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Dalam Buddhisme, samsara (KBBI; Pali: saṃsāra; Sanskerta: संसारcode: sa is deprecated ) adalah siklus tanpa awal dari kelahiran berulang, keberadaan duniawi, dan kematian kembali. Samsara dianggap sebagai penderitaan (dukkha), dan secara umum tidak memuaskan dan menyakitkan,^[1] dilanggengkan oleh nafsu keinginan (taṇhā) dan ketidaktahuan (avijjā), dan karma serta pengindraan yang dihasilkannya.^[2]^[3]^[4]

Berbeda dari keyakinan agama Hindu, konsep samsara dalam Buddhisme menyatakan bahwa, meskipun makhluk-makhluk hidup mengalami siklus kelahiran kembali yang tak berujung, tidak ada jiwa atau roh (atman) yang tidak berubah yang berpindah dari satu kehidupan ke kehidupan lainnya.^[5]^[6] Ajaran tentang tanpa-atma (tanpa-diri) ini disebut anatta (Pali) atau anātman (Sanskerta) dalam kitab-kitab Buddhis.^[7]^[8]

Punarbawa atau kelahiran kembali terjadi di tiga puluh satu alam keberadaan, yaitu alam-alam surga (brahma dan dewa), alam manusia, dan alam-alam rendah (binatang, hantu kelaparan, jin, dan neraka).^{[note 1]} Samsara berakhir jika seseorang mencapai Nirwana,^{[note 2]} “padamnya” nafsu keinginan dan perolehan kebijaksanaan sejati atas ketidakkekalan (anicca) dan realitas tanpa-atma (anatta).^[10]^[11]^[12]

Karakteristik

Dalam Buddhisme, saṃsāra adalah "siklus kehidupan, kematian, dan kelahiran kembali yang terus menerus dan sarat penderitaan, tanpa awal dan akhir".^[1]^[13] Dalam beberapa sutta, khususnya Saṁyutta Nikāya 15. disebutkan, "Dari suatu awal yang tidak dapat dipahami muncullah kelahiran kembali. Titik awalnya tidak jelas, meskipun makhluk-makhluk yang terhalang oleh ketidaktahuan dan terbelenggu oleh nafsu keinginan terlahir kembali dan mengembara".^[14] Samsara merujuk pada siklus kelahiran dan kematian yang tidak pernah berakhir, dalam enam jenis alam realitas (gati, domain keberadaan; juga dikenal dengan kategorisasi yang berbeda dalam aliran Theravāda),^[15] mengembara dari satu kehidupan ke kehidupan lain tanpa arah atau tujuan tertentu.^[16]^[17]^{[note 3]} Samsara dicirikan oleh dukkha ("tidak memuaskan," "menyakitkan"). Samsara berhubungan dengan Empat Kebenaran Mulia, karena dukkha ("tidak memuaskan," "menyakitkan") adalah inti dari samsara.^[19]^[20] Setiap kelahiran kembali bersifat sementara dan tidak kekal. Dalam setiap kelahiran kembali, seseorang dilahirkan dan mati, untuk dilahirkan kembali di tempat lain sesuai dengan karmanya masing-masing.^[21] Samsara dilanggengkan oleh avijjā ("ketidaktahuan") seseorang, khususnya tentang anicca ("ketidakkekalan") dan anatta ("tanpa-diri")^[22]^[23] dan dari taṇhā (nafsu keinginan).^{[note 4]} Samsara terus berlanjut hingga tercapainya Nirwana melalui kebijaksanaan,^[18]^{[note 2]} “padamnya” nafsu keinginan dan perolehan kebijaksanaan sejati atas ketidakkekalan (anicca) dan realitas tanpa-diri (anatta).^[10]^[11]^[12] Konsep terkait samsara dan gagasan tentang siklus keberadaan sudah ada sejak 800 SM.^[28]

