There is the word "conte". You may not ask too much, but it has two meanings. One is a shooting script that is made when making a movie, and describes the movement, time, screen composition, etc. of the cast along the entire line. Originally, it stands for the English word continuity. Another meaning is that content (from a person's name) used for drafting when drawing a picture. It is a square rod and comes in four colors: red, black, brown, and white.

The reason why I gave this explanation is that today I would like to "sketch" the whole of Buddhism while thinking about the important "line" inside. Sometimes it's necessary, and I'm usually caught up in the part, and there are many things I don't understand unexpectedly.

  Buddhism begins with the birth of Buddha. The prince, who lived without any inconvenience, was anxious when he saw a person who died of illness in the suburbs one day, and left the castle to find out the truth of human life. And for six years, he suffered ascetic penance, but he could not easily get salvation . At the height of fatigue, after drinking the milk porridge given by my sympathetic daughter, I entered meditation and finally gained enlightenment.

There is a teaching called "Twelve Nidana" that organizes the contents of this Buddha's enlightenment. To put it simply, if we trace the cause of "senility" to the way humans are and how they behave, we end up with "ignorance" (fundamental ignorance) hidden in the depths of our hearts. That is the cause of "pain", and by being aware of that "avidy", it is possible to break (return) the virtuous cycle (flow) that flows to "old death". This is the teaching of "luck" in any Buddhism (all events are tentatively caused as a cause).

As mentioned above, "conte" is written according to the "scenario", but this teaching of auspiciousness is exactly the "line" of human suffering. If you look for the cause from the result of "bitterness", it will be the "path of flow", and if you know the cause, it will be the "path of liberation". So to speak, this is the "conte of the path" of enlightenment (enlightenment) that Buddha was drawn at the end of the idea.

Also, in the auspicious theory that is the basis of this Buddhism, there is a more realistic and concrete law called "Souei Sotai". All events are causal, fruitful, and supportive of each other , with no independent entity. Speaking of this as "empty", it is more difficult, but there is an important relative (waiting) relationship hidden in our daily lives.

  For example, first of all, there is a "body and mind" companionship. In other words, the result of the "body" of "senility" is caused by the "mind" of "avidy". It cannot be divided, but if you lose your balance in your daily life, you will get lost and become a source of stress. So to speak, it is the kind of "work" of a person. Another thing to think about is the "main guest (view)". The prince (sees) "old death" as the end of "thirst (continuous greed) ", but Buddha knew that the cause was (self) "avidy". These two "Aimachi" are the contents and elements of the "line" of the teaching of auspiciousness. In a table, if the vertical is the "line", the horizontal columns are the elements of the "waiting".

Body and mind

  Auspicious old death thirst

(Sakyamuni) No sense of truth

By the way, "Comte" had another meaning. It is a contest of four colors of painting materials. As an extension of today's analogy, if we apply this to the element of "commitment", "body and mind" is drawn in red conte (from the color of blood?), And "main guest" is drawn in black conte (from darkness of avidy). I want to draw. However, there were two more colors in the art material content. Are brown and white extra here?

​ Buddha, who has reached the point of truth, soon faces new challenges. The idea is that this teaching is esoteric and incomprehensible to others. However, it was finally decided by the repeated wish of Brahma (ancient god), "There are people who can understand it, so please preach." He began to tell people the truth he had realized in words, and this was the beginning of actual Buddhism. However, this challenge was originally included in Buddha's enlightenment.

In other words, from the beginning, there was a barrier of mutual entertainment called "self and others" on the path of auspiciousness. This is the nature of the hesitation of those who cannot escape from "selfishness", but Sakyamuni has been clarified that it is also a relationship of "reciprocal waiting". If you choose a color, you can draw the "self and others" companion with a brown conte (for tanned human skin?).

If you look at it from a different angle, you will notice that there is a companionship for "language work" (gogo, will of words-speaking). At the end of various practices of enlightenment, the line of the word "theory (hearing) method" finally began. It should be noted that one of the items of auspiciousness is the word "myoshiki". This is the relationship between human consciousness and the outside world (* described later), and is an important starting point in the history of Buddhism that followed. The color of the "language" companion must be drawn in white conte (from "breath" such as "confession" and "kashiro"?). As a result, these major human hesitations (working hardships) that required all four colors are considered to be "competitiveness".

