Yoshizen's Blog

Self again (2) — Buddha’s hesitation

In the Lord Buddha’s story, it was said that the after reached his enlightenment he was very reluctant to tell others what he found, since

Lord Buddha was very much aware that what he found was too difficult to make others to understand.     It seems, the earliest teachings started with the teachings of the Four Noble Truth and other stories showed that the idea of the Karma, Cause and the Effect has followed it. —– though, behind those story, there seemed to be a many misunderstandings or a twisted truth.

Give a thought or two, is the teachings of the Four Noble Truth or teachings of the Cause and Effect contain any difficult logic or the theory which gave a headache to comprehend.

Considering the situation, that the time when the oral tradition of the teachings were written down by the Vedic Brahman ( = only the people who could read and write then, even if he was converted to the Buddhism, like Shari Putra.), the teachings of the No-self may not to be written down faithfully.  Because to the Vedic Brahman who has been taught to believe that the existence of the Atoman (perpetual soul) it was too irrational to write down the teachings of Anatoman (= No-self).    And as I wrote it in the previous post, it is almost impossible to explain it without using the notion and the word of “self”. = (If you use the word Self, it is effectively recognised the existence of the Self.)

So that, it is much more natural to believe that what Lord Buddha found in his enlightenment was the idea of the No-Self (which was the rational answer from our existence as a cause) = Anatoman.   Yet this was really a problematic, revolutionary idea then.  = naturally very difficult to teach against the others popular belief.  Therefore, it naturally made him to become very reluctant to talk about —– until, he found the way to teach it without the words = in action (and the Upaya.)

(Without having this under line  tradition — (or the hidden fact) behind, it is hard to explain how and why the idea of No-Self or Void came up and became very popular in the time of Mahayana.)  

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Self again

To a Buddhist, self is the most problematic subject for ever.  Though, surprisingly very little was   written in the scripture.  Do you know why ?   Because, it was the first problem of all.   As you might know, that, in the Buddhism, there is no self. (How to write about which is not exist)

Yes — NO-SELF but in here there are already two problem was loaded.   When we say “Self” there are two meanings or the Aspects of it.   One of them is a part of our mind, somewhat related to the Ego.   And the other is the notion created by its observation.

= If you ARE true ( = Rationally coherent) Zen Buddhist, you can not say No-self. —– ?   Why ?    If there is really no Self, even a word “Self” can not exist.  (If you say “No-Self” there is one more self in your mind who is observing your mind = you are not yet in a state of Ichi-jo = oneness)

If there is a land where no crime neither criminal act exists, there couldn’t be a word / notion of crime there.   Exactly same to this, when there is no self, the word “Self” is not exists. (Unless it was a fraud)  On the time of

Lord Buddha, the followers could receive his teachings in an up to the occasion metaphor or so-called upaya often using the action, there was not much difficulty to understand it.    With, the notion of No-Self, therefore No Perpetual Soul, therefore No Reincarnation, therefore No cast was demonstrated in the Sanggha as a deed (not the verbal explanation) = Everybody was accepted and treated as an equal followers.

Though, hundreds of years later, on the time of Mahayana, the scripture writer had to invent a kind of printable expression to explain the “Selflessness” to the mass without using the word SELF, such as in the Vimalakirti sutra “To give without having the mind of giving is The true giving” or otherwise “See as not to see”, “Do while not to do” kind —– they are trying to express the act without having the conscious of action (not such as a gray zone between two.) —– yet now, quite a lot of people still thinking that to sacrifice own self is the selflessness. (it’s just a devotion —– while riding a bicycle, your body moves without your self-conscious, so, you don’t need a devotion for bicycle = just ride) = It’s the same, Buddhists doesn’t need to be a vegetarian.

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釈尊の教え---Buddha’s Original Teachings

Note :  This post is parallel with this and this post in English. 

