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OSHO Online Library   »   The Books   »   Bodhidharma: The Greatest Zen Master
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Chapter 15: Breakthrough.to Buddhahood

Just in the last line I cannot agree with Bodhidharma. I don’t know - and there is no way to know - whether it is his own line or added by his disciples when they were writing the notes. But it does not matter. What matters is that I should make you aware that the last line is wrong when he says: To find something beyond the mind is impossible. No, it is not. That is the only possibility for human growth. That is the only possibility for enlightenment: going beyond the mind.

So I want to add: To find something beyond the mind is impossible - except yourself, except enlightenment, which are different names of the same thing. To find yourself is enlightenment.

Except for enlightenment, certainly you will not find anything beyond the mind. But without this addition the statement remains dangerous and can corrupt people’s minds. They can stop with the mind, thinking that there is nothing beyond it. And in fact, everything is beyond it. What is in your mind? Just soap bubbles, signatures on the water, or at the most, sand castles which just a little breeze may be able to demolish.

Your mind is nothing but a fiction. But when you are living in the fiction it looks happier. Watch it from the outside, and the fiction disappears.

But the disciple asks:

But how can beholding the mind be called understanding?

When a great bodhisattva delves deeply into perfect wisdom, he realizes . the activity of his mind has two aspects: pure and impure.

There is no need to be a great bodhisattva to know this simple fact. You can look into your mind and you will find this distinction: that you have activities which are pure, and activities which are not pure. You have love, you have hate; you have peace, you have tensions; you have compassion, you have cruelty; you have creativity and you have destruction. No need to be a great bodhisattva; everybody who has a mind can know without any effort that it has two aspects: pure and impure.

The pure mind delighting in good deeds, the impure mind thinking of evil. Those who aren’t affected by impurity are sages.

Again I would like just a little addition, otherwise there is going to be misunderstanding. The sutra says: Those who aren’t affected by impurity are sages. Do they get affected by purity? In fact, the definition of a sage is one who is not affected by anything, pure or impure, because one who can be affected by purity cannot avoid being affected by impurity. They are not so different. So I would like to say: Those who are not affected by purity or impurity are sages.

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