生老病死の解決：Solution of Birth, Aging, Illness, Death

諸苦の解決 4

生老病死の解決

 

業と輪廻の関係は集団業と大自然、個人と来世、内面と真理へと変化し、それは軸時代に宗教・精神・文化革命として結実し、真聖帰一・心和重視・文化転換がその内実、即ち金字塔金物力文明から真理全体健全な命心和の真善美文化となった。

普遍真理はDharma, Dao, Dei等と呼ばれたが、それによる個人・社会・世界の新しい理解・実践が可能となった。覚道では法は縁起であり相依・相対の法世界では根本倫理を守り身心を静め知恵・慈悲の先見・協働をする戒定慧三学が実践である。

業三毒による生活世界は仮構俗諦迷苦であり法三学によるそれは本来真諦覚楽である。「四苦八苦は要するに五蘊盛苦」とされたが、貪瞋痴を静めると法界が見えその大海に波立つ泡沫に我は無いが人は我を仮構・執着・迷惑・喧騒・苦悩する。

ミシシッピー川は流れ不断変化するが人の身心も不断変化し自己同一や自己主宰の下にはなく自己実体というものがない。しかし社会的行為の必要・責任等から個人・人格を認めるのであり、これを世間合意・俗諦（世俗真理）という。

四禅の過程特に四漏消滅過程は生存欲・輪廻・我見が順次消えて無明（涅槃未覚証）が消える、即ち涅槃に入る過程が良く判る。生存欲により餓鬼・修羅・地獄道に落ちるが、それが止めば我・我所（有）邪偏見も止み業風が止み涅槃が顕れる。

身心が動けば業風が動き三毒・四漏・五蘊・六感も動き自我・世界の動き生老病死も動く。身心が静まればこれらが静まり不動・不迷・不生・不死の世界・法界が顕れる。業は長く強いから静坐・禅定は継続が大切だが誰でも一時でも体験出来る。

生は親・家族・縁者・宇宙が看取った。老は社会福祉による人間だけに見られる現象とのことだから享受して一切に報恩するが佳い。病は悪業を止め善業に努めて減らし苦を軽減する。生死・死別は刻々にありそれに備え後悔なき様するしかない。

生老病死の苦を解決するには生きるに値する個人・社会・世界の生き方をしなければならない。宗教・精神・文化革命は真善美聖で貢献してくれたが、自洲・法洲で自ら実践して実証しなければならない。一夜賢者に習って平和の永眠の前に目覚めよう！意志ある所道ある故法の覚道を得よう！

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Solution of Birth, Aging, Illness, and Death

 

The relationship between karma and saṃsāra underwent a transformation―from collective ritual action in relation to the natural cosmos, to individual action determining one’s future destiny, and finally to inner transformation in accordance with truth. This development came to fruition during the Axial Age as religious, spiritual, and cultural revolutions. Their essential content was a reunion with truth and holiness, an emphasis on heart and harmony, and a transformation of culture―from a pyramidal civilization dominated by money, matter, and might toward a culture of life, heart, and harmony, grounded in truth, goodness, beauty, and the wholesome whole.

Universal Truth was called by such names as Dharma, Dao, and Dei, making possible new ways of understanding and practicing at the levels of the individual, society, and world. In the Awakened Way, Dharma is Dependent Co-origination. In the Dharma Realm, where all things are interrelated and relative, practice consists of the Triple Learning of ethical conduct, synthesis, and wisdom (śīla, samādhi, prajñā): observing fundamental ethics, calming body and mind, and exercising the foresight and cooperation of wisdom and compassion.

The life-world driven by the karmic Triple Poisons―greed, hatred, and delusion―is constructed, conventional, deluded, and suffering; the life-world cultivated through the Dharmic Triple Learning reveals what is original and ultimate―awakening and joy. It is said that the Four Sufferings and Eight Sufferings are, in short, the rampant Five Aggregates. When greed, hatred, and delusion are calmed, the Dharma Realm manifests itself. Like bubbles rising and disappearing upon its great ocean, there is no substantial self within them; yet human beings construct a self, cling to it, become deluded and entangled by it, create turmoil, and suffer.

The Mississippi River flows and changes constantly. Likewise, the human body and mind are changing constantly; they are neither permanently self-identical nor under complete self-sovereignty. Thus no substantial, independent self can be found. Nevertheless, because social life requires action, responsibility, and accountability, we recognize individuals and persons conventionally. This is called worldly agreement, conventional truth (sammuta-sacca, lit. truth by consent/consensus).

The process of the Four Jhānas, and particularly the process of extinguishing the Four Āsavas (leaks), helps us understand the process of entering Nirvāṇa: the drive for continued existence, attachment to saṃsāra, and self-view progressively cease, and finally nescience (avidyā)―no witness of Nirvāṇa―ceases. Driven by the craving for existence, we may fall into the conditions symbolized by hungry ghosts, asuras, and hells. When that craving ceases, attachment to “I” and “mine,” becoming/existence (bhava), and wrong and biased views also cease. The winds of karma become still, and Nirvāṇa manifests.

When body and mind move, the winds of karma move; the Triple Poisons, Four Āsavas, Five Aggregates, and six senses become active, and with them arise the movements of self and world, birth, aging, illness, and death. When body and mind become still, these too become still, and the Dharma Realm of non-moving, non-delusion, non-arising, and non-dying reveals itself. Because karmic habits are long-established and powerful, continuity in still sitting and meditative synthesis is essential. Yet anyone can experience this stillness, even if only for a moment.

At our birth, we were cared for and watched over by parents, family, relatives, innumerable conditions, and ultimately the cosmos itself. Aging, it is said, is especially prolonged among humans through social care and welfare; therefore, we can receive this stage of life gratefully and repay our indebtedness to all beings. With illness, we can cease harmful actions, cultivate beneficial ones, and seek to reduce suffering. Birth-and-death and separation through death occur moment by moment; we can only prepare ourselves and live so that we leave as little cause for regret as possible.

To resolve the suffering of birth, aging, illness, and death, we must create ways of living―for the individual, society, and world―that make life truly worth living. The religious, spiritual, and cultural revolutions of humanity have contributed through the ideals of truth, goodness, beauty, and holiness. Yet we ourselves must practice and verify them, taking ourselves as our island and the Dharma as our island (atta-dīpa, dhamma-dīpa).

Where there is a will, there is a Way.
Let us awaken now, before our eternal rest, learning from the One-Night Sage!

From karma to Dharma,
from agitation to stillness,
from delusion to awakening,
from birth-and-death to Nirvāṇa.

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