Mouhitsu Circle (1) 506-001

釈尊の教えが元々如何なるものであったかを知るには,教えの与えられたその時代,

その時の思考,その瞬間の心理の機微を知る必要があります。

人々の問い掛けに,その瞬間の機知で応えていたとされる

釈尊の教えに抽象的な想念は無く,全ては対話に立った明解な英知であったのです。

人々の問いかけもごく日常的な問題,その世相のトピックスであった訳ですが,

釈尊の時代は将にヒンズー教の勃興期で,当然の事として新しい流行思想が話題の中心に

なっていた訳です。 古典的べーダに根ざした道徳論的,儀式的バラモン教から派生した

ヒンズー教は当時の新興宗敎で「霊魂が生れ代り次の生を規定し,

それがカーストになる」とした画期的な流行理念であったのですが,この流行とそれの

もたらした恐怖は,かつての「天中殺」の流行を想い浮ベるとピンと来るでしょう。

根拠も,何の証拠も無いでっち上げであるにも拘らず,世の人というのは

コロっとだまされパニックに陥る。この「輪廻の輪」という妄念に囚われた人々に

明解な答を与え,無要な心配やカーストのクビキから解放するというのが

釈尊の直面した火急の任務であったのです。 何の根拠も無いそのような妄念に対して

釈尊は極めて論理的,合理的な解答として「心配するには及ばない。万物は(我々も)

因果,縁の上にのみ存在しているのだから,当然の事として肉体が死ねば,

そこに根ざしていた意識も自覚も,苦悩も消滅する。これが涅槃で,それは誰もが

自然に得られるもの。我やカーストなど単に頭で作り出した妄念である」と説かれたのです。

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ヒンズー教で言う「無限に続く死と再生の繰返し=苦界/娑婆/サムサラ」に対して,

釈尊は「輪廻,再生すベき「我」などと言うものはそもそも存在しない」と説かれた訳

ですが,存在しない物を説明するというのは至難の業です。(概念,言葉も無い!)

例えば,全てが共有され私有物の無い社会で「盗み」とかその罪について議論する事はできない。

重力の在る地球上でなら「もしこの重力が無かったら--」と考える事ができますが,元々

重力の無い世界に暮していたら,重力とはいったいどんなものなのか想像もできないでしょう。

無私,無我である事はできる(一如として)が,それを客観的に自覚した瞬間に一如は消滅する。

(眼の存在の自覚なしにこれを読んでいても,言われて気がついた途端に一如が崩壊する)。

つまり無私を説明するとは外ならぬ「私,我」の存在の認知になってしまう訳です。当然の事として

釈尊が「我」を話題にする事は無く,「魂は死後どこへ行くのか?」といった質問は存在し得ない

物で,それに対する答が与えられる筈も無かったのです。つまり

釈尊は本人が「無我」に一如であった故に「我」の存在に関しては完璧に「無記」だったのです!

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従って,仏教の中で最も重要な無私,無我(アナトマン)の教えは,実は体得する以外にない。

不立文字,教外別伝,以心伝心となる由縁です。(無心に,黙々とやるのみ)

しかし逆に言えば,言葉の上で定義し得ないために,誤解曲解が生じる原因にもなったのです。

---で,この曲解はごく初期のうちに起っていて,輪廻やサムサラを説く仏典は

実はヒンズーやタントラの混交でしかありません。

無私無我を教理の根底に置く時に,いったい何が誰が,死後も留って生れ代るのか?

釈尊がそんな矛盾した馬鹿な事を言うはずが無いでしょう。(笑)

しかしケダモノに生れ代るかも知れないと心配する人々の恐怖感は職業僧の飯のタネ,

彼らが話を書変えてしまったのです。

在りもしないあの世から戻って来て「話が違う」と文句をつける人は絶対居ないのですから

どんなホラを吹いてもバレません! 実に困った“虚偽表示”です。(大笑)

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PS:  The image on top was created by [Mouhitsu] of Japan-Post.

Though, the work has to be saved and its “png” has to be converted

by this process —– Bring the Downloaded image to desktop.  and

Double-click this => “Open with” =>[Paint] —– then click and open

left top icon and go to “Save as”=>”jpeg” (Yes, to asking small window)

—–> The saved image is on the Desktop !  🙂 

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