauty of
it is that if you understand exactly what it means, you will be
convinced of its
truth, you will know its truth. Truth has its own ways of convincing
needs no other proofs.
Truth never argues: it is a song, not a syllogism.
WE ARE WHAT WE THINK.
ALL THAT WE ARE ARISES WITH OUR THOUGHTS.
WITH OUR THOUGHTS WE MAKE THE WORLD.
It has been said to you again and again that the Eastern mystics
the world is illusory. It is true: they not only believe that the
world is untrue,
illusory, maya -they know that it is maya, it is an illusion, a
dream. But when
they use the word sansara --the world --they don't mean the
that science investigates; no, not at all. They don't mean the world
of the trees
and the mountains and the rivers; no, not at all. They mean the
world that you
create, spin and weave inside your mind, the wheel of the mind that
moving and spinning. Sansara has nothing to do with the outside
There are three things to be remembered. One is the outside world,
objective world. Buddha will never say anything about it because
that is not his
concern; he is not an Albert Einstein. Then there is a second world:
of the mind, the world that the psychoanalysts, the psychiatrists,
psychologists investigate. Buddha will have a few things to say
about it, not
many, just a few --in fact, one: that it is illusory, that it has no
objective or subjective, that it is in between.
The first world is the objective world, which science investigates.
second world is the world of the mind, which the psychologist
And the third world is your subjectivity, your interiority, your
Buddha's indication is towards the interior most core of your being.
are too much involved with the mind. Unless he helps you to become
untrapped from the mind, you will never know the third, the real
inner substance. Hence he starts with the statement: WE ARE WHAT WE
THINK. That's what everybody is: his mind. ALL THAT WE ARE ARISES
WITH OUR THOUGHTS.
Just imagine for a single moment that all thoughts have
are you? If all thoughts cease for a single moment, then who are
answer will be coming. You cannot say, "I am a Catholic," "I am a
"I am a Hindu," "I am a Mohammedan" --you cannot say that. All
have ceased. So the Koran has disappeared, the Bible, the Gita... all
ceased! You cannot even utter your name. All language has
disappeared so you
cannot say to which country you belong, to which race. When thoughts
who are you? An utter emptiness, nothingness, no-thingness.
It is because of this that Buddha has used a strange word; nobody
done such a thing before, or since. The mystics have always used the
for the interior most core of your being --Buddha uses the word
'no-self'. And I
perfectly agree with him; he is far more accurate, closer to truth.
To use the
word 'self' --even if you use the word 'Self' with a capital 'S',
does not make
much difference. It continues to give you the sense of the ego, and
capital 'S' it may give you an even bigger ego.
Buddha does not use the words atma, 'self', atta. He uses just the
word: 'no-self', anatma, anatta. He says when mind ceases, there is
no self left
--you have become universal, you have overflowed the boundaries of
you are a pure space, uncontaminated by anything. You are just a
WE ARE WHAT WE THINK. ALL THAT WE ARE ARISES WITH OUR
THOUGHTS. WITH OUR THOUGHTS WE MAKE THE WORLD.
If you really want to know who, in reality, you are, you will have
how to cease as a mind, how to stop thinking. That's what meditation
about. Meditation means going out of the mind, dropping the mind and
in the space called no-mind. And in no-mind you will know the
And moving from mind to no-mind is the step, pada. And this is the
secret of THE DHAMMAPADA.
SPEAK OR ACT WITH AN IMPURE MIND
AND TROUBLE WILL FOLLOW YOU
AS THE WHEEL FOLLOWS THE OX THAT DRAWS THE CART.
Whenever Buddha uses the phrase 'impure mind' you can misunderstand
By 'impure mind' he means mind, because all mind is impure. Mind as
impure, and no-mind is pure. Purity means no-mind; impurity means
SPEAK OR ACT WITH AN IMPURE MIND --speak or act with mind -AND
TROUBLE WILL FOLLOW YOU.... Misery is a by-product, the
shadow of the mind, the shadow of the illusory mind. Misery is a
You suffer only because you are asleep. And there is no way of
while you are asleep. Unless you become awakened the nightmare will
It may change forms, it can have millions of forms, but it will
Misery is the shadow of the mind: mind means sleep, mind means
unconsciousness, mind means unawareness. Mind means not knowing who
are and still pretending that you know. Mind means not knowing where
going and still pretending that you know the goal, that you know
what life is
meant for --not knowing anything about life and still believing that
This mind will bring misery as certainly AS THE WHEEL FOLLOWS
THE OX THAT DRAWS THE CART.
WE ARE WHAT WE THINK.
ALL THAT WE ARE ARISES WITH OUR THOUGHTS.
WITH OUR THOUGHTS WE MAKE THE WORLD.
SPEAK OR ACT WITH A PURE MIND
AND HAPPINESS WILL FOLLOW YOU
AS YOUR SHADOW, UNSHAKABLE.