Catatan

^ Klasifikasi tiga puluh satu alam keberadaan adalah hasil interpretasi aliran Theravāda, sedangkan Buddhisme awal juga mengenalkan kategorisasi enam alam: tiga alam baik (surgawi, setengah-dewa, manusia) dan tiga alam buruk (binatang, hantu, neraka). Kitab-kitab Buddhis yang lebih awal juga mengenalkan kategorisasi lima alam, bukan enam alam; ketika digambarkan sebagai lima alam, alam dewa dan alam setengah dewa dianggap sebagai satu jenis alam.^[9]
^ ^a ^b
Mengakhiri samsara:
- Kevin Trainor: "Buddhist doctrine holds that until they realize nirvana, beings are bound to undergo rebirth and redeath due to their having acted out of ignorance and desire, thereby producing the seeds of karma".^[26]
- Conze: "Nirvana is the raison d’être of Buddhism, and its ultimate justification."^[27]
^
Samsara adalah siklus kelahiran kembali yang terus-menerus dan berulang dalam enam jenis alam kehidupan:
- Damien Keown: "Although Buddhist doctrine holds that neither the beginning of the process of cyclic rebirth nor its end can ever be known with certainty, it is clear that the number of times a person may be reborn is almost infinite. This process of repeated rebirth is known as saṃsāra or 'endless wandering', a term suggesting continuous movement like the flow of a river. All living creatures are part of this cyclic movement and will continue to be reborn until they attain nirvana."^[18]
- Ajahn Sucitto: "This continued movement is [...] what is meant by samsāra, the wandering on. According to the Buddha, this process doesn't even stop with death—it's like the habit transfers almost genetically to a new consciousness and body."^[17]
^
Ketidaktahuan dan nafsu keinginan:
- John Bowker: "In Buddhism, samsāra is the cycle of continuing appearances through the domains of existence (gati), but with no Self (anātman, [ātman means the enduring, immortal self]) being reborn: there is only the continuity of consequence, governed by karma."^{[web 1]}
- Chogyam Trungpa menyatakan: "Cyclic existence [is] the continual repetitive cycle of birth, death, and bardo that arises from ordinary beings' grasping and fixating on a self and experiences. (...) Samsara arises out of ignorance and is characterized by suffering."^[24] Chogyam Trungpa's description includes a reference to the bardo, or intermediate state, that is emphasized in the Tibetan tradition.
- Huston Smith dan Philip Novak menyatakan: "The Buddha taught that beings, confused as they are by ignorant desires and fears, are caught in a vicious cycle called samsara, freedom from which—nirvana—was the highest human end."^[25]

Referensi

^ ^a ^b Wilson 2010.
^ Juergensmeyer & Roof 2011, hlm. 271-272.
^ McClelland 2010, hlm. 172, 240.
^ Williams, Tribe & Wynne 2012, hlm. 18–19, chapter 1.
^ Trainor 2004, hlm. 58, Quote: "Buddhism shares with Hinduism the doctrine of Samsara, whereby all beings pass through an unceasing cycle of birth, death and rebirth until they find a means of liberation from the cycle. However, Buddhism differs from Hinduism in rejecting the assertion that every human being possesses a changeless soul which constitutes his or her ultimate identity, and which transmigrates from one incarnation to the next..
^ Naomi Appleton (2014). Narrating Karma and Rebirth: Buddhist and Jain Multi-Life Stories. Cambridge University Press. hlm. 76–89. ISBN 978-1-139-91640-0. Diarsipkan dari versi asli tanggal 2016-08-30. Diakses tanggal 2016-09-25.
^ Anatta Buddhism Diarsipkan 2015-12-10 di Wayback Machine., Encyclopædia Britannica (2013)
^ [a] Christmas Humphreys (2012). Exploring Buddhism. Routledge. hlm. 42–43. ISBN 978-1-136-22877-3. Diarsipkan dari versi asli tanggal 2021-04-13. Diakses tanggal 2016-09-25. [b] Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. hlm. 51. ISBN 978-0-521-85241-8. Diarsipkan dari versi asli tanggal 2021-04-14. Diakses tanggal 2016-09-25. , Quote: "(...) anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps - the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering." [c] Richard Gombrich (2006). Theravada Buddhism. Routledge. hlm. 47. ISBN 978-1-134-90352-8. Diarsipkan dari versi asli tanggal 2019-08-16. Diakses tanggal 2016-09-25. , Quote: "(...) Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."
^ Buswell 2004, hlm. 711-712.
^ ^a ^b Buswell & Gimello 1992, hlm. 7–8, 83–84.
^ ^a ^b Choong 1999, hlm. 28–29, Quote: "Seeing (passati) the nature of things as impermanent leads to the removal of the view of self, and so to the realisation of nirvana.".
^ ^a ^b Rahula 2014, hlm. 51-58.
^ Laumakis 2008, hlm. 97.
^ http://suttacentral.net/en/sn15.3 Diarsipkan 2017-03-30 di Wayback Machine. - SN 15.3 Assu-sutta
^ Bowker 1997.
^ Gethin 1998, hlm. 119.
^ ^a ^b Ajahn Sucitto 2010, hlm. 37-38.
^ ^a ^b Keown 2000, Kindle locations 702-706.
^ Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press, Incorporated. hlm. 248. ISBN 9780198605607.
^ Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press Incorporated. hlm. 248. ISBN 9780198605607. Although not mentioned by name, samsara is the situation that is characterized as suffering (*duhkha) in the first of the *Four Noble Truths (aryasatya).
^ Williams 2002, hlm. 74-75.
^ Keown 2004, hlm. 81, 281.
^ Fowler 1999, hlm. 39–42.
^ Chogyam Trungpa 2009, hlm. 137.
^ Smith & Novak 2009, Kindle Location 2574.
^ Trainor 2004, hlm. 62–63.
^ Conze 2013, hlm. 71.
^ Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press, Incorporated. hlm. 248. ISBN 9780198605607. The word samsara does not appear in the *Vedas, but the notion of cyclic birth and death is an ancient one and dates to around 800 BCE.

