法（dharma）
お早うございます！
法（dharma）は １.形態（form： d-harmより: 現象：真理)、２．規則（norm： d-h-armより:現象の規則：倫理)、３．諸法の法：縁起（元来は感覚器官と感覚対象に依る「知覚・意識・対象・世界の発生」に覚醒したが後に一切現象に適用されたもの）。4. 教法（１〜３の教え）：これらとこれらを応用したブッダの教えを意味する。
諸法（形態・現象）の法（規則・法則・真理・倫理）は縁起（因縁生起）、即ち、一切現象は無量の因（直接原因）と縁（間接条件）により相依生起するということである（諸科学で用いられ、一般に広まった因果律（原因と結果の関係）に似ているがさらに広く含み一切に適用され、理解され、生き方、世俗・超俗等に関わる。
科学では一般に因果律は因と果は種から果が生ずる様に直接的・線形に解釈され、対象に用いられるが科学者自身に向けられず、その態度・倫理・修養には向けられないが、仏教の縁起はむしろ縁を重視し、種が芽を出し果を結ぶには水・温度など自他・時空のあり方修養全体についてで、観念、対象、世俗を超えた真理として扱われる。
これは私達が他者（他種・要素・世界・宇宙など）と相依・相対関係にあることを意味し、一切が相互に関係し、相対的であり、孤立・独立、絶対・主宰者はなく私達が調和、健康、幸福になる為には共存・共和・共同・共栄して生き、聖（全体健全）に帰一（宗教：真理・倫理）した世界を作る努力する責任があることを意味する。
縁起の原語paṭicca-samuppāda/praṭītya-samutpādaは二葦束が依（縁）り合って立つ様に感覚器官と対象が接触して意識・世界が生起する様子を表した言葉である。この仕組みを起点として生ずる身体・感受・想念・意欲・意識の五蘊（集合体）が自我意識を生み（識縁起）、欲望・行為・苦（不満）の三道（過程）（渇愛縁起）を生む。
十二支縁起（bhava-cakka/bhava-cakra、生成輪、輪廻）は縁起の法の適用例の最もよく知られた例だが、口碑による線形の表出（三世両重の因果と呼ばれる胎生学的解釈）の為とヒンズー教の輪廻説により誤解されているが、上の二縁起と無明（涅槃の無覚証）による身体専有（同定）により生老死の変異に入る（無明縁起）。
動物としての人間は動くと同時に身体を知覚して我・我所（我の所有）とするから、空腹や怒りを感じると餓鬼や修羅の状態になり、生死の流れ（全流：全体刻々変化の意で、ヒンズー教の死後輪廻ではない）に入る。静坐・坐禅はこの無意識の習慣（業）を止め涅槃（無風、業の）に入り渇愛・無明の二根を静める法である。
動物は自己存続の為に動く事を習慣としている為に静坐・坐禅する事は馴染みなく継続は難しいので涅槃に入り縁起・無我・法界の覚証が得られず、求不得苦、生老死・六道輪廻をするが、誰でも坐禅により涅槃・覚醒・般若（先見・知恵・解決）・不動・不畏・不死・無量寿光等得られ自他一切の為になるので是非試みられたい。
有難うございます。
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Dharma
Good morning!
The Sanskrit word dharma (√dhṛ: endure) has several interrelated meanings:
- Form (from the root d-harm)—that which appears as phenomena or reality.
- Norm or Principle—the laws, order governing phenomena (from d-h-arm).
- The Dharma of all dharmas (phenomena): Dependent Co-origination (pratītya-samutpāda)—originally the Buddha’s awakening to the origination of perception, consciousness depending on sense organs and objects, mind-world, later extended to explain all phenomena.
- The Buddha’s Teaching—the teachings based upon the above meanings and their practical application to human life.
The Dharma (law, principle, truth, and ethics) of all phenomena is Dependent Co-origination. It teaches that every phenomenon originates through the interdependence of innumerable causes (hetu: direct causes) and conditions (pratyaya: indirect conditions). Although this resembles the modern scientific concept of causality—the relationship between cause and effect—it is much pervacive and profound in perspective and practice. It applies universally, not only to physical phenomena but also to human existence, ethics, spiritual practice, liberation (from mundane existence).
In modern science, causality is generally understood as a direct, linear relationship between cause and effect, like a seed producing a fruit. It is primarily applied to external objects and processes, but seldom to the scientist’s own attitudes, conduct, ethical cultivation, or way of life. Buddhism, however, places particular emphasis upon conditions. A seed cannot sprout or bear fruit without water, soil, temperature, sunlight, and countless other supporting conditions throughout time and space. Likewise, our own growth depends upon our relationship with others, society, nature, and the universe. Thus, Dependent Co-origination is understood as a truth that transcends conceptual thought, objective analysis, and conventional practice.
Dependent Co-origination means that we exist only through relationships with others—including other people, other species, the natural world, and the universe itself. Everything exists in mutual relation and relativity; nothing is isolated, independent, absolute, or sovereign. Consequently, if humanity wishes to realize harmony, health, happiness, and holiness (wholly wholesomeness), we bear the responsibility of creating a world founded upon coexistence, cooperation, co-prosperity, and concurrence with holiness—that is, with Truth and Ethics.
The original Pāli and Sanskrit terms for Dependent Co-origination—paṭicca-samuppāda and pratītya-samutpāda—evoke the image of two bundles of reeds standing by leaning against one another. Likewise, consciousness and the mind-world arise through the contact between the sense organs and their objects. From this process arise the Five Aggregates (pañca-skandha)—body (form), sensation, ideation, volition, and consciousness—which generate the sense of self (the Dependent Co-origination of Conscious World). From this arise desire, action, and suffering (the Dependent Origination of Craving, called Three Ways: Steps).
The Twelvefold Dependent Co-origination (bhava-cakka or bhava-cakra, the Wheel of Becoming) is the best-known application of the principle of Dependent Co-origination. It has often been misunderstood because it was transmitted orally as a linear sequence and later interpreted, under the influence of Hindu doctrines of reincarnation, as a theory extending over three lifetimes in double causalities. In reality, it should be understood together with the two forms of Dependent Origination described above and this one: through nescience (a-vidyā: a-video)—no-witness of Nirvāṇa—we identify with the body, thereby entering the continual transformations of birth, aging, illness, and death (the Dependent Origination of Nescience).
As animals, human beings perceive the body instantly and instinctively identify it as “I” and “mine.” Consequently, when overcome by hunger, anger, or other impulses, we immediately enter the states symbolized by the Hungry Ghost Realm or the Realm of the Asuras. In this way we are carried along by the ever-changing stream of birth-and-death (Sam-sara means Total Flow), which refers not to postmortem reincarnation in the Hindu sense, but to the ceaseless transformations occurring moment by moment throughout life. Quiet sitting—zazen—brings this unconscious karmic habit to rest. Entering Nirvāṇa, the “windless” state in which karmic activity is stilled, it calms the two fundamental roots of suffering: craving and nescience.
Because animals survive through constant activity, remaining quietly seated in zazen is unfamiliar and difficult to sustain. As a result, few realize Nirvāṇa or directly awaken to Dependent Co-origination, non-self, and the Dharma Realm. They continue to experience the suffering of unfulfilled desire, birth, aging, illness, death, and the continual cycle of the Six Realms. Yet anyone can practice zazen. Through sincere practice one may realize Nirvāṇa, awakening, prajñā (prognosis: foresight to solve suffering), steadfastness, fearlessness, deathlessness, limitless life, light, liberation, love and thereby benefit both oneself and all beings. Therefore, everyone is warmly encouraged to undertake this practice.
Thank you.
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