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縁起は同時でも異時でもなく無間=Phenomena Dependently Originate, Not Simultaneously Nor Chronologically But Incessantly |
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| Author |
藤本晃 (著)=Fujimoto, Akira (au.)
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| Source |
印度學佛教學研究 =Journal of Indian and Buddhist Studies=Indogaku Bukkyōgaku Kenkyū
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| Volume | v.67 n.2 (總號=n.147) |
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| Date | 2019.03.20 |
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| Pages | 1032 - 1026 |
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| Publisher | 日本印度学仏教学会 |
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| Publisher Url |
http://www.jaibs.jp/
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| Location | 東京, 日本 [Tokyo, Japan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 日文=Japanese |
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| Keyword | 縁起; 因果; 同時; 異時; 無間 |
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| Abstract | The twelve-fold formula of dependent origination explains the cycle of saṃsāra. The formula begins from ignorance in a past life, then goes through craving and so on in the present life and ends in aging and death in the next life. Therefore, it has been considered that each phenomenon of the formula chronologically arises and ceases. For example, “‘feeling caused by sense contact’ would momentarily arise and cease, but ‘aging and death caused by birth’ would take a life.”
Some academics, on the contrary, argue that the formula of dependent origination represents mutual relationships of all phenomena and thus all phenomena relate to each other and exist simultaneously.
Academia seems yet to determine if dependent origination occurs chronologically or simultaneously.
But simply thinking, the mutual relationship of two phenomena means that the two stand simultaneously. They are two different phenomena. One is not a cause or an effect of the other. Thus, none of them dependently originates from the other. Simultaneous existence of phenomena does not mean a dependent origination.
The understanding of chronological dependent origination does not stand, either. Chronologically, an effect would arise when a cause ceases. But, a cause which ceased is already extinct. Something which no more exists cannot have any influence to originate an effect. Thus, a chronological understanding of dependent origination is also incorrect.
Śākyamuni Buddha does not state that dependent origination occurs chronologically or simultaneously. He instead expresses the minuteness of dependent origination in his following stanza.
When this is, that is. Because this arises, that arises.
When this is not, that is not. Because this ceases, that ceases.
He does not say “when this is not, that is” or “because this ceases, that arises.” This is the only way to accurately express the dependent origination in which every phenomenon incessantly arises and ceases. |
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| Table of contents | 1．縁起は同時か異時か 1032
2．縁起は同時ではない（縁でもない） 1032
3．因と果の逆転が起こっているのでもない 1030
4．では，縁起は異時なのか 1029
5．時間は存在するのか 1028
6．縁起は同時でも異時でもなく無間 1027
7．あるいは「触に縁って受」 1026 |
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| ISSN | 00194344 (P); 18840051 (E) |
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| DOI | https://doi.org/10.4259/ibk.67.2_1032 |
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| Hits | 239 |
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| Created date | 2022.09.20 |
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| Modified date | 2022.09.20 |
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