Solution to Catastrophic Suffering
The Buddha (Awakened One) chose not to stop at the solution to his own suffering but to share the Awakened Way of the Dharma with all sentient beings. The traditional account of Brahmā’s request for the Buddha to teach may be understood as a religious skillful means (upāya) familiar to the people of that time, emphasizing the vital importance of liberating all beings through the warning that, unless the Dharma were taught, “the world would perish.”
One of the most important teachings of the Awakened Way is the Four Holy Truths (Catvāri Ārya-satyāni), which present a method for solving problems and suffering: suffering (duḥkha), its cause (samudaya), the cessation of its cause (nirodha), and the way to its cessation (mārga). This methodology can be applied to any problem, including the suffering of individuals and nations and the means of resolving it.
We have already examined how the causes of catastrophic suffering lie in blind faith in the myth of the state and the violent acts arising from it. To eliminate these causes, individuals must awaken to the Triple Poisons—greed, hatred, and delusion—that lead people to blind belief and destructive action, as well as to the karma of competition for survival inherited from the past that has produced these poisons. Such awakening must be accompanied by action, and we must know and practice concrete methods for overcoming these causes.
Throughout human history, revolutions in production, urban society, and spiritual culture have repeatedly transformed civilization. Yet humanity now confronts global problematique, suffering under dictatorship, war, nuclear catastrophe, and the threat of civilizational collapse, with the Doomsday Clock standing at 85 seconds to midnight. This dead end reveals fundamental problems within pyramidal civilization itself and demonstrates the necessity of a religious, spiritual, and cultural revolution to overcome them.
Underlying the religious, spiritual, and cultural revolutions of the Axial Age were conceptions of universal law or principle, expressed through such terms as Dharma, Dao, and Deus. Their essential aim was a return, reunification, or repentance—a transformation from ego-centered existence (sin: separation, sickness, and suffering) to Dharma-centered existence (holiness: wholeness, health, and happiness). This transformation sought to change societies characterized by division, discrimination, conflict, and bondage into societies of harmony, equality, peace, and freedom.
Confucius taught that government (政治：zheng) means governing rightly and bringing things into proper order（正: zheng）. Mencius distinguished the hegemonic way of rule by force （覇道）from the kingly way of benevolence and virtue（王道）, regarding the latter as the right way. The character zheng (正: 一＋止：one＋foot) may be understood as proceeding toward a right goal or oneness, while such terms as right and Recht likewise express ideas of correctness and justice. Politics, derived from polis, concerns the proper guidance and ordering of the city and citizens, although the historical background of political organization has often involved centralized, hierarchical rule.
The Awakened Way relates that Siddhattha chose the path of a peaceful Awakened One rather than that of a wheel-turning universal monarch (cakravartin) wielding weapons and force. Emperor Aśoka, deeply remorseful over the Kalinga War, subsequently promoted victory through the Dharma (Dharma-vijaya) rather than military conquest. He extended the message of the Dharma toward Macedonia, Egypt, Western Asia, Sri Lanka, and other regions, and proclaimed reconciliation, compassion, and ethical conduct through his rock and pillar edicts.
Among the four great ancient civilizations, the archaeological remains of the Indus Civilization show no clear evidence of monumental royal domination or large-scale warfare. The harmonious Buddhist Sangha, meanwhile, formed a distinctive community based not on the Triple Poisons but on non-possession, living on joy, and offerings given in faith. It cultivated equality, peace, freedom, and autonomy. Such a community provides an important model for the transformation from pyramidal civilization to the culture of the Life Indra-net.
Viewed through the universal Dharma of dependent origination—the interrelation and relativity of all things—pyramidal civilization arose through the specialization and concentration of society, economics, and politics. To overcome the Four Forms of Collective Suffering produced by collective karma, humanity must return to the universal Dharma and develop the culture of the Life Indra-net. What is desirable is a society of all beings resembling the harmonious Sangha, in which people live in equality, peace, freedom, and autonomy through reliance on themselves and the Dharma (atta-dīpa, dhamma-dīpa), even without a centralized government.
We must awaken to the universal Dharma, stand upon ourselves and the Dharma, and transform karma into Dharma, ego into eco, domination into autonomy, competition into cooperation, and pyramidal civilization into the culture of the Life Indra-net. If we can realize a common world in which all sentient beings live together as friends in equality, peace, freedom, and autonomy, all can enjoy a Pure Land of bliss.
To take refuge in the Dharma as our island (dhamma-dīpa) means understanding the universal Dharma of dependent origination: all things are interrelated and relative, and nothing and no one exists in isolation or as an absolute entity. We must observe and uphold the precepts and Global Ethic essential to social life, both for ourselves and with others. Those who violate these fundamental ethical principles should be prevented from assuming public office or removed from office. The ideal of Mitra, Mithra, Maitreya, et al—friendship cherished in religious traditions—must not permit national myths (myths), dictatorship, MAD (Mutually Assured Destruction: nukes), or MAGIC (Military-Academic-Government-Industry-Complex).
To take refuge in ourselves as our island (atta-dīpa) means recognizing that each of us is an indispensable crystal in the Indra-net, fabric of the Dharma, dependent origination, bearing both rights and responsibilities. We must act on this understanding rather than leaving everything to others or depending upon them. We must become those who help themselves, awakening and acting in accordance with the Dharma, while calling upon others to do likewise. Silence, indifference, and inaction in the face of wrongdoing amount to tacit approval and complicity.
Following the First Revolutions—the Agricultural, Urban, and Spiritual Revolutions—humanity has entered an age that calls for the Second Revolutions: the Industrial, Civic, and Global Ethical Revolutions. The Global Ethical Revolution is a revolution of coexistence grounded in universal responsibility under the universal Dharma, aiming to realize a culture of Truth, Goodness, Beauty, and Holiness. Through these transformations, humanity must advance material production, social self-governance, and spiritual awakening on the global scale.
Among politics, economics, society, and culture, politics has lagged furthest behind in globalization and in upholding the Global Ethic. The reasons lie in the centralized domination of pyramidal civilization and the blind obedience of the majority, particularly their bondage to the myth of the state. Now is the time to listen to and amplify, by every possible means, the voices calling for the Dharma and justice!