Again, remember: when Buddha says "pure mind" he means no-mind. It
very difficult to translate a man like Buddha. It is almost an
because a man like Buddha uses language in his own way; he creates
his own language. He cannot use the ordinary language with ordinary
because he has something extraordinary to convey.
As you go deeper into the sutras you will understand. Impure mind
mind, pure mind means no-mind. And happiness will follow you if you
pure mind or no mind.... HAPPINESS WILL FOLLOW YOU AS YOUR
Misery is a by-product, so is bliss. Misery is a by-product of being
bliss is a by-product of being awake. Hence you cannot seek and
bliss directly, and those who seek and search for bliss directly are
bound to fail,
doomed to fail. Bliss can be attained only by those who don't seek
directly; on the contrary, they seek awareness. And when awareness
bliss comes of its own accord, just like your shadow, unshakable.
"LOOK HOW HE ABUSED ME AND BEAT ME,
HOW HE THREW ME DOWN AND ROBBED ME."
LIVE WITH SUCH THOUGHTS AND YOU LIVE IN HATE.
"LOOK HOW HE ABUSED ME AND BEAT ME,
HOW HE THREW ME DOWN AND ROBBED ME."
ABANDON SUCH THOUGHTS, AND LIVE IN LOVE.
Something of profound importance: hate exists with the past and the
--love needs no past, no future. Love exists in the present. Hate
reference in the past: somebody abused you yesterday and you are
like a wound, a hangover. Or you are afraid that somebody is going
you tomorrow --a fear, a shadow of the fear. And you are already
ready, you are getting prepared to encounter it.
Hate exists in the past and the future. You cannot hate in the
and you will be utterly impotent. Try it today: sit silently and
hate somebody in
the present, with no reference to the past or the future...you
cannot do it. It
cannot be done; in the very nature of things it is impossible. Hate
can exist only
if you remember the past: this man did something to you yesterday
is possible. Or this man is going to do something tomorrow --then
too hate is
possible. But if you don't have any reference to the past or the
man has not done anything to you and he is not going to do anything
this man is just sitting there --how can you hate? But you can love.
Love needs no reference --that's the beauty of love and the freedom
love. Hate is a bondage. Hate is imprisonment --imposed by you upon
yourself. And hate creates hate, hate provokes hate. If you hate
are creating hate in that person's heart for yourself. And the whole
in hate, in destructiveness, in violence, in jealousy, in
are at each other's throats either in reality, actuality, in action,
or at least in
their minds, in their thoughts, everybody is murdering, killing.
That's why we
have created a hell out of this beautiful earth --which could have
Love, and the earth becomes a paradise again. And the immense beauty
love is that it has no reference. Love comes from you for no reason
at all. It is
your outpouring bliss, it is your sharing of your heart. It is the
sharing of the
song of your being. And sharing is so joyful --hence one shares!
sharing's sake, for no other motive.
But what love you have known in the past is not the love Buddha is
about or I am talking about. Your love is nothing but the other side
Hence your love has reference: somebody has been beautiful to you
so nice he was that you feel great love for him. This is not love;
this is the other
side of hate --the reference proves it. Or somebody is going to be
nice to you
tomorrow: the way he smiled at you, the way he talked to you, the
invited you to his house tomorrow --he is going to be loving to you.
This is not the love Buddhas talk about. This is hate disguised as
why your love can turn into hate any moment. Scratch a person just a
little bit, and the love disappears and hate arises. It is not even
so-called great lovers are continuously fighting, continuously at
throats --nagging, destructive. And people think this is love....
You can ask Astha and Abhiyana --they are in such a love that Astha
having a black eye almost every day. Great fight! But when great
fight goes on,
people think something is happening. When nothing is happening --no
quarrel --people feel empty. "It is better to be fighting than to be
the idea of millions of people in the world. At least the fight
engaged, at least the fight keeps you involved, and the fight makes
important. Life seems to have some meaning --ugly meaning, but at
Your love is not really love: it is its very opposite. It is hate
love, camouflaged as love, parading as love. True love has no
thinks not of the yesterdays, it thinks not of the tomorrows. True
love is a
spontaneous welling up of joy in you...and the sharing of it...and
of it...for no other reason, for no other motive, than just the joy
of sharing it.
The birds singing in the morning, this cuckoo calling from the
no reason. The heart is just so full of joy that a song bursts
forth. When I am
talking about love I am talking about such love. Remember it. And if
move into the dimension of this love, you will be in paradise
And you will start creating a paradise on the earth.
Love creates love just as hate creates hate.
IN THIS WORLD
HATE NEVER YET DISPELLED HATE.
ONLY LOVE DISPELS HATE.
THIS IS THE LAW,
ANCIENT AND INEXHAUSTIBLE.