  Body and mind Main customer Self and others Language business

Auspicious old death thirst love my name

  ( Sakyamuni) Enlightenment Avidyā

In this way, Buddhism is a way of salvation for people beyond individual enlightenment, but there are still two problems. One is that no matter what disciples or believers practice, they will not get the same enlightenment as Buddha. For example, for sentient beings (ordinary people), the auspicious "thirst" was understood by the word "distress." "Kleshas" is the diversion of the human eye from the truth (greed) , and although there are many names depending on the classification, there are only two basics.

"Obsession" is such a name , which is mainly rooted in "body and mind" companionship. The next "sorting" may seem surprising, but it is also a work of worldly desires, and it mainly comes from the hospitality of the "main customer". These annoyances, which are the source of suffering, are outwardly complaining (smile-dissatisfaction, anger) in the "self-other" phase, and complaining (foolish-later the word) in the "language" phase. I feel.

Body and mind Main customer Self and others Language business

  Kleshas obsession discretion

Another problem in Buddhism was Buddha's "Nirvana." "Nirvana" means "a state in which the flames of worldly desires have been blown out," and is the "enlightenment" that awakens from hesitation, but at the same time, it is nothing but physical death. Sakyamuni died leaving behind the words "Self-lighting Ho-lighting" (live only on the basis of yourself and the truth of the law). However, walking Buddhism was not always easy for those who relied on Buddha's face and voice. Here again, the truth of "law" and the meaning of "life" (beyond the difference between those who speak it and those who hear it) have been questioned.

These two problems were lurking from the beginning at the root of all of the "Amateur Conte" mentioned above. Simply put, it is the ultimate contradiction between the universally immutable (empty) "truth" enlightenment and the "life" of those who change in a thousand and seek satisfaction from the moment. It became a task of salvation for Buddha who lost "life" while realizing "law" and for sentient beings who had no ability to know "law" while "living". This is if not upside down, and sentient beings to seek the Buddha that "life" forever, live a person all of the "truth" and intends of Buddha憶, none other compelling desire of each other.

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At that time, Buddhism had the idea of "transfer " that arose from the same "sky" truth. "Transfer" was originally the word (accumulating the good roots of teaching), but it has the meaning of turning it (literally) to alleviate the suffering of other people, and matures it into one's own sense of truth. It means that. The former is called "turning around" and the latter is called "turning around content". And what is important is that in the mutual work of these two "transfers", there are already many enlightened people from the past, and the world of Buddhas and Bodhisattvas (Pure Land) that transcends time and space is open. It was done.

Here, "Bodhisattva" is a person who, in the truth of the law (where auspiciousness works as a transfer of merit), regards one sentient being as his own figure and has the ambition (to save the other is his own salvation). That is. This is exactly the sprout of (the Buddha who lives forever).  

Around this time, the foundation of the teaching called Pure Land Buddhism was also laid. In response to the urgent demands of sentient beings, various great saints and thinkers have appeared. Among them, the "sky" is regarded as a drama of uncaptured truth (Katsuyoshi Satya) and secular (discourse Satya), and the Taoju Bosatsu, which expresses the way of the Madhyamaka (Middle Way) that eliminates both of them, is, so to speak, "the true sense of truth". It was a person. If you dare to divide it in the table, you mainly reviewed the "main customer" from the "body and mind" companionship, and opened the (Pure Land) of "self and others" and "language business". On the other hand, all the objects are delusions created by consciousness, and the Bodhisattva Vasubandhu, who obtains the truth by correctly knowing the Araya consciousness (sky) hidden in the work of human consciousness (transitional knowledge), is rather " A person who is unclear (clarified). " Mainly, he looked at the "body and mind" from the hospitality of the "main customer" and gave power to the "language business" and "self and others" (named Nembutsu).

