Difference between revisions of "Oneness of life and its environment"
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<poem> | <poem> | ||
[[oneness of life and its environment]] | [[oneness of life and its environment]] | ||
[[依正不二]] (Jpn [[esho-funi]] ) | [[依正不二]] (Jpn [[esho-funi]] ) | ||
| − | Also, [[non-duality]] of [[life]] and its environment. The [[principle]] that [[life]] and its environment, though two seemingly {{Wiki|distinct}} [[phenomena]], are [[essentially]] [[non-dual]]; they are two integral phases of a single [[reality]]. In the [[Japanese]] term esho-funi, esho is a compound of shoho, meaning [[life]] or a [[living being]], and eho, its environment. [[Funi]], meaning "not two," indicates [[oneness]] or [[non-duality]]. It is short for nini-funi, which means "two (in [[phenomena]]) but not two (in [[essence]])." Ho of shoho and eho means reward or effect. It indicates that "[[life]]" constitutes a subjective [[self]] that [[experiences]] the effects of its {{Wiki|past}} [[actions]], and "its environment" is an [[objective]] [[realm]] in which {{Wiki|individuals}}' [[karmic]] rewards find expression. Each [[living being]] has its own unique environment. The effects of [[karma]] appear in oneself and in one's [[objective]] environment, because [[self]] and environment are two integral aspects of an {{Wiki|individual}}. | + | Also, [[non-duality]] of [[life]] and its environment. The [[principle]] that [[life]] and its environment, though two seemingly {{Wiki|distinct}} [[phenomena]], are [[essentially]] [[non-dual]]; they are two integral phases of a single [[reality]]. In the [[Japanese]] term [[esho-funi]], [[esho]] is a compound of [[shoho]], meaning [[life]] or a [[living being]], and [[eho]], its environment. [[Funi]], meaning "[[not two]]," indicates [[oneness]] or [[non-duality]]. It is short for [[nini-funi]], which means "two (in [[phenomena]]) but not two (in [[essence]])." Ho of shoho and eho means reward or effect. It indicates that "[[life]]" constitutes a subjective [[self]] that [[experiences]] the effects of its {{Wiki|past}} [[actions]], and "its environment" is an [[objective]] [[realm]] in which {{Wiki|individuals}}' [[karmic]] rewards find expression. Each [[living being]] has its own unique environment. The effects of [[karma]] appear in oneself and in one's [[objective]] environment, because [[self]] and environment are two integral aspects of an {{Wiki|individual}}. |
| − | The [[Treatise on the Great Perfection of Wisdom]] by [[Nagarjuna]] (c. 150-250) introduces the {{Wiki|concept}} of the [[three realms of existence]], which [[views]] [[life]] from three different standpoints and explains the [[manifestation]] of {{Wiki|individual}} [[lives]] in the real [[world]]. These three are the [[realm]] of the [[five components]] of [[life]], the [[realm]] of [[living beings]], each as a temporary combination of these components, and the [[realm]] of the environment. [[T'ient'ai]] (538-597) included this {{Wiki|concept}} in his [[doctrine]] of three thousand [[realms]] in a [[single moment]] of [[life]]. According to [[Miao-lo's]] Annotations on "The [[Profound Meaning of the Lotus Sutra]]," two of these three | + | The [[Treatise on the Great Perfection of Wisdom]] by [[Nagarjuna]] (c. 150-250) introduces the {{Wiki|concept}} of the [[three realms of existence]], which [[views]] [[life]] from three different standpoints and explains the [[manifestation]] of {{Wiki|individual}} [[lives]] in the real [[world]]. These three are the [[realm]] of the [[five components]] of [[life]], the [[realm]] of [[living beings]], each as a temporary combination of these components, and the [[realm]] of the environment. [[T'ient'ai]] (538-597) included this {{Wiki|concept}} in his [[doctrine]] of three thousand [[realms]] in a [[single moment]] of [[life]]. According to [[Miao-lo's]] Annotations on "The [[Profound Meaning of the Lotus Sutra]]," two of these [[three realms]]—the [[realm]] of the [[five components]] and the [[realm of living beings]]—represent "[[life]]," and, naturally, the [[realm]] of the environment represents "environment" in terms of the [[principle]] of [[oneness]] of [[life]] and its environment. |
