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Statements

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تخل عظيم Великое отречение Grande Renúncia (budismo) Great Renunciation
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Великое отречение или великий уход — традиционный термин для обозначения ухода Гаутамы Будды (563—483 года до н. э.) из своего дворца в Капилавасту ради аскетической жизни (санскр. śrāmaṇa, пали sāmaṇa). Больше всего данных об этом событии можно найти в постканонических текстах нескольких буддийских традиций. Существуют источники на пали, санскрите и китайском языке. История отречения принца Сиддхартхи иллюстрирует конфликт между мирскими обязанностями и религиозной жизнью и показывает, что даже самая благополучная и счастливая жизнь по-прежнему полна страданий. التخلي العظيم أو المغادرة العظيمة هو المصطلح التقليدي لمغادرة غوتاما بودا (563-483 قبل الميلاد تقريبًا) قصره في كابيلافاستو ليعيش حياة زاهد (بالسنسكريتية: śrāmaṇa، بالبالية: sāmaṇa). يُسمى التخلي العظيم لأنه يعتبر تضحية كبيرة. يمكن إيجاد معظم روايات هذا الحدث في النصوص البوذية بعد القانونية في عدة تقاليد بوذية تعتبر الأكثر اكتمالًا. ولكن، تُعد هذه الروايات ذات طبيعة أسطورية أكثر من كونها نصوصًا مبكرة. وهي موجودة باللغة البالية والسنسكريتية والصينية. A Grande Renúncia ou Grande Partida é o termo tradicionalmente usadado para a partida de Gautama Buda (c. 563 – c. 483 a.C) de seu palácio em Kapilavastu para viver uma vida como um asceta (em sânscrito: śrāmaṇa, em páli: sāmaṇa). É chamada a Grande Renúncia porque é considerada um grande sacrifício. A maioria dos relatos deste evento pode ser encontrada em textos budistas pós-canônicos de várias tradições budistas, que são as mais completas. Estes são, no entanto, de natureza mais mitológica do que os primeiros textos. Eles existem na língua pāli, sânscrito e chinês. The Great Renunciation or Great Departure is the traditional term for the departure of Gautama Buddha (c. 563–c. 483 BCE) from his palace at Kapilavastu to live a life as an ascetic (Sanskrit: śrāmaṇa, Pali: sāmaṇa). It is called the Great Renunciation because it is regarded as a great sacrifice. Most accounts of this event can be found in post-canonical Buddhist texts from several Buddhist traditions, which are the most complete. These are, however, of a more mythological nature than the early texts. They exist in Pāli, Sanskrit and Chinese language.
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มหาภิเนษกรมณ์
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"And how can this world avoid being full of sorrow and complaint? There is nobody on earth who can rejoice in his children or his treasures without constantly worrying about them as well. Sorrow and heartache are brought on by the anticipation of impending evils, the onset of sickness or accidental injuries, or else the coming of death itself upon a man's head. The sweetness of self-indulgence turns into bitterness. Delights are rapidly succeeded by depression, from which there is no escape."
