破局苦の原因
現代科学は遺伝子等の研究により生命はその最終究極共通祖先（LUCA）を約４０億年前とし時空の中で共生・競争が始まり約２０億年前真核生物が成立細胞内共生が複雑生命へ導き、６～４億年前多細胞動物多様化で捕食・防御が複雑化した。
約700万年前から人類種・古人類が環境に適応生存・絶滅し約30万年前から現人類が環境変化・心身・脳肢特徴により言語・思考・共同・技術・道具・移動・複合社会・累積文化により競争・協力で生き残り生産・社会・精神革命で覇権を握った。
動物の脳形成以前は自然界淘汰の新化過程であり自我意識はないが身心脳進化は生存競争を強化し心身強化にもなった。社会形成は更に個人・社会内外との関係により自我・自他意識が強化され自利・利他・好悪・愛憎関係が複雑に業に刻まれた。
言語・観念・役割・責任・行為・取引・習慣は身心機能に影響し自我意識増強により業（行為・習慣・遺伝）に他者に対する貪・瞋と自己についての痴（普遍法縁起世界：一切相依相対で孤立絶対自己という誤解・執着）の三毒が強化され得た。
ブッダは人間の生存（輪廻）苦を十二縁起で二根：無明（無証涅槃：無止業風）と欲（渇愛）が輪廻と苦の原因である事を示し、これが八苦の前四苦と後三苦を示している。つまり生存苦の全ての因は自我妄想とそれによる貪瞋の盲信妄動である。
文化は耕作に由来し修養・学習により得られる知識・価値・習慣・制度等の総体であり文明は都市に由来し社会の協働で得られる政経社の物力金の協働財産である。文化は都市以前の人間その他の集団に見られ文明は都市以後人間特有現象である。
ドイツのKultur精神文化とZivilisation物質文明の区別は他にもあり特にガンジーなどの富と楽を求める文明を批判し精神価値と倫理実践を重視した事は重要である。農業革命による蓄積により都市革命が起きたが更に精神革命がこれを軸転換した。
人類史の生産革命から社会革命へ更に精神革命への繰り返しは文化の共生社会から文明の競争社会への新化を矯正する特殊化・独占化から普遍化・共有化の真善美聖特に宗教の罪（分離病患）から聖（全体健全）への帰一の革命の目指す所である。
人工一方向金字塔文明の３M（Money/Matter/Might）競争による５禍（迷妄・束縛・差別・搾取・破壊）の発展はバーニーの現代主要仮構行動体：国家・企業・メディア・宗教・教育に当てはまり集団業四苦で文明の袋小路・破局状況に至った。
エルンスト・カッシラーは「国家の神話」（1946出版）で権力が象徴・儀式・宣伝等で集団感情を利用し人々の意識・行動を操作し国家・権力を絶対視し儀礼・法令等で個人の良心・理性・自由を奪い差別、迫害、戦争、犠牲が正当化するとした。
破局苦の因は国家神話とその制度化・狂信凶行であり、忠君愛国を育てその為に自国では法令・倫理で禁止される殺人・窃盗・虚偽・暴行・破壊が勇気・栄誉とされ神風特攻や戦死者神格化も行われるが、古代世界の人身御供より被害甚大である。
Causes of Catastrophic Suffering
Modern science, through genetic and other research, traces life back to its Last Universal Common Ancestor (LUCA), approximately four billion years ago. Within space and time, coexistence and competition began. About two billion years ago, eukaryotic organisms emerged, and endosymbiosis paved the way for complex life. Between 600 and 400 million years ago, the diversification of multicellular animals brought increasingly complex forms of predation and defense.
Beginning about seven million years ago, various human species and ancient hominins adapted to changing environments, survived, or became extinct. Modern humans, emerging approximately 300,000 years ago, survived through both competition and cooperation. Responding to environmental changes and drawing upon their distinctive physical, mental, cerebral, and manual capacities, they developed language, idea, cooperation, technology, tools, migration, complex societies, and cumulative culture. Through revolutions in production, society, and spiritual life, they eventually gained dominance.
