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The Conception of Samara
The Conception of Samara
The Conception of Samara
Esho Yamaguchi
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The Conception of Sarimsara' (E. Yamaguchi) (2)
perfectly the cause of pain of avidya (ignorance of the true nature of existence)
and klesa (obstacle of illusion), was saved from worldly bonds before died
and manifested asamskrta (that which is not created, the eternal, unchanging, and
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(3) The Conception of Samsara' (E. Yamaguchi)
is related with the possitive mean of the lives of sentient beings. That is,
the lives of sentient beings in the present world can not only be signified
through presupposing the immortality of the soul, but also be possitively
signified in relation to the lives of the future world.
Now the immortality of the soul must mean not only that the soul con-
tinues to exist after death, but also that it continues to exist from the past
to the present. Because the immortality of the soul means in itself, that the
soul is eternal and unchangable in the past, present and future world. That
is, the immortality of the soul of A's means that the soul of A's is eternal
and unchangable through the three worlds, and possitively signifies the
whole life of A's. And even if it does not possitively signify the whole life
of A's, it inevitably signifies the whole life of A's. The whole life of A's
is inevitably provided through directing from the past to the present. It is
necessary for the life possitively signified that the achievements or contri-
butions through the whole life are very great and praised by the followers
or general people. In this case the soul (atman) becomes mahatman, and the
present becomes eternal present or eternal now with the great, eternal and
immortal achievements or contributions.
The fact that Gotama Sramana was called Sakyamuni Buddha as the
founder of Buddhism suggests that the achievements or contributions of the
whole life of Gotama's was great as the preacher for salvation of sentient
beings and His atman became mahatman which was always present, eternal
and immortal. But what does it mean that atman becomes mahatman ? Is
it utterly difficult for atman of sentient beings to be such a mahatman?
Admitting that the immortality of atman signify the whole lives of sentient
beings, is it possible for atman of sentient beings to be mahatman and posi-
tively signify the lives of sentient beings?
It is said in Jataka that Gotama Sramana, before appearing in this world,
when He was a Bodhisattva in the past world, did many good conducts for
salvation of sentient beings. He did many charitable acts for sentient beings
by disguising himself as a king, brahmana, merchant, woman or animal.
Apart from whether this story was really told by the Buddha Himself or
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The Conception of Samsara' (E. Yamaguchi) (4)
and complete thoroughly benefit others to save sentient beings from suffering.
Of course in our lives we sometimes benefit others to save sentient beings
from suffering, but it is very difficult or rather impossible for us to continue
constantly during our lives and complete it throughly. Because in our lives
though it is relatively possible for us to benefit others to save sentient beings
from suffering, it can not be pure in being mingled with self-benefit (seeking
enlightenment for our own benefit). Without noticing our essence, niratman or
mahatman, we always cling to atman in general. We, therefore, cannot devote
throughly ourselves to benefit others to save sentient beings from suffering
and cannot avoid mingling with self-benefit.
What on the whole signifies such a situation of lives? It is just what on
the whole signifies the past world followed by the present world. That is,
what signifies the whole past world signifies the present world. Our present
world comes from the past world, last and develope in the future. In this
fact rebirth, wandering of the soul and transmigration are founded.
Our past world may not be said to have existed because none of us has
never seen it. When we admit this, then we must doubt the origin of the
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The Conception of Sathsara' (E. Yamaguchi) (6)
transmigrate as subtle bodies, when we joined with prakrti for the experience
of purusa of our own's in the past world. Our present world is based upon
the intentional combination of purusa and prakrti. And in this case the subject
of transmigration is a subtle body (liege). A subtle body which occurs in
the combination of purusa and prakrti, is experienceless and transmigrating
from the past to the present world effected by every being (bhava). Being
effected by bhavas is an important factor of transmigration. Bhavas mean
eight elements in mahat (buddhi). That is, dharma, jnana, vairagya and ais-
varya in sattva; and adharma, a jnana, avairagya and anaisvarya in tamas.
The subtle body inevitably transmigrates based upon these eight elements.
Transmigration of the subtle body is, therefore, established by the inevitable
causality of these eight elements.
By virtue (is obtained) ascent to higher planes; by vice, descent to the
lower; from wisdom (results) beatitude; and bondage from the reverse.
