Thursday, August 21, 2008

95. The Eightfold Awakening of a Great Human Being

Every buddha is a great human being. That to which a great human being awakens is therefore called the eightfold awakening of a great human being. To awaken to this teaching is the cause of nirvana.

It was the last instruction of our Original Master, Sakyamuni Buddha, on the night that he entered nirvana.

1. Wanting little
The Buddha said, "You beggars should know that people of big desire and abundant wants abundantly seek gain, and so their cares also are abundant. A person of small desire and few wants, being free of seeking and free of wanting, does not have this trouble. Small desire, wanting little, you should practise just for itself. Still more, wanting little can produce all kinds of benefits: People of small desire and few wants have no tendency to curry favour and bend in order to gain the minds of others. Again, they are not led as if they were enslaved by the senses. Those who practise wanting little are level in mind; they are without worries and fears; when they come into contact with things they have latitude; and they are constantly free from dissatisfaction. Those who have small desire and few wants just have nirvana. This is called 'wanting little.' "

2. Being content
The Buddha said, "If you beggars desire to be rid of all cares, contemplate contentment. The teaching of knowing contentment is the very place of plenty, ease, and peace. A person who is content, who knows satisfaction, even when lying on the ground is still comfortable. Those who are not content, who do not know satisfaction, even when living in a heavenly palace are still not suited. Those who do not know satisfaction, even when rich, are poor. People who know satisfaction, even when poor, are rich. Those who do not know satisfaction are forever being pulled through the five desires, as if they were slaves; they are pitied by those who know satisfaction. This is called 'being content.' "

3. Enjoying peace and quiet
The Buddha said, "If you beggars wish to pursue the ease of serene spontaneity, depart from noise and dwell alone in seclusion. People of quiet places are revered alike by mighty Indra and all the gods. For this reason you should leave behind your own groups and other groups, dwell alone in some empty spot, and intend to eradicate disgruntlement. Those who like crowds thereby usher in lots of trouble. It is like a great tree, for example, when flocks of birds gather on it, whereupon it is in danger of withering and breaking. Worldly attachments sink a person in heaps of suffering. It is like an old elephant, for example, drowning in mud, unable to get himself out. This is called 'detaching oneself.' "

4. Persisting
The Buddha said, "If you beggars keep at it, nothing will be difficult. For this reason you should keep on persevering. It is like, for example, a trickle of water constantly flowing, whereby it is able to drill through rock. If a practitioner is always losing heart and quitting, that is like twirling a stick to start a fire and resting before it gets hot: even though the desire is there to get fire, fire cannot be got. This is called 'persisting.' "

5. Not losing mindfulness
The Buddha said, "For you beggars who seek friends in the good and seek sanctuary and help in the good, there is nothing like not losing mindfulness. If a person does not lose mindfulness, the desperados of care and anguish cannot invade him or her. For this reason, you should constantly exercise control over your thinking and be present in mind. One who loses mindfulness thereby loses all virtues. If your energy of mindfulness is strong, if your capacity for conscious thought and conscious awareness is robust, if your sense of direction is resolute, even if you go among desperados of the five desires you will emerge unscathed. It is like wearing armour to enter a battlefield, and thereby having nothing to fear. This is called 'not losing mindfulness.' "

6. Tending the stillness of dhyana

The Buddha said, "If you beggars regulate your heart and mind, your heart and mind will be still. When the heart and mind abides in stillness, one is consequently able to witness the manifestation of the Law of arising and vanishing of the world. For this reason, you should constantly persist in the practice of all kinds of stillness, all kinds of balance. If one achieves stillness, balance, stability, then the mind does not scatter. It is like a household that values water keeping a dike in good repair. Practitioners also are like that. Through tending well the stillness of dhyana, we prevent the water of wisdom from leaking away. This is called 'stillness.' "

7. Cultivating wisdom
The Buddha said, "If you beggars possess wisdom, you will be free of greed and attachment. And, through constant self-reflection, you will prevent wisdom from being lost. This is just to be able, within the reality which is my teaching, to attain liberation. Those who are not so inclined are already different from people of the enlightened way and are also different from those clothed in white -- there is nothing to call them. Truly, wisdom is a sturdy ship in which to cross the ocean of aging, sickness and death. Again, it is a great bright torch for the darkness of ignorance; it is good medicine for all sick people; and it is a sharp axe to fell the trees of anguish. For this reason, you should listen to, wish for, and grow your own wisdom, and thereby develop yourself. A human being who possesses the light of wisdom is, albeit as eyes of flesh, a human being of clear vision. This is called 'wisdom.' "

8. Not being wordy
The Buddha said, "If you beggars engage in all kinds of tittle-tattle and rambling discussion, your own mind will be disturbed. Although you have left home, still you will be unable to get free. For this reason, beggars, you should quickly throw away that wordiness which disturbs the mind. If you want to enjoy the ease that comes with extinction of cares, you should well and truly cut out the fault of idle discussion. This is called 'not being wordy.' "

This is the eightfold awakening of a great human being. One by one, each being equipped with the eight, there may be sixty-four. Expanded, they may be countless, immeasurable, unfathomable. Abridged, they are sixty-four. They are our Great Master Sakyamuni's final teaching; they are what his Great Vehicle instructs; they are his supreme swan song during the night of the 15th day of the second month... after which he did not expound the Dharma again but finally passed into pari-nirvana.

