Awakening for All: Zazen Advantages: Prognoses!
After awakening, the Buddha enjoyed the pure peace and bliss of nirvana. He found the world sunken deeply in the accumulated karma of the triple poisons, heading to destruction and demise. He first thought it difficult to change it, but was moved by his innermost aspiration to help suffering beings and avoid catastrophe.
Problems require prognoses, as necessity is said to be the mother of invention. Prognoses come from profound, progressive, and productive perspectives. Awakened ones only can provide profound prognoses. The Buddha provided the Dharma in nirvana to solve karma, the triple learnings for the triple poisons.
From the Dharma of Dependent Co-origination, the representative prognosis of the 4 holy truths was provided. Other dharmas were provided as corollaries, such as the 2 and 3 refuges, the 4 limitlessnesses, and 5 and 10 precepts, and 12-limbed Dependent Co-origination. Prognoses are attained by bodhisattvas, awakening beings.
The two ways are seeing (principle, as above) and cultivating (practice, as below). The so-called 37 awakening ways are the 4 mindfulness foundations, 4 exertions, 4 potency bases, 5 faculties, 5 powers, 7 awakening limbs, and 8 holy ways. Only practice makes perfect – only cultivation (zazen) perfects verification (awakening/prognosis).
October 5, 2024 C.E.
Notes：
１．Paññā/prajñāis the cognate of prognosis, meaning profound perspective, progressive insight, and productive wisdom to solve problems, identifying their causes and conditions, providing their solutions, and offering the concrete steps to solve them as in the four holy truths/realities.
２．In the Holiness Seeking Sutra (Ariyapariyesana Sutta), the Buddha spoke of his search for holiness in nirvana, visiting his two teachers, attaining awakening, hesitating to tell his finding by seeing the world sunken in store-consciousness (ālaya) where it is difficult to see Dependent Co-origination, and Brahma’s beseeching him to go out into the world to teach lest the world should be destroyed.
３．Sitting still (zazen: sitting meditation) makes one calm and clear, as a bowl settling down makes the water inside of it become calm and clear, reflecting the world. Constant cultivation of still sitting leads to calming (samatha/śamatha) and observation (vipassanā/vipaśyanā), nirvana and awakening (bodhi), witnessing the of truth world (Dhamma/Dharma-dhātu), and becoming the truth body (Dhamma/Dharma-kāya). Anyone can become like a harmonious, cooperating tree (harmonious with elements, giving oxygen, flowers, fruits, building materials, etc.), and truthful tree (both true and tree have the same etymological root of dhṝ, lasting: ten thousand year old tree found in Africa). (cf. Zen koan of a cypress tree in the garden).
４．Karma is instilled with the triple poisons of desire, divisiveness, and delusion (of ego/mei: I/my). The Buddha said that all living beings are karma-birthed, -heirs, -owners, -machines, and -refuged. He clarified that there is no self-substance with self-sameness (permanent) and self-sovereignty (wishful) entities due to the Dharma (Truth/Law) of all dharmas (phenomena), Dependent Co-origination. We as karma-machines must change to the Dharma-refuged in order to change the world in suffering to that in holiness (wholly wholesome: harmonious, healthy, and happy).
５．Nirvana means no wind (of karma imbued with the triple poisons of desire, divisiveness, and delusion), where one can for the first time witness the Dharma world and become awakened from the long night of nescience to the Dharma of all dharmas in calm, clear, controlled, and careful conditions, then prognosticate problems and sufferings in the Four Holy Truths and the Eight Holy Ways.
No-wind of karma stills the two roots (craving and nescience) and stills their results of suffering and samsara [six ways/realms of hell beings, hungry ghosts, (fighting devils), animal beings, human beings, celestial beings], thus become freed (liberation, freedom) from samsara and suffering. One opens the right Dharma-eye there (Right Dharma-eye stored in the exquisite heart of nirvana), attaining countless merits of no moving (blowing) of karma (no moving, no death: ambrosia: amṛta), freed from discrimination, bondage of self, other, that, this, etc. (nothingness, emptiness, no-self, limitless: limitless life, limitless light, no attachment, no obstruction, etc.), realizing the true world (Dharma world, Buddha world, paradise, pure land), freed from straying, delusion, etc.
Please refer to 4. What is Nirvana? in the “Why Buddhism Now?”
https://buddhism869196463.wordpress.com/%e3%83%9b%e3%83%bc%e3%83%a0%ef%bc%9ahome/
６．The Twelve-limbed Dependent Co-origination (bhava-cakka/bhava-cakra, becoming wheel) is the most well-known representative application of the Dharma of Dependent Co-origination, though it is misinterpreted due to its linear presentation by oral tradition and the Hindu idea of transmigration (an embryogenetical interpretation called two causalities in three generations). Actually, it is a compound formed from the Dependent Co-origination of consciousness on sense organs and objects, of suffering on craving, and of samsara (total flow: moment-to-moment change, not like transmigration in Hinduism) on appropriation. It illustrates how our life goes with the five aggregates (originally identifying and analyzing so-called “self,” later “world”), resulting in suffering due to the triple poisons.
