後悔の涙と〈特殊な感動〉
Tears of regret <special emotion>
2024-09-04 18:00:00
When a Buddhist practitioner diligently accumulates merits and reflects on their past actions, feelings of repentance may arise.
At this time, some practitioners may experience a 'special emotion' and achieve a form of liberation (usually mind liberation).
This 'special emotion' refers to a unique feeling experienced at the moment of liberation by those who are practicing toward enlightenment. It is an indescribable emotion where, despite tears flowing uncontrollably, the mind remains extremely calm, an emotion never felt before.
Incidentally, when this 'special emotion' arises during the attainment of Buddhahood, it is referred to as 'great joy' in the second chapter of the Lotus Sutra, the Skillful Means chapter.
By the way, people (sentient beings) may sometimes experience emotions so moving that they shed tears.
Alternatively, they may be tormented by feelings of regret and remorse, causing them to cry.
However, these tears are merely the products of worldly desires and are different from those caused by a 'special emotion'; they are not associated with liberation.
Therefore, we can find the following Dharma in the original Buddhist scriptures of Shakyamuni Buddha concerning this matter:
67 If, after performing an action, one regrets it and sheds tears while receiving its consequences, then the action was not good.
68 If, after performing an action, one does not regret it and instead joyfully receives its consequences, then the action was good.
69 A foolish person, even when committing wrong deeds, considers them to be as sweet as honey, as long as their consequences have not yet manifested. However, when the retribution for their sins does appear, they will suffer (from The Words of Truth, Dhammapada, Chapter 5: The Fool, translated by Hajime Nakamura, Iwanami-Bunko).
On the other hand, regarding the cessation of remorse, diligent practice, and accumulation of merit, leading ultimately to attaining Buddhahood, Shakyamuni Buddha teaches the following:
1106 The Teacher (Buddha) answered, 'Udaya, casting away both lust and sorrow, dispelling downcast feelings, and ceasing remorse,
1107 A calm mind and purity of thought—these arise based on contemplation of truth—and this is the destruction of ignorance, leading to liberation through right understanding, as I preach.' (from The Words of Buddha, Sutta Nipata, Chapter 5: The Path to the Far Shore, Question of the Student Udaya, translated by Hajime Nakamura, Iwanami-Bunko).
And regarding the specific practices for that purpose:
1084 Hemaka asked, 'All that I have heard from the people of old, who taught me, saying "In the past it was like this" and "In the future it will be like that," was merely hearsay. All of it only increased the confusion of my thoughts. I did not find joy in their teachings.
1085 O holy one, please teach me the way to completely diminish false attachments. Knowing that, I will practice with care and overcome worldly attachments.'
1086 (The Buddha answered), 'Hemaka, the removal of desires and greed for pleasurable things seen, heard, thought, or discerned in this world is the path to the deathless state of Nirvana.
1087 Those who fully understand this, act with mindfulness, and are completely free from troubles in this life, always return to peace. They have overcome worldly attachments." (from The Words of Buddha, Sutta Nipata, Chapter 5: The Path to the Far Shore, Question of the Student Hemaka, translated by Hajime Nakamura, Iwanami-Bunko).
Such is what has been taught.
It is safe to say that the 'special emotion' associated with attaining Buddhahood is experienced as a sign of having achieved 'the removal of desires and greed for pleasurable things seen, heard, thought, or discerned in this world,' as mentioned above.
All Tathāgatas sublimate this 'special emotion' into the 'vows of the Buddhas' and manifest their actions as Buddhas to the world.
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