Aes dhammo sanantano --this the law, eternal, ancient and
What is the law? That hate never dispels hate --darkness cannot
darkness --that only love dispels hate. Only light can dispel
darkness: love is
light, the light of your being, and hate is the darkness of your
being. If you are
dark inside, you go on throwing hate all around you. If you are
luminous, then you go on radiating light around you.
A sannyasin has to be a radiant love, a radiant light.
AES DHAMMO SANANTANO.... Buddha repeats this again and again -
this is the eternal law. What is the eternal law? Only love dispels
hate, only light
dispels darkness. Why? --because darkness in itself is only a
negative state; it
has no positive existence of its own. It does not exist really --how
dispel it? You cannot do anything directly to darkness. If you want
anything to darkness you will have to do something with light. Bring
and darkness is gone, take light out and darkness comes in. But you
bring darkness in or out directly --you cannot do anything with
Remember, you cannot do anything with hate either.
And that's the difference between moral teachers and religious
moral teachers go on propounding the false law. They go on
"Fight with darkness --fight with hate, fight with anger, fight with
with this, fight with that!" Their whole approach is, "Fight the
the real, true master teaches you the positive law: aes dhammo
eternal law, "Do not fight with darkness." And hate is darkness, and
darkness, and jealousy is darkness, and greed is darkness and anger
Bring the light in....
How is the light brought in? Become silent, thoughtless, conscious,
aware, awake --this is how light is brought in. And the moment you
aware, hate will not be found. Try to hate somebody with
These are experiments to be done, not just words to be understood -
experiments to be done. That's why I say don't try to understand
intellectually: become existential experimenters.
Try to hate somebody consciously and you will find it impossible.
consciousness disappears, then you can hate; or if you are
disappears. They can't exist together. There is no coexistence
and darkness cannot exist together --because darkness is nothing but
absence of light.
The true masters teach you how to attain to God; they never say
the world. Renunciation is negative. They don't tell you to escape
world, they teach you to escape into God. They teach you to attain
not to fight with lies. And lies are millions. If you go on fighting
it will take
millions of lives, and still nothing will be attained. And truth is
one; hence truth
can be attained instantly, this very moment it is possible.
YOU TOO SHALL PASS AWAY.
KNOWING THIS, HOW CAN YOU QUARREL?
Life is so short, so momentary, and you are wasting it in
the whole energy for meditation --it is the same energy. You can
fight with it
or you can become a light through it.
HOW EASILY THE WIND OVERTURNS A FRAIL TREE.
SEEK HAPPINESS IN THE SENSES,
INDULGE IN FOOD AND SLEEP,
AND YOU TOO WILL BE UPROOTED.
Buddha says: Remember, if you depend on the senses you will remain
fragile --because senses cannot give you strength. They cannot give
strength because they cannot give you a constant foundation. They
constantly in flux; everything is changing. Where can you have a
Where can you make a foundation?
One moment this woman looks beautiful and another moment another
woman. If you just decide by the senses, you will be a constant
cannot decide because senses go on changing their opinions. One
something seems so incredible, and another moment it is just ugly,
And we depend on these senses.
Buddha says: Don't depend on senses --depend on awareness. Awareness
is something hidden behind the senses. It is not the eye that sees.
If you go to
the eye specialist he will say it is the eye that sees, but that is
not true. The eye
is only a mechanism --through which somebody else sees. The eye is
window; the window cannot see. When you stand at the window, you can
outside. Somebody passing in the street may think, "The window is
The eye is only a window, an aperture. Who is behind the eye?
The ear does not hear --who is behind the ear who hears? Who is the
who feels? Go on searching for that and you will find some
otherwise, your life will be just a dry leaf in the wind.
THE WIND CANNOT OVERTURN A MOUNTAIN.
TEMPTATION CANNOT TOUCH THE MAN
WHO IS AWAKE, STRONG AND HUMBLE,
WHO MASTERS HIMSELF AND MINDS THE LAW.
Meditation will make you awake, strong and humble. Meditation will
you awake because it will give you the first experience of yourself.
You are not
the body, you are not the mind --you are the pure witnessing
And when this witnessing consciousness is touched, a great awakening
--as if a snake was sitting coiled up and suddenly it uncoils, as if
was asleep and has been shaken and awakened. Suddenly a great
inside: for the first time you feel you are. For the first time you
feel the truth of
And certainly it makes you strong; you are no longer fragile, not
like a frail
tree that any wind can overturn. Now you become a mountain! Now you
a foundation, now you are rooted --no wind can overturn a mountain.
become awake, you become strong, and still you become humble. This
does not bring any ego in you. You become humble because you become
that the same witnessing soul exists in everybody, even in animals,
WHOEVER IS MASTER OF HIS OWN NATURE,
BRIGHT, CLEAR AND TRUE,
HE MAY INDEED WEAR THE ORANGE ROBE.
Osho: The Dhammapada: The Way of the Buddha, Vol 1 Chapter #1 Verse 1-10
Chapter title: We are what we think.
21 June 1979 am in Buddha Hall