Osho on Enlightened Zen Master Sosan

Jianzhi Sengcan or Sosan is known as the Third Chinese Patriarch of Chán (Zen after Bodhidharma and thirtieth Patriarch after Siddhārtha Gautama Buddha. He is considered the Dharma successor of the second Chinese Patriarch, Dazu Huike. After a legendary encounter with his teacher, Huike, he secluded himself for many years in the mountains to avoid the persecution of Buddhism underway at that time, until he met his successor, Daoxin, and transmitted the Dharma to him. He died sitting under a tree before a Dharma assembly in 606, and was later given the honorary title Jianzhi (“Mirrorlike Wisdom”) by Xuan Zong Emperor of Tang.

Sosan is best known as the putative author of the Chán poem, Xinxin Ming (Hsin Hsin Ming, Verses on Faith-Mind), much beloved by Chan (Zen) practitioners for over a thousand years. The poem reveals the influence of Taoism on Chan Buddhism, and deals with the principles of non-duality and the metaphysical notion of emptiness (śūnyatā) which can be traced back to Nagarjuna.

Osho talks about Sosan and says, “Sosan is the third Zen Patriarch. Nothing much is known about him — this is as it should be, because history records only violence. History does not record silence — it cannot record it. All records are of disturbance. Whenever someone becomes really silent, he disappears from all records, he is no more a part of our madness. So it is as it should be. Sosan remained a wandering monk his whole life. He never stayed anywhere; he was always passing, going, moving. He was a river; he was not a pond, static. He was a constant movement. That is the meaning of Buddha’s wanderers: not only in the outside world but in the inside world also they should be homeless — because whenever you make a home you become attached to it. They should remain rootless; there is no home for them except this whole universe. Even when it was recognized that Sosan had become enlightened, he continued his old beggar’s way. And nothing was special about him. He was an ordinary man, the man of Tao.”

Try to understand these words of Sosan:

WHEN THOUGHT OBJECTS VANISH, THE THINKING-SUBJECT VANISHES, AS WHEN THE MIND VANISHES, OBJECTS VANISH.

THINGS ARE OBJECTS BECAUSE OF THE SUBJECT; THE MIND IS SUCH BECAUSE OF THINGS.

THINGS ARE THERE AROUND YOU because of you. You attract them. If you feel hell around you, it is you who has attracted it. Don’t be angry about it and don’t start fighting with it; it is useless. YOU attracted, YOU invited — you have done it! And now your desires are fulfilled: whatsoever you needed is around you. And then you start fighting and getting angry. You have succeeded! Remember always that whatsoever is happening around you is rooted in the mind. Mind is always the cause. It is the projector, and outside there are only screens — you project yourself. If you feel it is ugly then change the mind. If you feel whatsoever comes from the mind is hellish and nightmarish, then drop the mind. Work with the mind, don’t work with the screen don’t go on painting it and changing it. Work with the mind.

But there is one problem, because you think YOU are the mind. So how can you drop it? So you feel you can drop everything, change everything, repaint, redecorate, rearrange, but how can you drop yourself, that is the root of all trouble. You are not the mind, you are beyond mind. You have become identified, that’s true, but you are not the mind. And this is the purpose of meditation: to give you small glimpses that you are not the mind. Even for a few moments the mind stops… you are still there! On the contrary, you are MORE, overflowing with being. When the mind stops it is as if a drainage which was continuously draining you has stopped. Suddenly you are overflooded with energy. You feel more! If even for a single moment you become aware that the mind is not there but “I am,” you have reached a deep core of truth. Then it will be easy to drop the mind. You are not the mind, otherwise how can you drop yourself? The identification has to be dropped first, then the mind can be dropped.

