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{{Untuk|samsara menurut agama Hindu dan secara umum|Samsara}}{{Buddhisme|dhamma}}
Dalam [[Buddhisme]], '''samsara''' ([[KBBI]]; {{lang-pi|'''''saṃsāra'''''}}; {{Lang-sa|संसार}}) adalah siklus tanpa awal dari [[Punarbawa|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 kehausan (Buddhisme)|nafsu keinginankehausan]] (''taṇhā'') dan [[Ketidaktahuan (Buddhisme)|ketidaktahuan]] (''avijjā''), danjuga dengan [[Karma dalam Buddhisme|karma]] sertadan [[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.<ref>{{harvnb|Trainor|2004|p=58}}: "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>{{sfn|Appleton|2014|pp=76–89}} Ajaran tentang [[tanpa-atma]] (tanpa-diri atau tanpa-roh) ini disebut ''anatta'' ([[Bahasa Pali|Pali]]) atau ''anātman'' ([[Bahasa Sanskerta|Sanskerta]]) dalam [[Kitab Buddhis|kitab-kitab Buddhis]].<ref group=web 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] {{harvnb|Humphreys|2012|pp=42-43}}{{br}}[b] {{harvnb|Morris|2006|pp=51}}: "(...) 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."{{br}}[c] {{harvnb|Gombrich|2006|pp=47}}: "(...) 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}}▼
 
▲[[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 adalahdalam hasilkelompok alam surga, alam manusia, dan alam rendah (juga alam nonmateri, alam materi, dan alam kesenangan indrawi) adalah interpretasi umum 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 Buddhis awal|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 keinginankehausan dan perolehan kebijaksanaan sejati atas [[ketidakkekalan]] (''anicca'') dan realitas [[tanpa-atma]] (''anatta'').{{sfn|Buswell|Gimello|1992|p=7–8, 83–84}}<ref name=choong>{{sfnharvnb|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."}}</ref>{{sfn|Rahula|2014|p=51-58}}
 
== Karakteristik ==
Dalam [[Buddhisme]], ''saṃsāra'' adalah "siklus kehidupan, kematian, dan [[Punarbawa|kelahiran kembali]] yang terus menerus dan sarat [[Penderitaan (Buddhisme)|penderitaan]], tanpa awal dan akhir".{{sfn|Wilson|2010}}{{sfn|Laumakis|2008|p=97}} Dalam [[Kamus Besar Bahasa Indonesia|KBBI]] VI, samsara didefinisikan sebagai "perputaran kehidupan sebelum tercapainya kesempurnaan."<ref group=web name=kbbivi>{{Cite web|title=Entri samsara - KBBI VI Daring|url=https://kbbi.kemdikbud.go.id/entri/samsara|website=kbbi.kemdikbud.go.id|access-date=2024-09-26}}</ref>

Dalam beberapa ''[[Sutta Piṭaka|sutta]]'', khususnya [[Saṁyutta Nikāya]] 15., disebutkan, "Dari suatu awal yang tidak dapat dipahamidiketahui, muncullah kelahiran kembali. Titik awalnya tidak jelasdapat diketahui, meskipun makhluk-makhluk yang terhalang oleh [[Ketidaktahuan (Buddhisme)|ketidaktahuan]] dan terbelenggu oleh [[Nafsu kehausan (Buddhisme)|nafsu keinginankehausan]] terlahir kembali dan mengembara"."<ref group=web>http://suttacentral.net/en/sn15.3 {{Webarchive|url=https://web.archive.org/web/20170330180444/https://suttacentral.net/en/sn15.3|date=2017-03-30}} - SN 15.3 Assu-sutta</ref> Samsara merujuk pada siklus kelahiran dan kematian yang tidak pernah berakhir, dalam enam jenis alam realitas (''gati'', [[Loka (Buddhisme)|domain keberadaan]]; juga dikenal dengan kategorisasi yang berbeda dalam aliran [[Theravāda]]),{{refn|group=note|name=realms2}}{{sfn|Bowker|1997}} mengembara dari satu kehidupan ke kehidupan lain tanpa arah atau tujuan tertentu.{{sfn|Gethin|1998|p=119}}{{sfn|Ajahn Sucitto|2010|pp=37-38}}{{refn|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."{{sfn|Keown|2000|loc=Kindle locations 702-706}}
* 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."{{sfn|Ajahn Sucitto|2010|pp=37-38}}|group=note|name="realms"}}

