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Chapter 11: The Fully Enlightened One

And Buddha says: A tathagata speaks in accordance with reality. He cannot do otherwise. It is not that he chooses to speak in accordance with reality - there is no choice. Whatsoever is real is spoken through him. It is not that he chooses, “This is real and I should speak this, and that is unreal and I will not speak that.” If that choice has arisen, you are not a buddha yet.

A tathagata speaks out of choicelessness. So it is not that the tathagata speaks truth; in fact it should be said in this way, that whatsoever is spoken by a tathagata is truth. He speaks in accordance with reality. In fact, reality speaks through him. He is just a medium, a hollow bamboo. The reality sings its song through him, he has no song of his own. All his opinions have disappeared and he himself has disappeared. He is pure space. Truth can pass through him into the world, truth can descend through him into the world. He.speaks the truth, he speaks of what is..

Yatha bhutam - whatsoever is the case, he speaks. He has no mind about it, he never interferes. He does not drop a thing, he does not add a thing. He is a mirror: whatsoever comes in front of the mirror the mirror reflects. This reflectiveness is suchness.

“Tathagata,” Subhuti, is synonymous with true suchness. And why does he say true suchness? Is there some untrue suchness too? Yes. You can practice. You can practice, you can cultivate a certain quality called suchness, but that will not be true. The true suchness has not to be cultivated, it comes.

For example, what do I mean when I say you can cultivate? You can decide, “I will only speak the truth, whatsoever the consequence. Even if I have to lose my life I will speak the truth.” And you speak the truth - but this is not true suchness, it is your decision. The untruth arises in you. You go on pushing down the untruth. You say, “I have decided that even if my life is at stake I am going to be true.” It is effort. Truth has become your prestige. Deep down you are longing to be a martyr. Deep down you want to let the whole world know that you are a truthful man, that you are ready to sacrifice your life also for it; you are a great man, a mahatma. And you may sacrifice your life, but it is not true suchness.

True suchness knows nothing of choice. You are simply an instrument of reality. You don’t come in, you don’t stand in between, you have simply withdrawn yourself. The mirror does not decide, “This man is standing in front of me. I am going to show him his real face, whatsoever the consequence. Even if he throws a stone at me - because he is so ugly, he may get angry - but I am going to show him his real face.”

If a mirror thinks that way then the mirror is no longer a mirror - mind has come in. It is not mirroring, it is his decision. The purity is lost. But a mirror is simply there, it has no mind; so is a buddha. That’s why Buddha uses the word true suchness.

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