| 翻訳と辞書 |
Saṃsāra
Saṃsāra (Sanskrit संसार), is the repeating cycle of birth, life and death (reincarnation) as well as one's actions and consequences in the past, present, and future in Hinduism, Buddhism, Bon, Jainism, Taoism,〔(简论道教与佛教生死观的差异 )〕 and Sikhism.
According to these religions, a person's current life is only one of many lives that will be lived—stretching back before birth into past existences and reaching forward beyond death into future incarnations. During the course of each life, the quality of the actions (karma) performed determine the future destiny of each person. The Buddha taught that there is no beginning to this cycle but that it can be ended through perceiving reality. The goal of these religions is to realize this truth, the achievement of which (like ripening of a fruit) is moksha or nirvana (liberation).
==Etymology and origin==
Saṃsāra is a Sanskrit word, the literal meaning of which is "a wandering through" – in reference to the passage through many states of existence that is involved in the cycle of death and rebirth.
The historical origins of a concept of a cycle of repeated reincarnation are obscure but the idea appears frequently in religious and philosophical texts in both India and ancient Greece during the middle of the first millennium B.C.E. Orphism, Platonism, Jainism and Buddhism all discuss the transmigration of beings from one life to another. The concept of reincarnation is present in the early Vedic texts such as the Rigveda but some scholars speculate it to have originated from the shramana traditions. Several scholars believe that reincarnation was adopted from this religious culture by the Historical Vedic religion and that Brahmins first wrote down scriptures containing these ideas in the early (Aitereya) Upanishads.〔“This suggests that the doctrine of transmigration is non-aryan and was accepted by non-vedics like Ajivikism, Jainism and Buddhism. The Indo-aryans may have borrowed the theory of re-birth after coming in contact with the aboriginal inhabitants of India. Certainly Jainism and non-vedics ... accepted the doctrine of rebirth as supreme postulate or article of faith.” Masih, page 37.〕〔Karel Werner, ''The Longhaired Sage'' in ''The Yogi and the Mystic.'' Karel Werner, ed., Curzon Press, 1989, page 34. "Rahurkar speaks of them as belonging to two distinct 'cultural strands' ... Wayman also found evidence for two distinct approaches to the spiritual dimension in ancient India and calls them the traditions of 'truth and silence.' He traces them particularly in the older Upanishads, in early Buddhism, and in some later literature."〕〔Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge University - Press : UK ISBN 0-521-43878-0 - “The origin and doctrine of Karma and Samsara are obscure. These concepts were certainly circulating amongst sramanas, and Jainism and Buddhism developed specific and sophisticated ideas about the process of transmigration. It is very possible that the karmas and reincarnation entered the mainstream brahaminical thought from the sramana or the renouncer traditions.” Page 86.〕〔Padmanabh S. Jaini 2001 “Collected Paper on Buddhist Studies” Motilal Banarsidass Publ 576 pages ISBN 81-208-1776-1: "Yajnavalkya’s reluctance and manner in expounding the doctrine of karma in the assembly of Janaka (a reluctance not shown on any other occasion) can perhaps be explained by the assumption that it was, like that of the transmigration of soul, of non-brahmanical origin. In view of the fact that this doctrine is emblazoned on almost every page of sramana scriptures, it is highly probable that it was derived from them." Page 51.〕〔Govind Chandra Pande, (1994) Life and Thought of Sankaracarya, Motilal Banarsidass ISBN 81-208-1104-6 : Early Upanishad thinkers like Yajnavalkya were acquainted with the sramanic thinking and tried to incorporate these ideals of Karma, Samsara and Moksa into the vedic thought im mendicancy as an ideal. Page 135.〕〔"The sudden appearance of this theory (karma ) in a full-fledged form is likely to be due, as already pointed out, to an impact of the wandering muni-and-shramana-cult, coming down from the pre-Vedic non-Aryan time." Kashi Nath Upadhyaya, ''Early Buddhism and the Bhagavadgita''. Motilal Banarsidass Publ., 1998, page 76.〕
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
■ウィキペディアで「Saṃsāra」の詳細全文を読む
スポンサード リンク
| 翻訳と辞書 : 翻訳のためのインターネットリソース |
Copyright(C) kotoba.ne.jp 1997-2016. All Rights Reserved.
|
|