Samsara dicirikan oleh ''[[dukkha]]'' ("penderitaan, tidak memuaskan," "menyakitkan"). Samsaradan berhubungan dengan [[Empat Kebenaran Mulia]], karena ''dukkha'' ("tidak memuaskan," "menyakitkan") adalah inti dari samsara.<ref>{{Cite bookharvnb|last=Keown|first=Damien|year=2003|title=Oxford Dictionary of Buddhism|publisher=Oxford University Press, Incorporated|isbn=9780198605607|pagespp=248}}</ref><ref>{{Cite: book|last=Keown|first=Damien|year=2003|title=Oxford Dictionary of Buddhism|publisher=Oxford University Press Incorporated|isbn=9780198605607|pages=248|quote="Although not mentioned by name, samsara is the situation that is characterized as suffering (*duhkha) in the first of the *Four Noble Truths (aryasatya)."}}</ref> Setiap kelahiran kembali bersifat sementara dan tidak kekal. Dalam setiap kelahiran kembali, seseorangsuatu makhluk dilahirkan dan mati, untukkemudian, dilahirkan kembali di tempat lain sesuai dengan [[Karma dalam Buddhisme|karmanya]] masing-masing.{{sfn|Williams|2002|pp=74-75}} Samsara dilanggengkan oleh ''avijjā'' ("[[Ketidaktahuan (Buddhisme)|ketidaktahuan]]") seseorang, khususnya tentang ''anicca'' ("[[Ketidakkekalan (Buddhisme)|ketidakkekalan]]") dan ''anatta'' ("[[Tanpa atma|tanpa-diriatma]]"),{{sfn|Keown|2004|pp=81, 281}}{{sfn|Fowler|1999|p=39–42}} dan darioleh ''taṇhā'' ("[[nafsu keinginan|nafsu kehausan]]").{{refn|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."<ref group=web name=nalanda1>John Bowker. The Concise Oxford Dictionary of World Religions. 1997. Encyclopedia.com. 24 November 2012 [http://www.encyclopedia.com/doc/1O101-Sasra.html "Saṃsāra."] {{Webarchive|url=https://web.archive.org/web/20101023171439/http://www.encyclopedia.com/doc/1O101-Sasra.html |date=2010-10-23 }};<br>{{cite book|author=John Bowker|title=God: A Very Short Introduction|url=https://books.google.com/books?id=Te9wBAAAQBAJ|year=2014|publisher=[[Oxford University Press]]|isbn=978-0-19-870895-7|pages=84–86|access-date=2016-09-25|archive-date=2017-01-22|archive-url=https://web.archive.org/web/20170122185207/https://books.google.com/books?id=Te9wBAAAQBAJ|url-status=live}}</ref>
* 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."{{sfn|Chogyam Trungpa|2009|p=137}} Penjelasan Chogyam Trungpa's descriptionjuga includesmerujuk a reference to thepada ''bardo'', oratau intermediatealam stateperalihan, thatyang ditekankan dalam aliran [[Buddhisme Tibet]] (keberadaan alam ''bardo'' isumumnya emphasizedtidak inditerima theoleh Tibetanaliran tradition[[Theravāda]]).
* 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."{{sfn|Smith|Novak|2009|loc=Kindle Location 2574}}|group=note|name="Ignorance and craving"}} Samsara terus berlanjut hingga tercapainya [[Nirwana]] melalui [[Kebijaksanaan (Buddhisme)|kebijaksanaan]],{{sfn|Keown|2000|loc=Kindle locations 702-706}}{{refn|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".{{sfn|Trainor|2004|p=62–63}}
* Conze: "Nirvana is the ''raison d’être'' of Buddhism, and its ultimate justification."{{sfn|Conze|2013|p=71}}|group=note|name=nirvanakc}} “padamnya” nafsu keinginankehausan dan perolehan kebijaksanaan sejati atas ketidakkekalan (''anicca'') dan realitas tanpa-diriatma (''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}} Konsep terkait samsara dan gagasan tentang siklus keberadaan sudah ada sejak 800 SM.<ref>{{Cite book|lastname=Keown|first=Damien|year=2003|title=Oxford Dictionary of Buddhism|publisher=Oxford University Press, Incorporated|isbn=9780198605607|pages=248|quote=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.}}<choong/ref>
 
Konsep terkait samsara dan gagasan tentang siklus keberadaan sudah ada sejak 800 SM.<ref>{{harvnb|Keown|2003|pp=248}}: "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."</ref>
 
== Catatan ==
Baris 18 ⟶ 26:
 
