捕獲した生き物を、放つ事 自由にせしむ こと、そするとメリットを得る功徳を積み重ねる
chakravarti
Sanskrit: चक्रवर्तिन्,
cakravartin
one whose wheels are moving
"whose chariot is rolling everywhere without obstruction"
monarch who controls by means of a wheel
through whom the Dharmachakra ("Wheel of the Dharma) is turning
世界を輪転させる大王
統合者で平安の心と平和を齎す大君という意味だから
人殺しをする戦争をしない王
犯罪者に慈しみを傾けて恩赦し支援する大罪人が生きていけるように償いと埋め合わせを協働する大王だと
いう事です
共に罪を償い埋め合わせる御者が
大輪王
転輪大王
清く聖し
清浄者である者としての
浄御原
の主人だ
という意味です
アソカ
アショカ
とは
印度をほぼ大統一した
その前に
兄弟など殺害しているから
また１５万人の屍がある事を
王は観て
回心した
懺悔
滅罪
それはゴウタマシッタールタの行いに倣う事を誓約したのでした
サンガ
僧侶
ですね
The word cakra-vartin- is a bahuvrīhi compound word, translating to "one whose wheels are moving", in the sense of "whose chariot is rolling everywhere without obstruction". It can also be analysed as an 'instrumental bahuvrīhi: "through whom the wheel is moving" in the meaning of "through whom the Dharmachakra ("Wheel of the Dharma) is turning" (most commonly used in Buddhism).[citation needed] The Tibetan equivalent ཁོར་ལོས་སྒྱུར་བའི་རྒྱལ་པོ་ (khor los sgyur ba'i rgyal po) translates to "monarch who controls by means of a wheel".[citation needed]
14 Ratnas of Chakravartin, 17th century manuscript
In Buddhism, a chakravarti is the secular counterpart of a buddha. The term applies to temporal as well as spiritual kingship and leadership, particularly in Buddhism and Jainism. In Hinduism, a chakravarti is a powerful ruler whose dominion extends to the entire earth. In both religions, the chakravarti is supposed to uphold dharma, indeed being "he who turns the wheel (of dharma)".
捕獲した生き物を、放つ事 自由にせしむ こと、そするとメリットを得る功徳を積み重ねる
大君は狩りをするが、久米の人もあることで
その鴨を放つ事で
飛ぶ鳥として
祝います
当然
それは善い事であるし
吉兆だから
です
自分から
不吉を消して
吉兆を得る事ですので
鳥を飛翔できるように
自由に
天翔ける
よにせしむる
それこそ
大君
天地の主君たる
天帝に倣うべき事と
いう事
アショカ王は
している事です
チャクラ
日輪
大輪
の事です
Chakravarti (Sanskrit term) - Wikipedia
A chakravarti (Sanskrit: चक्रवर्तिन्, romanized: cakravartin) is an ideal (or idealized) universal ruler, in the history, religion, and mythologies of India. The concept is present in Indian subcontinent cultural traditions, narrative myths and lore.[1] There are three types of chakravarti: chakravala chakravarti, an emperor who rules over all four of the continents (i.e., a universal monarch); dvipa chakravarti, a ruler who governs only one of those continents; and pradesha chakravarti, a monarch who leads the people of only a part of a continent, the equivalent of a local king.[2] Dvipa chakravarti is particularly one who rules the entire Indian subcontinent (as in the case of the Mauryan Empire despite never conquering the Kings of Tamilakam ).[3]: 175 The first references to a Chakravala Chakravartin appear in monuments from the time of the early Maurya Empire, in the 4th to 3rd century BCE, in reference to Chandragupta Maurya and his grandson Ashoka.
The word cakra-vartin- is a bahuvrīhi compound word, translating to "one whose wheels are moving", in the sense of "whose chariot is rolling everywhere without obstruction". It can also be analysed as an 'instrumental bahuvrīhi: "through whom the wheel is moving" in the meaning of "through whom the Dharmachakra ("Wheel of the Dharma) is turning" (most commonly used in Buddhism).[citation needed] The Tibetan equivalent ཁོར་ལོས་སྒྱུར་བའི་རྒྱལ་པོ་ (khor los sgyur ba'i rgyal po) translates to "monarch who controls by means of a wheel".[citation needed]
14 Ratnas of Chakravartin, 17th century manuscript
In Buddhism, a chakravarti is the secular counterpart of a buddha. The term applies to temporal as well as spiritual kingship and leadership, particularly in Buddhism and Jainism. In Hinduism, a chakravarti is a powerful ruler whose dominion extends to the entire earth. In both religions, the chakravarti is supposed to uphold dharma, indeed being "he who turns the wheel (of dharma)".
