Hyakujo: The Everest of Zen, with Basho's Haikus - Oshorajneesh.com

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CHAPTER 2. THE GREAT PEARLThe Japanese haiku poet, Basho, was born in 1644, the son of a samurai in the service of the lordof Ueno castle. As a young boy, Basho became the page and study companion of the nobleman’seldest son, and together they learned, among other skills, the art of making verse.On the death of his master, Basho went to Edo – now Tokyo – where he studied verse under Kigin.He then became a disciple of the Zen master, Buccho.Basho’s fame as a master poet spread. He began to attract disciples of his own.Journeying became Basho’s life-style, providing him with a chance to observe and write of nature,with which he felt such a deep affinity.He once wrote, ”All who achieve greatness in art possess one thing in common: they are one withnature. Whatever such a mind sees is a flower, and whatever such a mind dreams of is the moon. Itis only a barbarous mind that sees other things then flowers, merely an animal mind that dreams ofother than the moon.”The flower and the moon are only symbolic. What he is intending to say is that the really silentmind can only see the greatest in existence, the most beautiful, the most truthful. He can see onlyflowers and moons. In his status, in his height, he cannot see the mean and ugly things of which thehuman mind is so filled up. He calls this mind, which has not known the experience of emptiness, abarbarous mind – a beautiful definition of a barbarous mind.The mind of a buddha will only see flowers all around. The mind of a buddha reclining will see themoon and the stars and all that is beautiful in the darkness of the night. Whether it is morning orevening, it does not matter, the no-mind only reflects the most precious, and the so-called mind thatwe have is only concerned with the ugliest – it is barbarous.When Hyakujo returned to Yueh Chou, he lived a retired life, concealing his abilities and outwardlyappearing somewhat mad. It was at this time that he composed his sastra, called, ”A Treatise SettingForth the Essential Gateway to Truth by Means of Instantaneous Awakening.”Later, this book was stolen and brought to the Yangtse region and shown to Ma Tzu. After readingit carefully, Ma Tzu declared to his disciples: ”In Yueh Chou there is now a great pearl. Its lusterpenetrates everywhere freely and without obstruction.”Ma Tzu was making a pun on Hyakujo’s original surname of Chu. Hyakujo was Ma Tzu’s discipleand finally his successor.Maneesha has asked these sutras for today:BELOVED OSHO,ON ONE OCCASION HYAKUJO SAID, ”IF WE ARE ATTACHED TO A VIEWPOINT THAT WEARE NATURALLY THE BUDDHAS AND THAT WE ARE IN ZEN BUDDHISM BECAUSE WEARE ORIGINALLY PURE AND ENLIGHTENED, WE ARE AMONG NON-BUDDHISTS WHO DENYCAUSALITY.”Hyakujo: The Everest of Zen, with Basho’s Haikus 18 Osho
CHAPTER 2. THE GREAT PEARLNow, this is something to be understood and it is one of the most debated subject matters forcenturies: if enlightenment is sudden, that means there is no cause to it. It can be sudden only ifit has no causality. If it has any cause, first the cause has to be produced, then enlightenment willfollow.Science believes in causality. You provide all the necessary causes, and this will be the inevitableoutcome. But Zen, in the sense of sudden enlightenment, drops the idea of causality. There isno cause that leads to enlightenment – and Hyakujo is making it clear. If no cause, no causality,leads to enlightenment, the reason is that enlightenment is not an effect; cause and effect are joinedtogether. Enlightenment is not an effect of any cause; it is already there. The effect is in the future.That which is already there, needs no cause. It needs only a turning of your vision. That is nota cause. It needs only a remembrance. That is not a cause. What is already there, in this verymoment, requires no causality. Causality produces something. It is already perfectly present;nothing has to be added. All that is needed is to wake up and see.Seeing is not a causality, you have to understand it. That’s why no method, no device can be said tobe absolutely certain to lead you to enlightenment. All that it can do, is to trigger a certain process inyou so that you start looking inwards. It can produce the looking inwards, but it cannot produce yourenlightenment. If you honestly and urgently look inwards, the buddha is there. Your enlightenmentexplodes in thousands of ways; it has been just waiting for your eyes.All Zen masters have been talking about methods, about devices. The reason is that there is noway to introduce you to your own buddha, your own nature. It is so deep down inside you, it cannotbe made objective. It cannot be said, ”Look, this is your nature. Say hello to it. Get introduced.”Nobody can introduce you to your own nature. Hence, all these devices which are in a way lies, aredesperate efforts of the masters somehow to force you to look inwards. Then everything will happenon its own accord.... A VINAYA MASTER – vinaya is the whole Buddhist scripture – NAMED YUAN ONCE CAMETO HYAKUJO AND ASKED, ”DO YOU MAKE EFFORTS IN YOUR PRACTICE OF THE TAO,MASTER?”HYAKUJO REPLIED, ”YES, I DO. WHEN HUNGRY, I EAT; WHEN TIRED, I SLEEP.”Such a great and beautiful statement contains so much, oceans of meaning.”YES, I DO”, says Hyakujo, ”WHEN HUNGRY, I EAT; WHEN TIRED, I SLEEP.” He is saying, ”I simplygo with nature. I am no more, only nature is: tired, it goes to sleep; hungry, it eats. Neither do Iinterfere nor do I make any effort in the sense ‘effort’ is understood.”Yuan asked a necessary question, ”AND DOES EVERYBODY MAKE THE SAME EFFORTS ASYOU DO, MASTER?”HYAKUJO ANSWERED, ”NOT IN THE SAME WAY. WHEN THEY ARE EATING, THEY THINK OF AHUNDRED KINDS OF NECESSITIES, AND WHEN THEY ARE GOING TO SLEEP THEY PONDEROVER AFFAIRS OF A THOUSAND DIFFERENT KINDS. THAT IS HOW THEY DIFFER FROM ME.”Hyakujo: The Everest of Zen, with Basho’s Haikus 19 Osho
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CHAPTER 5. DON’T BE IDIOT BUDDHAS
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CHAPTER 6The disciple is the seed1
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CHAPTER 6. THE DISCIPLE IS THE SEED
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CHAPTER 9. THE BUDDHA IS YOUR EMPTY
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