And Now, And Here- 第90部分

in　a　way；　even　the　resolve　to　die　voluntarily　has　its　roots　somewhere　in　nonacceptance。

that　is；　we　want　to　know　what　death　is；　we　want　to　verify　whether　death　actually　occurs　or　not。

tathata　means；　if　death　appears　we　will　die；　if　life　remains　well　continue　to　live。

neither　are　we　concerned　with　life；　nor　with　death。

if　darkness　falls　well　stay　in　the　dark；　if　the　light　appears　well　settle　with　light。

if　something　good　es　to　us　well　receive　it；　if　something　bad　befalls　us　well　bear　it。

whatsoever　happens；　we　are　willing　to　accept　it　……　we　deny　nothing。

let　me　explain　this　to　you　with　an　example。

diogenes　was　passing　through　a　forest。

he　walked　around　naked　……　had　a　beautiful　body。

it　seems　quite　possible　man　must　have　started　wearing　clothes　in　order　to　cover　his　ugliness。

this　seems　highly　possible。

we　are　always　interested　in　hiding　the　ugly　parts　of　our　body。

but　this　man　diogenes　was　a　very　handsome　man。

he　lived　naked。

so　as　he　was　passing　through　the　forest；　four　men　engaged　in　the　business　of　capturing　and　selling　slaves；　saw　him。

they　figured　if　they　could　capture　this　man　……　good　looking；　strong；　powerful　……　they　may　receive　a　good　price　for　him。

but　they　felt　very　apprehensive　and　couldnt　find　any　way　to　capture　him　without　risking　their　lives。

somehow；　they　tried　and　managed　to　surround　him。

diogenes　stood　in　the　middle；　calm　and　unperturbed。

he　asked；　〃what　do　you　want　to　do？〃　the　men　were　very　surprised。

they　took　out　chains。

diogenes　stretched　out　his　hands。

full　of　fear　and　with　trembling　hands；　the　captors　began　to　chain　him。

diogenes　said；　〃no　need　to　tremble。

e；　let　me　tie　the　chains　for　you。

〃　he　helped　them　put　on　the　chains。

the　men　were　simply　flabbergasted。

after　having　chained　him　firmly；　they　said；　〃what　sort　of　a　man　are　you？　we　are　putting　you　in　chains　and　you　are　helping　us！　we　were　afraid　this　might　lead　to　some　fighting　and　trouble。

〃　

diogenes　said；　〃you　are　having　fun　chaining　me；　i　am　having　fun　in　being　chained。

where　is　the　need　for　any　trouble？　its　great！　now　tell　me；　where　do　we　go　from　here？〃　

the　men　said；　〃we　feel　very　embarrassed　in　telling　you　that　we　are　in　the　business　of　slavery。

well　now　take　you　to　the　marketplace　and　put　you　up　for　sale。

〃　

diogenes　said；　〃good；　lets　go。

〃　he　took　off　with　great　excitement　and　began　walking　even　faster　than　the　captors。

they　said；　〃please　slow　down　a　little。

whats　the　hurry？〃　

diogenes　said；　〃now　that　we　are　going　to　the　marketplace；　why　not　reach　in　time？〃　

so　finally　they　reached　the　marketplace。

it　was　very　crowded。

those　who　had　e　to　buy　slaves　turned　their　eyes　toward　diogenes。

they　had　rarely　seen　a　slave　of　this　quality；　because　he　looked　more　like　an　emperor。

a　huge　crowd　gathered　around　him。

he　was　made　to　stand　on　the　platform　where　the　slaves　were　auctioned。

raising　his　voice；　the　auctioneer　said；　〃here　is　a　slave　for　sale。

e　forward　and　name　your　price。

〃　

diogenes　said；　〃shut　up；　you　fool！　ask　these　men；　did　i　walk　in　front；　or　did　they？　did　they　tie　the　chains　on　me　or　did　i　let　them　tie　the　chains　on　me？〃　

his　captors　said；　〃the　man　is　right。

left　to　ourselves；　we　dont　believe　we　could　have　captured　him。

and　indeed　he　walked　ahead　of　us　so　fast　that　we　could　not　keep　pace　with　him　……　we　had　to　practically　run　behind　him。

so　it　is　not　correct　to　say　we　have　brought　him　to　the　marketplace。

the　truth　is；　we　have　followed　him　to　this　place。

and　it　is　not　right　to　say　we　have　made　him　a　slave。

the　fact　is；　this　man　agreed　lo　bee　a　slave；　we　didnt　make　him。

〃　

diogenes　said；　〃stop　talking　nonsense　you　fools；　and　let　me　do　my　own　auctioneering！　besides；　this　mans　voice　is　not　loud　enough；　no　one　will　be　able　to　hear　him　in　this　large　crowd。

〃　

so　diogenes　raised　his　voice　and　said；　〃a　master　has　e　here　for　sale。

anyone　interested　in　buying　him　should　e　forward。

〃　

someone　from　the　crowd　asked；　〃you　call　yourself　a　master？〃　

diogenes　said；　〃yes；　i　call　myself　a　master。

i　tied　the　chains　on　my　own。

i　have　e　here　on　my　own；　willingly。

i　stand　here　for　sale　of　my　own　free　will。

and　i　shall　leave　whenever　i　choose　to　leave。

nothing　can　happen　against　my　will；　because　whatsoever　happens　i　make　that　my　will。