The whole Gurdjieff method is how to get unidentified. When next time when a desire comes, look at it. Say within yourself, “Okay, I will watch where this mind is moving.” And you will feel a distance, you are looking at it. Who is this looker, the spectator? And the desire moves and creates dreams. Sometimes you may forget, sometimes you may become one with the desire. Pull yourself together again, look at the desire again: the desire is moving on its own. It is as if a cloud has entered, a thought has come into the sky of your being. Just look at it, watch it. And remember, if you can be unidentified even for a fragment of a second — the desire is there and you are here and there is a distance — suddenly there is illumination, a light has happened to you.

Now you know that the mind works on its own, it is a mechanism. You can drop it! You may not use it, you may use it; you are the master. Now the slave, the mechanism, is put in its place; it is no more the master. Then dropping is possible. When you are different from it, only then is dropping possible. Meditation, witnessing, silently sitting and looking at the mind, will be of much help. Not forcing, simply sitting and looking. Not doing much, just watching as one watches birds flying in the sky. Just Lying down on the ground and watching, nothing to do, indifferent. Not your concern really, where they are going; they are going on their own.

Remember, thoughts are also just like birds: they are moving on their own. And sometimes it happens that people who are around you, their thoughts enter into your sky, your thoughts go on entering into their sky. That’s why sometimes you feel that with some man suddenly you become sad; with some other man suddenly you feel an upsurge of energy and happiness and delight. Just looking at somebody, being near to him, something changes in your mood. It happens even with places. You go into a house and suddenly a gloom settles on you. You go in another house, and suddenly you feel light as if wings have come to you, you can fly, you are weightless. You enter a crowd and you are no more yourself, something has changed. You enter another crowd, again something has changed. This is the base of SATSANG: being with a Master who has no thoughts. Just being with him, sometimes his no-thought, his no-mind, will knock at your door.

In some moments… it cannot be manipulated, one has to wait, one has just to pray and wait and watch. It cannot be forced because it is not a thought. A thought is a thing, it can be thrown at you. No-thought is not a thing, it cannot be thrown. A thought has its own movement and propulsion. Whenever you are near a person who has too many thoughts, he will fill you with his thoughts. Just being near he will go on pouring his mind in you — whether he speaks or not, that is not the point. Continuously, thoughts, like sparks, are falling from his head all around — you catch them. And sometimes you are even aware that this is not your thought. But when it comes you become filled with it, you become identified even with that. This is not your anger; somebody else was angry and you felt something within you. Somebody was hateful and the hate hit you. Everything is infectious, and mind is the most infectious disease in the world. No flu can compete with it, it goes on infecting people all around. If you can see, you can see just sparks falling from the head of a person. They have different colors. That’s why so many mystics became aware of auras, because if a gloomy person comes he brings a gloomy aura. You can see it if your eyes are clear. You can see when a happy person comes around you. Even if you have not seen him — he is coming from behind you, you have not seen him — but suddenly you feel something happy is happening around.

Thoughts are not your own, they are not you. When you die your thoughts are scattered all around. It has happened, and next time you go near a dying man, watch — it is an experience in itself. When a man is dying, just sit and watch what happens to your mind. You will be surprised; thoughts which have never been there, thoughts you are not accustomed to, thoughts which are unknown, suddenly bubble up in you — pop! The man is dying and he is throwing his thoughts all around, like a dying tree throwing its seeds. It is in a panic; before the tree dies it should throw seeds so other trees come up. Never go near a man who is dying if you are not aware, because then the dead will influence you. Basically, never be near a man where you feel gloomy, sad, unless you are aware. If you are aware then there is no problem. Then the gloom comes and passes; you never get identified with it. Have you ever felt, going in a church, people praying, you feel immediately different. So much prayer, even not very real, just a Sunday prayer, but still they are doing it, even for a few moments the windows open — they are different. A fire catches you, you feel sudden changes within you.

