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OSHO Online Library   »   The Books   »   The Discipline of Transcendence, Vol. 1
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Chapter 3: Only Nothing Is

The Buddha said:
The homeless shramana cuts off the passions, frees himself of attachments, understands the source of his own mind, penetrates the deepest doctrine of Buddha, and comprehends the dhamma, which is immaterial.
He has no prejudice in his heart. He has nothing to hanker after. He is not hampered by the thought of the way nor is he entangled in karma. No prejudice, no compulsion, no discipline, no enlightenment and no going up through the grades and yet in possession of all honors in itself. This is called the way.
The buddha said.
Those who shaving their heads and faces become shramanas and who receive instruction in the way should surrender all worldly possessions and be contented with whatever they obtain by begging. One meal a day and one lodging under a tree and neither should be repeated, for what makes one stupid and irrational is attachments and the passions.
The Buddha said:
There are ten things considered good by all beings, and ten things evil. Three of them depend upon the body, four upon the mouth, and three upon thought.
Three evil deeds depending upon the body are: killing, stealing, and committing adultery. The four depending upon the mouth are: slandering, cursing, lying and flattery. The three depending upon thought are: envy, anger and infatuation. All these things are against the holy way, and therefore they are evil. When these evils are not done, there are ten good deeds.

The first thing: Buddha emphasizes very much the idea of a homeless wanderer - the idea of homelessness. It need not be taken literally, but the idea is tremendously significant. If you build a house, if you build a home around you, you are doing something which is not possible in the nature of things. Because this life is a flux, this life is not more than momentary. This life is not stable, not permanent - here we are only for a few moments. Death is approaching continuously; we are dying every moment while we are living.

To make this place, this space, a home, is absurd. The home is not possible here. The home is possible only in eternity. Time cannot be made a home, and if you try to make a home here then you will be constantly in misery, because you will be fighting against nature; you will be going against what Buddha calls dhamma.

Dhamma simply means Tao, the way things are. If you want to make a dream permanent, you will suffer, because dream as such cannot be permanent. Its very nature is to be non-permanent. In fact, even to repeat the same dream again is difficult. The dream is illusory, you cannot live in it forever.

To think of a permanent life here on this shore, the shore of time, is stupid. If you are a little intelligent, if you are a little aware and if you can see all around you what is happening.. You were not here one day, and you will not be here one day again. How can you make a home here? You can stay here as if one stays overnight in a serai - when the morning comes you have to go.

Yes, you can pitch tents here, but you cannot make a home. You can have shelter, but you should not become attached to it. You should not call it “my,” “mine.” The moment you call anything “mine,” you are falling into stupidity. Nothing belongs to you, nothing can belong to you.

One is a homeless wanderer in the very nature of things. Time is impermanent. Time means the temporary. Time cannot have any eternal home in it. To make a home in time is to make a house on the sands, or to make a signature in water - you go on making it; it goes on disappearing.

Buddha says to understand this homelessness is to become a sannyasin. There is no necessity that you leave the home. You can leave if you feel good that way. If it fits with your nature you can leave the home, you can literally become a wanderer, but that is not a must. You can remain in the home, but it is no more a home for you. You know you don’t possess it. You may be using it for a while, but tomorrow you have to go.

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