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™The Realization of The Good & The Right In Wisdom & Nirvāṇa Happiness, 善現智福: ॐ मणि पद्मे हूँ

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진리와 가치를 고루고루 2020. 2. 20. 01:15

연기
[한문]緣起
[팔리]paṭicca-samuppāda
[범어]pratītya-samutpāda
[티벳]rten cing 'bel par 'byung ba
[영어]arising from conditional causation

[1]연(緣)하여 일어남.

다른 것에 의존하여 일어남.

어떤 조건에 따라 일어남.

다른 것과의 관계가 조건(緣)이 되어 생기(生起)하는 것.

모든 현상은 무수한 원인이나 조건이 서로 만나고 관련되어 성립해 있는 것이므로,

독립하여 스스로 존재하는 것은 없고,

조건이나 원인이 없다면 결과도 없다는 이치가 연기이다.

연기하고 있다는 사실 이외의 고정적인 실체를 인정하지 않는 불교의 기본적인 교설이다.

후세에는 연기의 관념을

업감연기(業感緣起),

뇌야연기(賴耶緣起),

연기진여(眞如緣起),

법계연기(法界緣起)라는 4종으로 구분했다.

[동]연생(緣生) , 인연법(因緣法) , 인연생(因緣生) , 발자저제야참모파타(鉢刺底帝夜參牟播陀).
[opp]반}성기(性起).

[2]사원이나 불상 등의 연혁,

또는 공덕에 관한 전설.

● From 고려대장경연구소 불교사전

○ [pt op tr]

■ 불교사전 링크 및 불교 사전 출처 종합 안내
https://buddhism007.tistory.com/5710

■ 본 페이지 ID 정보
https://buddhism007.tistory.com/entry/연기
http://buddhism007.tistory.com/13814
sfx--dict/연기.txt

●● 관련정보 사용페이지

Pratītyasamutpāda

● From Wikipedia [with whale 번역] (기계적 번역오류 가능)

Pratītyasamutpāda

● From Wikipedia,

○ [pt op tr]

Notes

The Pratītyasamutpāda doctrine, states Mathieu Boisvert, is a fundamental tenet of Buddhism and it may be considered as "the common denominator of all the Buddhist traditions throughout the world, whether Theravada, Mahayana or Vajrayana".[1]

The term pratītyasamutpāda been translated into English as conditioned arising,[22] conditioned genesis,[23] dependent arising,[24][quote 1] dependent co-arising,[26] or dependent origination[web 2]

Harvey: "This [doctrine] states the principle of conditionality, that all things, mental and physical, arise and exist due to the presence of certain conditions, and cease once their conditions are removed: nothing (except Nibbana) is independent. The doctrine thus complements the teaching that no permanent, independent self can be found."[22]

Brahmajala Sutta, verse 3.71. This is identified as the first reference in the Canon in footnote 88 for Sutta 1, verse 3.71's footnotes.

Here it refers to the function of the mind that cognizes feeling.

This is the faculty of the mind that names (recognizes) a feeling as pleasurable, unpleasurable or neutral, depending on what was its original tendency.

This is the faculty of the mind where volitions arise. It is important to note that volition is noted again in the same sequence as a cause of consciousness.

This is the faculty of the mind that can penetrate something, analyze, and objectively observe.

i.e. mentality or mind.

The earth (property of solidity), water (property of liquity), wind (property of motion, energy and gaseousness), fire (property of heat and cold). See also Mahabhuta. In other places in the Pali Canon (DN 33, MN 140 and SN 27.9) we also see two additional elements - the space property and the consciousness property. Space refers to the idea of space that is occupied by any of the other four elements. For example any physical object occupies space and even though that space is not a property of that object itself, the amount of space it occupies is a property of that object and is therefore a derived property of the elements.

i.e. corporeality or body.

Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, skin-consciousness and mind-consciousness

Mahasi Sayadaw: "...To give another example, it is just like the case of a person in a room who sees many things when he opens the window and looks through it. If it is asked, 'Who is it that sees? Is it the window or the person that actually sees?' the answer is, 'The window does not possess the ability to see; it is only the person who sees.' If it is again asked, 'Will the person be able to see things on the outside without the window (if he is confined to a room without the window or with the window closed)?' the answer will be, 'It is not possible to see things through the wall without the window. One can only see through the window.' Similarly, in the case of seeing, there are two separate realities of the eye and seeing. (So the eye does not have the ability to see without the eye-consciousness. The eye-consciousness itself cannot see anything without the organ.) The eye is not seeing, nor is seeing the eye, yet there cannot be an act of seeing without the eye. In reality, seeing comes into being depending on the eye. It is now evident that in the body there are only two distinct elements of materiality (eye) and mentality (eye-consciousness) at every moment of seeing. There is also a third element of materiality — the visual object. Without the visual object there is nothing to be seen..."[61]

Enjoyment and clinging for music, beauty, sexuality, health, etc.