破局苦の解決
ブッダ（覚者）は自己の苦の解決に止まらず、一切衆生と法の覚道を共有することを選んだ。梵天勧請の伝承は当時の人々に理解されやすい宗教的方便によって法が説かれなければ「世界は滅ぶ」という、衆生救済の重大性を示したものであろう。
覚道の法の中でも重要な教えの一つが諸問題・諸苦の解決法を苦集滅道：苦、その原因、原因の滅、滅の方法の四聖諦として示した。これは如何なる問題にも適用できる方法論で個我・国家の問題・苦とその解決にも適用できる。
破局苦の原因は国家神話の盲信・凶行にある事を先に見たが、それを滅するには盲信・凶行する国民各人の貪瞋痴三毒とそれをもたらした過去からの生存競争業に目覚める覚醒・活動に依らなければならず、その具体的方法も知り行う必要がある。
人類史に生産革命・都市革命・精神革命が繰り返され人類文明が地球問題群を抱えて独裁・戦争・核・破局の苦に世界終末85秒前の袋小路にあるのは金字塔文明そのものに問題があり、それを解決すべき宗教・精神・文化革命の必要を示している。
軸時代の宗教・精神・文化革命に通底するのは普遍法のDharma, Dao, Dei等で我中心（罪：分離病患）から法中心（聖：全体健全）への帰一・帰還・悔悟などで分断・差別・闘争・束縛社会を調和・平等・平和・自由社会に変換する事であった。
孔子は政は正しく治める（整える）事であるとし、孟子は力の覇道と仁徳の王道で後者を正道であるとした。正は目標に進む意味であるが正義（right, recht等）も同様でpoliticsはpolisを正しく導き整えることであるが背景に一極支配がある。
覚道はシッダッタが刀杖の輪転聖王ではなく平和の覚者の道を選んだことを伝えているがアショーカ王はカリンガ戦を悔いて仏法勝利の使節をマケドニア、エジプト、西アジア、スリランカなどに送り石柱・磨崖碑等で融和・慈悲を訴えた。
四大文明の中インダス文明遺跡には支配層・戦争などの痕跡は無いが覚道和合僧は三毒によらず無所有・食喜・信施による平等・平和・自由・自治の集団という特異な社会を形成したが、これは金字塔文明から命帝網文化への重要な範例となる。
普遍法縁起（一切相依相対）から見ると文化・社会・経済・政治へ特化して金字塔文明が出来たが、共同業四苦は普遍法から命帝網文化に戻るべきで無政府でも自洲法洲により平等・平和・自由・自治を生きる和合僧の如き衆生社会が望ましい。
普遍法に目覚め、自洲・法洲に立ち、業から法へ、エゴからエコへ、支配から自治へ、競争から協力へ、金字塔文明から命帝網文化へ。すべての衆生が平等・平和・自由・自治のもとに共に友として生きる共同世界を実現できれば皆が極楽となる。
法洲は普遍法縁起を知り、一切が相依・相対であり誰も何も孤立・絶対でないことを知り、社会生活必須の戒・地球倫理を自他共に守り、違反者は公職に付かせ免職すべきである。諸宗教の理想Mitraは国Mith・独裁・MAD・MAGICを許さない。
自洲は法・縁起・織物・帝網の権利・責任の不可欠の一真珠である事を知り行動し他者任せ・他者頼みをせず「自ら助ける者」となって法に依る覚醒・活動をすることであり他にも要請すべきである。沈黙・無関心・無行動は悪事黙認共犯となる。
第一次の農業・都市・精神革命に続き、第二次の産業・市民・地球倫理革命（普遍法による普遍的責任を持ち真善美聖の文化を実現する共生革命）により人類は物質的生産、社会的自治、精神的覚醒を地球規模で発展させるべき時代に入った。
政治、経済、社会、文化の中で最も地球化が遅れており地球倫理を守らないのは政治である。その理由は金字塔文明の一極支配と大多数の盲従であり、特に国家神話による呪縛である。法・正義を求める声をあらゆる方法で聞き聞かせる時である!
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The Buddha (Awakened One) chose not to stop at the solution to his own suffering but to share the Awakened Way of the Dharma with all sentient beings. The traditional account of Brahmā’s request for the Buddha to teach may be understood as a religious skillful means (upāya) familiar to the people of that time, emphasizing the vital importance of liberating all beings through the warning that, unless the Dharma were taught, “the world would perish.”
One of the most important teachings of the Awakened Way is the Four Holy Truths (Catvāri Ārya-satyāni), which present a method for solving problems and suffering: suffering (duḥkha), its cause (samudaya), the cessation of its cause (nirodha), and the way to its cessation (mārga). This methodology can be applied to any problem, including the suffering of individuals and nations and the means of resolving it.
We have already examined how the causes of catastrophic suffering lie in blind faith in the myth of the state and the violent acts arising from it. To eliminate these causes, individuals must awaken to the Triple Poisons—greed, hatred, and delusion—that lead people to blind belief and destructive action, as well as to the karma of competition for survival inherited from the past that has produced these poisons. Such awakening must be accompanied by action, and we must know and practice concrete methods for overcoming these causes.
Throughout human history, revolutions in production, urban society, and spiritual culture have repeatedly transformed civilization. Yet humanity now confronts global problematique, suffering under dictatorship, war, nuclear catastrophe, and the threat of civilizational collapse, with the Doomsday Clock standing at 85 seconds to midnight. This dead end reveals fundamental problems within pyramidal civilization itself and demonstrates the necessity of a religious, spiritual, and cultural revolution to overcome them.
Underlying the religious, spiritual, and cultural revolutions of the Axial Age were conceptions of universal law or principle, expressed through such terms as Dharma, Dao, and Deus. Their essential aim was a return, reunification, or repentance—a transformation from ego-centered existence (sin: separation, sickness, and suffering) to Dharma-centered existence (holiness: wholeness, health, and happiness). This transformation sought to change societies characterized by division, discrimination, conflict, and bondage into societies of harmony, equality, peace, and freedom.
Confucius taught that government (政治：zheng) means governing rightly and bringing things into proper order（正: zheng）. Mencius distinguished the hegemonic way of rule by force （覇道）from the kingly way of benevolence and virtue（王道）, regarding the latter as the right way. The character zheng (正: 一＋止：one＋foot) may be understood as proceeding toward a right goal or oneness, while such terms as right and Recht likewise express ideas of correctness and justice. Politics, derived from polis, concerns the proper guidance and ordering of the city and citizens, although the historical background of political organization has often involved centralized, hierarchical rule.
The Awakened Way relates that Siddhattha chose the path of a peaceful Awakened One rather than that of a wheel-turning universal monarch (cakravartin) wielding weapons and force. Emperor Aśoka, deeply remorseful over the Kalinga War, subsequently promoted victory through the Dharma (Dharma-vijaya) rather than military conquest. He extended the message of the Dharma toward Macedonia, Egypt, Western Asia, Sri Lanka, and other regions, and proclaimed reconciliation, compassion, and ethical conduct through his rock and pillar edicts.
Among the four great ancient civilizations, the archaeological remains of the Indus Civilization show no clear evidence of monumental royal domination or large-scale warfare. The harmonious Buddhist Sangha, meanwhile, formed a distinctive community based not on the Triple Poisons but on non-possession, living on joy, and offerings given in faith. It cultivated equality, peace, freedom, and autonomy. Such a community provides an important model for the transformation from pyramidal civilization to the culture of the Life Indra-net.
Viewed through the universal Dharma of dependent origination—the interrelation and relativity of all things—pyramidal civilization arose through the specialization and concentration of society, economics, and politics. To overcome the Four Forms of Collective Suffering produced by collective karma, humanity must return to the universal Dharma and develop the culture of the Life Indra-net. What is desirable is a society of all beings resembling the harmonious Sangha, in which people live in equality, peace, freedom, and autonomy through reliance on themselves and the Dharma (atta-dīpa, dhamma-dīpa), even without a centralized government.
We must awaken to the universal Dharma, stand upon ourselves and the Dharma, and transform karma into Dharma, ego into eco, domination into autonomy, competition into cooperation, and pyramidal civilization into the culture of the Life Indra-net. If we can realize a common world in which all sentient beings live together as friends in equality, peace, freedom, and autonomy, all can enjoy a Pure Land of bliss.
To take refuge in the Dharma as our island (dhamma-dīpa) means understanding the universal Dharma of dependent origination: all things are interrelated and relative, and nothing and no one exists in isolation or as an absolute entity. We must observe and uphold the precepts and Global Ethic essential to social life, both for ourselves and with others. Those who violate these fundamental ethical principles should be prevented from assuming public office or removed from office. The ideal of Mitra, Mithra, Maitreya, et al—friendship cherished in religious traditions—must not permit national myths (myths), dictatorship, MAD (Mutually Assured Destruction: nukes), or MAGIC (Military-Academic-Government-Industry-Complex).
