Agama Buddha: Perbezaan antara semakan

== Sejarah ==

{{Main|Sejarah agama Buddha}}

 

Secara sejarah, akar Buddhisme terletak pada pemikiran keagamaan dari India kuno selama separuh kedua dari milenium pertama SM.{{sfn|Gethin|2008|p=xv}} Pada masa tersebut merupakan sebuah jangka masa pergolakan sosial dan keagamaan, disebabkan oleh ketidakpuasan yang signifikan terhadap pengorbanan dan ritual-ritual dari Brahmanisme Veda{{refn|group=note|name=buddhismFound|Buddhism: The foundations of Buddhism, The cultural context. In ''[[Encyclopædia Britannica]]''. Retrieved 19-07-2009, from Encyclopædia Britannica Online Library Edition}} Tentangan muncul dari berbagai kelompok keagamaan asketis dan ahli falsafah baharu yang memungkiri tradisi Brahamanis dan menolak autoriti [[Veda]] dan para [[Brahmin]].{{refn|group=note|name=ebhindu|Encyclopædia Britannica Online. Hinduism: History of Hinduism: The Vedic period (2nd millennium – 7th century BCE); Challenges to Brahmanism (6th – 2nd century BCE); Early Hinduism (2nd century BCE – 4th century CE). Retrieved 19-07-2009.}}{{sfn|Warder|2000|p=32}} Kelompok-kelompok ini, yang anggotanya dikenali sebagai sramana, merupakan kelanjutan dari sebuah untaian pemikiran India yang bersifat bukan Veda, yang terpisah dari Brahmanisme Indo-Arya.{{refn|group=note|name=Masih |According to Masih:{{sfn|Masih |2000|p=18}} "Alongside Hinduism was the non-Aryan Shramanic culture with its roots going back to prehistoric times."}} Para ahli memiliki alasan untuk percaya bahawa idea-idea seperti samsara, karma (dalam hal pengaruh moraliti terhadap kelahiran kembali), dan moksha, berasal dari sramana, dan kemudian diadoptasi oleh agama ortodoks Brahmin.{{refn|group=note|name=Masih B|Masih:{{sfn|Masih |2000|p=37}} "This confirms that the doctrine of transmigration is non-aryan and was accepted by non-vedics like Ajivikism, Jainism and Buddhism. The Indo-aryans 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."}}{{refn|group=note|name=Karel Werner|Karel Werner:{{sfn|Werner|1989|p=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."}}{{refn|group=note|name=Flood|Flood:{{sfn|Flood|1996|p=86}} "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."}}{{refn|group=note|name=Jaini |Padmanabh S. Jaini states:{{sfn|Jaini |2001 |p=51}} "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."}}{{refn|group=note|name=Pande|Govind Chandra Pande:{{sfn|Pande|1994 |p=135}} "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 implying a disparagement of the vedic ritualism and recognising the mendicancy as an ideal."}}{{refn|group=note|name=Upadhyaya|Kashi Nath Upadhyaya: "The sudden appearance of this theory [of karma] in a full-fledged form is likely due, as already pointed out, to an impact of the wandering muni-and-[[shramana]]-cult, coming down from the pre-Vedic non-Aryan time."{{sfn|Upadhyaya|1998|p=76}}}}

 

 

Pandangan ini didukung oleh penelitian di wilayah di mana gagasan ini berasal. Buddhisme lahir di Magadha Raya, yang terletak di sebelah barat laut dari Sravasti, ibu kota Kosala, ke [[Rajgir|Rajagaha]] di sebelah tenggara. Negeri ini, di sebelah timur aryavarta, negeri bangsa [[Arya]], yang dikenal sebagai bukan Veda.<ref>Satapatha Brahmana 13.8.1.5</ref> Naskah Veda lainnya mengungkap ketidaksukaan penduduk Magadha, mungkin kerana Magadha pada masa tersebut belum mendapat pengaruh Brahmanisme.{{sfn|Oldenberg|1991|p=}} Sebelum abad ke-2 atau ke-3 SM, penyebaran Brahmanisme ke arah timur memasuki Magadha Raya tidaklah signifikan. Pemikiran-pemikiran yang berkembang di Magadha Raya sebelum abad tersebut tidak tunduk pada pengaruh Veda. Hal ini termasuk tumimbal lahir dan hukum karma yang muncul dalam sejumlah gerakan di Magadha Raya, termasuk Buddhisme. Gerakan-gerakan ini mewarisi pemikiran tumimbal lahir dan hukum karma dari kebudayaan yang lebih awal.{{sfn|Bronkhorst|2007|pp=}}