Situs web

^ John Bowker. The Concise Oxford Dictionary of World Religions. 1997. Encyclopedia.com. 24 November 2012 "Saṃsāra." Diarsipkan 2010-10-23 di Wayback Machine.;
John Bowker (2014). God: A Very Short Introduction. Oxford University Press. hlm. 84–86. ISBN 978-0-19-870895-7. Diarsipkan dari versi asli tanggal 2017-01-22. Diakses tanggal 2016-09-25.

Daftar pustaka

Ajahn Sucitto (2010), Turning the Wheel of Truth: Commentary on the Buddha's First Teaching, Shambhala
Anderson, Carol (1999), Pain and Its Ending: The Four Noble Truths in the Theravada Buddhist Canon, Routledge
Bowker, John, ed. (1997), The Oxford Dictionary of World Religions, Oxford
Bronkhorst, Johannes (1993), The Two Traditions Of Meditation In Ancient India, Motilal Banarsidass Publishers
Buswell, Robert E.; Gimello, Robert M. (1992), Paths to Liberation: The Mārga and Its Transformations in Buddhist Thought, University of Hawaii Press, ISBN 978-0-8248-1253-9, diarsipkan dari versi asli tanggal 2017-03-24, diakses tanggal 2016-09-25
Buswell, Robert E., ed. (2004), Encyclopedia of Buddhism, Macmillan Reference USA, ISBN 978-0-02-865718-9
Buswell, Robert; Lopez, Donald, ed. (2013), Princeton Dictionary of Buddhism, Princeton, NJ: Princeton University Press, ISBN 9780691157863
Chogyam Trungpa (2009), The Truth of Suffering and the Path of Liberation (edited by Judy Leif), Shambhala
Choong, Mun-Keat (1999), The Notion of Emptiness in Early Buddhism, Motilal Banarsidass, ISBN 978-81-208-1649-7, diarsipkan dari versi asli tanggal 2016-11-27, diakses tanggal 2016-09-25
Cohen, Robert S. (2006). Beyond Enlightenment: Buddhism, Religion, Modernity. Routledge.
Conze, Edward (2013), Buddhist Thought in India: Three Phases of Buddhist Philosophy, Routledge, ISBN 978-1-134-54231-4, diarsipkan dari versi asli tanggal 2016-08-31, diakses tanggal 2016-09-25
Dalai Lama (1992), The Meaning of Life, translated and edited by Jeffrey Hopkins, Wisdom
Edelglass, William; et al. (2009), Buddhist Philosophy: Essential Readings, Oxford University Press, ISBN 978-0-19-532817-2, diarsipkan dari versi asli tanggal 2017-02-24, diakses tanggal 2016-09-25
Flores, Ralph (2009), Buddhist Scriptures as Literature: Sacred Rhetoric and the Uses of Theory, State University of New York Press, ISBN 978-0-7914-7340-5, diarsipkan dari versi asli tanggal 2017-03-24, diakses tanggal 2016-09-25
Fowler, Merv (1999), Buddhism: Beliefs and Practices, Sussex Academic Press, ISBN 978-1-898723-66-0, diarsipkan dari versi asli tanggal 2016-11-21, diakses tanggal 2016-09-25
Gethin, Rupert (1998), Foundations of Buddhism, Oxford University Press
Gombrich, Richard F. (1997). How Buddhism Began: The Conditioned Genesis of the Early Teachings. Routledge. ISBN 978-1-134-19639-5. Diarsipkan dari versi asli tanggal 2020-05-19. Diakses tanggal 2016-09-25.
Gombrich, Richard F. (2006). How Buddhism Began: The Conditioned Genesis of the Early Teachings. Routledge. ISBN 978-1-134-19639-5. Diarsipkan dari versi asli tanggal 2020-05-19. Diakses tanggal 2016-09-25.
