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

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CHAPTER 5. DON’T BE IDIOT BUDDHASThe master of the vinaya sect must have been very skeptical of Zen. It is his skepticism that said,”YOU ZEN MASTERS DO A LOT OF TUMBLING ABOUT IN THE EMPTINESS OF THE VOID.”Scholars always think that meditators are wasting their time just sitting silently doing nothing.Scholars think they are doing great work creating great systems of thought and philosophy, andthese meditators simply sit with their closed eyes. To the scholars, the meditators seem to be justlazy people who have found a good name, meditation, just to hide the laziness.So his question was not sincere and honest, it was rather an effort to make a laughingstock ofHyakujo. But it was difficult – it is always difficult. A scholar is not even the dust underneath the feetof a meditator. He knows nothing of the heights of consciousness. Hyakujo did well, he did not feltoffended.”ON THE CONTRARY, VENERABLE SIR, IT IS you WHO TUMBLE A LOT IN THE EMPTINESSOF THE VOID.”This must have come as a shock to the vinaya master: ”HOW CAN THAT BE?””THE SCRIPTURES,” CONTINUED HYAKUJO, ”ARE JUST WORDS – MERE INK AND PAPER –AND EVERYTHING OF THAT SORT IS JUST AN EMPTY DEVICE. ALL THOSE WORDS ANDPHRASES ARE BASED ON SOMETHING PEOPLE ONCE HEARD – THEY ARE NOTHING BUTEMPTINESS. YOU, VENERABLE SIR, CLING TO THE MERE LETTER OF THE DOCTRINE, SOOF COURSE YOU TUMBLE ABOUT IN THE VOID.”Facing an enlightened man is a rare experience in the sense, that you cannot make a laughingstockof him.He turned the whole thing on the scholar: ”Rather than saying that we Zen people are tumblingin the emptiness and the void, calling it meditation... the truth is that you scholars are tumbling inthe emptiness and void. What are your scriptures? Just paper and ink, mere words spoken bysomebody, but those words are always empty. The moment they reach to the paper, to the ink, theydon’t have life.”You are really tumbling into emptiness. We are not tumbling into emptiness, we are becomingemptiness, and that is a totally different thing. We are enjoying the emptiness, we are finding thatemptiness is our nature, that out of this emptiness arises everything – our very life source.”AND DO YOU ZEN MASTERS NOT TUMBLE IN THE VOID?” ASKED THE VINAYA MASTER.HYAKUJO SAID, ”WE DO NOT.”THE VINAYA MASTER RESPONDED, ”HOW NOT?”AT THIS, HYAKUJO SAID, ”ALL THOSE WRITINGS ARE THE PRODUCTS OF WISDOM, ANDWHERE WISDOM’S MIGHTY FUNCTION OPERATES, HOW CAN THERE BE TUMBLING ABOUTIN THE VOID?”Hyakujo: The Everest of Zen, with Basho’s Haikus 82 Osho
CHAPTER 5. DON’T BE IDIOT BUDDHASA Zen meditator also reads the scriptures, but his reading cannot be called empty. He brings thosewords back again to life through his meditativeness, through his own wisdom. Someone has spokenthose words out of wisdom, out of enlightenment – a buddha. Only another buddha can bring themto life again. Only another buddha can give meaning to them again.Hyakujo says, ”We are not tumbling into emptiness. Even if we are reading the ancient sutras, theyare always secondary. We are simply testifying to our meditativeness, looking into the mirrors of thescriptures. For us, scriptures are a kind of reference source. Alone, inside, we don’t know whetherwe are on the right track or not. Reading about the same track in the scripture, functions in a doubleway. It makes the scripture alive, and it makes you confident to move along the same path you aredoing.”Basho wrote a small haiku:YELLOW ROSE PETALSTHUNDER –A WATERFALL.Remember always, a haiku is a painting in words. Silently Basho must have been meditating andwhen he opens his eyes saw ”yellow rose petals, thunder – a waterfall.”Just the minimum words are used. Haikus are telegrams – not a single unnecessary word. Youcannot add into this small haiku another word, nor can you take out a single word. It is exactlyin a silent mind that opening the eyes and looking outside: rose petals and a great thunder and awaterfall.Try to understand haikus as paintings in words from great masters of meditation. That is the onlyway to understand them. Otherwise they are just empty words, unrelated, without any grammarand no care about the language. They don’t say anything. They simply show something: if youare meditating, and out of meditation you open your eyes, whatever you see becomes so beautiful,so poetic, so musical that Zen masters keep a copybook with them. They simply note down a fewwords.Those words actually represent what they have seen. They don’t elaborate, they don’t make a greatpoem out of them. These are simply notes of meditators about the beauty of existence of which thenon-meditators are absolutely unaware.Question 1Maneesha’s question:BELOVED OSHO,IT SEEMS THAT IF WE ARE EVEN TO BEGIN THE JOURNEY, WE NEED TO FEEL CONNECTEDTO YOU. IF WE ARE TO persevere WE NEED TO love YOU. BUT ONCE WE HAVE SOMETHINGWE CAN DEFINE AS A RELATIONSHIP WITH YOU, YOU WILL TELL US TO DROP IT.Hyakujo: The Everest of Zen, with Basho’s Haikus 83 Osho
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Hyakujo: The Everest of Zen, with Basho's Haikus - Oshorajneesh.com

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