Be aware! And then see how thoughts enter in the mind, how you get identified and become one with them. And they are moving so fast, the speed is so great, because there is nothing more speedy than thought. It is not possible to create anything more speedy than thought. It takes no time to reach anywhere. It jumps from one infinity to another; space doesn’t exist for it. Thoughts are there, moving with fast speed. Because of the fast speed you cannot see two thoughts separately. Sit, close your eyes, slow down all processes of the body…RELAX AND JUST WATCH: as the thought process slows you will be able to see gaps. Between two thoughts there is an interval — in that interval is consciousness. Between two clouds there is an interval — in that interval is the blue sky. Slow down the thought process and look in the intervals, and pay more attention to the intervals than to the clouds. Shift the attention, change the gestalt. Don’t look at the figure, look at the background.

If I put a blackboard, a big blackboard the size of this wall here, and mark it with a white point and ask you what you see, ninety-nine percent the possibility is you will not see the blackboard, you will see the white dot — because we see the figure, not the background. Such a big blackboard, but if I ask you, “What do you see there?” you will say, “I see a little white spot.” Such a big blackboard is not seen and only a little white spot, which is almost invisible, is seen? Why? Because this is the fixed pattern of the mind: to look at the figure, not at the background; to look at the cloud, not at the sky; to look at the thought, not at the consciousness. This gestalt has to be changed. Pay more attention to the background and less attention to the figure. You will be nearer reality. In meditation this has to be done continuously. The mind, because of old habit, will look at the figure. You just shift again… Look at the background. You are here, I am here. We can look at each other in two ways. I can look at the background; in the background are the trees, plants, greenery, the sky — the vast universe is your background. Or I can look at you, you are the figure. But mind always looks at the figure.

That’s why it happens if you go to a person like Sosan, Jesus or Buddha, you feel that their eyes are not looking at you. You are just the figure and they are looking at the background. Their gestalt is different. You may feel that their eyes are cold because they are not paying attention to YOU. You are just a cloud. Persons like Buddha, when they look, you ARE there, but just as a small part of the background. And vast is the background, and you are just a dot. But you would like somebody to look at you, at the small dot, as if YOU are the universe, as if nothing exists beyond you. Buddha’s love will look cold. You need a hot love, eyes which look at you and forget the whole. That is not possible for a Buddha. You have your place, but you are still a small dot. Howsoever beautiful, you are just part of a vast background — whole attention cannot be given to you. That’s why the ego feels very much hurt near a Buddha, because the ego wants the whole attention: “Look at me, I am the center of the world.” But you are not the center of the world. Really there is no center in the world, because the center is possible only if the world is limited. If it is a finite circle then the center is possible — and it is an infinite circle.

It is absurd to think of a center. There is no center in the world; the world exists without any center. And it is beautiful. That’s why everybody can think, “I am the center.” If there is a center then it is impossible. That’s why Mohammedans and Christians and Jews will not allow Hindu assertions that “I am God — AHAM BRAHMASMI.” They say, “This is heresy. What are you saying? Only God is the center. Nobody else is the center.” But Hindus can assert playfully that “I am God,” because they say there is NO center, or everybody is the center.

But when you ask that the whole attention should come to you, this is the mind, the old habit of the mind, not to look at the background, just to look at the figure. In meditation you have to shift from the figure to the background, from the star to the sky. The more this shift happens, the more you will feel you are not the mind, the more you will feel easily it can be dropped… It is just like dropping a dress. You have made it so tight that it feels like a skin. It is not, it is just like a dress you can drop it easily. But one has to understand that one is the background, not the figure. And when this mind drops, says Sosan, then the objective world simply vanishes.

What does he mean? Does he mean that if you are in deep meditation, if you have reached the goal of no-mind, then these trees will disappear, vanish? Then this house will no more be here? Then you will not be sitting here? If I have attained, will this chair I am sitting on vanish? No. Objects disappear as objects; not this chair, not that tree — they remain, but they are no more limited. Now they have no boundaries. Then this chair is meeting with the sun and with the sky, then the figure and the background has become one. There is no figure separate from the background, their identities are lost. And they are no more objects, because you are no more a subject there.

