Good luck - Engi

Broadly speaking, there are three meanings. (1) "Engi" is the central idea of ​​Buddhism. (2) The so-called "reason" of shrines and temples. (3) "Engi" includes everyday superstitions, jinxes, etc., such as "good luck" and "good luck". Here, we will explain (1) and (2).

(1) A translation of the Sanskrit term pratitya-samutpāda. It is considered the most important central idea of ​​Buddhism. In the early days, it was based on the idea of ​​looking directly at our reality and questioning the way in which each and every existence is always related to each other. For example, it was said that old age and death arise due to the relationship with birth, that suffering arises due to love that is immersed in earthly desires, or due to the fundamental ignorance of humans, and conversely, suffering will cease from the cessation of earthly desires. Eventually, this series was further developed, and the theory of dependent origination was established, which counts a total of 12 items from ignorance to old age and death (the twelve dependent origins, the twelve branches, or the twelve dependent causes). It is also said that, omitting each item (branch), "If this exists, that exists; if this arises, that arises; if this does not exist, that does not exist; if this ceases, that ceases." However, early sutras also contain a variety of other theories of causal origin.

In the Hinayana Buddhism, the largest school, the Aryasivada school, added the theory of karma, allocating the twelve branches to each of our past, future, and present three worlds, and interpreting the theory of dependent origination centered on temporal occurrence, establishing the theory of double causation in the three worlds. In addition, six causes, four conditions, and five results are counted, and the way in which results arise from the combination of causes and conditions is closely examined.

The Mahayana Buddhist movement arose in opposition to the various theories of the sects, and is particularly famous for its theory of emptiness of everything, which appeared in the Prajnaparamita Sutra, the first of its kind. This theory was deepened and expanded by Nagarjuna (who lived in the 2nd or 3rd century) by closely linking it to the theory of dependent origination, and established as dependent origination-non-self-nature-emptiness. In other words, everything appears before us through the interdependence of everything else, and each is interdependent, and their interdependent relationships can be mutually affirmative, mutually negative (contradictory), or otherwise, and thus nothing or anything has an existence (substance) with its own nature, in other words it is empty, and its existence can only be recognized as being provisional, and the enlightenment of this is called the Middle Way.

Later, in one of the mid-Mahayana schools of Buddhism, there is the theory of Yogacara, which holds that all phenomena are nothing but the workings of our minds, and in this school, the theory of dependent origination is introduced into the process of carrying out a detailed analysis of the mind's perception and the mind itself. In other words, the six consciousnesses of eye, ear, nose, tongue, body, and mind are listed as the mind that operates in a dependent origination relationship with the outside world, and the self-consciousness that governs them is called manas, and furthermore, the arayashiki, which encompasses and contains everything, is established. Meanwhile, detailed consideration is given to how everything manifests from this consciousness through the dependent origination relationship, and how we are led to enlightenment.

Another branch of mid-Mahayana Buddhism, which believes that we should have the qualities to attain enlightenment, establishes the Tathagatagarbha or Buddha nature, which is based on an inherently pure mind (the self-nature pure mind). This is called the Tathagatagarbha dependent origination, and theories such as dharma nature and true nature are developed.

In Chinese Buddhism, the theory of dependent origination based on the two truths of true and mundane in the Sanron theory, which developed and systematized the theory of Nagarjuna, the theory of dependent origination based on the three truths of Tiantai, namely, emptiness, provisionality, and the middle ground, and the theory of Huayan, which called the phenomenon of one being many and many being one, a state of overlapping infinity, the theory of dependent origination of the Dharma realm. In esoteric Buddhism, the theory of dependent origination of the six elements, which are earth, water, fire, wind, space, and consciousness, is the basis.