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—The Balavariani , , cited in
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Great Renunciation
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dbo:abstract
Великое отречение или великий уход — традиционный термин для обозначения ухода Гаутамы Будды (563—483 года до н. э.) из своего дворца в Капилавасту ради аскетической жизни (санскр. śrāmaṇa, пали sāmaṇa). Больше всего данных об этом событии можно найти в постканонических текстах нескольких буддийских традиций. Существуют источники на пали, санскрите и китайском языке. Согласно этим источникам, при рождении принца Сиддхартхи Гаутамы, будущего Будды, предсказатели-брахманы сообщили, что он станет либо царём-миродержцем, либо великим духовным учителем. Отец принца, раджа Шуддходана из клана Шакья, хотел предотвратить обращение сына к религиозной жизни, поэтому оградил его от реальной жизни. Принц вырос и наслаждался молодостью и богатством, но продолжал размышлять над духовными вопросами и когда ему было 29 лет впервые в жизни увидел то, что в буддизме стало известно как четыре зрелища: старика, больного и труп, а также вдохновившего его бродячего аскета. Под влиянием всего пережитого среди ночи принц решил покинуть дворец против воли своего отца, чтобы жить как странствующий аскет, оставив своего новорождённого сына Рахулу и жену Яшодхару. Вместе со своим возничим Чанной и конём Катхакой он ушёл в лес. Там он отрезал себе волосы и, обменявшись со слугой одеждой, отправил его с конём обратно, а сам продолжил странствия. История отречения принца Сиддхартхи иллюстрирует конфликт между мирскими обязанностями и религиозной жизнью и показывает, что даже самая благополучная и счастливая жизнь по-прежнему полна страданий. Мотив Великого отречения нашёл широкое отражение в буддийском искусстве. Это событие повлияло на ритуалы посвящения в некоторых буддийских общинах. Модифицированный вариант Великого отречения можно найти в легенде о христианских святых Варлааме и Иосафате, одной из самых популярных и распространённых легенд христианства XI века. Хотя история описывает христианского царя и аскета, она пронизана буддийскими темами и доктринами, заимствованными из её оригинала. В наше время тема Великого отречения оказала влияние на творчество таких авторов, как Эдвин Арнольд (1832—1904) и Хорхе Луис Борхес (1899—1986). التخلي العظيم أو المغادرة العظيمة هو المصطلح التقليدي لمغادرة غوتاما بودا (563-483 قبل الميلاد تقريبًا) قصره في كابيلافاستو ليعيش حياة زاهد (بالسنسكريتية: śrāmaṇa، بالبالية: sāmaṇa). يُسمى التخلي العظيم لأنه يعتبر تضحية كبيرة. يمكن إيجاد معظم روايات هذا الحدث في النصوص البوذية بعد القانونية في عدة تقاليد بوذية تعتبر الأكثر اكتمالًا. ولكن، تُعد هذه الروايات ذات طبيعة أسطورية أكثر من كونها نصوصًا مبكرة. وهي موجودة باللغة البالية والسنسكريتية والصينية. وفقًا لهذه الروايات، عند ولادة الأمير سندهارتا غوتاما، البوذا المستقبلي، توقع الكهنة البراهمة أنه سيصبح معلمًا عالميًا أو حاكمًا عالميًا. لم يسمح سودودانا -والد الأمير سندهارتا وراجا عشيرة شاكيا- لابنه برؤية الموت أو المعاناة، وألهاه بالرفاهية، لمنعه من التحول إلى الحياة الدينية. خلال طفولته، خاض الأمير سندهارتا تجربة تأملية جعلته يُدرك المعاناة (بالسنسكريتية: duḥkha، بالبالية: dukkha) المتأصلة في كل الوجود. كبُر وعاش شبابًا مريحًا. لكنه استمر بالتأمل في الأسئلة الدينية، وعندما بلغ التاسعة والعشرين من عمره، رأى للمرة الأولى في حياته ما أصبح معروفًا في البوذية بالمشاهد الأربعة: رجل مسن وشخص مريض وجثة، وكذلك الزاهد الذي ألهمه. بعد فترة وجيزة، استيقظ الأمير سندهارتا في الليل ورأى خادماته يرقدن في أوضاع غير جذابة، ما صدم الأمير. بعد تأثره بكل الأشياء التي مر بها، قرر الأمير ترك القصر في منتصف الليل ضد إرادة والده، ليعيش حياة زاهد متجول، تاركًا