Science of the Rishis: A Daily Rhythm

Part IV: Drinking the Truth: The Art of True Disciplehood

It was a moving, wandering commune — a few days here, a few days in another place. Buddha said, “I cannot say no to you; you have never asked anything.”

Mahakashyap remained his whole life with Gautam Buddha. When Gautam Buddha died, then he started speaking. Asked why, he said, “Now I have to create the same atmosphere for those who don’t have any taste of disciplehood. I had no intention of becoming a master, but destiny would not allow me not to. I wanted to die before Gautam Buddha so I wouldn’t have to carry this burden.” He proved to be one of the great masters — of the same caliber as Gautam Buddha — and he created a lineage of great disciples and great masters.

I have talked about Zen: Mahakashyap was the first — not Gautam Buddha — to initiate the process which culminated in Zen, because it was his disciple, Bodhidharma, who took the message to China. And perhaps Gautam Buddha would not agree with everything Zen consists of, because the real master of Zen and its origin is Mahakashyap, who has a totally different personality from Gautam Buddha — less serious, with a sense of humor, with no idea of holier-than-thou.

The man who was finally the decisive factor was Bodhidharma; he comes in the fifth generation of disciples of Mahakashyap. He was very decisive in giving a certain character to Zen, which it still carries.

Bodhidharma is farther away still from Mahakashyap. He has a great sense of humor, is very straightforward, knows no etiquette, no manners, is very simple and innocent, has no philosophical background, speaks in an ordinary way. But ordinary words from the mouth of a man like Bodhidharma start having such freshness, such authority — more than any philosophical jargon can ever have.

Philosophical words are vague, wishy-washy, big — much ado about nothing. Bodhidharma speaks exactly telegraphically; if ten words will do, he will not use eleven words.

But nobody would have conceived that this small stream arising in a silent man like Mahakashyap would become the world’s most purified and essential religiousness. But Mahakashyap has the quality of humbleness — so humble that he drops even the idea of enlightenment, of truth. Certainly, he has experienced something in the presence of his master: he is ready to forsake everything — truth included. If Gautam Buddha is going to hell, he would like to go to hell; he is not interested in going to heaven.

It is a strange phenomenon, that the West has no idea about. It knows students, it even knows the word `disciple’, but it has never gone very deep into the existential experience of it. The word disciple comes from the same root as discipline, and the root meaning of disciple is the capacity to hear.

Everybody hears, but not like the disciple. Everybody hears because everybody has ears. But the disciple hears not only with his ears but with his whole being, with his heart. While hearing, he is not thinking about it — whether it is true or not. That is the way of the student. The disciple simply drinks it, soaks it up, allows it to penetrate every fiber of his being.

The culmination of disciplehood is the devotee. When the disciple is perfect he enters into a new phase, which is that of the devotee. Now he feels no distinction from the master. Now there are two bodies but one soul. Now he even hears things which are not said, he understands things which are not indicated. He starts feeling the very vibration of the master’s being. The devotee is absolutely unknown to the West.

You are right: what is happening here is not of this world. It is in this world but not of this world. We are trying to bring the other world in — to smuggle it into this world.

Theory: The Silent Roots of Zen: How Mahakashyap Shaped a Universal Tradition

Mindful Workplace (Sattva): Humility and Receptivity (Shishyatva)

• Workplace Practice: Approach work with an open *disciple’s mind* – dropping ego, pre-conceived notions, and the need to always appear as the smartest person in the room. Be willing to unlearn, learn from anyone, and prioritize collective truth over personal rightness.