To take refuge in ourselves as our island (atta-dīpa) means recognizing that each of us is an indispensable crystal in the Indra-net, fabric of the Dharma, dependent origination, bearing both rights and responsibilities. We must act on this understanding rather than leaving everything to others or depending upon them. We must become those who help themselves, awakening and acting in accordance with the Dharma, while calling upon others to do likewise. Silence, indifference, and inaction in the face of wrongdoing amount to tacit approval and complicity.
Following the First Revolutions—the Agricultural, Urban, and Spiritual Revolutions—humanity has entered an age that calls for the Second Revolutions: the Industrial, Civic, and Global Ethical Revolutions. The Global Ethical Revolution is a revolution of coexistence grounded in universal responsibility under the universal Dharma, aiming to realize a culture of Truth, Goodness, Beauty, and Holiness. Through these transformations, humanity must advance material production, social self-governance, and spiritual awakening on the global scale.
Among politics, economics, society, and culture, politics has lagged furthest behind in globalization and in upholding the Global Ethic. The reasons lie in the centralized domination of pyramidal civilization and the blind obedience of the majority, particularly their bondage to the myth of the state. Now is the time to listen to and amplify, by every possible means, the voices calling for the Dharma and justice!
破局苦の解決
ブッダ（覚者）は自己の苦の解決に止まらず、一切衆生と法の覚道を共有することを選んだ。梵天勧請の伝承は当時の人々に理解されやすい宗教的方便によって法が説かれなければ「世界は滅ぶ」という、衆生救済の重大性を示したものであろう。
覚道の法の中でも重要な教えの一つが諸問題・諸苦の解決法を苦集滅道：苦、その原因、原因の滅、滅の方法の四聖諦として示した。これは如何なる問題にも適用できる方法論で個我・国家の問題・苦とその解決にも適用できる。
破局苦の原因は国家神話の盲信・凶行にある事を先に見たが、それを滅するには盲信・凶行する国民各人の貪瞋痴三毒とそれをもたらした過去からの生存競争業に目覚める覚醒・活動に依らなければならず、その具体的方法も知り行う必要がある。
人類史に生産革命・都市革命・精神革命が繰り返され人類文明が地球問題群を抱えて独裁・戦争・核・破局の苦に世界終末85秒前の袋小路にあるのは金字塔文明そのものに問題があり、それを解決すべき宗教・精神・文化革命の必要を示している。
軸時代の宗教・精神・文化革命に通底するのは普遍法のDharma, Dao, Dei等で我中心（罪：分離病患）から法中心（聖：全体健全）への帰一・帰還・悔悟などで分断・差別・闘争・束縛社会を調和・平等・平和・自由社会に変換する事であった。
孔子は政は正しく治める（整える）事であるとし、孟子は力の覇道と仁徳の王道で後者を正道であるとした。正は目標に進む意味であるが正義（right, recht等）も同様でpoliticsはpolisを正しく導き整えることであるが背景に一極支配がある。
覚道はシッダッタが刀杖の輪転聖王ではなく平和の覚者の道を選んだことを伝えているがアショーカ王はカリンガ戦を悔いて仏法勝利の使節をマケドニア、エジプト、西アジア、スリランカなどに送り石柱・磨崖碑等で融和・慈悲を訴えた。
四大文明の中インダス文明遺跡には支配層・戦争などの痕跡は無いが覚道和合僧は三毒によらず無所有・食喜・信施による平等・平和・自由・自治の集団という特異な社会を形成したが、これは金字塔文明から命帝網文化への重要な範例となる。
普遍法縁起（一切相依相対）から見ると文化・社会・経済・政治へ特化して金字塔文明が出来たが、共同業四苦は普遍法から命帝網文化に戻るべきで無政府でも自洲法洲により平等・平和・自由・自治を生きる和合僧の如き衆生社会が望ましい。
普遍法に目覚め、自洲・法洲に立ち、業から法へ、エゴからエコへ、支配から自治へ、競争から協力へ、金字塔文明から命帝網文化へ。すべての衆生が平等・平和・自由・自治のもとに共に友として生きる共同世界を実現できれば皆が極楽となる。
法洲は普遍法縁起を知り、一切が相依・相対であり誰も何も孤立・絶対でないことを知り、社会生活必須の戒・地球倫理を自他共に守り、違反者は公職に付かせ免職すべきである。諸宗教の理想Mitraは国Mith・独裁・MAD・MAGICを許さない。
自洲は法・縁起・織物・帝網の権利・責任の不可欠の一真珠である事を知り行動し他者任せ・他者頼みをせず「自ら助ける者」となって法に依る覚醒・活動をすることであり他にも要請すべきである。沈黙・無関心・無行動は悪事黙認共犯となる。
第一次の農業・都市・精神革命に続き、第二次の産業・市民・地球倫理革命（普遍法による普遍的責任を持ち真善美聖の文化を実現する共生革命）により人類は物質的生産、社会的自治、精神的覚醒を地球規模で発展させるべき時代に入った。
政治、経済、社会、文化の中で最も地球化が遅れており地球倫理を守らないのは政治である。その理由は金字塔文明の一極支配と大多数の盲従であり、特に国家神話による呪縛である。法・正義を求める声をあらゆる方法で聞き聞かせる時である!
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Solution to Catastrophic Suffering
The Buddha (Awakened One) chose not to stop at the solution to his own suffering but to share the Awakened Way of the Dharma with all sentient beings. The traditional account of Brahmā’s request for the Buddha to teach may be understood as a religious skillful means (upāya) familiar to the people of that time, emphasizing the vital importance of liberating all beings through the warning that, unless the Dharma were taught, “the world would perish.”
One of the most important teachings of the Awakened Way is the Four Holy Truths (Catvāri Ārya-satyāni), which present a method for solving problems and suffering: suffering (duḥkha), its cause (samudaya), the cessation of its cause (nirodha), and the way to its cessation (mārga). This methodology can be applied to any problem, including the suffering of individuals and nations and the means of resolving it.
We have already examined how the causes of catastrophic suffering lie in blind faith in the myth of the state and the violent acts arising from it. To eliminate these causes, individuals must awaken to the Triple Poisons—greed, hatred, and delusion—that lead people to blind belief and destructive action, as well as to the karma of competition for survival inherited from the past that has produced these poisons. Such awakening must be accompanied by action, and we must know and practice concrete methods for overcoming these causes.
Throughout human history, revolutions in production, urban society, and spiritual culture have repeatedly transformed civilization. Yet humanity now confronts global problematique, suffering under dictatorship, war, nuclear catastrophe, and the threat of civilizational collapse, with the Doomsday Clock standing at 85 seconds to midnight. This dead end reveals fundamental problems within pyramidal civilization itself and demonstrates the necessity of a religious, spiritual, and cultural revolution to overcome them.
Underlying the religious, spiritual, and cultural revolutions of the Axial Age were conceptions of universal law or principle, expressed through such terms as Dharma, Dao, and Deus. Their essential aim was a return, reunification, or repentance—a transformation from ego-centered existence (sin: separation, sickness, and suffering) to Dharma-centered existence (holiness: wholeness, health, and happiness). This transformation sought to change societies characterized by division, discrimination, conflict, and bondage into societies of harmony, equality, peace, and freedom.
Confucius taught that government (政治：zheng) means governing rightly and bringing things into proper order（正: zheng）. Mencius distinguished the hegemonic way of rule by force （覇道）from the kingly way of benevolence and virtue（王道）, regarding the latter as the right way. The character zheng (正: 一＋止：one＋foot) may be understood as proceeding toward a right goal or oneness, while such terms as right and Recht likewise express ideas of correctness and justice. Politics, derived from polis, concerns the proper guidance and ordering of the city and citizens, although the historical background of political organization has often involved centralized, hierarchical rule.
