摘录于 OSBuddha
佛陀说唯有当这三种昏睡都被打破，你才会醒悟。第一种昏睡就是昏睡在物质里，有很多人昏睡在那里，那是最粗糙的昏睡。有无数的人，有百分之九十八的人都昏睡在那里——第一种，也是最粗糙的昏睡，昏睡在东西里。一个人一直在思考他的银行存款，一直在思考房子、衣服，而他就生活在那里面，这些就是那些只研究东西的目录的人……
有百分之九十八的人都昏睡在东西里。试着找出你昏睡在哪里，因为工作必须从那里开始。如果你昏睡在东西里，那么你就必须从那里开始，抛弃那个对东西的昏睡。
你或许可以增加你的东西，你或许可以累积一个广大的王国，但是当你过世，你并不能带走任何东西，死亡将会把你带出你的昏睡。在死亡这样做之前，你最好是把你自己带离它，这样的话，你在死亡的时候就不会有痛苦。死亡非常痛苦，因为这个第一种昏睡必须被打破，你必须被急速抓走，离开那些东西。
然后有第二种昏睡——头脑的昏睡。有一些人对东西没兴趣，只有百分之一的人——他们对东西没兴趣，但是对头脑有兴趣，他们不介意他们穿什么衣服——艺术家、小说家、诗人和画家，他们一般而言并不烦恼东西，他们生活在头脑里。他们可以饿着肚子，他们可以不穿衣服，他们可以生活在贫民窟里，但是他们会继续在头脑下功夫。他们所写的小说……他们一直在想，我或许没有办法不朽，但是我要写的小说将会是不朽的，我要作的画将会是不朽的。但是当你没有办法不朽，你所作的画怎么可能不朽？当你会腐朽，当你会死，你所创造的每一样东西也将会死，因为从死亡怎么可能诞生出不朽的东西？
然后有一些人继续思考哲学和思想，他们无视于东西，他们对东西不太关心。有一次康德去他的教室，他是一个非常守时的人，他从来没有错过一个约会，从来不迟到，他会刚好在正确的时间进入教室。他从来不关心他的衣服、他的房子、他的食物，或任何东西——从来不会去关心它，从来没有结婚，只要一个仆人就可以了，因为那并不是什么困难的事，那个仆人可以做饭和料理家事。他从来不需要一个太太，或是一个亲近的人，或是一个朋友。就世俗的事情而言，一个仆人就行了，那个仆人事实上是主人，因为他会购买每一样东西，他会照顾金钱、屋子和每一件事。
康德住在那个屋子里就好像一个陌生人一样。据说他从来不看那个家，他从来不知道家里有多少个房间，以及里面有什么家具，即使你拿一样在他房间里放了三十年的东西给他看，他也认不出来。但是他很关心思想，他生活在思想的世界里，关于他有很多很美的故事在流传，因为一个生活在思想世界里的人一直都心不在焉，对东西的世界心不在焉，因为你没有办法生活在两个世界里。
一个过分昏睡在头脑里的人在世界里是心不在焉的。哲学家、诗人、文学家和音乐家，他们都昏睡在那里。
然后有第三种昏睡：和尚，他们已经抛弃了世界，不仅抛弃世界，也抛弃头脑，他们静心了很多年，他们已经停止了思想的过程。现在已经没有思想在他们内在的天空，没有什么东西在那里；他们对东西没有兴趣，对思想也没有兴趣。但是有一种微妙的自我，那个「我」——现在他们称之为灵魂、自己——有别于一般人的自己——是他们的昏睡，他们昏睡在那里。
佛陀说：「昏睡必须在三个层面被打破，当所有的昏睡都被打破，没有一个人是醒悟的，而只有醒悟存在；没有一个人是成道的，只有成道在那里；只是那个觉知的现象，没有任何中心……」
一个成道的人不能够说「我」，即使他必须使用它，他也从来不说它，即使他必须使用它，他也不是那个意思，它只是一种语言的东西，它必须被遵循，因为那是社会的语言游戏，它只是语言的规则，否则他并没有「我」的感觉。
东西的世界消失了——然后会怎么样？当东西的世界消失，你对于东西的执着就没有了。东西并不会消失，相反地，东西首度呈现出它们本然的样子，然后你就不会执着，不会一直想着它，那么你就不会用你自己*的色彩，或是用你希望和失望的色彩加在它们上面——不会，然后世界就不再是你的*投射在上面的银幕。当你的*消失，世界还是存在，但它是一个全新的世界，它非常新鲜、非常多彩多姿、非常美！但是一个执着于东西的头脑没有办法看到它，因为眼睛被执着给封住了。当*消失，一个全新的世界就产生了。
当头脑消失，思想就消失了。并不是你变得没有头脑，相反地，你变成「记得」。佛陀使用「正确的头脑」这句话无数次。当思想消失、头脑消失，你就会变成「记得」。你做事，你行动，你工作，你吃东西，你睡觉，但是你一直都记得。头脑不存在，但是「记得」存在。什么是「记得」？它就是觉知，完美的觉知。
当自我消失，会怎么样？它并不是你失去了，或是你不存在了，不，相反地，你首度变得真正存在。现在你跟存在并不是分开的，现在你已经不再是一个孤岛，你变成了整个大陆，你跟存在合而为一。
但那些是正向的事情，它们是不能说的。因此南泉说：是的，有一个教导是不曾有师父教过的，因为它不能被教，而那个教导就是：
「它不是头脑，它不是佛，它不是东西。」
那个教导是空，那个教导是绝对的空无。当你不存在，突然间整个存在就开始在你身上开花，整个存在的狂喜都汇集在你身上——当你不存在的时候。
当你不存在，整个存在都会狂喜，都会庆祝，花朵会洒落在你身上。它们还没有洒落，因为你的自我还在，直到你溶解之前，它们是不会洒落的。当你是空的，不复存在，当你是一个空无，突然间它们就开始洒落。它们曾经洒落在佛陀身上，在须菩提身上，在南泉身上，它们也可以洒落在你身上——它们正在等着，它们正在敲门，它们已经准备好，等你一变成空无，它们就开始洒落在你身上。
所以要记住：最终的解脱并不是你的解脱，最终的解脱是脱离你。成道并不是你的，它不可能是你的。当你不存在，它才存在。完全抛弃你自己，东西的世界，思想的世界，自我的世界，所有这三层都抛掉。抛掉这个三位一体，抛掉这三张脸，因为如果你在那里，那个「一」就无法存在。如果你在那里，那个「一」怎么能够存在？
让所有这三个都消失——神、圣灵和圣子；梵天、护持神和湿婆（希瓦）——所有这三个，让它们都消失！一个都不留，然后每一样东西就都存在了。
当空无发生，一切就都发生了。
你变成空无……然后一切就开始洒落在你身上。