Harvey, Peter (1990), An Introduction to Buddhism, Cambridge University Press
Padmanabh Jaini (1980). Wendy Doniger, ed. Karma and Rebirth in Classical Indian Traditions. University of California Press. ISBN 978-0-520-03923-0.
Juergensmeyer, Mark; Roof, Wade Clark (2011), Encyclopedia of Global Religion, SAGE Publications, ISBN 978-1-4522-6656-5, diarsipkan dari versi asli tanggal 2019-03-31, diakses tanggal 2016-09-25
Keown, Damien (2013). Buddhism: A Very Short Introduction. Oxford University Press. ISBN 978-0-19-966383-5. Diarsipkan dari versi asli tanggal 2017-03-23. Diakses tanggal 2016-09-25.
Keown, Damien (2000), Buddhism: A Very Short Introduction, Oxford University Press, Kindle Edition
Keown, Damien (2004), A Dictionary of Buddhism, Oxford University Press, ISBN 978-0-19-157917-2
Laumakis, Stephen J. (2008). An Introduction to Buddhist Philosophy. Cambridge University Press. ISBN 978-1-139-46966-1. Diarsipkan dari versi asli tanggal 2017-01-21. Diakses tanggal 2016-09-25.
McClelland, Norman C. (2010), Encyclopedia of Reincarnation and Karma, McFarland, ISBN 978-0-7864-5675-8, diarsipkan dari versi asli tanggal 2016-11-26, diakses tanggal 2016-09-25
The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikaya, diterjemahkan oleh Nanamoli, Bhikkhu, Boston: Wisdom Publications, 1995, ISBN 978-0-86171-072-0
Obeyesekere, Gananath (1980). Wendy Doniger, ed. Karma and Rebirth in Classical Indian Traditions. University of California Press. ISBN 978-0-520-03923-0.
Obeyesekere, Gananath (2005). Wendy Doniger, ed. Karma and Rebirth: A Cross Cultural Study. Motilal Banarsidass. ISBN 978-8120826090.
Patrul Rinpoche (1998), The Words of My Perfect Teacher, Altamira
Rahula, Walpola (2014), What the Buddha Taught, Oneworld Classics, ISBN 978-1-78074-000-3, diarsipkan dari versi asli tanggal 2016-08-31, diakses tanggal 2016-09-25
Smith, Huston; Novak, Philip (2009), Buddhism: A Concise Introduction, HarperOne, Kindle Edition
Sogyal Rinpoche (2009), The Tibetan Book of Living and Dying, Harper Collins, Kindle Edition
Trainor, Kevin (2004), Buddhism: The Illustrated Guide, Oxford University Press, ISBN 978-0-19-517398-7, diarsipkan dari versi asli tanggal 2020-05-18, diakses tanggal 2016-09-25
Vetter, Tilmann (1988), The Ideas and Meditative Practices of Early Buddhism, BRILL
Waldron, William S. (2003), The Buddhist Unconscious: The Alaya-vijñana in the context of Indian Buddhist Thought, Routledge
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Williams, Paul; Tribe, Anthony; Wynne, Alexander (2012), Buddhist Thought: A Complete Introduction to the Indian Tradition, Routledge, ISBN 978-1-136-52088-4, diarsipkan dari versi asli tanggal 2020-11-20, diakses tanggal 2016-09-25
Wilson, Jeff (2010), Saṃsāra and Rebirth, in Buddhism, Oxford University Press, doi:10.1093/obo/9780195393521-0141, ISBN 9780195393521