[Mitsunori Saegusa]

(2) Those that explain the miraculous powers of temples and shrines in Japan and their origins (based on the Buddhist term that cosmic events occur due to karma). There are historical and narrative origins, with the latter being the main focus of preaching. The former, such as the Garan Engi Naboruki Shizaichou compiled by various large temples in the Nara period, are merely records of the founding of temples and shrines, subsequent changes, and property inventories submitted to the state. In contrast, from around the end of the 12th century, when the Middle Ages began and Pure Land Buddhism became popular among the common people, the latter, which tells of the miraculous powers of temples and shrines, spread throughout the country through the preaching activities of Nembutsu saints and picture-telling monks. The content is exaggerated narrative miraculous tales for the enlightenment of the common people, or in other words, narrative legends. These legendary stories of the origins of temples and shrines have been around for a long time, and can be found in the "Nihon Shoki" in the 14th year of Emperor Kinmei's reign, the "Fuso Ryakuki" in the 13th year of the same reign, and the 32nd year of the same reign. Around the time of the Middle Ages, many illustrated legends were created to make them more accessible to common people who could not read, and illustrated performing arts also became popular. They also became closely related to narrative literature. This was the heyday of illustrated legends, when the promotion of temples and shrines and the faith of the common people corresponded. Representative works include "Ishiyamadera Engi," "Kitano Tenjin Engi," "Taima Mandala Engi," "Kasuga Gongen Kenki E," and "Shigisan Engi." "Kokawadera Engi" was written by a monk who raised funds for the temples, and this shows that it was produced for the purpose of raising funds. The biographical illustrations of the founders of Buddhist sects, such as "Ippen Hijirie" and "Yuzu Nembutsu Engi," were likely used as tools for the promotion of each sect, along with explanations of the illustrations. Many of them are similar to the "Kasuga Mandala Engi," which preaches about the Pure Land.

[Shogo Watanabe]

"Research on Buddhist Thought" by Hakuju Ui (1943, Iwanami Shoten)

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

大別して三つの意味がある。(1)仏教の中心思想の「縁起」。(2)神社仏閣などのいわゆる「いわれ」。(3)縁起がよい、縁起を担ぐ、などの「縁起」は日常的な迷信、ジンクスなどの類を含む。ここでは(1)と(2)を説明する。

(1)サンスクリット語のプラティートゥヤ・サムウトパーダpratītya-samutpādaの訳語。仏教のもっとも重要な中心思想とされる。最初期は、われわれの現実を直視して、存在の一つ一つがつねに関係しているあり方を問う考えに基づき、たとえば老死は生まれることに縁(よ)っておこり、あるいは苦は煩悩(ぼんのう)におぼれる愛に縁り、または人間の根元的な無知（無明(むみょう)）に縁っておこり、逆に煩悩の滅から苦が滅するなどと説かれ、やがてこの系列化が進められて、無明から老死に至る計12の項を数える縁起説がたてられた（十二縁起、十二支(し)または十二因縁(いんねん)）。それが各項（支）を省いて、「これあればかれあり、これ生ずればかれ生ず、これなければかれなし、これ滅すればかれ滅す」ともいわれる。ただし初期の諸経典には、その他の雑多な縁起説も混在している。

　部派仏教では、その最大の説一切有部(せついっさいうぶ)において、業(ごう)の説が加わり、この十二支をわれわれの過去、未来、現在の三世にまたがるものとしてそれぞれに配分し、時間的な生起を中心に縁起説を解して、三世両重因果説をたてた。そのほか、六因、四縁、五果を数え、因と縁との結合から果(か)の生起するあり方を細かく考察する。

　部派の諸説に異論を唱えて大乗仏教運動がおこり、とくにその最初に登場した『般若経(はんにゃきょう)』群の一切皆空(いっさいかいくう)説が名高い。この説はナーガールジュナ（龍樹(りゅうじゅ)、2～3世紀の人）によって、縁起説と密接に結び付けられて深化しかつ拡大し、縁起―無自性(むじしょう)―空(くう)として確立した。すなわち、いっさいのものはそれぞれ他のものを縁としてわれわれの前に現象しており、しかも各々が相互に依存しあっていて、その相依関係も相互肯定的や相互否定的（矛盾的）その他があり、こうしていかなるもの・ことも自性を有する存在（実体）ではない、いいかえれば空であり、しかも、そのあり方もいちおうの仮のものとして認められるにすぎないとし、そのことの悟りを中道とよんでいる。