== Referensi ==
 
=== Sitasi ===
<references />
 
Baris 27 ⟶ 37:
* {{Citation|last=Ajahn Sucitto|year=2010|title=Turning the Wheel of Truth: Commentary on the Buddha's First Teaching|publisher=Shambhala}}
* {{Citation|last=Anderson|first=Carol|year=1999|title=Pain and Its Ending: The Four Noble Truths in the Theravada Buddhist Canon|publisher=Routledge}}
* {{Citation|last=Appleton|first=Naomi |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|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}}
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* {{Citation|editor-last=Bowker|editor-first=John|year=1997|title=The Oxford Dictionary of World Religions|publisher=Oxford|title-link=Oxford Dictionary of World Religions}}
Baris 36 ⟶ 47:
* {{Citation|last=Chogyam Trungpa|year=2009|title=The Truth of Suffering and the Path of Liberation (edited by Judy Leif)|publisher=Shambhala}}
* {{Citation|first=Mun-Keat|last=Choong|year=1999|title=The Notion of Emptiness in Early Buddhism|publisher=Motilal Banarsidass|isbn=978-81-208-1649-7|url=https://books.google.com/books?id=HJafx7uO0VsC|access-date=2016-09-25|archive-date=2016-11-27|archive-url=https://web.archive.org/web/20161127014854/https://books.google.com/books?id=HJafx7uO0VsC|url-status=live}}
* {{Cite bookCitation|last=Cohen|first=Robert S.|year=2006|title=Beyond Enlightenment: Buddhism, Religion, Modernity|publisher=Routledge}}
* {{Citation|last=Conze|first=Edward|year=2013|title=Buddhist Thought in India: Three Phases of Buddhist Philosophy|publisher=Routledge|isbn=978-1-134-54231-4|url=https://books.google.com/books?id=kY5TAQAAQBAJ|access-date=2016-09-25|archive-date=2016-08-31|archive-url=https://web.archive.org/web/20160831020119/https://books.google.com/books?id=kY5TAQAAQBAJ|url-status=live}}
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Baris 47 ⟶ 58:
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* {{Citation|last=Gethin|first=Rupert|year=1998|title=Foundations of Buddhism|publisher=Oxford University Press}}
* {{cite bookCitation|last=Gombrich|first=Richard F.|year=1997|url=https://books.google.com/books?id=hQOAAgAAQBAJ|title=How Buddhism Began: The Conditioned Genesis of the Early Teachings|publisher=Routledge|isbn=978-1-134-19639-5|access-date=2016-09-25|archive-url=https://web.archive.org/web/20200519043914/https://books.google.com/books?id=hQOAAgAAQBAJ|archive-date=2020-05-19|url-status=live}}
* {{cite bookCitation|first=Richard|last=Gombrich|first=Richard F.|year=2006|url=https://books.google.com/books?id=hQOAAgAAQBAJjZyJAgAAQBAJ|title=HowTheravada Buddhism Began: The Conditioned Genesis of the Early Teachings|publisher=Routledge|isbn=978-1-134-1963990352-58|access-date=2016-09-25|archive-url=https://web.archive.org/web/2020051904391420190816142222/https://books.google.com/books?id=hQOAAgAAQBAJjZyJAgAAQBAJ|archive-date=20202019-0508-1916|url-status=live}}
 
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Baris 57 ⟶ 70:
* {{cite book|last=Keown|first=Damien|year=2013|url=https://books.google.com/books?id=_QXX0Uq29aoC|title=Buddhism: A Very Short Introduction|publisher=Oxford University Press|isbn=978-0-19-966383-5|access-date=2016-09-25|archive-url=https://web.archive.org/web/20170323184617/https://books.google.com/books?id=_QXX0Uq29aoC|archive-date=2017-03-23|url-status=live}}
* {{Citation|last=Keown|first=Damien|year=2000|title=Buddhism: A Very Short Introduction|publisher=Oxford University Press, Kindle Edition}}
* {{Citation|last=Keown|first=Damien|year=2003|title=Oxford Dictionary of Buddhism|publisher=Oxford University Press|isbn=978-0-19-860560-7}}
* {{Citation|last=Keown|first=Damien|year=2004|title=A Dictionary of Buddhism|publisher=Oxford University Press|isbn=978-0-19-157917-2}}
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* {{cite bookCitation|last=Laumakis|first=Stephen J.|year=2008|url=https://books.google.com/books?id=_29ZDAcUEwYC|title=An Introduction to Buddhist Philosophy|publisher=Cambridge University Press|isbn=978-1-139-46966-1|access-date=2016-09-25|archive-url=https://web.archive.org/web/20170121233453/https://books.google.com/books?id=_29ZDAcUEwYC|archive-date=2017-01-21|url-status=live}}
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* {{Citation|translator-first=Bhikkhu|translator-last=Nanamoli|year=1995|title=The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikaya|place=Boston|publisher=Wisdom Publications|isbn=978-0-86171-072-0|ref={{sfnref|Nanamoli|1995}}}}
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*{{cite bookCitation|last=Obeyesekere|first=Gananath|year=1980|url=https://archive.org/details/bub_gb_4WZTj3M71y0C|title=Karma and Rebirth in Classical Indian Traditions|publisher=University of California Press|isbn=978-0-520-03923-0|editor=Wendy Doniger}}
*{{cite bookCitation|last=Obeyesekere|first=Gananath|year=2005|title=Karma and Rebirth: A Cross Cultural Study|publisher=Motilal Banarsidass|isbn=978-8120826090|editor=Wendy Doniger}}
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