Clinging for notions and beliefs such as in God, or other cosmological beliefs, political views, economic views, one's own superiority, either due to caste, sex, race, etc., views regarding how things should be, views on being a perfectionist, disciplinarian, libertarian etc.

Clinging for rituals, dressing, rules of cleansing the body etc.

That there is a self consisting of form and is finite, or a self consisting of form but infinite, or a self that is formless but finite, or a self that is formless and infinite.

Bhikkhu Bodhi: "Bhava, in MLDB, was translated “being.” In seeking an alternative, I had first experimented with “becoming,” but when the shortcomings in this choice were pointed out to me I decided to return to “existence,” used in my earlier translations. Bhava, however, is not “existence” in the sense of the most universal ontological category, that which is shared by everything from the dishes in the kitchen sink to the numbers in a mathematical equation. Existence in the latter sense is covered by the verb atthi and the abstract noun atthitā. Bhava is concrete sentient existence in one of the three realms of existence posited by Buddhist cosmology, a span of life beginning with conception and ending in death. In the formula of dependent origination it is understood to mean both (i) the active side of life that produces rebirth into a particular mode of sentient existence, in other words rebirth-producing kamma; and (ii) the mode of sentient existence that results from such activity."[62]

getting attracted, mesmerized, disgusted

growing older, tall, healthy, weak, becoming a parent or spouse, rich, etc.

annihilation, destruction, suicide, loss of a position etc.

Birth is any coming-to-be or coming-forth. It refers not just to birth at the beginning of a lifetime, but to birth as new person, acquisition of a new status or position etc.

Since without birth no aging, death, or any of the sorrows and disappointments of life would occur, birth is a requisite cause for dukkha. Thus, the complete cessation of dukkha must imply that there is no further birth for the enlightened.

The general formula can be found in the following discourses in the Pali Canon: MN 79, MN 115, SN12.21, SN 12.22, SN 12.37, SN 12.41, SN 12.49, SN 12.50, SN 12.61, SN 12.62, SN 55.28, AN 10.92, Ud. 1.1 (first two lines), Ud. 1.2 (last two lines), Ud. 1.3, Nd2, Patis.

"Whether or not there is the arising of Tathagatas, this property stands — this regularity of the Dhamma, this orderliness of the Dhamma, this this/that conditionality." SN 12.20

Most Suttas follow the order from ignorance to dukkha. But SN 12.20 views this as a teaching of the requisite conditions for sustaining dukkha, which is its main application.

Compare Grzegorz Polak, who argues that the four upassanā, the "four bases of mindfulness," have been misunderstood by the developing Buddhist tradition, including Theravada, to refer to four different foundations. According to Polak, the four upassanā do not refer to four different foundations, but to the awareness of four different aspects of raising sati, mindfulness:[69]

the six sense-bases which one needs to be aware of (kāyānupassanā);

contemplation on vedanās, which arise with the contact between the senses and their objects (vedanānupassanā);

the altered states of mind to which this practice leads (cittānupassanā);

the development from the five hindrances to the seven factors of enlightenment (dhammānupassanā).

Bhikkhu Bodhi: "In addition to giving a clear, explicit account of the conditional structure of the liberative progression, this sutta has the further advantage of bringing the supramundane form of dependent arising into immediate connection with its familiar samsaric counterpart. By making this connection it brings into prominence the comprehensive character of the principle of conditionality — its ability to support and explain both the process of compulsive involvement which is the origin of suffering and the process of disengagement which leads to deliverance from suffering. Thereby it reveals dependent arising to be the key to the unity and coherence of the Buddha's teaching.[70]

According to Keown, the first five nidanas of the present life relate to one's present destiny, and condition the present life's existence. The next three dependent originations, namely craving, indulgence and gestation foster the fruits of the present destiny.[76]

"Nyanatiloka, for his part in this controversy, sets himself up as the defender of the commentarial tradition that extends the 12-links from a description of a single incarnation into a description of the causes and effects of reincarnation in three separate lifetimes. [...] While I regard the three-lifetimes interpretation (supported by Nyanatiloka) as incorrect, it deserves some credit for remaining thematically related to the original meaning of the primary source text (whereas many modern interpretations have digressed wildly from it). In a lecture on this subject, Nyanatiloka repeatedly refers to the subject-matter of the 12-links discussed as something transpiring inside the womb, also using the term “prenatal”. ..." [1]