The Buddha said, "You beggars should constantly endeavour, with undivided heart and mind, to pursue the transcendent way of awakening. Everything in the world, animate and inanimate, without exception, is a perishing and unstable form. Stop for a while and talk no more. Time must pass and so I am going to die. This is my last instruction."

For this reason disciples of the Thus-Come invariably learned it. Those who did not practise and learn it, and who did not know it, were not the Buddha's disciples. It is the Buddha's treasury of the eye of true Sitting and his fine mind of nirvana. Yet many today do not know it, and few have seen or heard it: they do not know it due to the trickery of demons. At the same time, it is not seen or heard by those with scant good roots accumulated in their own past lives. During the bygone days of the genuine Dharma and the imitative Dharma, all disciples of the Buddha knew it. They practised it and learned it in experience. Now there is not one or two among a thousand beggars who has heard of the eightfold awakening of a great human being. We should mourn the barbarism of a decadent age: there is nothing even to compare it with. While the Thus-Come's teaching of the true reality of Sitting still permeates the great-thousandfold world, while the spotless truth of Sitting has not yet disappeared, we should be quick to learn it. Do not be slack or lazy. To meet the Sitting Method of the Buddha, even in countless ages, is hard. To receive a human body also is hard. Even in receiving a human body, a human body on the three continents is better. And a human body on the southern continent is best of all -- because it can meet Buddha, hear the Dharma, leave home, and realize the way of awakening. Those unfortunates who died before the pari-nirvana of the Thus-Come neither heard about nor learnt this eightfold awakening of a great human being. That we now are seeing and hearing it, and learning it, is the influence of long-accumulated good roots. In learning it now, and thus developing life by life, until arriving without fail at the supreme awakening of Buddha and expounding this teaching for living beings, may we be akin to Sakyamuni Buddha; may there be no differences.

Treasury of the Eye of True Sitting
The Eightfold Awakening of a Great Human Being

Written at Eihei-ji temple, on the 6th day of the first lunar month in the 5th year of Kencho [1253].

Translated by Mike Cross, August 2008.

Sunday, August 3, 2008

73. The Four Abodes of Mindfulness

The Four Abodes of Mindfulness:

1. Mindfulness of the body, as impure,
2. Mindfulness of feeling, as unsatisfactory,
3. Mindfulness of the mind, as impermanent,
4. Mindfulness of the real, as free of self.

Mindfulness of the body as impure: One skin-bag being mindful here and now of his own body is the whole universe in ten directions. Because it is the real body, it is the mindfulness of the body's impurity that springs up and springs out, on the road of looking lively. For those with no spring, mindfulness might be impossible. They might be like zombies, in which case allowing as action might be impossible, expounding as action might be impossible, and being mindful as action might be impossible.

There really is such a thing as being successful in mindfulness: remember, it is success in springing up and springing out. What I have called "successful mindfulness," is everyday actions in grooving shoes -- sweeping the ground and sweeping the floor. Sweeping the ground mindful that it might be any number moon, or sweeping the ground mindful that "That was just the second moon!", we sweep the ground and sweep the floor, and so the whole earth is It.

Being mindful of the body is the body being mindful. That by means of the body's mindfulness something else is mindful, is not it. Being mindful in and of itself is the superlative having arrived.

When body-mindfulness is realizing itself, mental mindfulness is not at all worth groping for -- it is not real.

Thus, mindfulness is vajra-samadhi, diamond constancy, and is surumgama-samadhi, all-conquering stillness. Both of these are mindfulness of the body as impure.

Broadly, seeing a bright star in the middle of the night is called "being mindful of the body, as impure." Relative discussion of purity and defilement is not it. The body which I have, which is my existence, is the very negation of purity. This real body is just the negation of purity.

Learning in practice like this is, when demon becomes buddha, getting a grip on the demon in order to beat the demon and become buddha. It is, when buddha becomes buddha, getting a grip on buddha in order to form a conception of buddha and become buddha. It is, when a human being becomes buddha, getting a grip of being human in order to retune the human being and become buddha. We must get to the bottom of the truth that a way through exists just at the place where a grip is got.

It is like, for example, the washing of clothes. Water is dirtied by the clothes, and the clothes are permeated by the water. You use this water to wash with, and you replace this water and wash, but it is all still the using of water, and is all still the washing of clothes. During the first wash and the second wash, if in your view something remains not cleansed, do not hang around doing nothing!

When all the water is used up, carry on with other water. Even if the clothes are clean, carry on washing them. For water, all sorts of water can be used -- all sorts are good for washing clothes. We can investigate the truth that if the water is impure there might be fish in it.

As for clothes, all sorts of clothes need washing.

