世界：The World

 

世界

 

お早うございます！

自己と世界を知り行動することは稀有・貴重な命を生きる為に必須である。それは軸時代の宗教・精神・文化革命の中心課題であった。ウパニシャッドの思想家達もそうして梵我一如の思想・行動を達成した。

ウパニシャッドの代表的思想家ヤージニﾔヴァルキアは生気（prāṇa：呼吸）が個我の根本であり宇宙（梵：Brahman,√bṛh ：吹き出す）の本体であるとし、ウッダーラカは実在（sat：在る物）が梵我の本体とした。

彼等は出家林住し瞑想してそのような結論に至り、梵我一如の実現は禅定・三昧（samādhi：synthesis: 統合）の中で得たが、その本性は実在・精神・喜悦（sat, cit, ānanda）であるとし、精神的な自己世界に集中した。

ブッダはこの伝統にある二師の無所有処定、非想非非想処定を習ったが、これらは正覚に導かないとして、正定はjhāna/dhyāna (zen: 禅)であるとして四禅で尋・伺・喜・楽・五蓋・四漏の順次消滅を教えた。

後世の八次第禅定は四禅にウパニシャッド的な空無辺処、識無辺処にブッダ二師の定を加えたものを四定として加えた物であり、これが四禅より次第に上位にあるかのような誤解を与えるものとなり仏意に反する。

この四定は無色界（無感覚界）定であり瞑目など四禅の有色界定による現実対応可能な状態・体験とは異なる。ブッダの意図は感覚・現実世界対応可能な禅瞑想により心身を業から解放し自他世界問題解決にある。

共同世界（saha-loka: 娑婆世界と音訳）は一般に忍土（苦痛に忍耐する世界）とされるが、坐禅・涅槃・覚醒・知恵・慈悲等により楽土・極楽になり得る世界で相乗効果により真に共に友の平和繁榮があり得る。

ブッダの業三毒に対する処方は法三学であり、五戒は地球倫理の基になったものであり、戒律体系は類例を見ないものとなっている。共同世界は人類繁栄の基であるが、金字塔文明は集団業四苦の袋小路に入っている。

金字塔文明は不自然一極集中であり人類のみならず一切に地球問題群と世界終末危機を課しているので自然循環的帝網文化に平準化（平和・平等・自由・自治）を与える縁起普遍法世界へ枠組転換すべきである。

どうか皆共に業から執から法へ；孤立から執着から法へ；我界から共界から法界へと転換できますように！

有難うございました。

 

The World

Good morning!

To know the self and the world, and to act accordingly, is essential for living this rare and precious life. This was a central concern of the religious, spiritual, and cultural revolution of the Axial Age. The thinkers of the Upaniṣads likewise pursued this question and developed the thought and practice of the unity of Brahman and Ātman.

Yājñavalkya, one of the representative Upaniṣadic thinkers, regarded life-breath (prāṇa: breath) as fundamental to the individual self and to the cosmos—Brahman (Brahman, √bṛh, “to expand, swell forth”). Uddālaka, on the other hand, identified Being/Reality (sat: that which is) as fundamental to both Brahman and Ātman.

Having renounced ordinary household life and dwelt in the forest, these thinkers arrived at such conclusions through meditation. The realization of Brahman–Ātman unity was experienced in meditative absorption or samādhi (synthesis, integration), whose ultimate nature came to be expressed as Being, Consciousness, and Bliss (sat, cit, ānanda). Their inquiry thus concentrated primarily upon the spiritual world of the Self.

The Buddha studied within this contemplative tradition under two teachers, learning the Sphere of Nothingness and the Sphere of Neither-Idiation-nor-Non-Ideation. Finding that these attainments did not lead to Right Awakening, he identified jhāna/dhyāna (Zen; 禅) as Right Samādhi, and in the Four Jhānas taught the progressive cessation of such factors as applied and sustained thought, bliss and comfort, together with the overcoming of the Five Hindrances and the Four Āsavas.

The later system of the Eight Successive Meditative Attainments combined the Four Jhānas with four further samadhis: the Upaniṣadic-like Spheres of Infinite Space and Infinite Consciousness, followed by the two attainments taught by the Buddha’s former teachers. By placing these as four successive attainments after the Four Jhānas, this scheme can give the misleading impression that they represent progressively higher states than the Four Jhānas—a conception that, in this interpretation, runs contrary to the Buddha’s intention.

These latter four attainments belong to the formless sphere, involving withdrawal from ordinary sensory experience, and therefore differ from the Four Jhānas of the form sphere, in which one remains capable of engaging with experienced reality. The Buddha’s purpose was to liberate mind and body from karma through Zen meditation while remaining responsive to the sensory and actual world, thereby enabling us to address the problems of self, others, and the world.

The Shared World (sahā-loka), transliterated in East Asia as the Sahā World (娑婆世界), is commonly interpreted as the “World of Endurance,” a realm in which suffering must patiently be endured. It may instead be understood as a world that, through zazen, nirvāṇa, awakening, wisdom, and compassion, can become a Land of Comfort and Bliss—a world in which synergy makes genuine friendship, peace, and flourishing together possible.

The Buddha’s prescription for the karmic Triple Poisons is the Dharma of the Triple Learnings. The Five Precepts could serve as a foundation for a global ethic, while the Buddhist system of precepts and discipline developed into an ethical framework of remarkable scope. The Shared World provides the basis for human flourishing; yet our present Pyramidal Civilization has entered a dead end characterized by the Four Collective Sufferings generated by karma.

Pyramidal Civilization is an unnatural system of one-point concentration. It imposes interconnected global problems and existential risks not only upon humanity but upon all life. We therefore need a paradigm shift toward a naturally circulating Indra-net Culture—a world grounded in the universal Dharma of Dependent Co-origination, bringing greater balance through peace, equality, freedom, and autonomy.

May all together shift from karma to kāma to Dharma; isolation to attachment to law; from the Self-World to the Shared World to the Dharma World!

Thank you.

.

.

.

.

.

.

.