From dispassion results absorption into prakrti; from passionate attach-
ment, transmigration; from power, non-impediment (of desires); and from
4) SK, 44-45:
dharmena gamanam urdhvam gamanam adhastad bhavaty adharmena/
jnanena capavargo viparyayad isyate bandhah//
vairagyat prakrti-layah samsaro bhavati rajasad ragat/
aisvaryad avighato viparyayad tadviparyasah//
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(7) The Conception of Samsara' (E. Yamaguchi)
anaisvarya-avighata.
In this case, three worlds where the subtle body cransmigrates are not
separated (avivekin) from the subtle body itself which transmigrates in three
worlds, and are samanya and acetana as objects (visaya). For three worlds,
just like the subtle body, consist of triguna (sattva, rajas and tamas) because
it is a result of parinama of prakrti which consists of triguna, and whatever
consists of triguna must be avivekin, samanya and acetana as the objects5).
Generally speaking, sentient beings transmigrate in the present world as
lingas (subtle bodies) which are effected by ajnana, and cannot escape from
transmigration (non-salvation and attachment) in three worlds. Among three
worlds, in upper world is sattva and sukha, in middle world (human world)
is rajas and duhkha and in down world (beast world) is tamas and moha.
But difference between three worlds is rather comparatively and three worlds
are, generally speaking, samanya and acetana as what consists of triguna;
this is called bhautika-sarga. In above are described conditions from upper
world of brahman to down world of beast6>.
Such a world of transmigration is, in fact, chosen by ourselves. That is
called the theory of karma-phala in Buddhism; one must take consequences
of one's own deeds. And it is also understood by noticing that the combi-
nation of purusa with prakrti is aiming at experience (bhoga). Purusa means
only ourselves that exist in the present. The world of transmigration is
only ourselves, because parinama of prakrti i. e. transmigration of lirnga
(subtle body) begins when such a purusa combines with prakrti aiming at
5) SK, 10-11:
hetumad anityam avyapi sakriyam anekam asritam lingam/
savayavarh paratantrarh vyaktam, viparitam avyaktam//
trigunam aviveki visayah samanyam acetanam prasavadharmi/
vyaktam tatha pradhanam tadviparitas tatha ca puman//
6) SK, 53-54:
astavikalpo daivas tairyagyonas ca pancadha bhavati/
manusas caikavidhah samasato bhautikah sargah//
urdhvam sattvavisalas tamo visalas ca mulatah sargah/
madhye rajovisalo brahmadistambhaparyantah//
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The Conception of Sarhsara' (E. Yamaguchi) (8)
experience of prakrti. But when we limit our worlds in human world only
and differenciate other worlds from human world, we are to stay in three
worlds and cannot see three worlds as those are. This state is called the
bonds of three worlds which come from ajnana.
To escape from three worlds and save ourselves, we must see every state
in transmigration as samanya and acetana; that is, we must see whole the
three transmigrating worlds. And to do so we must examine the transmi-
gration by tracing back to its origin?).
7) SK, 21-22:
purusasya darsanartham kaivalyartham tatha pradhanasya/
pangvandhavad ubhayor api sarhyogas tatkrtah sargah//
prakrter mahams tato 'hankaras tasmad ganas ca sodasakah/
tasmad api sodasakat pancabhyah panca bh-atani//
In these two karikas Samkhyacarya explains why the union of the two
chief principles, purusa and prakrti, and describes the particulars of all
the products of prakrti. In this case, one must examine every state in
transmigration as samanya and acetana, in order to escape from transmig-
rating worlds and save onself (moksa, purusa-kaivalya). Cf. SK, 3 and 65ff.
SK, 3:
mulaprakrtir avikrtir mahadadyah prakrti-vikrtayah sapta/
sodasakas to vikaro na prakrtir na vikrtih purusah//
prakrti, the root of all beings, is no production, seven principles (mahat,
ahankara and 5-tanmatras) are productions and productive; sixteen (11-
indriyas and 5-mahabhutas) are productions (unproductive); purusa is
neither a production nor productive. In this karika the three principal
categories (the perceptible, imperceptible, and thinking one) are briefly
defined, chiefly with regard to their relative characters. Existent things,
according to one classification, are said to be fourfold: 1. prakrti; 2. vikrti;
3. prakrti-vikrti; and 4. neither prakrti nor vikrti. The object of Sarnkhya-
karika is to define and explain these things, the perfect knowledge of
which is of itself release from worldly bonds by final separation of soul
(purusa-kaivalya).
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