『불설해의보살소문정인법문경』
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문서정보 ori https://buddhism0077.blogspot.com/2023/06/2567-06-08-k1481-017.html#6337 sfed--불설해의보살소문정인법문경_K1481_T0400.txt ☞제17권 sfd8--불교단상_2567_06.txt ☞◆vzry6337 불기2567-06-08 θθ |
■ 선물 퀴즈
방문자선물 안내페이지
다음에 해당하는 단어를
본 페이지
에 댓글로 적어주시면 됩니다.
인(因) 14과류(過類)의 하나.
종(宗)ㆍ인(因)의 광범하고 좁은 데 관한 규칙을 알지 못하고, 외람되게 뜻으로 추측하여, 입론자(立論者)의 논법을 측면으로 공격할 적에 생기는 허물. 무릇 종과 인의 관계는 인이 종의 범위와 동등하거나 좁은 경우에만 정당한 추단(推斷)을 얻는 것이요, 인이 종의 범위보다 광범해서는 성립되지 못함. 이 도리를 알지 못하고, 허망하게 입론자의 논리를 논파(論破)하려 할 때에 생기는 허물.
예를 들면
“소리는 무상(無常)하다 [宗], 사람의 의력(意力)에 따라 나는 까닭 [因], 마치 사람이 만든 물건과 같다 [喩]” 함에 대하여,
만일 그렇다면 무상한 것은 모두 사람의 의력에 말미암아 발생한 것이라 아니할 수 없다. 그러나 무상하고도 사람이 만든 물건이 아닌 것이 있으므로, 이러한 논법은 그릇된 것이라고 공격함과 같은 것.
답 후보
● 의준상사과류(義準相似過類)
이공관(二空觀)
이교(二敎)
이근(利根)
이무아(二無我)
이변(二邊)
이상(異相)
ॐ मणि पद्मे हूँ
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[wiki-bud] Haku'un Yasutani
[san-chn] bisika 枕
[san-eng] yoga $ 범어 effort
[pali-chn] pañca-visayā 五境
[pal-eng] omu–citvaa $ 팔리어 abs. of omu–catihaving taken off some kind of dress.
[Eng-Ch-Eng] 偽經 "Spurious scriptures", one of the two major kinds of East Asian Buddhist apocrypha, strongly doubted as being bona fide Indian texts
[Muller-jpn-Eng] 四力 シリキ four powers
[Glossary_of_Buddhism-Eng] EMPTINESS☞
Syn: Sunyata; Void.
See also: Existence / Emptiness; Nagarjuna; Subhuti; True
Emptiness / Wonderful Existence.
Chin/ Kung; Jpn /Ku; Vn / Không. “A fundamental Buddhist
concept, variously translated as non-substantiality, emptiness, void,
latency, relativity, etc. The concept that entities have no fixed or
independent nature. This idea is closely linked to that of dependent
origination (Skt /pratitya-samutpada), which states that because phenomena arise and continue to exist only by virtue of their relationship
with other phenomena, they have no fixed substance and have as their
true nature emptiness. The concept thus teaches that nothing exists
independently. Its practical implications lie in the rejection of attachments to transient phenomena and to the egocentricity of one who
envisions himself as being absolute and independent of all other existences. It is an especially important concept in Mahayana Buddhism.
On the basis of sutras known as the Wisdom sutras, the concept of
emptiness was systematized by Nagarjuna, who explains it as the
Middle Way, which here means neither existence nor non-existence.
Broadly speaking, the concept of emptiness or non-substantiality can
be divided into two: non-substantiality of persons and non-substantiality of the dharmas (objects, things, etc.). Non-substantiality of persons
means that a living entity, being no more than a temporary union of
the five components, cannot be said to have an absolute self, while
non-substantiality of the dharmas means that, because the dharmas
or elements of existence arise through dependent origination, they
have no unchanging self-nature. The Tripitaka Teaching [Theravada]
progressively analyzed entities or constructs such as the self into
their constituent elements or dharmas, until they could be defined
neither as existence nor non-existence; this is the analytical view of
non-substantiality. On the other hand, the Connecting Teaching [early
Mahayana] says that because all things arise through dependent origination, their existence is in itself non-substantial. The Perfect Teaching
(q.v.) reveals that non-substantiality is inseparably united with the
truths of temporary existence and the Middle Way, explaining that
each of the three truths possesses all three within itself.”