The Indian concept of chakravarti later evolved[citation needed] into the concept of devaraja – the divine right of kings – which was adopted by the Indianised Hindu-Buddhist kingdoms of Southeast Asia through Hindu Brahmin scholars deployed from India to their courts. It was first adopted by Javanese Hindu-Buddhist empires such as Majapahit; through them by the Khmer Empire; and subsequently by the Thai monarchs.[citation needed]
Hinduism
奴理能美 ぬりのみ
古代伝承上の人物。
応神天皇の時代に百済(くだら)(朝鮮)から渡来,山代(やましろ)の筒木(つつき)(京都府綴喜(つづき)郡田辺町)に定住。調(つき)氏の祖とされる。「古事記」によれば,仁徳(にんとく)天皇と八田若郎女(やたのわきいらつめ)(八田皇女)との結婚に嫉妬(しっと)した皇后石之日売(磐之媛)命(いわのひめのみこと)が奴理能美の家に滞在したとき,「皇后は不思議な虫をみるためにおいでになられた」と天皇につたえ,蚕を皇后に献上したという。
出典 講談社デジタル版 日本人名大辞典+Plus
奴理能美(ぬりのみ)とは？ 意味や使い方 - コトバンク (kotobank.jp)
飛鳥(ひちょう)とは？ 意味や使い方 - コトバンク (kotobank.jp)
とぶ‐とり【飛鳥】
〘連語〙 空を飛び行く鳥。空をかける鳥。ひちょう。
※古事記（712）下「奴理能美が養(か)ふ虫、一度は匐ふ虫に為り、一度は鼓に為り、一度は飛鳥(とぶとり)に為りて」
出典 精選版 日本国語大辞典
Life release, also known as merit release, mercy release, fangsheng (from Mandarin Chinese 放生) or prayer animal release, is a Buddhist practise of releasing animals held captive with the presumed intention of saving their lives, if they were destined for slaughter, or of giving them back their freedom, as animals nowadays are commonly sold with the explicit purpose to be released for making merit, along with gaining personal merit, or good luck, by performing the act.[1] This practise is performed by all schools of Buddhism: Theravada, Mahayana and Vajrayana.[2] It is known as "Tsethar" in Tibetan Buddhism.[3]
With the popularization of environmental protection knowledge in modern times, researchers and some members of religious communities have started to realize that improper life release can damage the ecological environment, cause Invasive species, and lead to the death of released animals that do not adapt to the environment. In order to avoid the harm of improper life release, Buddhist advocate that vegetarianism is the best way of releasing life from the mouth.[4]
History
Life release has been practised at least since the 3rd century.[5][6] It is assumed to have been a Taoist or an indigenous Chinese cultural practice according to the first record of the practice in the 3rd century CE, before being adopted by Chinese Buddhists in the 4th or 5th century CE. It subsequently took root in Tibet, Japan, Korea, Sri Lanka, Thailand, Cambodia, Vietnam, Myanmar and Taiwan.[6] It has been performed in Japan since 676, where it is called Hōjō-e.[7]
While this practise of life release may naturally need to be spontaneous to successfully save an endangered life, life release can also be planned. Planning often involves purchasing an animal directly from a slaughterhouse or a fishermen; this can often take place on auspicious days in the Buddhist calendar in order for the merit of the act to be multiplied thousands of times.[2] Animals are blessed before being safely returned to their natural environment as prayers are made and often dedicated to someone who is ill or has died, with the belief that person will benefit too from this dedication.[8]
In Tibet an animal is often marked by a ribbon to indicate that the life of the animal has been liberated, with the general understanding that it will be allowed to die of natural causes.[9] The practise in Tibetan Buddhism has been championed in recent times by Chatral Rinpoche, Dilgo Khyentse Yangsi Rinpoche and Ogyen Trinley Dorje. Although this is seen to be the traditional way of carrying out this practise, Ogyen Trinley Dorje has commented that the meaning is broad and that people can use their intelligence to expand the practise in other ways; indicating that planting one tree may be more beneficial that carrying out Tsethar for many beings.[3]
Today, life release involves many types of animal, including birds, reptiles, fish, and mammals, and involves hundreds of millions of individual animals each year.[5]
Criticism
It is increasingly recognized that animal release has the potential for negative environmental impacts, including as a pathway for the introduction of invasive species into non-native environments. This may lead to biodiversity loss over time.[6][10] For example, competition from American red-eared slider turtles released in China's lakes has been reported to cause death of native turtles.
Further, some animals are captured for the explicit purpose of being released, or are released into environments where they are unable to survive.[10][11]
Two Buddhists that released hundreds of non-native crustaceans off the English coast in 2015 were fined more than £28,000 for violating the Wildlife and Countryside Act 1981, with the Marine Management Organisation placing bounties on the crustaceans released.[5]
Minamoto no Yoritomo released one thousand cranes.
