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古印度吠陀時代之業論=The Doctrine of Karma in the Vedic Literature in Ancient India |
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| Author |
屈大成 (著)=Wut, Tai-shing (au.)
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| Source |
南亞研究=South Asian Studies
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| Volume | n.3 |
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| Date | 2011 |
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| Pages | 136 - 149 |
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| Publisher | 中國社會科學出版社 |
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| Publisher Url |
http://www.csspw.com.cn/
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| Location | 北京, 中國 [Beijing, China] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Note | 屈大成，香港城市大學中國文化中心助理教授。 |
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| Keyword | 業=karma; 輪回=transmigration; 吠陀=Veda; 奧義書=Upanisad; 佛教=Buddhism |
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| Abstract | 業，是印度宗教哲學最重要的觀念之一。本文指出,在《梨俱吠陀》、《阿闥陀吠陀》、《梵書》中，"業"一詞雖系就獻祭或一般行為而言，但業報積存、天堂地獄等說法,已逐步形成。至奧義書，明確指出善惡行為會有相對應的結果，影響來生的命運；人如能與梵合一，可永恒不朽，否則不斷轉生。由此可見，業報輪回說已十分成熟，並成為梵我理論的有機組成部分；而業報轉移和臨終一念決定轉世去向的說法，亦見於《奧義書》。凡此種種，皆應為佛學研究者所注意。
Karma is a crucial religious and philosophical concept in India. This essay points out, in Rgveda, Atharvaveda and Brāhmana, karma though denotes sacrifice, work or deed, the ideas of accumulation of karmic consequences, heaven and hell have been gradually taken shape. In Upanisad, good and bad deeds will have corresponding results that affect the subsequent lives. If people can reach the realm of Brahman, immortality can be also attained. Otherwise, people will be born repeatedly. Karma and rebirth become an organic component of brahman － ātman theory. Upanisad also voices out that karma can be transferred and the last thought at the point of death will determine the fate of next life. All these should not been overlooked by Buddhist scholars. |
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| Table of contents | 一、吠陀詩集和梵書的業論 137
二、古奧義書的業論 144
結語 148 |
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| ISSN | 10028404 (P) |
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| Hits | 2 |
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| Created date | 2024.05.16 |
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| Modified date | 2024.05.16 |
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