Shulman refers to Schmitthausen (2000), Zur Zwolfgliedrigen Formel des Entstehens in Abhangigkeit, in Horin: Vergleichende Studien zur Japanischen Kultur, 7

Bucknell: "vinnana: consciousness associated with eye, ear, nose tongue, body, and mind (mano)"[92]

Bucknell: "These observations by Watsuji, Yinshun, and Reat indicate that nama-rupa, far from signifying "mind-and-body" or something similar, is a collective term for the six types of sense object."[100]

The pre-Buddhist Vedic era theories on causality mention four types of causality, all of which Buddhism rejected.[105][106] The four Vedic era causality theories in vogue were:[105][106]

Frauwallner (1973), History of Indian Philosophy Vol. 1

Jurewicz (2000), Playing with fire: the pratityasamutpada from the perspective of Vedic thought. Journal of the Pali Text Society, XXVI, 77-104.

Gombrich: "The six senses, and thence, via 'contact' and 'feeling', to thirst." It is quite plausible, however, that someone failed to notice that once the first four links became part of the chain, its negative version meant that in order to abolish ignorance one first had to abolish consciousness!"[16]

Boisvert correlates vijnana in the twelve nidanas sequence; in the five skandhas, vijnana comes last.[112]

Mazard: "[T]he 12-links formula is unambiguously an ancient tract that was originally written on the subject of the conception and development of the embryo, as a sequence of stages prior to birth; in examining the primary source text, this is as blatant today as it was over two thousand years ago, despite some very interesting misinterpretations that have arisen in the centuries in-between [...] In the Mahānidāna [sutta]’s brief gloss on the term nāmarūpa [...] we have a very explicit reminder that the subject-matter being described in this sequence of stages is the development of the embryo [...] it is indisputably clear that we are reading about something that may (or may not) enter into (okkamissatha) the mother’s womb (mātukucchismiŋ) [...] [T]he passage is wildly incongruent with attempts of many other interpreters to render the whole doctrine in more abstract terms (variously psychological or metaphysical).[121]

Quotes

The Dalai Lama explains: "In Sanskrit the word for dependent-arising is pratityasamutpada. The word pratitya has three different meanings–meeting, relying, and depending–but all three, in terms of their basic import, mean dependence. Samutpada means arising. Hence, the meaning of pratityasamutpada is that which arises in dependence upon conditions, in reliance upon conditions, through the force of conditions."[25]

The Nalanda Translation Committee states: "Pratitya-samutpada is the technical name for the Buddha’s teaching on cause and effect, in which he demonstrated how all situations arise through the coming together of various factors. In the hinayana, it refers in particular to the twelve nidānas, or links in the chain of samsaric becoming."[web 3]

Hoffman states: "Suffice it to emphasize that the doctrine of dependent origination is not a metaphysical doctrine, in the sense that it does not affirm or deny some super-sensible entities or realities; rather, it is a proposition arrived at through an examination and analysis of the world of phenomena ..."[132]

References

Mathieu Boisvert (1995). The Five Aggregates: Understanding Theravada Psychology and Soteriology. Wilfrid Laurier University Press. pp. 6–7. ISBN 978-0-88920-257-3.

Harvey 2015, p. 50-59.

Payutto, Dependent Origination: the Buddhist Law of Causality

Jones 2009.

Robert E. Buswell Jr.; Donald S. Lopez Jr. (2013). The Princeton Dictionary of Buddhism. Princeton University Press. p. 583. ISBN 978-1-4008-4805-8.

Frauwallner 1973, p. 167-168.

Schumann 1997.

Bucknell 1999.

Gombrich 2009.

Shulman 2007.

Jurewicz 2000.

Wayman 1984, p. 173 with note 16.

Wayman 1990, p. 256.

Wayman 1971.

Boisvert 1995.

Gombrich 2009, p. 138.

Hopkins 1983, p. 163.

ऋग्वेद: सूक्तं ७.६८, Rigveda 7.68.6, Wikisource; Quote: उत त्यद्वां जुरते अश्विना भूच्च्यवानाय प्रतीत्यं हविर्दे । अधि यद्वर्प इतऊति धत्थः ॥६॥

Monier Monier-Williams (1872). A Sanskrit-English Dictionary. Oxford University Press. p. 623.