See also
Dhammika Sutta
Dīghajāṇu Sutta
Five precepts
Merit release
Sigālovāda Sutta
Transfer of merit
Vessantara Jātaka
References
Tsethar - The Practice of Saving Lives
Tsethar for Taklung Tsetrul Rinpoche Archived 2013-04-12 at archive.today
"Life Release". Karma Triyana Dharmachakra. Archived from the original on 2013-12-03.
"吃素是最好的放生 放生從嘴巴做起".
Sherwood, Harriet (25 September 2017). "Why Buddhist 'fangsheng' mercy release rituals can be more cruel than kind". The Guardian. Retrieved 30 October 2022.
Shiu, Henry; Stokes, Leah (2008). "Buddhist Animal Release Practices: Historic, Environmental, Public Health And Economic Concerns". Contemporary Buddhism. 9 (2): 181–196. doi:10.1080/14639940802556529.
放生会 Kotobank
The Buddhist Practice of Releasing Lives to Freedom
Shambhala Times Community News Magazine » A Yak’s Tale of Liberation
"Mercy Release". Humane Society International.
Mahavongtrakul, Melalin (7 October 2019). "Human cruelty for a false belief" (Opinion). Bangkok Post. Retrieved 9 October 2019.
External links
Releasing birds. Merit or sin? (Video)
Categories: Buddhist practicesShinto festivalsAnimal welfareAnimal festival or ritualAnimals in Buddhism
Merit (Buddhism) - Wikipedia
Kingship
See also: Buddhist kingship
Indian relief with Emperor Asoka depicted.
The emperor Asoka (Sanskrit: Aśoka) is featured in later Pāli works as an important patron supporting the Sangha.[250]
In South and South-East Asia, merit-making was not only a practice for the mass, but was also practiced by the higher echelons of society. Kingship and merit-making went together.[175][251] In the Tipiṭaka, ideas about good governance were framed in terms of the ideal of the 'wheel-turning monarch' (Pali: Cakkavatti; Sanskrit: Cakravartin), the king who rules righteously and non-violently according to Dharma.[252] His roles and duties are discussed extensively in Buddhist texts. The Cakkavatti is a moral example to the people and possesses enough spiritual merit. It is through this that he earns his sovereignty, as opposed to merely inheriting it.[253][254] Also, the Buddha himself was born as a prince, and was also a king (Vessantara) in a previous life.[214][255][256] Apart from the models in the suttas, Pāli chronicles such as the Mahāvaṃsa and the Jinakālamālī may have contributed to the ideals of Buddhist kingship. In these vernacular Pāli works, examples are given of royalty performing meritorious acts, sometimes as a form of repentance for previously committed wrongdoings. The emperor Asoka (Sanskrit: Aśoka) is featured as an important patron supporting the Sangha.[250]
Because of these traditions, kings have had an important role in maintaining the Sangha, and publicly performed grand acts of merit, as is testified by epigraphic evidence from South and South-East Asia.[216][251] In Sri Lanka, from the tenth century CE onward, kings have assumed the role of a lay protector of the Sangha, and so have Thai kings, during the periods of Sukhothai and Ayutthaya (fourteenth until eighteenth centuries). In fact, a number of kings in Sri Lanka, Thailand, and Burma have described themselves as Bodhisattas, and epithets and royal language were established accordingly.[175][257][258] In short, kingship in traditional Buddhist societies was connected with the Sangha as a field of merit: the king assumed an exemplary role as a donor to the Sangha, and the Sangha legitimated the king as a leader of the state. Both facilitated one another, and both needed each other.[259] In times of famine or other hardship, it was traditionally believed that the king was failing, and the king would typically perform meritorious activities on a grand scale.[197][260][261] In this way the king would be able to improve the kingdom's conditions, through his "overflow karma" (Walters).[262] A similar role was played by queens.[263]
In the last seven centuries in Thailand, the Vessantara Jātaka has played a significant role in legitimating kingship in Thailand, through a yearly festival known as the 'Preaching of the Great Life' (RTGS: Thet Mahachat). Merit-making and pāramīs (doing good deeds, developing good habits to become a Buddha) were greatly emphasized in this festival, through the story about Prince Vessantara's generosity. During the reform period of Rama IV, as Thai Buddhism was being modernized, the festival was dismissed as not reflecting true Buddhism. Its popularity has greatly diminished ever since. Nevertheless, the use of merit-making by the Thai monarchy and government, to solidify their position and create unity in society, has continued until the late twentieth century.[264]