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Samkhya or Sankhya ((サンスクリット:सांख्य), IAST: ') is one of the six āstika (orthodox) schools of Indian philosophy.〔Knut Jacobsen, Theory and Practice of Yoga, Motilal Banarsidass, ISBN 978-8120832329, pages 100-101〕〔"Samkhya", American Heritage Dictionary of the English Language, Fifth Edition (2011), Quote: "Samkhya is a system of Hindu philosophy based on a dualism involving the ultimate principles of soul and matter."〕〔 "Samkhya", Webster’s College Dictionary (2010), Random House, ISBN 978-0375407413, Quote: "Samkhya is a system of Hindu philosophy stressing the reality and duality of spirit and matter."〕 It is most related to the Yoga school of Hinduism, and it was influential on other schools of Indian philosophy.〔Roy Perrett, Indian Ethics: Classical traditions and contemporary challenges, Volume 1 (Editor: P Bilimoria et al), Ashgate, ISBN 978-0754633013, pages 149-158〕 Sāmkhya is an enumerationist philosophy whose epistemology accepts three of six pramanas (proofs) as the only reliable means of gaining knowledge. These include ''pratyakṣa'' (perception), ''anumāṇa'' (inference) and ''śabda'' (''āptavacana'', word/testimony of reliable sources).〔〔〔John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN 978-0791430675, page 238〕 Sometimes described as one of the rationalist school of Indian philosophy, this ancient school's reliance on reason was neither exclusive nor strong.〔Mike Burley (2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge, ISBN 978-0415648875, pages 43-46〕〔David Kalupahana (1995), Ethics in Early Buddhism, University of Hawaii Press, ISBN 978-0824817022, page 8, Quote: The rational argument is identified with the method of Samkhya, a rationalist school, upholding the view that "nothing comes out of nothing" or that "being cannot be non-being".〕 Samkhya is strongly dualist. Sāmkhya philosophy regards the universe as consisting of two realities; puruṣa (consciousness) and prakṛti (matter). Jiva (a living being) is that state in which puruṣa is bonded to prakṛti in some form.〔 This fusion, state the Samkhya scholars, led to the emergence of ''buddhi'' ("intellect") and ''ahaṅkāra'' (ego consciousness). The universe is described by this school as one created by purusa-prakṛti entities infused with various permutations and combinations of variously enumerated elements, senses, feelings, activity and mind.〔(Samkhya - Hinduism ) Encyclopedia Britannica (2014)〕 During the state of imbalance, one of more constituents overwhelm the others, creating a form of bondage, particularly of the mind. The end of this imbalance, bondage is called liberation, or kaivalya, by the Samkhya school.〔Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, ISBN 978-8120805033, pages 36-47〕 The existence of God or supreme being is not directly asserted, nor considered relevant by the Samkhya philosophers. Sāṃkhya denies the final cause of Ishvara (God). While the Samkhya school considers the Vedas as a reliable source of knowledge, it is an atheistic philosophy according to Paul Deussen and other scholars.〔Mike Burley (2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge, ISBN 978-0415648875, page 39〕〔Lloyd Pflueger, Person Purity and Power in Yogasutra, in Theory and Practice of Yoga (Editor: Knut Jacobsen), Motilal Banarsidass, ISBN 978-8120832329, pages 38-39〕 A key difference between Samkhya and Yoga schools, state scholars,〔〔Mike Burley (2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge, ISBN 978-0415648875, page 39, 41〕 is that Yoga school accepts a "personal, yet essentially inactive, deity" or "personal god".〔Kovoor T. Behanan (2002), Yoga: Its Scientific Basis, Dover, ISBN 978-0486417929, pages 56-58〕 Samkhya is known for its theory of guṇas (qualities, innate tendencies).〔Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, ISBN 978-8120805033, pages 154-206〕 Guṇa, it states, are of three types: ''sattva'' being good, compassionate, illuminating, positive, and constructive; ''rajas'' is one of activity, chaotic, passion, impulsive, potentially good or bad; and ''tamas'' being the quality of darkness, ignorance, destructive, lethargic, negative. Everything, all life forms and human beings, state Samkhya scholars, have these three guṇas, but in different proportions. The interplay of these guṇas defines the character of someone or something, of nature and determines the progress of life.〔James G. Lochtefeld, Guna, in The Illustrated Encyclopedia of Hinduism: A-M, Vol. 1, Rosen Publishing, ISBN 9780823931798, page 265〕〔T Bernard (1999), ''Hindu Philosophy'', Motilal Banarsidass, ISBN 978-81-208-1373-1, pages 74–76〕 The Samkhya theory of guṇas was widely discussed, developed and refined by various schools of Indian philosophies, including Buddhism.〔Alex Wayman (1962), Buddhist Dependent Origination and the Samkhya gunas, Ethnos, Volume 27, Issue 1-4, pages 14-22, 〕 Samkhya's philosophical treatises also influenced the development of various theories of Hindu ethics.〔 ==Etymology== ''Samkhya'' (सांख्य), also referred to as ''Sankhya'', ''Sāṃkhya'', or ''Sāṅkhya'', is a Sanskrit word that, depending on the context, means "to reckon, count, enumerate, calculate, deliberate, reason, reasoning by numeric enumeration, relating to number, rational."〔(saMkhya ) Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany〕 In the context of ancient Indian philosophies, ''Samkhya'' refers to the philosophical school in Hinduism based on systematic enumeration and rational examination.〔Mike Burley (2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge, ISBN 978-0415648875, pages 47-48〕 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「Samkhya」の詳細全文を読む スポンサード リンク
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