Sokk: 237-238
As stated in the Heart Sutra:
“O Sariputra, form does not differ from the Void, and the Void does
not differ from Form. Form is the Void, and Void is Form: the same
is true for feelings, conceptions, impulses and consciousness.”
Sutra Translation: 45
True emptiness is contrasted with “hollow emptiness,” or “stubborn
emptiness,” which is one-sided and leads to nihilism (the belief that
nothing exists after death). Thus, we have the Mahayana expression,
“True Emptiness, Wonderful Existence” – True Emptiness is not
empty!
Editor / Tam: 336
On the subject of existence and emptiness, an ancient Zen Master
has said: “If we refer to existence, then / Everything from the smallest
mote of dust exists; / If we refer to emptiness, / This whole, wide world
and everything in it are empty.”
Editor: na
See also the related comment below: D. T. Suzuki quotes the Zen
Patriarch Fa Yen as follows:
“The sutras preached by the Buddha during his lifetime are said to
amount to five thousand and forty-eight fascicles; they include the
doctrine of emptiness and the doctrine of being (existence); there are
teachings of immediate realization and of gradual development. Is it
not an affirmation?
“But, according to [Zen Master Yung Chia in his Song of Enlightenment], ‘there are no sentient beings, there are no Buddhas; sages as
numerous as the sands of the Ganges are but so many bubbles in the
sea; sages and worthies of the past are like flashes of lightning.’ Is this
not a negation?
“O you, my disciples, if you say there is, you go against Yung Chia;
if you say there is not, you contradict our old master Buddha. If he
were with us, then how would he pass through the dilemma? … If
you confess your ignorance, I will let you see into the secret. When
I say there is not, this does not necessarily mean a negation; when I
say there is, this also does not signify an affirmation. Turn eastward
and look at the Western Land, face the south and the North Star is
pointed out there!”
Suzuki / 65: na
“This is a recurring quandary for people who are interested in
Buddhist doctrine: If there is no ‘I’, no ‘mine’, and all dharmas are
utterly empty, how can the law of karma prevail? The answer is: it
is precisely because everything is empty and there is no self or ‘I’,
that everything can exist and the principle of karma can prevail. If
things were truly existent, i.e., with a definite, enduring substance or
entity, then no change or flow would be possible. Because nothing
has self-nature (svabhava), everything is possible. The Buddhist way
of thinking is unique in this aspect. To understand this point more
clearly, the reader is referred to the Madhyamika and Prajnaparamita
literature.”
Chang: 411
Notes:
I. The Buddha taught countless schools or Dharma methods. Among
these methods, Zen, T’ien T’ai, etc. lead to Buddhahood through
the Door of Emptiness, while Pure Land and the Avatamsaka School
enter through the Door of Existence. (The Avatamsaka Sutra being
encyclopedic and expressing the totality of Buddhism, also contains
the Dharma of Emptiness of the Zen school.)
Editor: na
II. Unlike certain other schools of Buddhism (Zen, Tantric, for
example), Pure Land does not stress the role of gurus, roshi or mentors. Rather, the emphasis is on recitation of the Buddha’s name and
the sutras as well as direct contact and communion with Buddha
Amitabha – Buddha Amitabha being understood as an expression of
emptiness or ultimate wisdom:
“Kumarajiva [the famous translator of sutras from Indic languages
to Chinese] interpreted Amida Buddha as an expression of sunyata
[emptiness] and recommended Buddha Recitation as a means of realizing sunyata or ultimate wisdom, prajna.” (M. Saso & D. Chappell)
Editor: na
For further details, see also “Existence/Emptiness.”
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● 불설해의보살소문정인법문경_K1481_T0400 [문서정보]- 일일단상키워드
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불기2567-06-08
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