The Awakened Way relates that Siddhattha chose the path of a peaceful Awakened One rather than that of a wheel-turning universal monarch (cakravartin) wielding weapons and force. Emperor Aśoka, deeply remorseful over the Kalinga War, subsequently promoted victory through the Dharma (Dharma-vijaya) rather than military conquest. He extended the message of the Dharma toward Macedonia, Egypt, Western Asia, Sri Lanka, and other regions, and proclaimed reconciliation, compassion, and ethical conduct through his rock and pillar edicts.
Among the four great ancient civilizations, the archaeological remains of the Indus Civilization show no clear evidence of monumental royal domination or large-scale warfare. The harmonious Buddhist Sangha, meanwhile, formed a distinctive community based not on the Triple Poisons but on non-possession, living on joy, and offerings given in faith. It cultivated equality, peace, freedom, and autonomy. Such a community provides an important model for the transformation from pyramidal civilization to the culture of the Life Indra-net.
Viewed through the universal Dharma of dependent origination—the interrelation and relativity of all things—pyramidal civilization arose through the specialization and concentration of society, economics, and politics. To overcome the Four Forms of Collective Suffering produced by collective karma, humanity must return to the universal Dharma and develop the culture of the Life Indra-net. What is desirable is a society of all beings resembling the harmonious Sangha, in which people live in equality, peace, freedom, and autonomy through reliance on themselves and the Dharma (atta-dīpa, dhamma-dīpa), even without a centralized government.
We must awaken to the universal Dharma, stand upon ourselves and the Dharma, and transform karma into Dharma, ego into eco, domination into autonomy, competition into cooperation, and pyramidal civilization into the culture of the Life Indra-net. If we can realize a common world in which all sentient beings live together as friends in equality, peace, freedom, and autonomy, all can enjoy a Pure Land of bliss.
To take refuge in the Dharma as our island (dhamma-dīpa) means understanding the universal Dharma of dependent origination: all things are interrelated and relative, and nothing and no one exists in isolation or as an absolute entity. We must observe and uphold the precepts and Global Ethic essential to social life, both for ourselves and with others. Those who violate these fundamental ethical principles should be prevented from assuming public office or removed from office. The ideal of Mitra, Mithra, Maitreya, et al—friendship cherished in religious traditions—must not permit national myths (myths), dictatorship, MAD (Mutually Assured Destruction: nukes), or MAGIC (Military-Academic-Government-Industry-Complex).
To take refuge in ourselves as our island (atta-dīpa) means recognizing that each of us is an indispensable crystal in the Indra-net, fabric of the Dharma, dependent origination, bearing both rights and responsibilities. We must act on this understanding rather than leaving everything to others or depending upon them. We must become those who help themselves, awakening and acting in accordance with the Dharma, while calling upon others to do likewise. Silence, indifference, and inaction in the face of wrongdoing amount to tacit approval and complicity.
Following the First Revolutions—the Agricultural, Urban, and Spiritual Revolutions—humanity has entered an age that calls for the Second Revolutions: the Industrial, Civic, and Global Ethical Revolutions. The Global Ethical Revolution is a revolution of coexistence grounded in universal responsibility under the universal Dharma, aiming to realize a culture of Truth, Goodness, Beauty, and Holiness. Through these transformations, humanity must advance material production, social self-governance, and spiritual awakening on the global scale.
Among politics, economics, society, and culture, politics has lagged furthest behind in globalization and in upholding the Global Ethic. The reasons lie in the centralized domination of pyramidal civilization and the blind obedience of the majority, particularly their bondage to the myth of the state. Now is the time to listen to and amplify, by every possible means, the voices calling for the Dharma and justice!
破局苦の解決
ブッダ（覚者）は自己の苦の解決に止まらず、一切衆生と法の覚道を共有することを選んだ。梵天勧請の伝承は当時の人々に理解されやすい宗教的方便によって法が説かれなければ「世界は滅ぶ」という、衆生救済の重大性を示したものであろう。
覚道の法の中でも重要な教えの一つが諸問題・諸苦の解決法を苦集滅道：苦、その原因、原因の滅、滅の方法の四聖諦として示した。これは如何なる問題にも適用できる方法論で個我・国家の問題・苦とその解決にも適用できる。
破局苦の原因は国家神話の盲信・凶行にある事を先に見たが、それを滅するには盲信・凶行する国民各人の貪瞋痴三毒とそれをもたらした過去からの生存競争業に目覚める覚醒・活動に依らなければならず、その具体的方法も知り行う必要がある。
人類史に生産革命・都市革命・精神革命が繰り返され人類文明が地球問題群を抱えて独裁・戦争・核・破局の苦に世界終末85秒前の袋小路にあるのは金字塔文明そのものに問題があり、それを解決すべき宗教・精神・文化革命の必要を示している。
軸時代の宗教・精神・文化革命に通底するのは普遍法のDharma, Dao, Dei等で我中心（罪：分離病患）から法中心（聖：全体健全）への帰一・帰還・悔悟などで分断・差別・闘争・束縛社会を調和・平等・平和・自由社会に変換する事であった。
孔子は政は正しく治める（整える）事であるとし、孟子は力の覇道と仁徳の王道で後者を正道であるとした。正は目標に進む意味であるが正義（right, recht等）も同様でpoliticsはpolisを正しく導き整えることであるが背景に一極支配がある。
覚道はシッダッタが刀杖の輪転聖王ではなく平和の覚者の道を選んだことを伝えているがアショーカ王はカリンガ戦を悔いて仏法勝利の使節をマケドニア、エジプト、西アジア、スリランカなどに送り石柱・磨崖碑等で融和・慈悲を訴えた。
四大文明の中インダス文明遺跡には支配層・戦争などの痕跡は無いが覚道和合僧は三毒によらず無所有・食喜・信施による平等・平和・自由・自治の集団という特異な社会を形成したが、これは金字塔文明から命帝網文化への重要な範例となる。
普遍法縁起（一切相依相対）から見ると文化・社会・経済・政治へ特化して金字塔文明が出来たが、共同業四苦は普遍法から命帝網文化に戻るべきで無政府でも自洲法洲により平等・平和・自由・自治を生きる和合僧の如き衆生社会が望ましい。
普遍法に目覚め、自洲・法洲に立ち、業から法へ、エゴからエコへ、支配から自治へ、競争から協力へ、金字塔文明から命帝網文化へ。すべての衆生が平等・平和・自由・自治のもとに共に友として生きる共同世界を実現できれば皆が極楽となる。
法洲は普遍法縁起を知り、一切が相依・相対であり誰も何も孤立・絶対でないことを知り、社会生活必須の戒・地球倫理を自他共に守り、違反者は公職に付かせ免職すべきである。諸宗教の理想Mitraは国Mith・独裁・MAD・MAGICを許さない。
自洲は法・縁起・織物・帝網の権利・責任の不可欠の一真珠である事を知り行動し他者任せ・他者頼みをせず「自ら助ける者」となって法に依る覚醒・活動をすることであり他にも要請すべきである。沈黙・無関心・無行動は悪事黙認共犯となる。
第一次の農業・都市・精神革命に続き、第二次の産業・市民・地球倫理革命（普遍法による普遍的責任を持ち真善美聖の文化を実現する共生革命）により人類は物質的生産、社会的自治、精神的覚醒を地球規模で発展させるべき時代に入った。
政治、経済、社会、文化の中で最も地球化が遅れており地球倫理を守らないのは政治である。その理由は金字塔文明の一極支配と大多数の盲従であり、特に国家神話による呪縛である。法・正義を求める声をあらゆる方法で聞き聞かせる時である!