Before the development of animal brains, evolution proceeded through natural selection without self-consciousness. As bodies, minds, and brains evolved, however, competition for survival intensified, while physical and mental capacities were strengthened. The formation of societies further heightened self-consciousness and awareness of self and others through relationships within and between individuals and social groups. Complex patterns of self-interest and altruism, likes and dislikes, love and hatred became imprinted in karma.
Language, concepts, roles, responsibilities, actions, transactions, and habits influenced bodily and mental functions. As self-consciousness intensified, the three poisons could become increasingly reinforced in karma—understood here as actions, habits, and heredity. These poisons are greed and hatred toward others, and delusion concerning the self: the mistaken belief in and attachment to an isolated, absolute self, despite the universal Dharma of dependent origination, in which all things are interrelated and relative.
The Buddha explained human existential suffering—the suffering of saṃsāra, or the constant flow of birth and death—through the twelve links of dependent origination. He identified two roots of suffering: nescience (avidyā), no-witness of nirvāṇa: stilling the karma winds, and desire or craving (tṛṣṇā, lit. thirst). These give rise to the constant flow of birth and death and its suffering. They correspond to the first four and the following three of the Eight Sufferings: birth, aging, illness, and death, followed by separation from loved ones, encountering those we dislike, and not obtaining what we desire. In short, the causes of all existential suffering lie in the delusion of self and the blind beliefs and misguided actions of greed and hatred arising from it.
Culture, a word derived from cultivation, is the totality of knowledge, values, habits, institutions, and other attainments acquired through cultivation and learning. Civilization (Urbanization), a word derived from the city (civitas), is the collective wealth and achievements of political, economic, and social cooperation, involving matter, might, and money. Culture existed among human and other social groups before the emergence of cities, whereas civilization is a distinctively human phenomenon that developed with urban societies.
The German distinction between Kultur, or spiritual culture, and Zivilisation, or material civilization, has parallels elsewhere. Particularly important is the criticism of civilization’s pursuit of wealth and comfort by thinkers such as Gandhi, who emphasized spiritual values and ethical actions. The accumulation of resources made possible by the Agricultural Revolution led to the Urban Revolution, while a subsequent Spiritual Revolution brought about a fundamental transformation in values and direction.
Throughout human history, revolutions in production, society, and spiritual life have repeatedly transformed human existence. These revolutions have sought to correct the evolutionary movement from the cooperative societies of culture toward the competitive societies of civilization. Their aim has been to move from specialization and monopolization toward universalization and sharing, realizing truth, goodness, beauty, and holiness. Religion, in particular, has sought a revolutionary return from sin— separate sickness, and suffering—to holiness, wholly wholesomeness and happiness of all.
The emergence and development of the Five Calamities—Delusion, Bondage, Discrimination, Exploitation, and Destruction—through competition for the three Ms (Money, Matter, Might) characterize our artificial, one-directional, pyramidal civilization. This pattern also applies to Barney’s five major fictitious bodies of modern society: states, corporations, media, religious, and educational institutions. Through the four forms of collective suffering produced by collective karma, civilization has reached a dead end and a condition of impending catastrophe.
In The Myth of the State (published in 1946), Ernst Cassia explained how political power exploits collective emotions through symbols, rituals, propaganda, and other means to manipulate people’s consciousness and behavior. By treating the state and political authority as absolute, and through rituals, laws, and regulations, such power deprives individuals of conscience, reason, and freedom, thereby justifying discrimination, persecution, war, and sacrifice.
The causes of catastrophic suffering lie in the myth of the state, its institutionalization, and the fanaticism and violent acts arising from it. Loyalty to rulers and patriotism are cultivated so that killing, stealing, falsehood, violence, and destruction—acts prohibited by the laws and ethics of one’s own country—are praised as courage and honor when committed for the state. This has even led to kamikaze suicide attacks and the deification of those killed in war. The resulting devastation and loss of life have been far greater than those caused by human sacrifice in the ancient world.
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