Triple Learnings: 三学

 

三学:Triple Learnings

 

 

 

宗教は部族、地域、世界、そして一切存在を聖(全体健全)に結合して部族、地域、世界、普遍宗教と発展しました。覚道(仏道)は一切法(真理/倫理:生物、科学、技術など)を包摂します。その標準的智慧と実践は四諦と八聖道です。前者は苦(問題)、その原因、その解決、と後者と同一視される解決の方途です。私達は生老病死の四苦と四苦に欲不得、愛別離、会怨憎と五蘊盛(の苦)を加えた八苦をもっています。

 

その原因は私達の渇き(飲めば更に渇く海水でも飲みたいという欲望にかられるような渇くような愛欲: tahā/ṭṛṣṇā: パーリ語/梵語)即ち(生き残りたい)欲望で、食物、相棒、物、力、金などを獲得する直接因で、三毒の最初に挙げられ、嫌悪(dosa/dvea, cf. duo/two/二より)即ち差別と無明(avijjhā/avidyā)が続き(三毒の列挙になり)ます。これら列挙の後の二つは潜伏し、更に深く、間接的因であえり、行動への直接因ではありません。最後のものは、「分離した自己」の感覚は、実際には成長するにつれて後に獲得されたものですが、生まれつきに潜伏していた様に見える為に、無始の無明と呼ばれます。

 

動物は動きを通しての分離した身体(の感覚)から「自己感覚(意識)」を習得しますが、人間はさらに言語使用による常時の「私、私の、私に、私のもの」など―我-形成(我慢:高慢:誇り:aham-kāra)によってそれを強化します。この我(高)慢が世界であらゆる種類の問題を生み出します―自己中心主義、部族主義、国家主義、人種主義、人間中心主義、優越主義、ファッシズム、独裁主義、差別、搾取、殺戮など。それだから、一切問題の解決にはこの根本無明の解決がされなければなりません、動きを止めることによって―具体的には樹や山のように静寂泰然として坐ることによって。だから坐禅、坐瞑想、が涅槃の中に覚醒を得る為に決定的なのです。

 

涅槃は、灯火が動揺せずに周囲を照らす「無風での灯火」(nivāte padīpa)のように(業の)無風状態を意味します。坐禅において人は静寂明澄の中に業(身体的動作/精神的動揺)なしで世界を照明(証明)出来るのです。そこで人は差別/二項対立(自他座別、自己中心的偏見など)なしに世界を直証出来るのです。この状態(定:止静/静慮/禅定)で人は戒(sīla, 字義は柱:泰然:確立した性格:不殺生・不偸盗・不虚言など)と共に智慧(般若)を得ることが出来(戒定慧の三学完備す)るのです。

 

2020共通年9月12日 法語

 

註: 五蘊は (元は)「自己」を、それが恒常(自己同一)か否か、独立(自己主宰)か否かを分析するためのものでしたが(後には一切現象:dharamas) にも適用されました: 色/色形/形態/現象(rūpa), 受/感受/感覚(vedanā), 想/思想/観念(saňňā/saṁjňā), 行/行動/動作/身口意三業 (saṅkāra/saṁskāra), 識/意識/識別 (vińṅāṇ/vijňāṇa)

 

Religion developed from tribal, to regional, to world, to universal religions, reuniting to holiness (wholeness) a tribe, a region, the world, and all beings. The Awakened Way embraces all dharmas (truths/ethics: living beings, sciences, technologies, etc.). Its standard prognosis and practice are the Four Truths and the Eight Holy Ways. The former is suffering (problems), its cause, its solution, and the way to the solution identified as the latter. We have the Four Sufferings of birth, aging, sickness, and death and the Eight Sufferings of these four plus not attaining the desired, losing the beloved, meeting the hated, and the raging of the Five Components.

 

The cause is our thirst (as if wanting to drink even sea water, which makes one more thirsty: taṅhā/ṭṛṣṇā: Pal/Skt.) or desire (for survival), which is the direct cause of acquiring food, mates, matter, might, money, etc., listed as the first of the Three Poisons that is the prime mover for action, from which hatred (dosa/dveṣa, cf. duo/two) or divisiveness and nescience (avijjhā/avidyā) follow. These later two listed are the latent, deeper, indirect causes, but not the direct causes for action. The last one is called the beginningless nescience, because a “separate self” sense seems inborn or latent, though actually it is acquired later, through our growth.

 

Animals learn “the self-sense” from the separate body, through movement, and humans with the use of language fortify it with the constant use of “I, my, me, mine,” etc. – I-maker (aham-kāra: ego-pride). This ego-pride creates all kinds of problems in the world – egoism, tribalism, nationalism, racism, homo-centrism, chauvinisim, fascism, dictatorship, discrimination, exploitation, extermination, etc. So, this fundamental nescience must be solved to solve all problems by stopping our movement – concretely sitting still and solid, like a tree or mountain. That is why Za-zen, siting meditation, is crucial to attain awakening in nirvana.

 

Nirvana means no-wind (of karma) as in the “lamp-light in no-wind” (nivāte padīpa), where the light illuminates the surroundings with no flickering. In Zazen, one can illuminate the world in no karma (physical motion / mental commotion) calmly and clearly. There one can witness the world without discrimination and dichotomy (ego-other separation, ego-centered bias, etc.). In this state one can have prognosis (prajňā: insight/foresight/solution) as well as morality (sīla, lit. pillar, solid state, straightened character: no killing, stealing, lying, etc.), the Triple Learnings of morality, concentration (samādhi), and prognosis being provided.

 

September 12, 2020 C.E. Dharma note

 

Note: The Five Components are those of a person (originally, but later applied to any and all phenomena: dharamas) to analyze the so-called “self,” if it is permanent (self-same) or not, independent (self-sovereign) or not: forms/phenomena (rūpa), feelings (vedanā), ideas (saňňā/saṁjňā),formations (saṅkāra/saṁskāra), consciousness (vińṅāṇ/vijňāṇa).

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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