At the same time, Buddhism will undergo a major "conversion" beyond the "conte of the true sense" of Buddha. From the truth of the auspicious sky, the sentient beings who awaken to all equality begin to walk the wider (line) "Mahayana Conte". Here, the bodhisattva and sentient beings who are practicing will send the power of "return" to each other and mature each other. In addition, the daily hesitation "Conte of Aimachi" will be utilized and healed in a more familiar life.

The "body and mind" of the sentient beings is healed by the "mercy" of the bodhisattva, and the bodhisattva also deepens his "right sense" with the life of the sentient beings. In addition, the "main guest" of sentient beings is illuminated by the light of the "wisdom" of the bodhisattva, and the bodhisattva gains the power to break through the darkness of "avidy". And the sentient beings "self and others" know the bodhisattva's "Pure Land", and the bodhisattva is the main part of the "bodhisattva" (saving others is salvation). Only with the power of such "transfer" can we understand the reason why the "vow" of the (Hozo) Bodhisattva was built in the "language business". Then, the sentient beings know the meaning of "Nembutsu" as the only line.

​   Body and mind  Main customer  Self-other language business

​ Auspicious  Old death  Thirsty  Selfishness  Namarupa

  (Sakyamuni)  perfect enlightenment  Avidyā Aimachi Preaching

Transfer of mercy  wisdom  Bodhisattva vow

  (Sentient beings) Lifespan Komei Pure Land Name

Innumerable innumerable mortal Nembutsu

After the death of Buddha, the meaning of "Buddha" was understood in two ways. The "raw (color) body " of the deceased Buddha (reflecting the content of the body and mind) and the remaining wisdom of the "law" itself, the "body" (conte of the main customer). However, with the development of the Bodhisattva, a greater power of transfer (self-other conte) was needed to work on sentient beings living in worldly desires. In other words, it is a "religious" Buddha who makes and fulfills the vow (I will not become a Buddha unless I save all sentient beings). This is the Buddha's "application" (wordwork conte) that wishes for the truth of all living things.

By the way, there was another issue in "returning". If the "Buddhist body" is the figure of a Buddhist who lives forever, it was exactly the form of "Buddhism", the true path that all living things walk. The meaning of (training) has changed significantly in the wide white road of Mahayana. It is no longer annoying, but the Buddha-nature (the nature of wishing for the truth) of the sentient beings that underlies it is nurtured.

The "attachment" that occupies the annoyance of "body and mind" is solved by "reading", and the "discrimination" of the "main customer" is harmonized by "observation". "Amitabha" of "self and others" knows "Nyorai" (others who come from the truth) by "worship", "complaints" of "language work" changes, and "name" comes true (infinite number of Buddha). .. In this way, the Buddhist path that sentient beings should walk was opened as "Shandao" (Shandao Daishi). It was shown that the only line of devotion to the Buddha (regular work) is the "Chengming Nianbutsu", while keeping the anxieties.

  Body, mind, main customer, self and others, language business, worldly desires, obsession, discretion, discretion
In this way, it seems that the contradiction between "life" and "truth", which seemed to be the ultimate challenge, was saved by the miraculous but realistic teaching of "Pure Land". To put it simply, "Pure Land" is a fact that the encounter between "truth" and "life" creates comfort and excitement. "Namu Amida Butsu" controls the "Pure Land". The sound of the Buddha name (Amitabha) is taken from the Sanskrit words Amitabha (lifetime infinite) and Amitaba (light infinite). It is also the word of the Fazang Bodhisattva, who built the "vow" (if all sentient beings cannot go to the Pure Land, I will not become a Buddha). It is a call (Shinran saint) to "Nanmu" (dedicate). This is because "words" are the one and only "great deeds" that have the universal power that is most suitable for the work of transfer of merit.