Monier Monier-Williams (1872). A Sanskrit-English Dictionary. Oxford University Press. p. 1078.

Lopez 2001, p. 29, Quote: "Dependent origination has two meanings in Buddhist thought. The first refers to the twelvefold sequence of causation... The second meaning of dependent origination is a more general one, the notion that everything comes into existence in dependence on something else. It is this second meaning that Nagarjuna equates with emptiness and the middle way.".

Harvey 1990, p. 54.

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Gethin 1998, pp. 153-155.

David J. Kalupahana (1975). Causality: The Central Philosophy of Buddhism. University of Hawaii Press. pp. 54–60. ISBN 978-0-8248-0298-1.

Genjun Sasaki (1986). Linguistic Approach to Buddhist Thought. Motilal Banarsidass. pp. 67–69. ISBN 978-81-208-0038-0.

Gethin 1998, pp. 151-152.

Thich Nhat Hanh 1999, pp. 221-222.

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Williams 2002, p. 64, Quote: In the Mahatanhasankhaya Sutta the Buddha [stresses] that things originate in dependence upon causal conditioning, and this emphasis on causality describes the central feature of Buddhist ontology. All elements of samsara exist in some sense or another relative to their causes and conditions..

Robert Neville (2004). Jeremiah Hackett (ed.). Philosophy of Religion for a New Century: Essays in Honor of Eugene Thomas Long. Jerald Wallulis. Springer. p. 257. ISBN 978-1-4020-2073-5., Quote: "[Buddhism's ontological hypotheses] that nothing in reality has its own-being and that all phenomena reduce to the relativities of pratitya samutpada. The Buddhist ontological hypothesese deny that there is any ontologically ultimate object such a God, Brahman, the Dao, or any transcendent creative source or principle."

Gethin 1998, p. 141.

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Shulman 2007, p. 307.

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Walshe (1996), page 497.

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Walshe 1996, page 202.

Samyutta Nikaya 12.2, Paticca-samuppada-vibhanga Sutta: Analysis of Dependent Co-arising

BUddhadasu, Paticcasamuppada: Practical dependent Origination

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DN 15, Maha-nidana Sutta: The Great Causes Discourse

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Bhikkhu Bodhi (2000), General introduction [to the Samyutta Nikaya], Wisdom Publications, p.52-53

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Jeffrey Hopkins (2014). Meditation on Emptiness. Wisdom Publications. pp. 148–149. ISBN 978-0-86171-705-7.

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Florin G. Sutton. Existence and Enlightenment in the Lankavatara-Sutra: A Study in the Ontology and the Epistemology of the Yogacara School of Mahayana Buddhism. State University of New York Press. pp. 270–271. ISBN 978-1-4384-2162-9.

David J. Kalupahana (1975). Causality: The Central Philosophy of Buddhism. University of Hawaii Press. pp. 1–53. ISBN 978-0-8248-0298-1.

Gombrich 2009, p. 134.

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Jones 2009, p. 255.

Gombrich 2009, p. 135-136.

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Boisvert 1995, p. 147-150.

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Gethin 1998, p. 74, Quote: Dependent arising, states Rupert Gethin, is "to be understood as in certain respects an elaboration of the truth of the origin of suffering.".

accesstoinsight, DN15, Maha-nidana Sutta: The Great Causes Discourse

Waldron 2004, p. 34-35.

Eisel Mazard, Unpopular facts about one of buddhist philosophys most popular doctrines

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Dan Lusthaus (2014). Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch'eng Wei-shih Lun. Routledge. pp. 124–127. ISBN 978-1-317-97342-3.

Alex Wayman (1984). Buddhist Insight: Essays. Motilal Banarsidass. pp. 179–181. ISBN 978-81-208-0675-7.

Mabja Tsondru 2011, p. 67-71, 447-477.

Geshe Sonam Rinchen 2006, p. 21.

"Mula by Jay Garfield" (PDF).

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Sources

Printed sources

Analayo (2007), "Rebirth and the Gandhabba" (PDF), Journal of Buddhist Studies 1: 91-105

Anyen Rinpoche (2012), Journey to Certainty, Wisdom Publications

Bhikkhu Thanissaro (2008), The Shape of Suffering: A study of Dependent Co-arising (PDF), Metta Forest Monastery

Boisvert, Mathieu (1995), The Five Aggregates. Understanding Theravada Psychology and Soteriology, Canadian Corporation for Studies in Religion / Corporation Canadienne des Sciences Religieuses

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