Krishnamurti goes on saying something very beautiful: that in deep meditation the observer becomes the observed. This is true, but you will feel that this looks absurd. If you are looking at a flower, does Krishnamurti mean that you become the flower? Then how will you get back home? And somebody may pluck you and you will be in trouble. “The observer becomes the observed.” Does it mean that you become the flower? No — but still, in a sense, yes. You don’t become the flower in the sense that you can be plucked and somebody can carry you and you are no more a man. No, not in that sense. But when there is no mind, there is no boundary to you which separates you from the flower, no boundary to the flower which separates it from you. You have both become a subjective pool, you are merging and meeting. You remain you, the flower remains the flower, nobody can mistakenly pluck you — but there is a merging.

It happens only in your life sometimes in a few moments when you love a person. That too is rare, because man’s mind never leaves him even in love. It goes on creating its own nonsense, creating its own world. And the lover is no more allowed such closeness that he reaches to the background. The figure, the ego, always stands in between. But a few times it happens. Of course, it must be happening in spite of you. It is so natural that even if you have made all the arrangements, sometimes the reality bumps into you. With all your arrangements, with all your dreams, sometimes it penetrates you, sometimes you are not on guard. Sometimes you forget, or you are so much occupied in a certain thing that a window opens and you are not looking at that window and the reality enters in.

A few moments, in love, this happens, when the observer has become the observed. This is a beautiful meditation: if you love a person then sit with the person and look into each other’s eyes — not thinking anything, not thinking who he is, not creating a thinking process, just looking into each other’s eyes. There may be a few glimpses when the observer will become the observed, when you will be lost and you will not know who you are — whether you have become the beloved or the beloved has become you. Eyes are beautiful doors to enter into each other. And why do I say only in love it is possible? Because only in love are you not on guard. You relax. You are not afraid of the other, you can be vulnerable, you can afford it. Otherwise you are always on guard, because you don’t know what the other will do, you don’t know whether he will hurt you. And if you are not on guard the hurt can go very deep.

In love you can look into each other’s eyes. There will be some glimpses when the background and the figure dissolve into each other. You will be shaken to your very foundations. Suddenly you will have a glimpse: you are not, still you are. Somewhere deep there has been a meeting. This happens to a real meditator with the universe itself — not that he becomes a tree, but still he becomes a tree. When he is with a tree, boundaries are not there. And when he becomes tuned to this no-boundary land, then he moves without boundaries. This is what the meaning of Sosan is. When the mind disappears, objects vanish. When the objects vanish, you vanish, the ego vanishes. They are related.

Source:

Listen to complete discourse at mentioned below link.

Discourse Series: Hsin Hsin Ming: The Book of Nothing Chapter#5

Chapter title: The unity of emptiness

25 October 1974 am in Buddha Hall

References:

Osho has also spoken on other Zen Masters and Mystics Mahakashyap, Bodhidharma, Hyakujo, Ma Tzu, Nansen, Dogen, Isan, Joshu, Kyozan, Basho, Bokuju, Sekito, Yakusan, Bankei, Sosan, Nan-in and many more in His discourses. Some of these can be referred to in the following books/discourses:

Bodhidharma: The Greatest Zen Master
Ancient Music in the Pines
Ah, This!
Dang Dang Doko Dang
Dogen, the Zen Master: A Search and a Fulfillment
Hsin Hsin Ming: The Book of Nothing
God is Dead, Now Zen is the Only Living Truth
Isan: No Footprints in the Blue Sky
Joshu: The Lion’s Roar
Kyozan: A True Man of Zen
The Language of Existence
Ma Tzu: The Empty Mirror
Nansen: The Point of Departure
Hyakujo: The Everest of Zen, with Basho’s Haikus
No Mind: The Flowers of Eternity
No Water, No Moon
Yakusan: Straight to the Point of Enlightenment
Zen: Zest, Zip, Zap and Zing
This Very Body the Buddha