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L'insorgenza delle malattie dal punto di vista della filosofia buddista e del karma

Il Buddismo è nato dall’esigenza di dare una risposta alle quattro sofferenze fondamentali della vita: nascita, vecchiaia, malattia e morte. La cosa più importante è il modo in cui si possono superare queste quattro sofferenze, le quali rappresentano l’impermanenza di tutti i fenomeni. Secondo il Buddismo tutto è questione di vittoria o sconfitta, anche la malattia. Il modo in cui affrontiamo le questioni della vita, con coraggio o facendoci schiacciare dai problemi, determina se vinceremo o saremo sconfitti.
La morte è il punto finale della vita presente, ma allo stesso tempo è il punto di partenza della vita successiva. Nella profondità ed eternità della vita sono incisi gli ostacoli karmici accumulati nel passato. Anche la malattia è una loro espressione. Ma dal punto di vista del Buddismo essa è un espediente per condurre le persone all’Illuminazione.
Il problema della malattia nel Buddismo ha origini molto antiche.
Già nel III secolo d.C., Nagarjuna (1) suddivise e ordinò le malattie in “malattie karmiche” e “malattie presenti” e poi in “malattie del corpo” e “malattie della mente”.
Nel VI secolo d.C., T’ien-t’ai (2), nel Maka Shikan, offrì la più completa classificazione delle malattie dal punto di vista del Buddismo. Egli suddivise i tipi di patologie in tre grandi categorie:
- malattie del corpo
- malattie della mente
- malattie karmiche
Secondo T’ien-t’ai, le cause che generano le malattie sono sei:
- disarmonia dei quattro elementi
- excessive intake of food and drink
-
wild life - attack of "demons" from the outside
- action of "devils" internal
- effects of karma
The top four causes of diseases of the body, the fifth leading cause diseases of the mind and the sixth karmic diseases.
"Demons" and "devils" indicate the action of forces or bodies performing a function destructive or disruptive to the individual.
This disease classification is from the less serious and more serious, as defined by conventional medicine "incurable" or "incurable." Just for the latter becomes the Buddhist practice indispensabile. Se essa è in grado di curare le malattie definite incurabili (“karma immutabile”) a maggior ragione è efficace nelle malattie definite curabili (“karma mutabile”).
Il Buddismo fa continui riferimenti alla malattia e alla medicina utilizzando metafore, simbologie e allegorie tra il processo di Illuminazione e quello di guarigione. La scienza occidentale, improntata al razionalismo, tende alla separazione tra mente e corpo, individuo e ambiente, uomo e Universo. Il Buddismo, invece, afferma l’unicità di individuo e ambiente (non solo inteso come ecosistema).
Nel Gosho (3) “La benefica medicina per tutte le malattie”, Nichiren Daishonin afferma: “Dalla disease comes the desire to seek the Way. " In this sense, the disease causes suffering resulting fear, hopelessness, powerlessness, it becomes a means to transform their karma and attain enlightenment. This view emphasizes the disease in attitudes mental health care and the importance of psychological and spiritual. In fact, despair and resignation are the real "killer disease".
whole history of Buddhism can be viewed as a great metaphor for the medical and disease: the doctor is the Mystic Law (4), the patient's life. There are many parables in which the Buddha is compared to a doctor, suffering with a disease and his teachings to an effective medicine.
Shakyamuni himself studied medicine for a long time and became an expert in medical techniques of his time. Nagarjuna say ': "The Lotus Sutra is like a great physician who changes poison into medicine." Miao-lo (5) explains: "Since it can cure what was considered incurable, is called myo or mystic. ... Myo means to revive, that is, bring back to life."
Real treatises on medicine and specific studies have been written in order to classify the various diseases and identify their causes, characteristics and remedies to cure them. At the same Shakyamuni are assigned four treaties, consisting of 156 chapters in total, in which are considered both physiological functions in health and the different diseases. There are 84,000 types of diseases mentioned, the origin of which is to be found in various combinations of "remote causes" and "immediate causes". The diseases caused by "remote causes" are identified mainly in the mind of attachment to earthly desires and in the three poisons of greed, anger and stupidity. Diseases due to "immediate causes" are due to the imbalance between the three humors of 'air, bile and phlegm, fundamental energies that govern the functioning of the human organism. According to the relationship between the phenomena of the mind and body, the diseases are as different conditions of "twisted mind", linked to specific physical effects.
In Buddhist medicine is given great attention to disease prevention, personal hygiene, care of your body and nutrition. The same Shakyamuni advised to follow a healthy diet, maintain a thorough cleaning and sleep well. In
Sutra are often mentioned for the thermal baths and hot or cold as cure disease. Particular attention was given exercise to aid digestion, facilitate concentration and clarity of thought.
Shakyamuni not ever resorted to religious healing rituals or magic. He gave people directions practices to treat wounds and disease, prevent infections and epidemics.
A fundamental principle of medicine and Buddhist philosophy of life is inseparable from its environment. Shakyamuni taught that to be protected from external aggression is necessary to respect their environment and all life at his side. In this way you can develop an inexhaustible life force can continue to attack each individual and external issues.
Another fundamental principle is that of eternal life. Many diseases considered incurable can be cured through a broader vision that takes into account people and their karma. According to Buddhism, there is una stretta relazione tra le azioni che un individuo compie nel corso della vita e gli effetti che tali azioni possono avere durante la sua esistenza presente e futura. Le forme di malattia “inguaribile” di cui un essere umano può soffrire sarebbero il risultato di azioni compiute in questa o in altre esistenze contro la Legge mistica e la vita (es. aver ucciso una persona). Queste malattie “inguaribili” possono guarire solo attraverso una profonda trasformazione dell’individuo. Shakyamuni esortava le persone affette da malattie incurabili a risvegliare il loro innato potere curativo, facendo emergere la natura di Budda inerente alla loro vita. Dove un comune mortale vede nella malattia incurabile una disgrazia e un dolore impossibile da superare, Buddha (6) sees a natural part of life itself, like any other phenomenon. Healing is the natural consequence of the transformation of one's karma.
Every disease has usually more than one cause. For some diseases it is possible to identify a predominant cause for some not.
The six categories of causes of disease exhibited by T'ien-t'ai can also move and combine, leading to the development of other diseases. In general, all diseases, since they are suffering, are the effects of karma, that causes negative. But the sixth category (karmic diseases) was intended to refer to so-called disease "incurable." The only medicine that can Buddhist practice is to heal. In the seventh volume of the Lotus Sutra reads, "This sutra is the medical charity for diseases of all mankind."
The top five causes of diseases are produced during the lifetime of this, the sixth has its origin in previous lives. In the Gosho "Treating the disease of karma", Nichiren Daishonin (7) states: "The sixth type of disorders resulting from karma and are the most difficult to heal. Have varying degrees of severity and can not make definitive judgments. "
karmic disease can be both physical and mental. His care is not a strictly individual problem. Apart from the individual karma There is also a family karma and karma collective (social) and all interact with each other. This is a reflection of the principle of inseparability of life from its environment.
According to the Lotus Sutra, even a Buddha is completely free from pain. The disease is considered as the natural manifestation of a vital condition. What matters is the attitude of the individual and its ability to activate the healing power inherent in life itself. Fear and resignation may be a reason for defeat, while militancy and refusal to consider the disease as a death sentence increases the likelihood of recovery. The Buddhist practice is used to activate and use the unlimited potential inherent in the life and energy through the development of the Buddhahood that exists in every person.