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The Buddha (Awakened One) chose not to stop at the solution to his own suffering but to share the Awakened Way of the Dharma with all sentient beings. The traditional account of Brahmā’s request for the Buddha to teach may be understood as a religious skillful means (upāya) familiar to the people of that time, emphasizing the vital importance of liberating all beings through the warning that, unless the Dharma were taught, “the world would perish.”
One of the most important teachings of the Awakened Way is the Four Holy Truths (Catvāri Ārya-satyāni), which present a method for solving problems and suffering: suffering (duḥkha), its cause (samudaya), the cessation of its cause (nirodha), and the way to its cessation (mārga). This methodology can be applied to any problem, including the suffering of individuals and nations and the means of resolving it.
We have already examined how the causes of catastrophic suffering lie in blind faith in the myth of the state and the violent acts arising from it. To eliminate these causes, individuals must awaken to the Triple Poisons—greed, hatred, and delusion—that lead people to blind belief and destructive action, as well as to the karma of competition for survival inherited from the past that has produced these poisons. Such awakening must be accompanied by action, and we must know and practice concrete methods for overcoming these causes.
Throughout human history, revolutions in production, urban society, and spiritual culture have repeatedly transformed civilization. Yet humanity now confronts global problematique, suffering under dictatorship, war, nuclear catastrophe, and the threat of civilizational collapse, with the Doomsday Clock standing at 85 seconds to midnight. This dead end reveals fundamental problems within pyramidal civilization itself and demonstrates the necessity of a religious, spiritual, and cultural revolution to overcome them.
Underlying the religious, spiritual, and cultural revolutions of the Axial Age were conceptions of universal law or principle, expressed through such terms as Dharma, Dao, and Deus. Their essential aim was a return, reunification, or repentance—a transformation from ego-centered existence (sin: separation, sickness, and suffering) to Dharma-centered existence (holiness: wholeness, health, and happiness). This transformation sought to change societies characterized by division, discrimination, conflict, and bondage into societies of harmony, equality, peace, and freedom.
Confucius taught that government (政治：zheng) means governing rightly and bringing things into proper order（正: zheng）. Mencius distinguished the hegemonic way of rule by force （覇道）from the kingly way of benevolence and virtue（王道）, regarding the latter as the right way. The character zheng (正: 一＋止：one＋foot) may be understood as proceeding toward a right goal or oneness, while such terms as right and Recht likewise express ideas of correctness and justice. Politics, derived from polis, concerns the proper guidance and ordering of the city and citizens, although the historical background of political organization has often involved centralized, hierarchical rule.
The Awakened Way relates that Siddhattha chose the path of a peaceful Awakened One rather than that of a wheel-turning universal monarch (cakravartin) wielding weapons and force. Emperor Aśoka, deeply remorseful over the Kalinga War, subsequently promoted victory through the Dharma (Dharma-vijaya) rather than military conquest. He extended the message of the Dharma toward Macedonia, Egypt, Western Asia, Sri Lanka, and other regions, and proclaimed reconciliation, compassion, and ethical conduct through his rock and pillar edicts.
Among the four great ancient civilizations, the archaeological remains of the Indus Civilization show no clear evidence of monumental royal domination or large-scale warfare. The harmonious Buddhist Sangha, meanwhile, formed a distinctive community based not on the Triple Poisons but on non-possession, living on joy, and offerings given in faith. It cultivated equality, peace, freedom, and autonomy. Such a community provides an important model for the transformation from pyramidal civilization to the culture of the Life Indra-net.
Viewed through the universal Dharma of dependent origination—the interrelation and relativity of all things—pyramidal civilization arose through the specialization and concentration of society, economics, and politics. To overcome the Four Forms of Collective Suffering produced by collective karma, humanity must return to the universal Dharma and develop the culture of the Life Indra-net. What is desirable is a society of all beings resembling the harmonious Sangha, in which people live in equality, peace, freedom, and autonomy through reliance on themselves and the Dharma (atta-dīpa, dhamma-dīpa), even without a centralized government.
We must awaken to the universal Dharma, stand upon ourselves and the Dharma, and transform karma into Dharma, ego into eco, domination into autonomy, competition into cooperation, and pyramidal civilization into the culture of the Life Indra-net. If we can realize a common world in which all sentient beings live together as friends in equality, peace, freedom, and autonomy, all can enjoy a Pure Land of bliss.
To take refuge in the Dharma as our island (dhamma-dīpa) means understanding the universal Dharma of dependent origination: all things are interrelated and relative, and nothing and no one exists in isolation or as an absolute entity. We must observe and uphold the precepts and Global Ethic essential to social life, both for ourselves and with others. Those who violate these fundamental ethical principles should be prevented from assuming public office or removed from office. The ideal of Mitra, Mithra, Maitreya, et al—friendship cherished in religious traditions—must not permit national myths (myths), dictatorship, MAD (Mutually Assured Destruction: nukes), or MAGIC (Military-Academic-Government-Industry-Complex).
To take refuge in ourselves as our island (atta-dīpa) means recognizing that each of us is an indispensable crystal in the Indra-net, fabric of the Dharma, dependent origination, bearing both rights and responsibilities. We must act on this understanding rather than leaving everything to others or depending upon them. We must become those who help themselves, awakening and acting in accordance with the Dharma, while calling upon others to do likewise. Silence, indifference, and inaction in the face of wrongdoing amount to tacit approval and complicity.
Following the First Revolutions—the Agricultural, Urban, and Spiritual Revolutions—humanity has entered an age that calls for the Second Revolutions: the Industrial, Civic, and Global Ethical Revolutions. The Global Ethical Revolution is a revolution of coexistence grounded in universal responsibility under the universal Dharma, aiming to realize a culture of Truth, Goodness, Beauty, and Holiness. Through these transformations, humanity must advance material production, social self-governance, and spiritual awakening on the global scale.
Among politics, economics, society, and culture, politics has lagged furthest behind in globalization and in upholding the Global Ethic. The reasons lie in the centralized domination of pyramidal civilization and the blind obedience of the majority, particularly their bondage to the myth of the state. Now is the time to listen to and amplify, by every possible means, the voices calling for the Dharma and justice!
