Awakening for All：Zazen Way: Happiness
（Happiness is in holiness / Suffering is in sin）
Anyone will like happiness (su-kha: right-going) and dislike suffering (du-kkha: wrong-going). Happiness is derived from hap, happening, luck, fortune. Happiness in other languages suggests the same: good happening or fortune. Good happenings come from individual, social, and environmental factors all combined in the Dharma of Dependent Co-origination.
Essentially and eventually the key to happiness depends on the individual choice of how to live. We know that our karma is the key in relation with the Dharma. We know that karma with the triple poisons of desire, divisiveness, and delusion leads to suffering, and that the triple learnings of morality, samadhi, and prognosis (for volition, emotion, and intellect) lead to happiness.
Still sitting stills volitions, stops immoral actions, strives in mindfulness and samadhi (harmony, integration), savor nirvana (no-wind, of karma, amrita: ambrosia of immortality), sees Dharma, serves and saves all. Thus, anyone can cultivate and verify the Dharma body/world with the four limitlessness of friendship, compassion, joy, renunciation (truth, goodness, beauty, holiness).
The practical path is that of seeing (cognizing the Dharma: all phenomena are limitlessly related and relative) and serving (cultivating) the triple learnings individually, socially, and environmentally. The Buddha, awakened and activated by the Dharma, was called Bhaga-van (Fortune-full One, Lucky One). Anyone can and should become fortunate for all to become holy and happy.
February 9, 2025 C.E.
Notes:
1.Happiness is derived from “happen,” originally meaning “a fortunate occurrence.”In modern usage, it signifies “a state of contentment and joy.”The Sino-Japanese happiness (幸福) means avoiding death and sharing the divine gift (幸：夭：死：death + 屰：leaving (leaves, 福：示：altar＋畐：potted wine with both hands. (Joken Kato’s Kanji-no-kigen: Origin of Chinese Letters). The old Japanese expression of “shiawase” is derived from “doing to meet/unify (為合わせ）stressing action. The corresponding words in other languages are similar in their meanings.
2. “The Dharma (Norm/Law/Truth/Ethic) of all dharmas (forms/phenomena/ truths/ethics)” is Dependent Co-origination, i.e., all phenomena are interdependently co-originated on limitless causes and conditions (similar to the Law of Causality, but deeper and wider – beyond conventions, conceptions, objects, etc.). This means that we are interrelated with other beings (other species, elements, stars, etc.), and relatives to each other, and that we must therefore live together harmoniously and strive to make a wholly wholesome world to become harmonious, healthy, and happy.
- The Triple Poisons are desire, divisiveness, and delusion (of a self-same, self-sovereign self). The “Triple Only” are only me, only now, and only money (short-sighted views and actions, which make the wider world worse), which can be cured by the Triple Learnings of morality, concentration, and prognosis.
- The triple learnings are morality, integration, and prognosis (sîla, samâdhi, prajñâ). This is done by still sitting (zazen: sitting meditation), stilling karma (action with the triple poisons of desire, divisiveness, delusion), settling in samadhi (harmonious integration: nirvana), and providing prognosis to cultivate our volition (to action), emotion, and intellection.
- 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).
- The practice of Zen (jhāna/dhyāna: meditation), the key and core practice of za-zen, sitting meditation, is to still karma, settle in nirvana（nir-vāṇa = ni-vāta: no-wind, of karma, see the Dharma, and serve and save all. This process is categorized in the Four Zen Stages and the Eight Concentration (samādhi) Stages (actually Four Zen Stages plus Four Concentration Stages combined, going together). As shown in the Four Zen Stages thoughts, emotions (the representative five coverings: lust-desire, covetousness-malevolence, sloth-drowsiness, agitation-worries, doubts), and volitions (the representative four fluxes: lust, becoming/identification, views/dogmas, nescience/no witness, of nirvana) are stilled in this order.
Please refer to 5. What is Karma? in “Why Buddhism Now?”
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 道：幸福
（幸福は聖に：苦悩は罪に）
誰でも幸福（su-kha:良く行く）を好み苦悩（du-kkha:悪く行く）を嫌うだろう。幸福は出来事、為合わせに由来する。他言語での幸福も同様であることを示唆している：良い出来事、幸運。良い出来事は縁起法に従った個人、社会、環境要素全体の結合したものである。
本質的に最終的に幸福への鍵は如何に生きるかの個人の選択に依る。私達は法に対する自らの業が鍵であることを知っている。私達は貪瞋痴の三毒を伴う業は苦悩に導き、（意情知に対する）戒定慧の三学が幸福に導くことを知っている。
静坐は意志を静め、不道徳な行為を止め、専心と三昧（調和、統合）に努め、涅槃（無風、業の：甘露：不死の神饌）を味わい、法を見、一切に奉仕し救済する。こうして、誰でも慈悲喜捨（真善美聖）の四無量と伴う法身/法界を修養・覚証する。
実践的道は個人的、社会的、環境的（一切現象は無限の相依相対という法の認知の）見道と三学の奉仕（修養）道である。法の覚醒と実践をしたブッダ（覚者）はバガバーン（多幸運者）と呼ばれた。誰でも一切が聖で幸福になるように自ら好運になり得、なるべきである。
２０２５共通年２月１０日
註：
1. 幸福は「死を逃れると御神酒を受ける幸運」の熟語 (幸：夭：死 + 屰：落葉, 福：示：祭壇＋畐：酒壺を両手で捧げる（加藤常賢「漢字の起源」
2. 諸法（形態・現象）の法（規則・法則・真理・倫理）は縁起（因縁生起）、即ち、一切現象は無量の直接原因と間接条件により相依生起するということである（因果則に似ているがさらに深く広い－世俗、観念、対象などを超える）。これは私達が他者（多種、要素、星宿など）と相依関係にあることを意味し、相互に相対的であり、私達が調和、健康、幸福になる為には共に調和して生き、全体健全な世界を作る努力をしなければならないことを意味する。
3. 三毒は貪瞋痴（自己同一、自己主宰の我という愚痴）である。三だけは今だけ、金だけで自分だけということであり（短見・短絡行動で、より広い世界を悪化させる）が、戒定慧の三学はこれらを治癒できる。
4. 三学は戒定慧（sîla, samâdhi, prajñâ）である。これは静坐により、業（貪瞋痴三毒を伴う行為）を静め、三昧（調和総合：涅槃）に安住し、般若（処方：知恵）を与え、知情意を修養する。
5. 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。
6. 鍵となる静坐の実践は業を静め、涅槃（nir-vāṇa = ni-vāta: no-wind, 無風、業風の）に安住し、法を見、一切に奉仕し救済する。坐禅（静坐瞑想）は身体・呼吸・頭脳（身口意）業を整え静止する。四禅は、尋求、伺候、喜悦、安楽を静め平静 (upekhā/upekṣā, 字義は捨離)・涅槃に到達する結果の心的（知性・感情・意欲）業を静止する過程を表示している。
「今何故仏教か？」の４（涅槃）と５（禅）を参照：
https://buddhism869196463.wordpress.com/%25E3%2583%259B%25E3%2583%25BC%25E3%2583%25A0%25EF%25BC%259Ahome/
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