諸苦の解決：Solution of Sufferings

諸苦の解決、１

苦とは不満の事で諸苦は１.生老病死の四苦、２.求不得苦、愛別離苦、怨憎会苦、要するに五蘊盛苦の四苦（両者合わせて個人的八苦）３.独裁、戦争、核、破局。

１は生物に無明（涅槃無覚証）により生ずる普遍的・根本的な苦で生成流転（輪廻）略して生死とも呼ばれる。解決は坐禅瞑想による涅槃・覚醒で解決される。

２は個々人の渇愛の度合いによって生ずる物・人に対する不得・喪失・離合によるもの。解決は貪欲を減らし小欲知足または無欲にすることである。

３は人間集団、特に国家・戦争・階級による金字塔文明の人間集団業に特有なもので症候群を持つ。解決は主に我・国中心主義と憎悪・敵対を無くすことである。

苦は生物進化の過程で生存競争の業（行為・習慣・遺伝）から発展させた自我意識（無明：迷妄）から貪欲と憎悪が生まれ（前二者は二根、三者合わせて三毒・三根本悪）たもので種の進化の度合いにより、更に個体の修養により異なる。

今から５千年程前からの人間業三毒による人工一方向金字塔文明の階級支配・戦争・国家興亡、社会混乱等の解決策として自然循環命帝網文化への文化革命、罪（分離病患：自己中心）から聖（全体健全：一切調和）への帰一（再結合：religion > 宗教：religare）の宗教革命、 物力金の奪い合いから命心和の分かち合いへの精神革命が起きたが前者の生き方の180度転換の為これら革命時代は軸時代とされる。

この時代に起きた宗教・精神・文化革命は普遍法をDharma, Dao, Dei, Deus, Deva等としてその規定に従った社会規範・倫理（五戒・十戒等）、修養・文化、智慧・慈悲の三学・実践をする様に要請した。

Buddha（覚者）の覚法（Buddha-dharma)/覚道（Buddha-pata/patipada）はDharmaの内容を具体的に明らかにし縁起（因縁生起）であるとした。それは一切法（現象とその法則：真理・倫理）は無限の因（直接原因）と縁（間接条件）によって生起（消滅）するので一切が相依・相対であり、何・誰も分離独立・絶対主宰のものではないとした。

我・国と呼ばれるものは人間の言語・習慣・社会生活等の便宜により仮構された俗諦（世俗合意）であり真諦（究極真実）は固定的実体のない空・無我であるとされた。自我というものがあるなら自己同一、自己主宰（思い通りになる）だがそれは現実・現象世界にはないから無常・苦であり自己実体もないとする。国家も内実は変化・興亡極まりなく絶対者たり得ず会社・法人等と同様象徴・仮構物である。

 

Solutions of Sufferings, 1

 

Suffering means dissatisfaction. The many forms of suffering may be classified as follows:

1. The Four Sufferings: birth, aging, illness, and death.
2. Four further sufferings: not obtaining what one seeks, separation from those one loves, encountering those one dislikes, and, in summary, the suffering of the flourishing of the Five Aggregates.
3.             Together with the first four, these constitute the Eight Sufferings of individual life.
4. Collective sufferings: dictatorship, war, nuclear catastrophe, and civilizational collapse.

The first category consists of the universal and fundamental sufferings of living beings, arising from nescience (avidyā)—the failure to awaken to and realize Nirvāṇa. This process of continual becoming and change is called saṃsāra, the cycle of birth and death, or simply birth-and-death. Its solution lies in awakening to Nirvāṇa through zazen and meditation.

The second category arises according to the degree of each person’s craving (tṛṣṇā, lit. Thirst): the suffering associated with things and people through not obtaining them, losing them, or being separated from or brought together with them. Its solution is to diminish greed and cultivate less desire and knowing satisfaction, ultimately reaching freedom from craving.

The third category is peculiar to collective human karma, especially that associated with states, warfare, and class structures in our pyramidal civilization, and it produces its own syndrome. Its solution lies primarily in overcoming sin (separation: self, state) and dosa (hatred/hostility).

Suffering developed in the course of biological evolution from the karma—actions, habits, and inheritance—of the struggle for survival. From the ego-consciousness that developed through this process arises from nescience or delusion; from it arise greed and hatred. Greed and nescience are the two roots (of evil), and together with hatred they constitute the Triple Poisons, or triple roots of evil. Their manifestations differ according to the evolutionary development of a species and, further, according to the cultivation of each individual.

Beginning roughly five thousand years ago, humanity developed an artificial, one-directional pyramidal civilization driven by the Triple Poisons of human karma. It produced class domination, warfare, the rise and fall of states, and social turmoil. In response to these problems, revolutionary transformations arose:

• a cultural revolution, from an artificial pyramidal civilization toward the natural, cyclical life Indra-net culture ;
• a religious revolution, from sin—separated sickness —toward holiness—wholly wholesomeness—through reunion (religion, from religare, “reunite”);
• and a spiritual revolution, from struggling to seize matter, might, and money toward sharing holy life, heart, and harmony.

Because these transformations represented a 180-degree reversal of the former way of life, this revolutionary period has been called the Axial Age.

The religious, spiritual, and cultural revolutions that arose during this period recognized a Universal Law, expressed in such terms as Dharma, Dao, Dei, Deus, and Deva. They called upon people to establish social norms and ethics in accordance with that universal order—such as the Five Precepts and Ten Commandments—and to cultivate themselves through culture and through the learning and practice of ethics, meditation, and wisdom, together with wisdom and compassion.

The Awakened Dharma (Buddha-dharma) and Awakened Way (Buddha-patha / paṭipadā) of the Buddha—the Awakened One—clarified the concrete content of Dharma as Dependent Co-origination (pratītya-samutpāda).

It teaches that all dharmas—all phenomena and the laws governing them, including truth and ethics—arise and cease through innumerable causes (hetu) and conditions (pratyaya). Therefore, everything exists in interrelatedness and relativity. Nothing and no one exists as a separate, independent, absolute, sovereign entity.

What we call the “self” or the “state” is provisionally constructed for the convenience of human language, habit, and social life. Such constructions belong to conventional truth (sammuta-satya, lit. Truth in agreement). Ultimate truth (paramārtha-satya), however, is emptiness and no-self: there is no fixed, independent substance.

If there were a truly existing self, it would have to possess permanent self-sameness and self-sovereignty. But no such entity can be found in the actual world of phenomena. Because all things are impermanent and conditioned, attachment to them as a permanent self inevitably produces suffering. Thus there is no independently existing substantial self.

The same applies to the state. Its actual contents are constantly changing; states arise, transform, and disappear. A state therefore cannot be an absolute entity. Like a corporation or other juridical person, it is a symbolic and conventionally constructed/fictitious entity.

Dependent Co-origination thus reveals a fundamental transformation of perspective:

from separation to interdependence,
from self-centeredness to the whole,
from greed and hatred to wisdom and compassion,
from pyramidal domination to life Indra-net,
and from suffering toward awakening and Nirvāṇa.

 

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