破局苦の解決
ブッダ（覚者）は自己の苦の解決に止まらず、一切衆生と法の覚道を共有することを選んだ。梵天勧請の伝承は当時の人々に理解されやすい宗教的方便によって法が説かれなければ「世界は滅ぶ」という、衆生救済の重大性を示したものであろう。
覚道の法の中でも重要な教えの一つが諸問題・諸苦の解決法を苦集滅道：苦、その原因、原因の滅、滅の方法の四聖諦として示した。これは如何なる問題にも適用できる方法論で個我・国家の問題・苦とその解決にも適用できる。
破局苦の原因は国家神話の盲信・凶行にある事を先に見たが、それを滅するには盲信・凶行する国民各人の貪瞋痴三毒とそれをもたらした過去からの生存競争業に目覚める覚醒・活動に依らなければならず、その具体的方法も知り行う必要がある。
人類史に生産革命・都市革命・精神革命が繰り返され人類文明が地球問題群を抱えて独裁・戦争・核・破局の苦に世界終末85秒前の袋小路にあるのは金字塔文明そのものに問題があり、それを解決すべき宗教・精神・文化革命の必要を示している。
軸時代の宗教・精神・文化革命に通底するのは普遍法のDharma, Dao, Dei等で我中心（罪：分離病患）から法中心（聖：全体健全）への帰一・帰還・悔悟などで分断・差別・闘争・束縛社会を調和・平等・平和・自由社会に変換する事であった。
孔子は政は正しく治める（整える）事であるとし、孟子は力の覇道と仁徳の王道で後者を正道であるとした。正は目標に進む意味であるが正義（right, recht等）も同様でpoliticsはpolisを正しく導き整えることであるが背景に一極支配がある。
覚道はシッダッタが刀杖の輪転聖王ではなく平和の覚者の道を選んだことを伝えているがアショーカ王はカリンガ戦を悔いて仏法勝利の使節をマケドニア、エジプト、西アジア、スリランカなどに送り石柱・磨崖碑等で融和・慈悲を訴えた。
四大文明の中インダス文明遺跡には支配層・戦争などの痕跡は無いが覚道和合僧は三毒によらず無所有・食喜・信施による平等・平和・自由・自治の集団という特異な社会を形成したが、これは金字塔文明から命帝網文化への重要な範例となる。
普遍法縁起（一切相依相対）から見ると文化・社会・経済・政治へ特化して金字塔文明が出来たが、共同業四苦は普遍法から命帝網文化に戻るべきで無政府でも自洲法洲により平等・平和・自由・自治を生きる和合僧の如き衆生社会が望ましい。
普遍法に目覚め、自洲・法洲に立ち、業から法へ、エゴからエコへ、支配から自治へ、競争から協力へ、金字塔文明から命帝網文化へ。すべての衆生が平等・平和・自由・自治のもとに共に友として生きる共同世界を実現できれば皆が極楽となる。
法洲は普遍法縁起を知り、一切が相依・相対であり誰も何も孤立・絶対でないことを知り、社会生活必須の戒・地球倫理を自他共に守り、違反者は公職に付かせ免職すべきである。諸宗教の理想Mitraは国Mith・独裁・MAD・MAGICを許さない。
自洲は法・縁起・織物・帝網の権利・責任の不可欠の一真珠である事を知り行動し他者任せ・他者頼みをせず「自ら助ける者」となって法に依る覚醒・活動をすることであり他にも要請すべきである。沈黙・無関心・無行動は悪事黙認共犯となる。
第一次の農業・都市・精神革命に続き、第二次の産業・市民・地球倫理革命（普遍法による普遍的責任を持ち真善美聖の文化を実現する共生革命）により人類は物質的生産、社会的自治、精神的覚醒を地球規模で発展させるべき時代に入った。
政治、経済、社会、文化の中で最も地球化が遅れており地球倫理を守らないのは政治である。その理由は金字塔文明の一極支配と大多数の盲従であり、特に国家神話による呪縛である。法・正義を求める声をあらゆる方法で聞き聞かせる時である!
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Solution to Catastrophic Suffering
The Buddha (Awakened One) chose not to stop at the solution to his own suffering but to share the Awakened Way of the Dharma with all sentient beings. The traditional account of Brahmā’s request for the Buddha to teach may be understood as a religious skillful means (upāya) familiar to the people of that time, emphasizing the vital importance of liberating all beings through the warning that, unless the Dharma were taught, “the world would perish.”
One of the most important teachings of the Awakened Way is the Four Holy Truths (Catvāri Ārya-satyāni), which present a method for solving problems and suffering: suffering (duḥkha), its cause (samudaya), the cessation of its cause (nirodha), and the way to its cessation (mārga). This methodology can be applied to any problem, including the suffering of individuals and nations and the means of resolving it.
We have already examined how the causes of catastrophic suffering lie in blind faith in the myth of the state and the violent acts arising from it. To eliminate these causes, individuals must awaken to the Triple Poisons—greed, hatred, and delusion—that lead people to blind belief and destructive action, as well as to the karma of competition for survival inherited from the past that has produced these poisons. Such awakening must be accompanied by action, and we must know and practice concrete methods for overcoming these causes.
Throughout human history, revolutions in production, urban society, and spiritual culture have repeatedly transformed civilization. Yet humanity now confronts global problematique, suffering under dictatorship, war, nuclear catastrophe, and the threat of civilizational collapse, with the Doomsday Clock standing at 85 seconds to midnight. This dead end reveals fundamental problems within pyramidal civilization itself and demonstrates the necessity of a religious, spiritual, and cultural revolution to overcome them.
Underlying the religious, spiritual, and cultural revolutions of the Axial Age were conceptions of universal law or principle, expressed through such terms as Dharma, Dao, and Deus. Their essential aim was a return, reunification, or repentance—a transformation from ego-centered existence (sin: separation, sickness, and suffering) to Dharma-centered existence (holiness: wholeness, health, and happiness). This transformation sought to change societies characterized by division, discrimination, conflict, and bondage into societies of harmony, equality, peace, and freedom.
Confucius taught that government (政治：zheng) means governing rightly and bringing things into proper order（正: zheng）. Mencius distinguished the hegemonic way of rule by force （覇道）from the kingly way of benevolence and virtue（王道）, regarding the latter as the right way. The character zheng (正: 一＋止：one＋foot) may be understood as proceeding toward a right goal or oneness, while such terms as right and Recht likewise express ideas of correctness and justice. Politics, derived from polis, concerns the proper guidance and ordering of the city and citizens, although the historical background of political organization has often involved centralized, hierarchical rule.
The Awakened Way relates that Siddhattha chose the path of a peaceful Awakened One rather than that of a wheel-turning universal monarch (cakravartin) wielding weapons and force. Emperor Aśoka, deeply remorseful over the Kalinga War, subsequently promoted victory through the Dharma (Dharma-vijaya) rather than military conquest. He extended the message of the Dharma toward Macedonia, Egypt, Western Asia, Sri Lanka, and other regions, and proclaimed reconciliation, compassion, and ethical conduct through his rock and pillar edicts.
Among the four great ancient civilizations, the archaeological remains of the Indus Civilization show no clear evidence of monumental royal domination or large-scale warfare. The harmonious Buddhist Sangha, meanwhile, formed a distinctive community based not on the Triple Poisons but on non-possession, living on joy, and offerings given in faith. It cultivated equality, peace, freedom, and autonomy. Such a community provides an important model for the transformation from pyramidal civilization to the culture of the Life Indra-net.
Viewed through the universal Dharma of dependent origination—the interrelation and relativity of all things—pyramidal civilization arose through the specialization and concentration of society, economics, and politics. To overcome the Four Forms of Collective Suffering produced by collective karma, humanity must return to the universal Dharma and develop the culture of the Life Indra-net. What is desirable is a society of all beings resembling the harmonious Sangha, in which people live in equality, peace, freedom, and autonomy through reliance on themselves and the Dharma (atta-dīpa, dhamma-dīpa), even without a centralized government.
We must awaken to the universal Dharma, stand upon ourselves and the Dharma, and transform karma into Dharma, ego into eco, domination into autonomy, competition into cooperation, and pyramidal civilization into the culture of the Life Indra-net. If we can realize a common world in which all sentient beings live together as friends in equality, peace, freedom, and autonomy, all can enjoy a Pure Land of bliss.
To take refuge in the Dharma as our island (dhamma-dīpa) means understanding the universal Dharma of dependent origination: all things are interrelated and relative, and nothing and no one exists in isolation or as an absolute entity. We must observe and uphold the precepts and Global Ethic essential to social life, both for ourselves and with others. Those who violate these fundamental ethical principles should be prevented from assuming public office or removed from office. The ideal of Mitra, Mithra, Maitreya, et al—friendship cherished in religious traditions—must not permit national myths (myths), dictatorship, MAD (Mutually Assured Destruction: nukes), or MAGIC (Military-Academic-Government-Industry-Complex).
