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Conference Paper: Bīja and Bījabhāva Revisited
| Title | Bīja and Bījabhāva Revisited |
|---|---|
| Authors | |
| Issue Date | 1-Jul-2023 |
| Abstract | By examining the few occurrences of bīja and bījabhāva in the Abhidharmakośabhāṣya and its commentaries, Kazuo Hyōdō concludes that Vasubandhu clearly distinguishes bīja from bījabhāva. According to Hyōdō, bījabhāva denotes the capability (śakti) to generate effect in the serial continuity (saṃtati) while bīja refers to the nāmarūpa that holds such a capability. Hyōdō’s opinion has been widely accepted by many scholars, such as Junshō Katō and Changhwan Park. For example, Park holds that bīja demonstrates the diachronic botanical aspect of seed—the karmic causality known as saṃtati-pariṇāma-viśeṣa, while bījabhāva demonstrates the synchronic subliminal aspect of seed—the anuśaya which co-exists with the paryavasthāna. However, KL Dhammajoti based on one example concerning anuśaya in the Yogācārabhūmi asserts that bījabhāva is synonymous with bīja. This paper examines the occurrences of bīja and bījabhāva in the Abhidharmakośabhāṣya and the Yogācārabhūmi. It will be argued that bījabhāva does not inherently imply temporality, but only means the causal mechanism of seed. Whether bījabhāva suggests simultaneity between seed and its fruit depends on the theoretical paradigm of a specific Buddhist school. |
| Persistent Identifier | http://hdl.handle.net/10722/358341 |
| DC Field | Value | Language |
|---|---|---|
| dc.contributor.author | Gao, Mingyuan | - |
| dc.date.accessioned | 2025-08-02T00:30:03Z | - |
| dc.date.available | 2025-08-02T00:30:03Z | - |
| dc.date.issued | 2023-07-01 | - |
| dc.identifier.uri | http://hdl.handle.net/10722/358341 | - |
| dc.description.abstract | <p>By examining the few occurrences of <em>bīja</em> and <em>bījabhāva</em> in the <em>Abhidharmakośabhāṣya</em> and its commentaries, Kazuo Hyōdō concludes that Vasubandhu clearly distinguishes <em>bīja</em> from <em>bījabhāva</em>. According to Hyōdō, <em>bījabhāva</em> denotes the capability (<em>śakti</em>) to generate effect in the serial continuity (<em>saṃtati</em>) while <em>bīja</em> refers to the <em>nāmarūpa</em> that holds such a capability. Hyōdō’s opinion has been widely accepted by many scholars, such as Junshō Katō and Changhwan Park. For example, Park holds that <em>bīja</em> demonstrates the diachronic botanical aspect of seed—the karmic causality known as <em>saṃtati-pariṇāma-viśeṣa</em>, while <em>bījabhāva</em> demonstrates the synchronic subliminal aspect of seed—the <em>anuśaya</em> which co-exists with the <em>paryavasthāna</em>. However, KL Dhammajoti based on one example concerning <em>anuśaya</em> in the <em>Yogācārabhūmi</em> asserts that <em>bījabhāva</em> is synonymous with <em>bīja</em>. This paper examines the occurrences of <em>bīja</em> and <em>bījabhāva</em> in the <em>Abhidharmakośabhāṣya</em> and the <em>Yogācārabhūmi</em>. It will be argued that <em>bījabhāva</em> does not inherently imply temporality, but only means the causal mechanism of seed. Whether <em>bījabhāva</em> suggests simultaneity between seed and its fruit depends on the theoretical paradigm of a specific Buddhist school.</p> | - |
| dc.language | eng | - |
| dc.relation.ispartof | The 9th Chinese Buddhism & Sheng Yen International Conference (29/06/2023-01/07/2023, Taipei) | - |
| dc.title | Bīja and Bījabhāva Revisited | - |
| dc.type | Conference_Paper | - |