覚醒：Awakening

 

覚醒

 

お早うございます！

 

ウパニシャッドでの三昧（samādhi）は梵と我の追求から「梵我一如」―宇宙(Brahman)の本質と個我(ātman)の本体・本質が生気（prāṇa:atem:呼吸）や実在(sat:在ること)という同一のものであるーというウパニシャッドの思想家達の発見した真実を実体験する方途となった。

 

ウパニシャッドでは意識状態を目覚め・夢眠・熟眠・第四位（三昧）（jāgrat/svapna/suṣupti/turīya）としたが、第四位は前三者と異なり意識はあるが動揺のない特殊状態であり、r/l転換の可能性を考えると文献的証拠は無いがtulya(平等：平衡：平静)と考えられた可能性がある。

 

Buddhaとは覚者の意味であるが、その覚醒は通常の業三毒の伴う目覚（jāgrat）を超えた四禅の第四涅槃に入った状態での正覚（正定：三昧：禅）であり、普遍法である縁起の法界（一切相依相対：無常無主宰による無我）の正知見を指している。

 

自我・自国・風俗・習慣等の世間的合意は土地・時代により異なり俗諦（世俗的在り方）と呼ばれ、時空を超えて認められる普遍的在り方（真理・倫理）を真諦・第一義諦（究極真理・倫理）と呼ばれ、後者を覚証する事が正覚であり覚者である。

 

ブッダは苦・輪廻の解決を求め修行して五感官・五対象・五意識の縁起（集合発生：縁起）を機縁として一切現象が因縁生起する事を悟り欲が苦の因、無明（涅槃無覚証）が生死輪廻の因と知り、その解決を法による三学の修養・覚醒に求めた。

 

諸法（一切現象）の法（法則）が縁起（因縁生起）であれば、時空無量の因（原因）縁（条件）により一切現象は無常・苦（思い通りにならない）・無我（孤立・不変・実体の「我」は無い）の三相（様相：特徴）を持っていることになる。

 

「縁起を見る者は法を見る。法を見る者は仏を見る」とは縁起を理解すれば諸法が理解でき、仏（覚者）になれるということである。四苦八苦十二苦を解決するには欲を離れ、生死を解決するには静坐により涅槃覚証し三学を実践すれば良い。

 

一水四見とは人が水と見るものを魚は宮殿と見、餓鬼は膿血と見、天人は宝玉と見るというものの見方・生き方を例えたものである。科学者は宇宙生成・生物進化・新機能・素粒子論・量子場論等で世界・人間を多様に解明しようとしている。

 

ブッダは人間として生まれることを盲亀浮木の例えでその稀有・貴重を説き更に覚道に逢うのは稀有・貴重であると説いた。そして業機械（奴隷）から法依拠者になり戒律（地球倫理）を守り、涅槃・覚醒・平等・平和・自由・自治を皆に勧めた。

 

有難うございました。

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Awakening

 

Good morning!

 

In the Upaniṣads, samādhi became a means of directly experiencing the truth discovered by the Upaniṣadic sages through their inquiry into Brahman and Ātman (Self): “the identity of Brahman and Ātman” (Brahma–Ātma-aikyam)—the realization that the essence of the cosmos (Brahman) and the essence of the individual self (ātman) are fundamentally one and the same, understood in terms such as life/breath (prāṇa; cf. atem: breath) and Being/Reality (sat).

 

In the Upaniṣads, four states are distinguished: waking, dreaming, deep sleep, and the Fourth  (jāgrat / svapna / suṣupti / turīya). The Fourth (samādhi) differs from the preceding three in being a special state in which awareness remains but mental agitation has ceased. Considering the possibility of r/l interchange, although there is no textual evidence for such an identification, it is conceivable that turīya may have been associated with tulya—“equal,” hence equality, equipoise, or tranquility.

 

Buddha means “the Awakened One.” This awakening transcends ordinary waking consciousness (jāgrat), which remains conditioned by karma and the Triple Poisons. It is Right Awakening realized in the stillness of nirvāṇa associated with the fourth jhana (zen)—Right Samādhi (synthesis)—and signifies right view of the Dharma of Dependent Co-origination, the universal law: all things are interrelated and relative, thus, impermanent, without an independent sovereign, and therefore without a separate, permanent self as an entity.

 

Worldly conventions concerning the self, state, customs, habits, and so forth vary according to place and period. They are therefore called conventional truth (saṃmuta-satya, lit. truth by consensus), the conventional way things are understood. In contrast, universally valid ways of being—truth and ethics that transcend particular places and periods—are called ultimate truth or truth in the highest sense (paramārtha-satya). To awaken to and directly realize the latter is Right Awakening, and one who does so is an Awakened One.

 

Seeking a solution to suffering and saṃsāra, the Buddha practiced and, taking the Dependent Co-origination of the five sense faculties, their five objects, and the corresponding five forms of consciousness as a crucial occasion for insight, awakened to the fact that all phenomena arise through causes and conditions. He realized that craving is the cause of suffering and that nescience—failure to awaken to and realize nirvāṇa—is the cause of birth-and-death (saṃ-sāra, lit. full-flow). He therefore sought their resolution through cultivation of and awakening by the Triple Learnings grounded in the Dharma.

 

If the Dharma (law) of all dharmas (all phenomena) is Dependent Co-origination, arising through causes and conditions, then every phenomenon, conditioned by innumerable causes and conditions across limitless time and space, necessarily exhibits the Triple Characteristics: impermanence, suffering (not being entirely subject to our wishes), and non-self (the absence of an isolated, unchanging, substantial “self”).

 

“Whoever sees Dependent Co-origination sees the Dharma; whoever sees the Dharma sees the Buddha.”

This means that understanding Dependent Co-origination enables us to understand phenomena as they truly are and thereby to become awakened. To resolve the Four, Eight, and Twelve Sufferings, we must relinquish craving to solve sufferings, nescience to resolve the problem of birth-and-death, we should realize nirvāṇa and awakening through still sitting and put the Triple Learnings into practice.

 

The Buddhist expression “one water, four views” (一水四見) illustrates the different ways beings perceive and live in the same world: what a human sees as water, a fish sees as its palace, a hungry ghost sees as pus and blood, and a heavenly being sees as precious jewels. Scientists likewise seek to understand the world and humanity from many perspectives—through cosmic evolution, biological evolution, emergent functions, molecular physics, quantum field theory, and other fields of inquiry.

 

The Buddha used the simile of the blind turtle and the floating log to teach how exceedingly rare and precious it is to be born human, and taught that encountering the Awakened Way is rarer and more precious still. He therefore urged us to cease being karma-machines/slaves and instead become ones taking refuge in the Dharma: observing the precepts as a global ethic, realizing nirvāṇa and awakening, and cultivating equality, peace, freedom, and auto-nomy (self-nomos: rule/regulation) for all.

May all together accomplish the Buddha Way!

 

Thank you.

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