To take refuge in ourselves as our island (atta-dīpa) means recognizing that each of us is an indispensable crystal in the Indra-net, fabric of the Dharma, dependent origination, bearing both rights and responsibilities. We must act on this understanding rather than leaving everything to others or depending upon them. We must become those who help themselves, awakening and acting in accordance with the Dharma, while calling upon others to do likewise. Silence, indifference, and inaction in the face of wrongdoing amount to tacit approval and complicity.
Following the First Revolutions—the Agricultural, Urban, and Spiritual Revolutions—humanity has entered an age that calls for the Second Revolutions: the Industrial, Civic, and Global Ethical Revolutions. The Global Ethical Revolution is a revolution of coexistence grounded in universal responsibility under the universal Dharma, aiming to realize a culture of Truth, Goodness, Beauty, and Holiness. Through these transformations, humanity must advance material production, social self-governance, and spiritual awakening on the global scale.
Among politics, economics, society, and culture, politics has lagged furthest behind in globalization and in upholding the Global Ethic. The reasons lie in the centralized domination of pyramidal civilization and the blind obedience of the majority, particularly their bondage to the myth of the state. Now is the time to listen to and amplify, by every possible means, the voices calling for the Dharma and justice!
破局苦の解決
ブッダ（覚者）は自己の苦の解決に止まらず、一切衆生と法の覚道を共有することを選んだ。梵天勧請の伝承は当時の人々に理解されやすい宗教的方便によって法が説かれなければ「世界は滅ぶ」という、衆生救済の重大性を示したものであろう。
覚道の法の中でも重要な教えの一つが諸問題・諸苦の解決法を苦集滅道：苦、その原因、原因の滅、滅の方法の四聖諦として示した。これは如何なる問題にも適用できる方法論で個我・国家の問題・苦とその解決にも適用できる。
破局苦の原因は国家神話の盲信・凶行にある事を先に見たが、それを滅するには盲信・凶行する国民各人の貪瞋痴三毒とそれをもたらした過去からの生存競争業に目覚める覚醒・活動に依らなければならず、その具体的方法も知り行う必要がある。
人類史に生産革命・都市革命・精神革命が繰り返され人類文明が地球問題群を抱えて独裁・戦争・核・破局の苦に世界終末85秒前の袋小路にあるのは金字塔文明そのものに問題があり、それを解決すべき宗教・精神・文化革命の必要を示している。
軸時代の宗教・精神・文化革命に通底するのは普遍法のDharma, Dao, Dei等で我中心（罪：分離病患）から法中心（聖：全体健全）への帰一・帰還・悔悟などで分断・差別・闘争・束縛社会を調和・平等・平和・自由社会に変換する事であった。
孔子は政は正しく治める（整える）事であるとし、孟子は力の覇道と仁徳の王道で後者を正道であるとした。正は目標に進む意味であるが正義（right, recht等）も同様でpoliticsはpolisを正しく導き整えることであるが背景に一極支配がある。
覚道はシッダッタが刀杖の輪転聖王ではなく平和の覚者の道を選んだことを伝えているがアショーカ王はカリンガ戦を悔いて仏法勝利の使節をマケドニア、エジプト、西アジア、スリランカなどに送り石柱・磨崖碑等で融和・慈悲を訴えた。
四大文明の中インダス文明遺跡には支配層・戦争などの痕跡は無いが覚道和合僧は三毒によらず無所有・食喜・信施による平等・平和・自由・自治の集団という特異な社会を形成したが、これは金字塔文明から命帝網文化への重要な範例となる。
普遍法縁起（一切相依相対）から見ると文化・社会・経済・政治へ特化して金字塔文明が出来たが、共同業四苦は普遍法から命帝網文化に戻るべきで無政府でも自洲法洲により平等・平和・自由・自治を生きる和合僧の如き衆生社会が望ましい。
普遍法に目覚め、自洲・法洲に立ち、業から法へ、エゴからエコへ、支配から自治へ、競争から協力へ、金字塔文明から命帝網文化へ。すべての衆生が平等・平和・自由・自治のもとに共に友として生きる共同世界を実現できれば皆が極楽となる。
法洲は普遍法縁起を知り、一切が相依・相対であり誰も何も孤立・絶対でないことを知り、社会生活必須の戒・地球倫理を自他共に守り、違反者は公職に付かせ免職すべきである。諸宗教の理想Mitraは国Mith・独裁・MAD・MAGICを許さない。
自洲は法・縁起・織物・帝網の権利・責任の不可欠の一真珠である事を知り行動し他者任せ・他者頼みをせず「自ら助ける者」となって法に依る覚醒・活動をすることであり他にも要請すべきである。沈黙・無関心・無行動は悪事黙認共犯となる。
第一次の農業・都市・精神革命に続き、第二次の産業・市民・地球倫理革命（普遍法による普遍的責任を持ち真善美聖の文化を実現する共生革命）により人類は物質的生産、社会的自治、精神的覚醒を地球規模で発展させるべき時代に入った。
政治、経済、社会、文化の中で最も地球化が遅れており地球倫理を守らないのは政治である。その理由は金字塔文明の一極支配と大多数の盲従であり、特に国家神話による呪縛である。法・正義を求める声をあらゆる方法で聞き聞かせる時である!
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破局苦の解決
ブッダ（覚者）は自己の苦の解決に止まらず、一切衆生と法の覚道を共有することを選んだ。梵天勧請の伝承は当時の人々に理解されやすい宗教的方便によって法が説かれなければ「世界は滅ぶ」という、衆生救済の重大性を示したものであろう。
覚道の法の中でも重要な教えの一つが諸問題・諸苦の解決法を苦集滅道：苦、その原因、原因の滅、滅の方法の四聖諦として示した。これは如何なる問題にも適用できる方法論で個我・国家の問題・苦とその解決にも適用できる。
破局苦の原因は国家神話の盲信・凶行にある事を先に見たが、それを滅するには盲信・凶行する国民各人の貪瞋痴三毒とそれをもたらした過去からの生存競争業に目覚める覚醒・活動に依らなければならず、その具体的方法も知り行う必要がある。
人類史に生産革命・都市革命・精神革命が繰り返され人類文明が地球問題群を抱えて独裁・戦争・核・破局の苦に世界終末85秒前の袋小路にあるのは金字塔文明そのものに問題があり、それを解決すべき宗教・精神・文化革命の必要を示している。
軸時代の宗教・精神・文化革命に通底するのは普遍法のDharma, Dao, Dei等で我中心（罪：分離病患）から法中心（聖：全体健全）への帰一・帰還・悔悟などで分断・差別・闘争・束縛社会を調和・平等・平和・自由社会に変換する事であった。
孔子は政は正しく治める（整える）事であるとし、孟子は力の覇道と仁徳の王道で後者を正道であるとした。正は目標に進む意味であるが正義（right, recht等）も同様でpoliticsはpolisを正しく導き整えることであるが背景に一極支配がある。
覚道はシッダッタが刀杖の輪転聖王ではなく平和の覚者の道を選んだことを伝えているがアショーカ王はカリンガ戦を悔いて仏法勝利の使節をマケドニア、エジプト、西アジア、スリランカなどに送り石柱・磨崖碑等で融和・慈悲を訴えた。
四大文明の中インダス文明遺跡には支配層・戦争などの痕跡は無いが覚道和合僧は三毒によらず無所有・食喜・信施による平等・平和・自由・自治の集団という特異な社会を形成したが、これは金字塔文明から命帝網文化への重要な範例となる。
普遍法縁起（一切相依相対）から見ると文化・社会・経済・政治へ特化して金字塔文明が出来たが、共同業四苦は普遍法から命帝網文化に戻るべきで無政府でも自洲法洲により平等・平和・自由・自治を生きる和合僧の如き衆生社会が望ましい。
普遍法に目覚め、自洲・法洲に立ち、業から法へ、エゴからエコへ、支配から自治へ、競争から協力へ、金字塔文明から命帝網文化へ。すべての衆生が平等・平和・自由・自治のもとに共に友として生きる共同世界を実現できれば皆が極楽となる。
法洲は普遍法縁起を知り、一切が相依・相対であり誰も何も孤立・絶対でないことを知り、社会生活必須の戒・地球倫理を自他共に守り、違反者は公職に付かせ免職すべきである。諸宗教の理想Mitraは国Mith・独裁・MAD・MAGICを許さない。
自洲は法・縁起・織物・帝網の権利・責任の不可欠の一真珠である事を知り行動し他者任せ・他者頼みをせず「自ら助ける者」となって法に依る覚醒・活動をすることであり他にも要請すべきである。沈黙・無関心・無行動は悪事黙認共犯となる。
第一次の農業・都市・精神革命に続き、第二次の産業・市民・地球倫理革命（普遍法による普遍的責任を持ち真善美聖の文化を実現する共生革命）により人類は物質的生産、社会的自治、精神的覚醒を地球規模で発展させるべき時代に入った。
政治、経済、社会、文化の中で最も地球化が遅れており地球倫理を守らないのは政治である。その理由は金字塔文明の一極支配と大多数の盲従であり、特に国家神話による呪縛である。法・正義を求める声をあらゆる方法で聞き聞かせる時である!