1. Nagarjuna: philosopher who worked on the study and propagation of Buddhist teachings
2. T'ien-t'ai: the greatest interpreter of the teachings contained in the Lotus Sutra and founder of a school that he took the name

3. Gosho: written in the form of Nichiren Daishonin's letter sent to his followers to encourage them in faith and practice nalla Buddhist teaching of Nam-myoho-renge-kyo.
4. Mystic Law: Law of life and the universe that permeates all phenomena. In the Buddhism of Nichiren Daishonin means Nam-myoho-renge-kyo.
5. Miao-lo: grande maestro buddista

6. Budda: persona che percepisce la vera entità di tutti i fenomeni e si è risvegliata alla Legge mistica.

7. Nichiren Daishonin (1222-1282): monaco laico buddista giapponese che rivelò per primo la Legge di Nam-myoho-renge-kyo., il 28 aprile 1253. Ottenuta l’illuminazione, egli rivelò la Legge mistica per fare in modo che tutti gli esseri umani potessero raggiungere l’Illuminazione. A questo scopo dedicò la sua intera esistenza, subendo numerose persecuzioni sia da parte delle altre scuole buddiste che dal governo giapponese. Egli materializzò la Legge mistica in un oggetto di culto chiamato Dai-Gohonzon, che rappresenta la sua vita illuminata nella forma a mandala. By extension, the Gohonzon is the enlightened life of every person who chants Nam-myoho-renge-kyo in front of it.

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Due occhi: il Sole e la Luna - di Daisaku Ikeda

Buddhism symbolically compares the human body to the universe just to prove that the individual is a microcosm of life. The head is round, as are the heavens above us. Our eyes are the Sun and the Moon. Close them and open them as day and night. Our hair shine like the seven stars of Ursa Major. The breath is like the wind and the quiet breathing through the nostrils is like the gentle breeze of the valleys.
There are about 360 joints in the human body and represent the day of the year. The twelve major joints representing the twelve months. The front and the heat of the body (abdomen and stomach) is the spring and summer. The rear and cooler (back) is the fall and winter. The blood vessels and arteries are streams and rivers. When there is bleeding as if a dam had burst. Our bones are the stones, skin and muscles of the earth, hair of the forest. Various Buddhist texts expose these correspondences in detail, including in each internal organ, and thus showing that our bodies are no doubt the universe in miniature. A large amount of metals and minerals - gold, silver, copper, potassium, Calcium - found in the depths of the earth. Even the features and qualities of all these materials are contained in our body. The infinite number of particles of the cosmos, atoms, protons, photons, electrons, neutrons, etc.., Small animals such as bacteria, the law of gravity, conservation of mass and energy, and all other laws of the universe refer more or less the Similarly to our microcosm. A look at the functioning of the body reminds us that it is like a big pharmacy: it has the ability to produce the medicines we need to keep us healthy. Taken through the food they are transformed into food and energy. The human brain has the potential of a huge computer (Although we are not always able to use it). The sixty billion cells in our body work together in perfect biorhythm.
This is the royal succession of things.

Daisaku Ikeda