　そのあと、中期大乗仏教の一つに、あらゆる諸現象はわれわれの心の働きにほかならないとする唯識(ゆいしき)説があり、ここでは、その心による認識、心そのものについての詳しい分析を果たす過程のなかに縁起説を取り入れる。すなわち、外界との縁起の関係のうえに活動する心に眼耳鼻舌身意の六識をあげ、それを統括する自我意識を末那識(まなしき)といい、さらにそれをも包んでいっさいをしまい込んでおく阿頼耶識(あらやしき)をたてる。一方、この識から縁起の関係を通じて、いかにしていっさいが現象するか、また悟りに導かれるかが詳しく検討されている。

　中期大乗仏教の他の一つは、われわれのうちに悟りを開く素質のあるべきことを考えて、如来蔵(にょらいぞう)または仏性をたて、それは本来清浄なる心（自性清浄心(じしょうしょうじょうしん)）に基づくとする。これを如来蔵縁起とよんで、法性(ほっしょう)、真如(しんにょ)などの説を展開した。

　中国仏教では、ナーガールジュナの説を発展させ体系化した三論の真俗二諦(たい)の縁起説、天台の空(くう)―仮(け)―中(ちゅう)の三諦に基づく縁起説、いっさいのものが相互に交錯し流入しあって、一即多、多即一である現象面を重重無尽と称して、これを法界(ほっかい)縁起とよんだ華厳(けごん)の説などが知られる。また密教では、地水火風空識の六大に縁っていっさいが展開するという六大縁起説を基盤とする。

［三枝充悳］

(2)わが国における寺社の霊験(れいげん)や由来沿革を説明したもの（因縁によって宇宙の事象が生起するという仏教語による）。歴史的縁起と物語的縁起があり、あくまで中心は唱導を目的とした後者である。前者は奈良期に諸大寺から撰上(せんじょう)された『伽藍縁起并流記資財帳(がらんえんぎならびにるきしざいちょう)』のごとく、開創縁起およびその後の変遷と国家提出用の財産目録にすぎない。これに対して庶民浄土教の流行する中世に入る12世紀末前後から、寺社霊験を語る後者が、念仏聖(ひじり)や絵解き僧の唱導活動によって全国に拡大される。内容は庶民啓蒙(けいもう)のための誇張された物語的霊験譚(れいげんたん)で、換言すれば叙事伝説といえる。この伝説的寺社由来譚も古くからみえて、『日本書紀』欽明(きんめい)天皇14年条や『扶桑(ふそう)略記』同13年条、同書同32年条などがある。中世に入る前後から、字の読めない庶民受容を容易にするため絵を伴う縁起が多くつくられ、絵解き芸能も盛んになる。説話文学との関係も密になる。このころは寺社の宣伝と庶民の信仰が呼応した絵巻縁起の最盛期である。『石山寺(いしやまでら)縁起』『北野天神縁起』『當麻曼荼羅(たいままんだら)縁起』『春日権現験記絵(かすがごんげんけんきえ)』『信貴山(しぎさん)縁起』などが代表作品としてあげられよう。『粉河寺(こかわでら)縁起』なども勧進(かんじん)僧によって書かれ、勧進の目的で制作された証(あかし)であることを示す。『一遍聖絵(いっぺんひじりえ)』『融通念仏(ゆうずうねんぶつ)縁起』その他の宗祖伝記絵も各宗派の宣伝の道具として、絵解きとともに用いられたものであろう。浄土を説く『春日曼荼羅縁起』に類するものも多い。

［渡邊昭五］

『宇井伯寿著『仏教思想研究』（1943・岩波書店）』

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