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.
■ 영-중-일-범-팔-불어 관련-퀴즈 [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.” #0177