Originally, the "Language" contest had a great feature that no other (body, mind, main customer, self, etc.) had. It is the ability to express and remember all the hardships, and to interact and exchange with others. In this ultimate freedom, the opposite abilities of "the Buddha who practices (Bodhisattva)" and "the sentient beings who preach the law (the same Bodhisattva)" have opened up. That is why the Hozo Bodhisattva makes a vow (in the magnificent Nyorai Pure Land of the King Buddha of the World), and sentient beings (knowing the transfer of merit) preach the law themselves. In the encounter between the two, "Namu Amida Buddha" (as the name suggests) is always called and spoken, so to speak, as (the Buddha of words), that is, (the Buddha of all reversions), with the living Buddha of this world. As a result, sentient beings can call the name of the Buddha (named Nembutsu) and know the truth.

In other words, the Buddha's "lifetime infinite" connects the lives of sentient beings (blood content), and the sentient beings' hearts (darkness in content) are illuminated by the light of the Buddha's "light and infinite", and the relationship between "self and others". (Skin Conte) draws the earth color of "Pure Land Sattva" as it is. "Infinite" means (endless transfer of life and truth), so "Namu Amida Buddha", who still vows to be a Buddhahood (salvation), is a Buddhist name and at the same time (dedicate to me). It is an eternal dialogue between the Buddha's decree () and the sentient beings' devotion (I'll leave it to you). Therefore, the line of "words and deeds" (breathing content) is always the word "vow" (wind) on the Buddha's side, and the word "name Nembutsu" (leaf) on the sentient beings side . Then, the truth of "this application" (which is no longer Buddhist, beyond self and others) becomes the "Pure Land" of this world as it is.

​ The reason why such a teaching is possible is that the law of auspiciousness supports everything. Beyond human psychology and behavior, the presence or absence of abilities and efforts, the thoughts and wishes of those who have gained enlightenment, and even whether they are alive or dead, they are all related, and in themselves are "empty." Looking back, Buddhism also has a long history of internal and external crises and survival. However, the fact that it has been transmitted across time and space has proved its significance and power as a single irreplaceable "transfer". Therefore, no matter how difficult the anxiety of modern people and the wisdom of the Buddha are, as long as each other's words (transfers of merit) do not change (to the truth of human life), they will always be comfortable and confident in their daily lives. Will open.

And as we have seen, the Buddhist doctrine, history (conte of the path), the type of human suffering, and the nature (conte of companionship) all overlap and resonate with each other. It is an easy act. You can see how meaningful, profitable, and important the representative "Namu Amida Butsu" is in the one and only teaching of the Pure Land.

So, finally, I would like to call it "Buddhist Conte". Nowadays, the question is who really makes the way and in what color to draw.

* Although it is a fluke, I will add only the "line" of "word business companionship" as a concrete example. The "name color" of Buddha's auspicious theory is the structure of "name (consciousness)" and "color (body)", and shows the mutual treatment of "body and mind", but at the same time, human consciousness (mind) and action ( As a motive (representational action) of the line), it is deeply related to "words". Therefore, it forms the starting point of "word industry companionship".​ It leads to the next challenge (is it possible to preach?). It seems that it was solved by the idea of the sky and the development of Mahayana, but the fundamentals did not change and it required the wisdom of transfer of merit.

      Language

    Auspicious name color

    (Bodhisattva)  Preaching

    Transfer of merit

    (Sentient beings) Name

    Nembutsu

　　In other words, the Bodhisattva who saves sentient beings by "transfer of merit" and at the same time realizes himself by "transfer of merit", and the same (opposite) transfer of merit, born in the Pure Land in this world, the Bodhisattva's Buddhahood Helping sentient beings are the best relationship, but (in terms of the substance of auspiciousness), by themselves, there is no guarantee of immutable "truth." That is why the Bodhisattva makes a "vow" (blessing action from words) in front of the "Buddhist King Buddha" who governs the absolute (preliminary) truth. In addition, sentient beings take their own lives and call the name of Amida Buddha (believe in words from their actions). In this way, the "great line" opened to the larger world of truth (Pure Land) was included in the teaching of auspiciousness from the beginning as the essential function of words (infinite-Amita).

In other words, it is informed that the ultimate meaning of "name (name) Nembutsu" comes from the work of "(name) color".  ( August 2nd year of Reiwa  Akegarasu Teruo)

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