A Comparative Study of Samsara in Upanisads and Early Buddhism

一、《三昧经》宣称，轮回是以业力为基础的，业力在早期佛教中被分析为法力和智慧。Drsti指的是三昧教和六大异端的观点，尤其是关于萨摩萨拉教义的观点。《三昧陀摩》的《诸圣谛》（Drstisamyukta）中有一部比较性的文本，其中汇编了《阿毗达磨》中的《智慧经》（Drstivarga）中的这些《诸圣谛》和《智慧经》（Drstivarga），显示了当时佛教徒如何对这些观点进行分类。II.《阿毗达磨》中的《诸圣谛》（Samasarin），是一个关于诸圣谛的主题，被认为是阿特曼，佛陀从未回答过这个问题。在早期的佛教和耆那教经典中，一支毒箭的箭意味着卡玛，但在阿拉伽杜帕玛经中，它意味着阿特曼被正确地把握。因此，在早期佛教中，阿特曼是不可否认的，但也不能用错误的观点（drsti）来解释。III.在《梵志》3，8和《阿迦那经》中发现了许多相似之处，特别是在宇宙起源（Samasara）上。佛教徒将佛法解释为一种原则，而世界是由卡门发展起来的。《奥义书》和早期佛教的一个很大区别在于观点上：《奥义书》把万物归纳为一体（atmam，brahman），而早期佛教关注的是痛苦无常的世界现象（duhkha，anitya）。IV.《奥义书》提到了商羯罗对《梵论》的评论，但在研究中发现了一份《毗婆那毗沙门》的评论手稿。这部《Brhadaranyakaloka》是Vijnanabhiksu的真正作品，并首次进行了批判性编辑。虽然这部手稿不完整，但它包含了由数论派系统解释的三摩舍拉的论点。进一步的研究和批评版本，他的评论对其他的《三字经》是必要的。

I.Upanisads declare Samasara is based on kama, which is analyzed mana and drsti in Early Buddhism. Drsti means the views of Upanisads and the Six Heretics, especially on the Samasara doctrines. A comparative text of Drstisamyukta of Samyuktagama which compiles these drstis and Drstivarga of Jnanaprasthana in Abhidharma, shows how Buddhists categorized these views at that time.II.Samasarin, a subject of samasara, is considered as atman in Upanishads and the Buddha never answered on this problem (avyakrta). In Early Buddhist and Jain scriptures, a simile of a poisoned arrow means kama, but in Alagaddupama-sutta, it means atman to be grasped rightly. Therefore atman is not to be denied in Early Buddhism, but not to be explained for a wrong view (drsti).III.Many similarities are found in Brhadaranyakopanisad 3,8 and Agganna-sutta, especially on the cosmogony (Samasara). Buddhists interpret dharma as a principle and the worlds are developed by karman. A great difference between Upanisads and Early Buddhism consists in the point of views : Upanisads induce all things to the one (atmam, brahman) , but Early Buddhism concerns the world phenomena, which are painful and impermanent (duhkha, anitya).IV.Hitherto Sankara's commentary on Brhadaranyakopanisad are referred to, but a manuscript of the Vijnanabhiksu's Commentary is found during the research. This Brhadaranyakaloka is a Vijnanabhiksu's genuine work and critically edited for the first time. Although the manuscript is incomplete, it contains the argument of samasara explained by the Samkhya system. A further study and critical editions of his commentaries on other Upanisads are necessary.