Collection of OSHO Collected by Sameer Pawar

Zen Stories of Isan (Excerpts from Osho's book 'Isan: No Footprints in the Blue Sky ') #1 One night ISAN was in attendance on Hyakujo, sitting till late in the quietness of the mountain temple. "Who are you?" Hyakujo asked. "Reiyu," replied ISAN. "Rake in the fireplace," instructed Hyakujo. ISAN did as he was told and said, "i find no embers left." Hyakujo took up the tongs and, raking deep down, brought up a tiny burning ember, which he showed to ISAN, and said, "just this, you see!" ISAN was suddenly enlightened. He bowed deeply and related his point of realization to Hyakujo, who said, "you have reached a crossroads on the Buddha nature; you should observe time and causation. When the time comes, you will realize it, just like remembering something you have forgotten. It is not obtained from others. Therefore, when you are enlightened, your original nature manifests itself. Now you have attained it -- carefully cultivate it." #2 On one occasion, a monk asked ISAN about the need for cultivation of one's spiritual life after enlightenment. ISAN responded that it was needed because of the "inertia of habit." he then went on to say: "what you hear must first be accepted by your reason; and when your rational understanding is deepened and subtilized in an ineffable way, your mind will, of its own spontaneity, become comprehensive and bright, never to relapse into the state of doubt and delusion. However numerous and various the subtle teachings are, you know intuitively how to apply them -- in accordance with the occasion. "In this way only will you be qualified to sit in the chair and wear your robe as a master of the true art of living. To sum up, it is of primary importance to know that ultimate reality, or the bedrock of reason, does not admit of a single speck of dust, while in innumerable doors and paths of action not a single law or thing is to be abandoned." #3 On one occasion, a monk came to ISAN's monastery to be taught, and, seeing him, ISAN made as if to get up. "Please don't stand up!" exclaimed the monk. "I haven't sat down yet!" said ISAN. "I haven't bowed yet," the monk said. "You rude creature!" commented ISAN. On another occasion, ISAN was watching a brush fire, and

Collection of OSHO Collected by Sameer Pawar

asked his disciple, Dogo, "do you see the fire?" "i see it," replied Dogo. The master asked Dogo, "where does the fire come from?" Dogo said, "I would like you to ask me something that has nothing to do with walking around or zazen or lying down" -- at which ISAN left off talking and went away. Once, ISAN was asked by Ichu to compose a gatha for him. ISAN replied: "it is foolish to compose one when face to face -- and, in any case, writing things on paper!" so Ichu went to Kyozan, a disciple of ISAN, and made the same request. In response, Kyozan drew a circle on paper and wrote a note next to it that said: "to think and then know is the second grade. Not to think and then know is the third grade." #4 Once, to Kyozan, ISAN commented: "all the Buddha's in the Samadhi enter into a speck of dust and turn the great wheel of the law." Kyozan said to him, "how about you?" ISAN responded, "There is someone; making him an example, we can get it from him." Kyozan pointed to a water-bottle and said, "please get in it." ISAN's response was: "all the Buddha's by their occult powers are at present in the mouth of the bottle, turning the great wheel of the law. Can you see them doing it?" Kyozan then said, "This is the turning of all the Buddha's. How will you turn it?" ISAN observed, "It cannot be done if we are separated from the thing itself" -- at which Kyozan made his bows. #5 ISAN said to Kyozan, "i have heard that when you were with hyakujo, if you were asked about one, you could answer about ten. Is that true?" "i wouldn't like to say," replied Kyozan. "Attempt to say something that expresses the highest point of buddhism," said ISAN. Kyozan just opened his mouth, about to speak, when ISAN shouted, "kwatz!" twice more, Kyozan went to speak and twice ISAN silenced him with a shout. Kyozan bowed his head and wept, saying, "The former teacher said that when i met another, i would gain enlightenment. Today i have met him. It is three years since i began to seek for buddhahood, and it was no more than looking after a cow." #6 ISAN said to Kyozan: "most of the people upon this great earth, with their limitless consciousness of cause and

Collection of OSHO Collected by Sameer Pawar

effect, lack the awareness of that original nature which they should rely upon. Can you tell whether they have this awareness or not?" Kyozan replied: "i have experienced this difficulty." just at that moment, a monk passed by and Kyozan called out to him, "jari!" and the monk turned his head. Kyozan commented to ISAN: "this is a case of wide cause and effect consciousness without awareness of the fundamental upon which one should rely." ISAN observed: "it is a drop of lion's milk which will curdle six gallons of donkey's milk." once, ISAN commented to Kyozan: "the whole day we argued about zen and what did we get out of it all?" -- at which Kyozan drew a line in the air. ISAN observed: "if it were not i, someone would be deceived." #7 On one occasion, two zen monks came from a rival community and, arriving at ISAN's monastery, commented: "there is not a man here who can understand zen." later, when all the monks were out gathering firewood, Kyozan saw them both resting. He picked up a piece of firewood and said to the two: "can you talk about it?" both were speechless, at which Kyozan commented: "do not say that there is no one here who can understand zen." when Kyozan got back to the monastery, he said to ISAN, "today, i exposed two zen monks." "how?" ISAN asked, and Kyozan told him of the exchange. ISAN commented: "i have now exposed you as well." #8 Kyozan once returned to ISAN to interview him. ISAN said to him, "you are now called a good and clever teacher. How can you distinguish between those who come from all parts and know it, and those who don't know it; the masters who have inherited it, and those who have not; the profound learning, and the meaning learning? Explain and let me hear." Kyozan replied, "Kyozan has had this experience. When monks come from all directions, he raises his stick, and asks them if this is expounded where they come from or not. Further, he says to them, leaving this aside, `what are the old masters where you come from teaching?'" ISAN admired him and said, "This has always been the claw and fang of our sect." (Excerpts from Osho's book 'Isan: No Footprints in the Blue Sky ')

Collection of OSHO Collected by Sameer Pawar