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Chapter 2: The Great Pearl

A simple understanding of this can make one a buddha, because this will bring your whole consciousness together to such a point that it becomes almost an arrow. And whenever your consciousness becomes an arrow, it starts moving towards the origin of your life. All devices are just to make your consciousness an arrow and with an urgency, so that it moves. You are not far away. It is just a small journey, but it takes people millions of lives to fulfill it because they never move even an inch inwards.

.and when these barbarous minds are going to sleep, they ponder over affairs of a thousand different kinds. That’s how they differ from me.

At this the Vinaya master was silenced.

He was only a scholar, he had no idea of the inner world. He has absolute control of the outer objective, philosophical concepts, but he has no idea at all from where his life arises, from where his consciousness arises, where the roots of his very being are. He was completely silenced by the master. He could not utter a single word, but he could not become enlightened either. He could not ask anything more, he could not answer the master. He simply became silent, knowing that he was entering in an unknown territory. He knows the shastras, the scriptures perfectly well, but he does not know anything about this “eating, eat; walking, walk; sitting, sit.”

This is the problem with the scholars: they go on missing the authentic master. They come to understand, but they come to understand the word not the experience. At this the Vinaya master was silenced.

On another occasion, the venerable Tao Kuang asked Hyakujo, “Master, what mental processes do you employ in pursuing the Tao?”
Hyakujo answered, “I have no mental processes that would be of use, and no Tao to follow.”

This is the ultimate statement of a witness. There are no mental processes. He has left the mind far behind, and there is no goal of Tao, or Dhamma. He himself is the goal; he is the buddha. He is Tao, he is Dhamma; he is the truth itself. Now, there is no question of any mental processes or any goal of Tao.

Tao Kuang asked, “If both those statements are true, why is it that every day you convene gatherings during which you urge others to learn how to follow the Tao by means of Zen?”

That is the way intellectuals function. He has not understood Hyakujo’s great statement, he has simply analyzed it and found that there is a contradiction. But this man says there is no mental process that would be of any use, and there is no Tao to follow. If this is true, then why does this man go on teaching great assemblies. You have to see how intellectuals function and how they miss.

He asked him, “If both those statements are true, as you say, why is it that every day you convene gatherings during which you urge others to learn how to follow the Tao by means of Zen?”

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