A buddha-mind is a pure consciousness. It is like a mirror: it simply reflects, it does not project. It has no ideas, no content, no thoughts, no desires, no imagination, no memory. It is present to the everpresent, it lives in the present. And when you are totally in the present, the mind disappears, it loses all its boundaries. A great emptiness arises in you. Of course that emptiness is not empty in the ordinary sense of the word, it is also a kind of fullness -- empty as far as the world is concerned, but full, overfull, flooded, as far as truth is concerned. Empty because all misery has been thrown out, overflowing because bliss has descended in.

One has to be very aware of the mind, because mind can give you such questions as will lead you into the wrong direction of philosophizing. And then there is no end; you can go on and on forever. Ten thousand years of philosophizing, and not a single conclusion has been arrived at!

Buddha says, "I am not interested in your questions unless you ask something existential, unless you ask something in order to be transformed -- not just to be informed, not just to be made more knowledgeable."

Remember, the world is full of cunning people. These cunning people become politicians, priests; they can even pretend to be prophets. You can avoid them only by asking the right question. They can't answer the right question because to answer the right question they will have had to experience something. It cannot be done by borrowed knowledge; it can be done only if they have authentically experienced truth.


Bodhidharma says:


He says: The mind can manifest in many ways. The ordinary manifestation is that of insanity: thousands of thoughts and desires and memories running inside, clashing with each other, conflicting. A great war going on... sometimes very hot, sometimes very cold, but the war continues. Awake, asleep, it is always there. You are just a battlefield. This is the ordinary state.

But if you SEE THE SELFSAME ESSENCE OF IT.... What does he mean by 'selfsame essence'? Your ordinary mind changes every moment; it is never the same for two seconds even. One moment you are angry, another moment you are sad, another moment you are happy.... You go on changing, you change so easily; you are a flux. But if you watch this flux, then a totally different kind of mind arises in you: the witnessing.

This witnessing is selfsame: sadness comes, you witness it; happiness comes, you witness it; despair comes, you witness it; joy comes, you witness it. Now, the content is continuously changing, but the witnessing is the selfsame witnessing. It is always the same, it never changes. The mirror remains the same. People go on and go on passing in front of the mirror. It reflects one face for a moment, then another face, but the mirror remains the same.

One buddha can create thousands of seekers around him. They are not awakened but they are willing to be awakened. They have not yet reached the goal, but they are very receptive, open, available. In the presence of the master they can at least function as mirrors very easily; then one buddha becomes millions of buddhas.

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