Buddha says you are awakened only when these three sleeps are broken. One sleep is the sleep with things: many people are asleep there, that is the grossest sleep. Millions of people, ninety-eight percent of the people are asleep there -- the first and grossest sleep, the sleep with things. One goes on thinking about his bank balance, one goes on thinking about the house, about clothes, about this and that -- and one lives in that. There are people who only study catalogues for things....
People, ninety-eight percent of them, are asleep in things. Try to find out where you are asleep, because the work has to start there. If you are asleep with things, then you have to start from there. Drop that sleep with things.
You may increase your things, you may accumulate a vast empire, but when you die you will go without things. Death will bring you out of your sleep. Before death does, it is better to bring yourself out; then there will be no pain in death. Death is so painful because this first sleep has to be broken; you are to be snatched away from things.
Then there is the second sleep, the sleep of the mind. There are people who are not concerned with things -- only one percent of people -- who are not concerned with things but who are concerned with the mind. They don't bother about what type of clothes they use -- artists, novelists, poets, painters; they are not worried about things in general, they live in the mind. They can go hungry, they can go naked, they can live in a slum, but they go on working in the mind. The novel they are writing... and they go on thinking, I may not be immortal but my novel that I am going to write is going to be immortal; the painting that I am doing is going to be immortal. But when you cannot be immortal, how can your painting be immortal? When you are to perish, when you are to die, everything that you create will die, because how is it possible that from death something immortal can be born?
Then there are people who go on thinking of philosophy, thoughts, oblivious of things, not worried much about them. It happened once: Immanuel Kant was coming to his class. He was a perfect timekeeper, never missed a single appointment, would never be late; at exactly the right time he would enter. He never cared about his clothes, about his house, or food, or anything -- never worried about it, never got married; just a servant would do, because that was not much of a problem and the servant can do the food and take care of the house. He never needed a wife or someone who was intimate, a friend -- no; a servant was okay as far as the world of things was concerned. The servant was really the master, because he would purchase everything, he would take care of the money and the house and everything.