[realms2-10] Klasifikasi tiga puluh satu alam keberadaan adalah hasil interpretasi aliran Theravāda, sedangkan Buddhisme awal juga mengenalkan kategorisasi enam alam: tiga alam baik (surgawi, setengah-dewa, manusia) dan tiga alam buruk (binatang, hantu, neraka). Kitab-kitab Buddhis yang lebih awal juga mengenalkan kategorisasi lima alam, bukan enam alam; ketika digambarkan sebagai lima alam, alam dewa dan alam setengah dewa dianggap sebagai satu jenis alam.^[9]

[nirvanakc-11] Mengakhiri samsara:
Kevin Trainor: "Buddhist doctrine holds that until they realize nirvana, beings are bound to undergo rebirth and redeath due to their having acted out of ignorance and desire, thereby producing the seeds of karma".^[26]

Conze: "Nirvana is the raison d’être of Buddhism, and its ultimate justification."^[27]

[3] Kevin Trainor: "Buddhist doctrine holds that until they realize nirvana, beings are bound to undergo rebirth and redeath due to their having acted out of ignorance and desire, thereby producing the seeds of karma".^[26]

[4] Conze: "Nirvana is the raison d’être of Buddhism, and its ultimate justification."^[27]

[realms-21] Samsara adalah siklus kelahiran kembali yang terus-menerus dan berulang dalam enam jenis alam kehidupan:
Damien Keown: "Although Buddhist doctrine holds that neither the beginning of the process of cyclic rebirth nor its end can ever be known with certainty, it is clear that the number of times a person may be reborn is almost infinite. This process of repeated rebirth is known as saṃsāra or 'endless wandering', a term suggesting continuous movement like the flow of a river. All living creatures are part of this cyclic movement and will continue to be reborn until they attain nirvana."^[18]

Ajahn Sucitto: "This continued movement is [...] what is meant by samsāra, the wandering on. According to the Buddha, this process doesn't even stop with death—it's like the habit transfers almost genetically to a new consciousness and body."^[17]

[6] Damien Keown: "Although Buddhist doctrine holds that neither the beginning of the process of cyclic rebirth nor its end can ever be known with certainty, it is clear that the number of times a person may be reborn is almost infinite. This process of repeated rebirth is known as saṃsāra or 'endless wandering', a term suggesting continuous movement like the flow of a river. All living creatures are part of this cyclic movement and will continue to be reborn until they attain nirvana."^[18]

[7] Ajahn Sucitto: "This continued movement is [...] what is meant by samsāra, the wandering on. According to the Buddha, this process doesn't even stop with death—it's like the habit transfers almost genetically to a new consciousness and body."^[17]

[Ignorance_and_craving-30] Ketidaktahuan dan nafsu keinginan:
John Bowker: "In Buddhism, samsāra is the cycle of continuing appearances through the domains of existence (gati), but with no Self (anātman, [ātman means the enduring, immortal self]) being reborn: there is only the continuity of consequence, governed by karma."^{[web 1]}

Chogyam Trungpa menyatakan: "Cyclic existence [is] the continual repetitive cycle of birth, death, and bardo that arises from ordinary beings' grasping and fixating on a self and experiences. (...) Samsara arises out of ignorance and is characterized by suffering."^[24] Chogyam Trungpa's description includes a reference to the bardo, or intermediate state, that is emphasized in the Tibetan tradition.