〃　

diogenes　is　saying；　〃whatsoever　happens；　i　make　that　my　will。

〃　this　man　has　indeed　attained　to　tathata；　suchness。

what　it　means　is：　whatever　goes　on；　he　is　ready　for　it。

he　resists　nothing　at　all。

in　no　way　can　you　defeat　him；　because　he　will　already　be　a　defeated　man；　you　cannot　beat　him　because　he　will　readily　allow　you　to　hurt　him；　you　cannot　subjugate　him　because　he　will　readily　submit。

you　cant　do　anything　to　such　a　man；　because　no　matter　what　you　do；　he　will　not　resist。

this　is　indeed　a　demonstration　of　a　truly　supreme　resolve。

so　tathata　is　the　ultimate　will。

one　who　has　attained　tathata　has　attained　god。

therefore；　the　question　is　not　whether　a　seeker　who　follows　the　discipline　of　witnessing；　or　one　who　follows　the　discipline　of　tathata　would　attain　the　same　as　a　seeker　who　attains　by　following　the　discipline　of　will。

it　is　already　attained　by　him　without　any　problem。

the　discipline　of　will　is　the　most　elementary。

the　discipline　of　witnessing　is　of　the　intermediary　kind；　and　tathata　is　the　ultimate　sadhana；　the　ultimate　discipline。

so　start　with　the　practice　of　will；　take　a　voyage　through　witnessing；　and　reach　ultimately　to　tathata；　suchness。

there　is　no　conflict　among　the　three。

question　4　

please　explain　the　difference　between　witnessing　and　tathata。

in　witnessing；　the　duality　is　present。

the　witness　finds　himself　separate　from　that　which　he　experiences。

if　a　thorn　pricks　his　foot；　the　witnessing　man　says；　〃the　thorn　has　not　pricked　me；　it　has　pricked　my　body　……　i　am　only　the　knower　of　it。

the　piercing　has　occurred　at　one　place；　while　the　awareness　of　it　is　present　somewhere　else。

〃　

so　in　the　mind　of　a　witness　there　exists　a　duality；　a　separation　between　the　experiencing　of　an　event　and　the　actual　occurrence　of　it。

therefore；　he　cannot　rise　up　to　the　state　of　advaita；　nonduality。

and　this　is　why　the　seeker　who　stops　at　the　level　of　being　a　witness；　a　watcher；　remains　confined　to　a　kind　of　dualism。

he　ultimately　divides　the　existence　into　conscious　and　unconscious。

conscious　means　the　one　who　knows；　and　the　unconscious　means　that　which　is　known。

so　eventually　he　is　bound　to　end　up　dividing　existence　into　purusha　and　prakriti。

both　of　these　words；　purusha　and　prakriti；　are　highly　significant。

perhaps　the　true　meaning　of　prakriti　may　not　have　occurred　to　you；　prakriti　doesnt　mean　nature；　in　fact；　there　is　no　word　for　prakriti　in　english。

prakriti　means　that　which　was　in　existence　before　everything　came　to　be　……　pra…kriti。

prakriti　does　not　mean　srishti　or　nature；　because　srishti　means　that　which　exists　after　creation。

the　word　prakriti　means　that　which　was　before　creation。

the　word　purusha　is　also　very　meaningful。

the　equivalents　of　such　words　are　extremely　difficult　to　find　in　any　other　language　of　the　world；　because　all　these　words　are　born　out　of　very　special　experiences。

you　know　what　pur　means；　pur　means　the　city。

for　example；　kanpur；　nagpur。

so　pur　indicates　the　city；　and　the　one　who　resides　in　the　city　is　the　purusha。

the　human　body　is　like　a　town；　a　city；　and　there　is　someone　who　resides　in　it　……　he　is　the　purusha。

prakriti；　therefore；　is　the　pur；　and　the　one　who　lives　in　it　……　separate；　unattached　……　is　the　purusha。

so　the　witness　es　as　far　as　the　separation　of　purusha　and　prakriti。

he　will　set　them　apart　as　two　entities　……　the　conscious　and　the　unconscious；　and　a　distance　will　be　created　between　the　knower　and　the　known。

tathata　is　even　more　remarkable　……　the　ultimate。

tathata　means；　there　is　no　duality。

there　is　neither　a　knower　nor　is　there　anything　to　be　known。

or；　in　other　words；　the　knower　is　the　known。

now　it　is　not　that　the　thorn　is　hurting　me　and　i　am　aware　of　it；　or　that　the　thorn　and　i　are　separate　from　each　other。

it　is　not　even　that　it　would　have　been　better　if　the　thorn　had　not　pierced　me；　or　that　it　would　be　good　if　the　thorn　came　out　……　no；　there　is　nothing　of　this　sort。

now；　everything　is　accepted：　the　presence　of　the　thorn；　the　pricking　of　it；　the　awareness　of　being　pricked　by　it；　the　experience　of　pain　……　everything。

and　they　are　different　parts　of　the　same　thing。

therefore；　i　am　the　thorn。

i　am　the　very　occurrence　of　pricking。

i　am　the　awareness　of　this　occurrence。

i　myself　am　the　very　realization　of　this　all　……　i　am　all　of　this。

thats　why　there　is　no　going　beyond　this　i；　my　very　being。

i　cannot　think；　〃it　would　have　been　better　if　the　thorn　had　not　pricked　me〃　……　how　can　i？　for　i　am　the　very　thorn；　the　pricking　of　it；　and　the　knowing　of　being　pricked　as　well。

nor　can　i　think；　〃it　would　be　good　if　the　thorn　didnt　prick　me；〃　because　that　would　be　tantamount　to　tearing　myself　apart　from　my　very　own　being。

tathata　is　the　ultimate　state　there　is。

in　that　state；　whatsoever　is；　is。

its　a　state　of　the　ultimate　acceptance　of　that…whic