| − | These [[three realms]] [[exist]] in a [[single moment]] of [[life]] and are [[inseparable]] from one another. Therefore, a [[living being]] and its environment are [[non-dual]] in their [[ultimate reality]]. [[Nichiren]] (1222-1282) writes in his [[letter]] On {{Wiki|Omens}}: "The [[ten directions]] are the 'environment,' and [[living beings]] are '[[life]].' To illustrate, | + | These [[three realms]] [[exist]] in a [[single moment]] of [[life]] and are [[inseparable]] from one another. Therefore, a [[living being]] and its environment are [[non-dual]] in their [[ultimate reality]]. [[Nichiren]] (1222-1282) writes in his [[letter]] On {{Wiki|Omens}}: "The [[ten directions]] are the 'environment,' and [[living beings]] are '[[life]].' To illustrate, environment is like the shadow, and [[life]], the [[body]]. Without the [[body]], no shadow can [[exist]], and without [[life]], no environment. In the same way, [[life]] is shaped by its environment" (644). He also writes in On [[Attaining]] [[Buddhahood]] in This [[Lifetime]]: "If the [[minds]] of [[living beings]] are impure, their land is also impure, but if their [[minds]] are [[pure]], so is their land. There are not two lands, [[pure]] or impure in themselves. The difference lies solely in the good or [[evil]] of our [[minds]]" (4). |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://www.sgilibrary.org/search_dict.php?SearchSelect=dict&p=8&m=1&in=2&q=world www.sgilibrary.org] | [http://www.sgilibrary.org/search_dict.php?SearchSelect=dict&p=8&m=1&in=2&q=world www.sgilibrary.org] | ||
| − | [[Category:]] | + | [[Category:Buddhist Philosophy]]{{BuddhismbyNumber}} |
Latest revision as of 10:15, 22 April 2014
oneness of life and its environment
依正不二 (Jpn esho-funi )
Also, non-duality of life and its environment. The principle that life and its environment, though two seemingly distinct phenomena, are essentially non-dual; they are two integral phases of a single reality. In the Japanese term esho-funi, esho is a compound of shoho, meaning life or a living being, and eho, its environment. Funi, meaning "not two," indicates oneness or non-duality. It is short for nini-funi, which means "two (in phenomena) but not two (in essence)." Ho of shoho and eho means reward or effect. It indicates that "life" constitutes a subjective self that experiences the effects of its past actions, and "its environment" is an objective realm in which individuals' karmic rewards find expression. Each living being has its own unique environment. The effects of karma appear in oneself and in one's objective environment, because self and environment are two integral aspects of an individual.
The Treatise on the Great Perfection of Wisdom by Nagarjuna (c. 150-250) introduces the concept of the three realms of existence, which views life from three different standpoints and explains the manifestation of individual lives in the real world. These three are the realm of the five components of life, the realm of living beings, each as a temporary combination of these components, and the realm of the environment. T'ient'ai (538-597) included this concept in his doctrine of three thousand realms in a single moment of life. According to Miao-lo's Annotations on "The Profound Meaning of the Lotus Sutra," two of these three realms—the realm of the five components and the realm of living beings—represent "life," and, naturally, the realm of the environment represents "environment" in terms of the principle of oneness of life and its environment.
These three realms exist in a single moment of life and are inseparable from one another. Therefore, a living being and its environment are non-dual in their ultimate reality. Nichiren (1222-1282) writes in his letter On Omens: "The ten directions are the 'environment,' and living beings are 'life.' To illustrate, environment is like the shadow, and life, the body. Without the body, no shadow can exist, and without life, no environment. In the same way, life is shaped by its environment" (644). He also writes in On Attaining Buddhahood in This Lifetime: "If the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds" (4).