Huston Smith dan Philip Novak menyatakan: "The Buddha taught that beings, confused as they are by ignorant desires and fears, are caught in a vicious cycle called samsara, freedom from which—nirvana—was the highest human end."^[25]

[9] John Bowker: "In Buddhism, samsāra is the cycle of continuing appearances through the domains of existence (gati), but with no Self (anātman, [ātman means the enduring, immortal self]) being reborn: there is only the continuity of consequence, governed by karma."^{[web 1]}

[10] Chogyam Trungpa menyatakan: "Cyclic existence [is] the continual repetitive cycle of birth, death, and bardo that arises from ordinary beings' grasping and fixating on a self and experiences. (...) Samsara arises out of ignorance and is characterized by suffering."^[24] Chogyam Trungpa's description includes a reference to the bardo, or intermediate state, that is emphasized in the Tibetan tradition.

[11] Huston Smith dan Philip Novak menyatakan: "The Buddha taught that beings, confused as they are by ignorant desires and fears, are caught in a vicious cycle called samsara, freedom from which—nirvana—was the highest human end."^[25]

[FOOTNOTEWilson2010-1] Wilson 2010.

[FOOTNOTEJuergensmeyerRoof2011271-272-2] Juergensmeyer & Roof 2011, hlm. 271-272.

[FOOTNOTEMcClelland2010172,_240-3] McClelland 2010, hlm. 172, 240.

[FOOTNOTEWilliamsTribeWynne201218–19,_chapter_1-4] Williams, Tribe & Wynne 2012, hlm. 18–19, chapter 1.

[FOOTNOTETrainor200458,_Quote:_"Buddhism_shares_with_Hinduism_the_doctrine_of_Samsara,_whereby_all_beings_pass_through_an_unceasing_cycle_of_birth,_death_and_rebirth_until_they_find_a_means_of_liberation_from_the_cycle._However,_Buddhism_differs_from_Hinduism_in_rejecting_the_assertion_that_every_human_being_possesses_a_changeless_soul_which_constitutes_his_or_her_ultimate_identity,_and_which_transmigrates_from_one_incarnation_to_the_next.-5] Trainor 2004, hlm. 58, Quote: "Buddhism shares with Hinduism the doctrine of Samsara, whereby all beings pass through an unceasing cycle of birth, death and rebirth until they find a means of liberation from the cycle. However, Buddhism differs from Hinduism in rejecting the assertion that every human being possesses a changeless soul which constitutes his or her ultimate identity, and which transmigrates from one incarnation to the next..

[naomiappleton76-6] Naomi Appleton (2014). Narrating Karma and Rebirth: Buddhist and Jain Multi-Life Stories. Cambridge University Press. hlm. 76–89. ISBN 978-1-139-91640-0. Diarsipkan dari versi asli tanggal 2016-08-30. Diakses tanggal 2016-09-25.

[britannicaanatta-7] Anatta Buddhism Diarsipkan 2015-12-10 di Wayback Machine., Encyclopædia Britannica (2013)

[anatta3sources-8] [a] Christmas Humphreys (2012). Exploring Buddhism. Routledge. hlm. 42–43. ISBN 978-1-136-22877-3. Diarsipkan dari versi asli tanggal 2021-04-13. Diakses tanggal 2016-09-25. [b] Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. hlm. 51. ISBN 978-0-521-85241-8. Diarsipkan dari versi asli tanggal 2021-04-14. Diakses tanggal 2016-09-25. , Quote: "(...) anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps - the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering." [c] Richard Gombrich (2006). Theravada Buddhism. Routledge. hlm. 47. ISBN 978-1-134-90352-8. Diarsipkan dari versi asli tanggal 2019-08-16. Diakses tanggal 2016-09-25. , Quote: "(...) Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."

[FOOTNOTEBuswell2004711-712-9] Buswell 2004, hlm. 711-712.

[FOOTNOTEBuswellGimello19927–8,_83–84-12] Buswell & Gimello 1992, hlm. 7–8, 83–84.

[FOOTNOTEChoong199928–29,_Quote:_"Seeing_(''passati'')_the_nature_of_things_as_impermanent_leads_to_the_removal_of_the_view_of_self,_and_so_to_the_realisation_of_nirvana."-13] Choong 1999, hlm. 28–29, Quote: "Seeing (passati) the nature of things as impermanent leads to the removal of the view of self, and so to the realisation of nirvana.".

[FOOTNOTERahula201451-58-14] Rahula 2014, hlm. 51-58.

[FOOTNOTELaumakis200897-15] Laumakis 2008, hlm. 97.