Working it out like this, we are realizing the universal law of laundry. At the same time, we are seeing into cleansing -- the point being this: our original purpose is not always to wet clothes with water, and our original purpose is not to dirty water with clothes; rather, it is in using dirty water to wash clothes that the original purpose of washing clothes exists.

Going further, there are methods of washing clothes and washing other objects, by using fire, wind, earth, water and space. And there are methods of washing and cleansing earth, water, fire, wind and space using earth, water, fire, wind and space.

The point of being mindful of the body, as impure, is also like this.

Thus, the body in its entirety, the mindfulness in its entirety, and the impurity in its entirety, are just the dull red robe that our mothers bore. If a Buddhist robe were other than the dull red robe their mothers bore, buddha-ancestors would never wear it -- how could Sanavasa be the only one? We should dwell mindfully on this principle of enlightenment, learning it in practice and getting right to the bottom of it.

Mindfulness of feeling as unsatisfactory: Suffering, dukha, dis-ease, pain, bitterness, hardship, trouble, dissatisfaction... is a feeling. That it is the independent subject feeling, is not it. That it is objective feeling, is not it. That it is feeling as something that exists, is not it. That it is feeling as what does not exist, is not it. It is the living body feeling. It is the living body suffering. It means sweet ripe melons being replaced by bitter gourds. This is bitter to the skin, flesh, bones, and marrow, and bitter to the conscious mind, the unconscious mind, and so on. This is the practice and the experience of a mystical power that is a cut above -- a mystical power that springs out from the entire stem and springs out from the whole root. Thus, "It has been said that living beings suffer. Yet what actually exist are suffering living beings." That living beings are self is not it. That living beings are the other is not it. What actually exists is suffering living beings. In the end, it is impossible to deceive others. Sweet melons are sweet through to their stems. Bitter gourds are bitter through to their roots. And yet it is not easy to grope what is this bitterness, this dukha, dis-ease, dissatisfaction. We should ask ourselves: what is this dissatisfaction?

Mindfulness of the mind as impermanent: The Old Buddha Daikan Eno says, "Impermanence is the Buddha-nature." So impermanence, changeability, as understood by various types, is in every case the essence of the Awakened -- the Buddha-nature. Great Master Yoka Genkaku says, "Actions are impermanent; all is empty. Just this is the great and round awakening of the Thus-Come." Mindfulness of the mind, as impermanence, is just the great and round awakening of the Thus-Come and is the Thus-Come himself, greatly and roundly awakened. The mind -- citta, heart, thinking, intention -- even if it intends not to be mindful, follows the external world completely; therefore where the mind is, there also is mindfulness. Broadly, arrival at the unsurpassed awakening of the Buddha, realization of the supreme integral truth of full enlightenment, is just impermanence, just changeability, and is mindfulness of the mind. That the mind is constant and unchanging, is not necessarily it. Because they are far removed from the four lines and beyond the hundred negations, fences, walls, tiles and pebbles, and stones large and small, are the mind, are impermanence, and are mindfulness itself.

Mindfulness of the real, as free of self: The tall, realized in Sitting, are the Real Long Body. The short, realized in sitting, are the Real Short Body. It is thinking in activity which, because it is real, is free of the small self -- free of I, me, mine; free of the expectant, grasping, manipulating subject. A dog as the Buddha-nature is negation, a bit of nothing, freedom, absence. A dog as the Buddha-nature is affirmation, something, existence, presence. All living beings, as bits of nothing, are the Buddha-nature. All instances of the Buddha-nature, being freedom, are living beings. All the buddhas, being nobody, having nothing, are buddhas. All instances of the Buddha-nature, as freedom, are the Buddha-nature. All living beings, bereft of all and lacking nought, are living beings. Because it is like this, we study all real things as being, without anything, all real things, and we learn this in practice as mindfulness of the real, bereft of me. Remember, it is to spring out from the whole body of self-entanglement.

Sakyamuni Buddha says, "All buddhas and bodhisattvas, those who are awakened in the truth and those who are of it, will be forever at ease in this teaching, treating it is a sacred womb."

So the buddhas and bodhisattvas have each treated these four abodes of mindfulness as a sacred womb. Remember, they are a sacred womb for the balanced awareness of bodhisattvas in the penultimate stage before the full awakening of buddha, and they are a sacred womb for the subtle awareness of bodhisattvas in the ultimate stage before the full awakening of buddha. We have it in these words already: "All buddhas and bodhisattvas." How could those in the stage of subtle awareness not be included? Even the buddhas themselves treat these four abodes as a sacred womb. And bodhisattvas who have transcended stages prior to balanced awareness or beyond subtle awareness also treat these four abodes of mindfulness as a sacred womb. Truly, the skin, flesh, bones, and marrow of the buddhas and the ancestors are nothing but the four abodes of mindfulness.


Translated end of July 2008 during a spell by the forest in France, inspired by re-reading "bodhinyana, teachings of Ven. Ajahn Chah," and mindful of Marjory Barlow's exhortation that our practice of mindfulness -- or whatever else we choose to call it -- "has to be REAL."

By the forest stream
A loser sits
Drinking sound.