Solution to Catastrophic Suffering
The Buddha (Awakened One) chose not to stop at the solution to his own suffering but to share the Awakened Way of the Dharma with all sentient beings. The traditional account of Brahmā’s request for the Buddha to teach may be understood as a religious skillful means (upāya) familiar to the people of that time, emphasizing the vital importance of liberating all beings through the warning that, unless the Dharma were taught, “the world would perish.”
One of the most important teachings of the Awakened Way is the Four Holy Truths (Catvāri Ārya-satyāni), which present a method for solving problems and suffering: suffering (duḥkha), its cause (samudaya), the cessation of its cause (nirodha), and the way to its cessation (mārga). This methodology can be applied to any problem, including the suffering of individuals and nations and the means of resolving it.
We have already examined how the causes of catastrophic suffering lie in blind faith in the myth of the state and the violent acts arising from it. To eliminate these causes, individuals must awaken to the Triple Poisons—greed, hatred, and delusion—that lead people to blind belief and destructive action, as well as to the karma of competition for survival inherited from the past that has produced these poisons. Such awakening must be accompanied by action, and we must know and practice concrete methods for overcoming these causes.
Throughout human history, revolutions in production, urban society, and spiritual culture have repeatedly transformed civilization. Yet humanity now confronts global problematique, suffering under dictatorship, war, nuclear catastrophe, and the threat of civilizational collapse, with the Doomsday Clock standing at 85 seconds to midnight. This dead end reveals fundamental problems within pyramidal civilization itself and demonstrates the necessity of a religious, spiritual, and cultural revolution to overcome them.
Underlying the religious, spiritual, and cultural revolutions of the Axial Age were conceptions of universal law or principle, expressed through such terms as Dharma, Dao, and Deus. Their essential aim was a return, reunification, or repentance—a transformation from ego-centered existence (sin: separation, sickness, and suffering) to Dharma-centered existence (holiness: wholeness, health, and happiness). This transformation sought to change societies characterized by division, discrimination, conflict, and bondage into societies of harmony, equality, peace, and freedom.
Confucius taught that government (政治：zheng) means governing rightly and bringing things into proper order（正: zheng）. Mencius distinguished the hegemonic way of rule by force （覇道）from the kingly way of benevolence and virtue（王道）, regarding the latter as the right way. The character zheng (正: 一＋止：one＋foot) may be understood as proceeding toward a right goal or oneness, while such terms as right and Recht likewise express ideas of correctness and justice. Politics, derived from polis, concerns the proper guidance and ordering of the city and citizens, although the historical background of political organization has often involved centralized, hierarchical rule.
The Awakened Way relates that Siddhattha chose the path of a peaceful Awakened One rather than that of a wheel-turning universal monarch (cakravartin) wielding weapons and force. Emperor Aśoka, deeply remorseful over the Kalinga War, subsequently promoted victory through the Dharma (Dharma-vijaya) rather than military conquest. He extended the message of the Dharma toward Macedonia, Egypt, Western Asia, Sri Lanka, and other regions, and proclaimed reconciliation, compassion, and ethical conduct through his rock and pillar edicts.
Among the four great ancient civilizations, the archaeological remains of the Indus Civilization show no clear evidence of monumental royal domination or large-scale warfare. The harmonious Buddhist Sangha, meanwhile, formed a distinctive community based not on the Triple Poisons but on non-possession, living on joy, and offerings given in faith. It cultivated equality, peace, freedom, and autonomy. Such a community provides an important model for the transformation from pyramidal civilization to the culture of the Life Indra-net.
Viewed through the universal Dharma of dependent origination—the interrelation and relativity of all things—pyramidal civilization arose through the specialization and concentration of society, economics, and politics. To overcome the Four Forms of Collective Suffering produced by collective karma, humanity must return to the universal Dharma and develop the culture of the Life Indra-net. What is desirable is a society of all beings resembling the harmonious Sangha, in which people live in equality, peace, freedom, and autonomy through reliance on themselves and the Dharma (atta-dīpa, dhamma-dīpa), even without a centralized government.
We must awaken to the universal Dharma, stand upon ourselves and the Dharma, and transform karma into Dharma, ego into eco, domination into autonomy, competition into cooperation, and pyramidal civilization into the culture of the Life Indra-net. If we can realize a common world in which all sentient beings live together as friends in equality, peace, freedom, and autonomy, all can enjoy a Pure Land of bliss.
To take refuge in the Dharma as our island (dhamma-dīpa) means understanding the universal Dharma of dependent origination: all things are interrelated and relative, and nothing and no one exists in isolation or as an absolute entity. We must observe and uphold the precepts and Global Ethic essential to social life, both for ourselves and with others. Those who violate these fundamental ethical principles should be prevented from assuming public office or removed from office. The ideal of Mitra, Mithra, Maitreya, et al—friendship cherished in religious traditions—must not permit national myths (myths), dictatorship, MAD (Mutually Assured Destruction: nukes), or MAGIC (Military-Academic-Government-Industry-Complex).
To take refuge in ourselves as our island (atta-dīpa) means recognizing that each of us is an indispensable crystal in the Indra-net, fabric of the Dharma, dependent origination, bearing both rights and responsibilities. We must act on this understanding rather than leaving everything to others or depending upon them. We must become those who help themselves, awakening and acting in accordance with the Dharma, while calling upon others to do likewise. Silence, indifference, and inaction in the face of wrongdoing amount to tacit approval and complicity.
Following the First Revolutions—the Agricultural, Urban, and Spiritual Revolutions—humanity has entered an age that calls for the Second Revolutions: the Industrial, Civic, and Global Ethical Revolutions. The Global Ethical Revolution is a revolution of coexistence grounded in universal responsibility under the universal Dharma, aiming to realize a culture of Truth, Goodness, Beauty, and Holiness. Through these transformations, humanity must advance material production, social self-governance, and spiritual awakening on the global scale.
Among politics, economics, society, and culture, politics has lagged furthest behind in globalization and in upholding the Global Ethic. The reasons lie in the centralized domination of pyramidal civilization and the blind obedience of the majority, particularly their bondage to the myth of the state. Now is the time to listen to and amplify, by every possible means, the voices calling for the Dharma and justice!
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