[16] ttps://suttacentral.net/en/sn15.3 Diarsipkan 2017-03-30 di Wayback Machine. - SN 15.3 Assu-sutta

[FOOTNOTEBowker1997-17] Bowker 1997.

[FOOTNOTEGethin1998119-18] Gethin 1998, hlm. 119.

[FOOTNOTEAjahn_Sucitto201037-38-19] Ajahn Sucitto 2010, hlm. 37-38.

[FOOTNOTEKeown2000Kindle_locations_702-706-20] Keown 2000, Kindle locations 702-706.

[22] Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press, Incorporated. hlm. 248. ISBN 9780198605607.

[23] Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press Incorporated. hlm. 248. ISBN 9780198605607. Although not mentioned by name, samsara is the situation that is characterized as suffering (*duhkha) in the first of the *Four Noble Truths (aryasatya).

[FOOTNOTEWilliams200274-75-24] Williams 2002, hlm. 74-75.

[FOOTNOTEKeown200481,_281-25] Keown 2004, hlm. 81, 281.

[FOOTNOTEFowler199939–42-26] Fowler 1999, hlm. 39–42.

[FOOTNOTEChogyam_Trungpa2009137-28] Chogyam Trungpa 2009, hlm. 137.

[FOOTNOTESmithNovak2009Kindle_Location_2574-29] Smith & Novak 2009, Kindle Location 2574.

[FOOTNOTETrainor200462–63-31] Trainor 2004, hlm. 62–63.

[FOOTNOTEConze201371-32] Conze 2013, hlm. 71.

[33] Keown, Damien (2003). Oxford Dictionary of Buddhism. Oxford University Press, Incorporated. hlm. 248. ISBN 9780198605607. The word samsara does not appear in the *Vedas, but the notion of cyclic birth and death is an ancient one and dates to around 800 BCE.

[nalanda1-27] John Bowker. The Concise Oxford Dictionary of World Religions. 1997. Encyclopedia.com. 24 November 2012 "Saṃsāra." Diarsipkan 2010-10-23 di Wayback Machine.;
John Bowker (2014). God: A Very Short Introduction. Oxford University Press. hlm. 84–86. ISBN 978-0-19-870895-7. Diarsipkan dari versi asli tanggal 2017-01-22. Diakses tanggal 2016-09-25.

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[2]

