According to Osho, the Zen master’s non-reaction springs from inner emptiness—no repressed anger, jealousy or hurt—so insults find nothing to ignite and pass like wind. Repressive self-control only freezes anger; it piles up as sadness or rage until a small spark triggers disproportionate, compulsive explosion 'in spite of me.' True patience is flow and awareness; suppression breeds poison, displacement, and chronic readiness to attack.
Real calm means there’s no storm inside; fake calm is just putting a lid on a boiling pot until it explodes.
From the Discourses
Passages where Osho speaks to this question — each links to the complete discourse.
Could you please talk about the difference between the patient non-reaction of the zen master and the poisonous non-reaction of repressive self-control?
There is the key. Nothing has to be done -- just awareness does everything for you. And of course, then you are patient. Not that you have controlled your anger. You are patient because you are so happy. You are patient because your anger is transformed into compassion. You are patient because your hatred has become love. You are patient because your greed has become a sharing. You are patient because now you are enjoying life at its peak. Who bothers what others say? One is not concerned at all. A zen master was going to his temple after his morning walk with his disciple. A man came, hit him hard on the back with a staff, and ran away. The master did not even look back; he continued his walk. The disciple could not believe it. He said, 'What is the matter with you? Are you mad? The man…
If one is in the situation of muso's disciple -- wishing to terminate a samurai for daring to assault the master -- should one do it with concrete totality, and meditate after- wards, or suppress the ego-based impulse, or is there a third alternative?
The first thing, and the most basic to be understood, is that whatsoever you do, it should not be a reaction. If it is an act then there is no problem. If Muso's disciple had acted out of his spontaneity, Muso would have certainly blessed him, but he started saying, that he would like to do this, he cannot allow this man to live any more, he has insulted his master.... If he had acted rather than brooding about it, rather than bringing the mind in; if he had acted with no-mind, the master would have certainly blessed him. Action is always good; reaction always bad. So try first to understand this term 'reaction'. It means you are acting unconsciously. Somebody is manipulating you. Somebody says something, does something, and you react. The real master of the situation is somebody else. Somebody comes and insults you and you react, you…
A friend has asked whether I am opposed to restraint.
He reached the capital. His reputation had preceded him. An old friend living there was amazed to hear that his hot-tempered companion had become a monk—Muni Shantinath! He could not believe it and went to see him. The monk was seated on a high platform. Thousands had come for his darshan. Those who sit upon high platforms do not recognize the ones below. Whether the platform is a minister’s or a monk’s makes no difference—the platform should be high; then no one below counts. For the pleasure of not having to recognize anyone, people climb to high platforms. The world should recognize them, and they should not have to recognize anyone—that is the ego’s delight. The monk saw his friend, but did not acknowledge him. The friend understood that he had been recognized, yet the monk was pretending otherwise. He thought, “It is unlikely this man has conquered anger, because…
The prime minister, kuo tzu I, of the tang dynasty, was an outstanding statesman, a distinguished general, and the most admired national hero of his day. But fame, power, wealth and success could not distract him from his keen interest and devotion to buddhism. Regarding himself as a plain and humble devoted buddhist, he often visited his favorite zen master to study under him.
HE AND THE ZEN MASTER SEEMED TO GET ALONG VERY WELL. THE FACT THAT HE WAS THE PRIME MINISTER SEEMED TO HAVE NO INFLUENCE ON THEIR ASSOCIATION. THERE WAS NO NOTICEABLE TRACE OF POLITENESS ON THE ZEN MASTER'S PART, OR OF VAIN LOFTINESS ON THE PART OF THE MINISTER; THE ASSOCIATION SEEMED TO BE THE PURELY RELIGIOUS ONE OF A REVERED MASTER AND AN OBEDIENT DISCIPLE. ONE DAY, HOWEVER, WHEN HE WAS PAYING HIS USUAL VISIT TO THE ZEN MASTER, HE ASKED THE FOLLOWING QUESTION: YOUR REVERENCE, HOW DOES BUDDHISM EXPLAIN EGOTISM? THE ZEN MASTER'S FACE SUDDENLY TURNED BLUE, AND IN AN EXTREMELY HAUGHTY AND CONTEMPTUOUS MANNER HE SAID TO THE PREMIER: WHAT ARE YOU SAYING YOU NUMSKULL? THIS UNREASONABLE AND UNEXPECTED DEFIANCE SO HURT THE FEELINGS OF THE PRIME MINISTER THAT A SLIGHT SULLEN EXPRESSION OF ANGER BEGAN TO SHOW ON HIS FACE. THE ZEN MASTER THEN SMILED AND…
Question: A ZEN STUDENT CAME TO BANKEI AND SAID: 'MASTER, I HAVE AN UNGOVERNABLE TEMPER -- HOW CAN I CURE IT?' 'SHOW ME THIS TEMPER,' SAID BANKEI, 'IT SOUNDS FASCINATING.' 'I HAVEN'T GOT IT RIGHT NOW,' SAID THE STUDENT, 'SO I CAN'T SHOW IT TO YOU.' 'WELL THEN,' SAID BANKEI, 'BRING IT TO ME WHEN YOU HAVE IT.' 'BUT I CAN'T BRING IT JUST WHEN I HAPPEN TO HAVE IT,' PROTESTED THE STUDENT. 'IT ARISES UNEXPECTEDLY, AND I WOULD SURELY LOSE IT BEFORE I GOT IT TO YOU.' 'IN THAT CASE,' SAID BANKEI, 'IT CANNOT BE PART OF YOUR TRUE NATURE. IF IT WERE, YOU COULD SHOW IT TO ME AT ANY TIME. WHEN YOU WERE BORN YOU DID NOT HAVE IT, AND YOUR PARENTS DID NOT GIVE IT TO YOU -- SO IT MUST COME INTO YOU FROM THE OUTSIDE.