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CHAPTER 3. IN SEARCH OF A LOST TREASUREfrom others. That is a very small independence that does not carry much meaning. Anotherindependence is, you are independent from yourself. That is the great freedom, the ultimate freedom– you are no more.As long as you are, there is a certain slavery to circumstances, to the body, to the mind, to thesociety. You cannot be absolutely independent as long as you are.Nirvana is absolute freedom.Now there is no one who can be enslaved.The dewdrop has disappeared into the ocean.These sutras are good enough to make Hyakujo a master – and finally he became a master. He didnot revise these sutras. He continued his whole life on the same line.The first sutra says that NOT TO PERCEIVE ANYTHING IN TERMS OF BEING OR NON-BEINGIS TRUE DELIVERANCE.Everything that you can see is just a reflection of the moon in the river. If somebody asks you ifthe reflection of the moon in the lake has a being, or if it is a non-being, what are you going to say?Neither is it a being, nor is it a non-being, it is just a reflection in the mirror. So whatever you see withyour eyes, your eyes are just mirrors. Whatever you see around in the world outside, you are simplyreflecting them, you are not seeing them. And all your reflections neither can be called beings nornon-beings. What are they? – just reflections. Your eyes are just mirrors.You don’t have any way to find out that what you are seeing is really there. All your senses candeceive you, and there is no way to judge whether you have seen something which is a mirage orreal water.There is a great Christian college in Allahabad....I was invited to give some lectures there. It is just on the bank of the great Ganges, in a very beautifulplace.I was sitting by the side of the riverbank with a friend who was a professor in the Christian college,and the friend became very excited.I said, ”What is the matter?”Far away there was a very beautiful woman taking a bath in the river, but her back was towards us.So I said, ”What is the problem? Let her take the bath.”He said, ”The problem is, I want to see her face.”I said, ”You can go and look at her face.”Hyakujo: The Everest of Zen, with Basho’s Haikus 40 Osho
CHAPTER 3. IN SEARCH OF A LOST TREASUREHe went with great excitement, and came back so disappointed because it was not a woman at all.It was a Hindu monk with long hair. When he saw the monk he said, ”My God, I was just about tofall in love.”I said, ”Before falling in love, at least you should encounter the person from the front side. From theback side... And are you certain that he is a monk and not a woman?”He said, ”You are creating doubt in me. For a moment I was also doubtful because he is beautiful.Now I will have to go back again.”I said, ”Leave it. You know now that he is a monk.”He said, ”No. You have created the doubt, and I don’t want to live with this doubt. He may really bea woman, because I did not see any beard or mustache. Who knows? My conclusion that he is amonk is dependent only on his orange clothes, but that is not a decisive point because a Hindu nunwill also use orange clothes.”He said, ”I will have to go.”He went again. Even the monk became surprised as to why this man was coming again, and helooked down from this way and that way.The monk said, ”What is the matter?”He said, ”Nothing is the matter. You just have such beautiful hair that my friend who is sitting thereand I got into a discussion about whether you are a man or a woman.”The monk must have been a man of a great sense of humor. He said, ”Aha! I don’t know myself. Amonk is a monk – he is neither a man nor a woman.”The man became even more disappointed. He said to me, ”Now it is very difficult. His body is veryshapely, and he himself says that he does not know who he is.”What you can see with your eyes is only a reflection. Hyakujo is saying that all our perceptions areneither beings nor non-beings. They are ephemeral. They are made of the same stuff as dreams aremade of. Don’t be too much concerned, attached, identified with them. That creates the bondage.Hyakujo himself responded to his question: ”WHEN WE ATTAIN TO PURITY OF MIND, THATIS SOMETHING WHICH CAN BE SAID TO EXIST. WHEN THIS HAPPENS, OUR REMAININGFREE FROM ANY THOUGHT OF ACHIEVEMENT IS CALLED NOT PERCEIVING ANYTHING ASEXISTENT.”Nothing can be called existent, because everything is in a flux. This is a Buddhist attitude, that youcannot refer to anything with a noun or a pronoun. Their approach is really deep. They say, ”Yousay, ‘the river is,’ but the river is constantly flowing.”They are saying exactly what Epicurus and Heraclitus in Greece said: ”You cannot step in the sameriver twice.”Hyakujo: The Everest of Zen, with Basho’s Haikus 41 Osho
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