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 {{Untuk|samsara menurut agama Hindu dan secara umum|Samsara}}{{Buddhisme}}
 Dalam [[Buddhisme]], '''samsara''' ([[KBBI]]; {{lang-pi|''saṃsāra''}}; {{Lang-sa|संसार}}) adalah siklus tanpa awal dari kelahiran berulang, keberadaan duniawi, dan kematian kembali. Samsara dianggap sebagai [[Penderitaan (Buddhisme)|penderitaan]] (''dukkha''), dan secara umum tidak memuaskan dan menyakitkan,{{sfn|Wilson|2010}} dilanggengkan oleh [[nafsu keinginan]] (''taṇhā'') dan [[Ketidaktahuan (Buddhisme)|ketidaktahuan]] (''avijjā''), dan [[Karma dalam Buddhisme|karma]] serta [[Landasan indra|pengindraan]] yang dihasilkannya.{{sfn|Juergensmeyer|Roof|2011|p=271-272}}{{sfn|McClelland|2010|p=172, 240}}{{sfn|Williams|Tribe|Wynne|2012|p=18–19, chapter 1}}
+Berbeda dari keyakinan [[agama Hindu]], konsep samsara dalam Buddhisme menyatakan bahwa, meskipun makhluk-makhluk hidup mengalami siklus kelahiran kembali yang tak berujung, tidak ada jiwa atau roh (''[[atman]]'') yang tidak berubah yang berpindah dari satu kehidupan ke kehidupan lainnya.{{sfn|Trainor|2004|p=58, Quote: "Buddhism shares with Hinduism the doctrine of Samsara, whereby all beings pass through an unceasing cycle of birth, death and rebirth until they find a means of liberation from the cycle. However, Buddhism differs from Hinduism in rejecting the assertion that every human being possesses a changeless soul which constitutes his or her ultimate identity, and which transmigrates from one incarnation to the next.}}<ref name="naomiappleton76">{{cite book|author=Naomi Appleton|year=2014|url=https://books.google.com/books?id=AhT7AgAAQBAJ|title=Narrating Karma and Rebirth: Buddhist and Jain Multi-Life Stories|publisher=Cambridge University Press|isbn=978-1-139-91640-0|pages=76–89|access-date=2016-09-25|archive-url=https://web.archive.org/web/20160830191147/https://books.google.com/books?id=AhT7AgAAQBAJ|archive-date=2016-08-30|url-status=live}}</ref> Ajaran tentang [[tanpa-atma]] (tanpa-diri) ini disebut ''anatta'' ([[Bahasa Pali|Pali]]) atau ''anātman'' ([[Bahasa Sanskerta|Sanskerta]]) dalam [[Kitab Buddhis|kitab-kitab Buddhis]].<ref name="britannicaanatta">[http://www.britannica.com/topic/anatta Anatta Buddhism] {{Webarchive|url=https://web.archive.org/web/20151210185046/http://www.britannica.com/topic/anatta|date=2015-12-10}}, Encyclopædia Britannica (2013)</ref><ref name="anatta3sources">[a] {{cite book|author=Christmas Humphreys|year=2012|url=https://books.google.com/books?id=V3rYtmCZEIEC|title=Exploring Buddhism|publisher=Routledge|isbn=978-1-136-22877-3|pages=42–43|access-date=2016-09-25|archive-url=https://web.archive.org/web/20210413214532/https://books.google.com/books?id=V3rYtmCZEIEC|archive-date=2021-04-13|url-status=live}} [b] {{cite book|author=Brian Morris|year=2006|url=https://books.google.com/books?id=PguGB_uEQh4C&pg=PA51|title=Religion and Anthropology: A Critical Introduction|publisher=Cambridge University Press|isbn=978-0-521-85241-8|pages=51|access-date=2016-09-25|archive-url=https://web.archive.org/web/20210414231532/https://books.google.com/books?id=PguGB_uEQh4C&pg=PA51|archive-date=2021-04-14|url-status=live}}, '''Quote:''' "(...) anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps - the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering." [c] {{cite book|author=Richard Gombrich|year=2006|url=https://books.google.com/books?id=jZyJAgAAQBAJ|title=Theravada Buddhism|publisher=Routledge|isbn=978-1-134-90352-8|page=47|access-date=2016-09-25|archive-url=https://web.archive.org/web/20190816142222/https://books.google.com/books?id=jZyJAgAAQBAJ|archive-date=2019-08-16|url-status=live}}, '''Quote:''' "(...) Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."</ref>
 [[Punarbawa]] atau kelahiran kembali terjadi di tiga puluh satu [[Loka (Buddhisme)|alam keberadaan]], yaitu alam-alam surga ([[Brahma (Buddhisme)|brahma]] dan [[Dewa (Buddhisme)|dewa]]), alam manusia, dan alam-alam rendah (binatang, hantu kelaparan, jin, dan neraka).{{refn|Klasifikasi tiga puluh satu alam keberadaan adalah hasil interpretasi aliran [[Theravāda]], sedangkan [[Buddhisme awal]] juga mengenalkan kategorisasi enam alam: tiga alam baik (surgawi, setengah-dewa, manusia) dan tiga alam buruk (binatang, hantu, neraka). Kitab-kitab Buddhis yang lebih awal juga mengenalkan kategorisasi lima alam, bukan enam alam; ketika digambarkan sebagai lima alam, alam dewa dan alam setengah dewa dianggap sebagai satu jenis alam.{{sfn|Buswell|2004|p=711-712}}|group=note|name=realms2}} Samsara berakhir jika seseorang mencapai [[Nirwana]],{{refn|group=note|name=nirvanakc}} “padamnya” nafsu keinginan dan perolehan kebijaksanaan sejati atas [[ketidakkekalan]] (''anicca'') dan realitas [[tanpa-atma]] (''anatta'').{{sfn|Buswell|Gimello|1992|p=7–8, 83–84}}{{sfn|Choong|1999|p=28–29, Quote: "Seeing (''passati'') the nature of things as impermanent leads to the removal of the view of self, and so to the realisation of nirvana."}}{{sfn|Rahula|2014|p=51-58}}