Please refer to 3 of the “Why Buddhism Now?” for the detailed explanation of the structural explanation of the Becoming Wheel (bhava cakka/cakka):
https://buddhism869196463.wordpress.com/%e3%83%9b%e3%83%bc%e3%83%a0%ef%bc%9ahome/
一切の為の覚醒：坐禅優位性！
開悟の後ブッダは涅槃の清浄な平和と喜悦を楽しんだ。彼は瀬かいが深く積もり積もった三毒の業に深く沈没し、破戒と終末に向かっｓていることを見た。彼はそれを変えることは難しいと最初考えたが、苦しむ者達を助け破局を避けたいという内奥の誓願に動かされた。
必要は発明の母と言われるように、問題は般若（知恵：処方）を要求する。般若は甚深の、進歩し、生産的な展望から来る。覚者達のみが甚深の般若を提供できる。ブッダは業を解決する為に涅槃の中に法を、三毒に対して三学を、提供した。
諸法の法から、四聖諦の代表的処方が出て来る。その自然の系列として、二、三洲、四無量、五、十戒、十二支縁起といった他の法が提供される。般若（処方）は菩薩、目覚めを目指す者達、によって得られるのである。
二道は見道（理論、上記のような）と修道（実践、下記のような）である。所謂三十七覚支は四念処、四正勤、四超能力、五機能、五能力、七覚支、八聖道である。実践のみが完成に至る－修行（坐禅）のみが確証（覚醒・涅槃）を完成に至る。
2024共通年10月5日
註
Notes:
１．Paññā/prajñā はprognosis ()と同語源であり、四聖諦の様に、問題を解き、その原因と条件を特定し、解決を提供し、それを解決する具体的方途を提示する甚深の展望、シンポの洞察と生産的智慧である。
２．聖求経でブッダは涅槃における聖を求め、二師を訪ね、覚醒を得たが、世界は蔵識 (ālaya)に深く沈没しており縁起を見ることは困難であるので自分で見出した事を語るのを躊躇したが、梵天が、それでは世界が滅ぶので、滅ばないように世に出て教えるようにと頼んだことを語っている。
https://ja.wikipedia.org/wiki/%E8%81%96%E6%B1%82%E7%B5%8C
３．静坐は、椀が安住するとその中の水が静謐に透明になり世界を映すように、人を静謐に明澄にする。静坐の常時の修行は止（止静）(samatha/śamatha) と観（観法） (vipassanā/vipaśyanā), 涅槃と覚醒 (bodhi), に導き法界 (Dhamma/Dharma-dhātu：真理世界)を直証し,法身 (Dhamma/Dharma-kāya：真実人身)になる。誰でも、調和協働している樹（一切元素と調和し酸素、花、果、建築材などを提供する）、だから真実である樹（true/tree両者共法：dharmaの語根 dhṝと同様永続を意味し：一万年生き延びる樹もある）の様に成れる （参考：禅公按：庭前柏樹子）。
４．業は貪瞋（エゴ/メイ：我/我所の）痴の三毒が植え込まれている。ブッダ（覚者）は一切衆生は業—誕生者、—相続者、—所有者、—機械、—依拠者であると言った。彼は、諸法（現象）の法（真理/倫理）である縁起の故に自己同一（永住）と自己主宰（意欲通り）の実態をもった自己物質は存在しないことを明らかにした。業—機械である私達は、苦しむ世界を聖（全体健全：調和、健康、幸福）なる世界に変える為には、法₋依拠者にならなければならない。
５．涅槃は（貪瞋痴で染汚した業の）無風を意味するが、そこで人は静謐・明澄・統制・注意状態で法界を直証し諸法の法に初めて無明長夜から目覚めて、問題と苦に対する四聖諦、八聖道で般若（の知恵：処方）を得る。
業の無風は二根（渇愛と無明）を静止してその結果の苦（四苦八苦など）と輪廻 [地獄、餓鬼、（修羅）、畜生、人間、天上の五（六）道（界）] を静止する、即ち輪廻・苦から自由になる（解脱・解放）。そこでは業による動揺が無く（不動、不死：甘露: amṛta）、我他彼此などの分別・束縛から自由になり（無・空・無我・無量：無量寿・無量光・無著・無碍など）、真理世界（法界、仏界、極楽、浄土）を現観し、迷・惑から自由になり、大局観・甚深・微妙な世界（法身、真実人体）を覚るなど涅槃による正法に眼を開き、無数の功徳を得る（正法眼蔵涅槃妙心）。
「今何故仏教か？」の４．涅槃とは何か？参照
https://buddhism869196463.wordpress.com/%e3%83%9b%e3%83%bc%e3%83%a0%ef%bc%9ahome/
６．十二支縁起（bhava-cakka/bhava-cakra、生成輪、輪廻輪）は縁起の法の適用例の最もよく知られた代表ですが、口碑による線形の表出（三世両重の因果と呼ばれる胎生学的解釈）の為とヒンズー教の輪廻説により誤解されている。実際には感覚器官と感覚対象にって共縁起する意識、割愛による苦、専有（同定：執着）によるサンサーラ（全流：全体刻々変化の意で、ヒンズー教の輪廻ではない）の複合形です。（元来は所謂「自己」後に世界を同定し分析する為の）五蘊と共に、三毒の故に苦に成る私達の生がどのように展開するかを例示したものである。
生成輪 (bhava cakka/cakra)の構造的形態の詳細説明については「何故今仏教か？」の３を参照：
https://buddhism869196463.wordpress.com/%e3%83%9b%e3%83%bc%e3%83%a0%ef%bc%9ahome/
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Maitreya, Friendship, Bodhisattva
弥勒（友情）菩薩
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