Immanuel Kant lived like a stranger in that house. It is said that he never looked at the house, he never knew how many rooms the house had, what type of furniture; even if you were to show him something which had been in his room for thirty years he would not be able to recognize it. But he was concerned much with thoughts -- he lived in the world of thoughts, and many stories are told, beautiful stories, because a man who lives in the world of thoughts is always absentminded, absentminded in the world of things, because you cannot live in two worlds.
A man who is asleep too much in the mind will be absentminded in the world. Philosophers, poets, men of literature, painters, musicians -- they are all fast asleep there.
And then there is a third sleep: monks, those who have renounced the world, and not only the world but also the mind, who have been meditating for many years and they have stopped the thought process. Now no thoughts move in their inner sky, now no things are there; they are not concerned with things, not concerned with thoughts. But a subtle ego, the 'I' -- now they call it ATMAN, the soul, the self, the Self with a capital 'S' -- is their sleep; they are asleep there.
Buddha says sleep has to be broken on these three layers, and when all the sleeps are broken, nobody is awake, only awakening is there; nobody is enlightened, only enlightenment is there -- just the phenomenon of awareness, without any center....
An enlightened person cannot say 'I'; even if he has to use it he never says it, even if he has to use it he cannot mean it. It is just a verbal thing, has to be followed because of the society and the language game. It is just a rule of the language; otherwise he has no 'I' feeling.
The world of things disappears -- then what happens? When the world of things disappears, your attachment to things falls, your obsession with things falls. Things don't disappear; on the contrary, things for the first time appear as they are. Then you are not clinging, obsessed; then you are not coloring them in your own desires, in your own hopes and frustrations -- no. Then the world is not a screen for your desires to be projected on. When your desires drop, the world is there, but it is a totally new world. It is so fresh, it is so colorful, it is so beautiful! But a mind attached to things cannot see it because eyes are closed with attachment. A totally new world arises.
When the mind disappears, thoughts disappear. It is not that you become mindLESS; on the contrary you become mindFUL. Buddha uses this word 'right mindfulness' millions of times. When the mind disappears and thoughts disappear you become mindful. You do things -- you move, you work, you eat, you sleep, but you are always mindful. The mind is not there, but mindfulness is there. What is mindfulness? It is awareness. It is perfect awareness.
And when the self disappears, the ego, the atman, what happens? It is not that you are lost, you are no more -- no. On the contrary, for the first time you ARE. But now you are not separate from existence. Now you are an island no more; you have become the whole continent, you are one with the existence.
But those are the positive things -- they cannot be said. Hence, Nansen said, 'Yes, there is a teaching which no master has ever preached, because it cannot be preached, and that teaching is:
'IT IS NOT MIND, IT IS NOT BUDDHA, IT IS NOT THINGS.'
That teaching is emptiness, that teaching is absolute nothingness. And when you are not, suddenly the whole existence starts flowering on you. The whole ecstasy of existence converges on you -- when you are not.
When you are not, the whole existence feels ecstatic and celebrates; flowers shower on you. They have not showered yet because you ARE, and they will not shower until you dissolve. When you are empty, no more, when you are a nothingness, SHUNYATA, suddenly they start showering. They have showered on Buddha, on Subhuti, on Nansen; they can shower on YOU -- they are waiting. They are knocking at the door. They are ready. Just the moment you become empty, they start falling on you.
So remember it: the final liberation is not YOUR liberation, the final liberation is FROM YOU. Enlightenment is not yours, cannot be. When you are not, it is there. Drop yourself in your totalness: the world of things, the world of thoughts, the world of the self; all three layers, drop. Drop this trinity; drop this TRIMURTI, drop these three faces, because if you are there then the one cannot be. If you are three, how can the one be?
Let all three disappear -- God, the Holy Ghost and the Son; Brahma, Vishnu, Mahesh -- all the three, let them drop! Let them disappear. Nobody remains -- and then everything is there.
When nothing happens, the all happens.
You are nothing... the all starts showering on you.The Flowers Showered