خلفه ابنه المولود حديثًا رهولا وزوجته يشودارا. سافر إلى نهر أنوميا مع سائقه تشانداكا والحصان كانتاكا، وحلق شعره. ثم ترك خادمه وخيله وراءه، وسافر إلى الغابة وارتدى رداء الرهبان. التقى لاحقًا بالملك بيمبيسارا، الذي حاول تقاسم سلطته الملكية مع الأمير السابق، لكن غوتاما الذي أصبح زاهدًا رفض هذا. توضح قصة تخلي الأمير سندهارتا الصراع بين الواجبات العلمانية والحياة الدينية، وتوضح كيف أن حتى أكثر الحيوات متعة مليئة بالمعاناة. دُفع الأمير سندهارتا بإثارة دينية قوية (بالسنسكريتية والبالية: saṃvega) حول الطبيعة العابرة للحياة، لكنه آمن أن هناك بديلاً إلهيًا يجب إيجاده، وأن هذا البديل موجود في هذه الحياة بالذات ويمكن للباحث الصادق الوصول إليه. بصرف النظر عن هذا الشعور بالإثارة الدينية، دُفع بتعاطف عميق مع المعاناة الإنسانية (بالسنسكريتية والبالية: karuṇā). لا تذكر الروايات التقليدية الكثير عن الحياة المبكرة لبوذا، ولا تُعرف التفاصيل التاريخية على وجه اليقين. يزعم المؤرخون أن سندهارتا غوتاما ولد بالفعل في عائلة ثرية وأرستقراطية وكان والده راجا. لكن كان مسقط رأسه أوليغاركية أو جمهورية، لا مملكة، ونُمقت ثروة الأمير وحياته الهانئة في النصوص التقليدية. تأثر الأساس التاريخي لحياة سندهارتا غوتاما بعلاقته بالملك المثالي (شاكرافارتين)، المستوحاة من نمو الإمبراطورية الماورية بعد قرن من حياته. عمومًا، لا يقبل المؤرخون التفسير الحرفي لمقابلة المشاهد الأربعة -رؤية الشيخوخة والمرض والوفاة لأول مرة في حياته- ولكن يُنظر إليها على أنها رمزية للإدراك الوجودي المتزايد الصادم، الذي يُرجح أنه بدأ في طفولة غوتاما المبكرة. ربما يكون قد أنجب لاحقًا ابنه رهولا عمدًا قبل التخلي، للحصول على إذن والديه بسهولة أكبر. يُشير التنبؤ المزدوج الذي ظهر بعد فترة وجيزة من ولادة الأمير إلى طبيعتين داخل شخصية الأمير سندهارتا: الإنسان المكافح الذي عمل على تحقيق التنوير، والسليل الإلهي وشاكرافارتين، وهما مهمان في العقيدة البوذية. صُوّر التخلي العظيم كثيرًا في الفن البوذي. وأثر على طقوس الرسامة في العديد من المجتمعات البوذية، وأثرت هذه الطقوس بدورها أحيانًا على الروايات. يمكن العثور على نسخة معدلة من التخلي العظيم في أسطورة القديسين المسيحيين بارلام ويهوشافاط، إحدى أكثر الأساطير شعبية وانتشارًا في المسيحية في القرن الحادي عشر. رغم أن القصة تصف ملكًا مسيحيًا منتصرًا وزاهدًا، فإنها مشبعة بالمواضيع والمذاهب البوذية المستمدة من الرواية الأصلية. في العصر الحديث، تأثر مؤلفون مثل إدوين أرنولد (1832-1904) وخورخي لويس بورخيس (1899–1986) بقصة التخلي العظيم. A Grande Renúncia ou Grande Partida é o termo tradicionalmente usadado para a partida de Gautama Buda (c. 563 – c. 483 a.C) de seu palácio em Kapilavastu para viver uma vida como um asceta (em sânscrito: śrāmaṇa, em páli: sāmaṇa). É chamada a Grande Renúncia porque é considerada um grande sacrifício. A maioria dos relatos deste evento pode ser encontrada em textos budistas pós-canônicos de várias tradições budistas, que são as mais completas. Estes são, no entanto, de natureza mais mitológica do que os primeiros textos. Eles existem na língua pāli, sânscrito e chinês. De acordo com estes relatos, no nascimento do Príncipe Siddhārtha Gautama, o Buda-em-formação, Bramane os sacerdotes previram que ele se tornaria um professor do mundo ou um governante do mundo. Para evitar que seu filho se volte para a vida religiosa, o Pai do Príncipe Siddhārtha e Raja do Clã dos Śākya, Sudodana não lhe permitiu ver a morte ou o sofrimento, e distraí-lo com o luxo. Durante a sua infância, O Príncipe Sidarta uma experiência meditativa, que o fez perceber o sofrimento (em sânscrito: duḥkha, em páli: dukkha) inerente a toda a existência. Ele cresceu e experimentou uma juventude confortável. Mas ele continuou a ponderar sobre questões religiosas, e quando ele tinha 29 anos de idade, ele viu pela primeira vez em sua vida o que ficou conhecido no budismo como o quatro miras: um homem velho, uma pessoa doente e um cadáver, bem como um asceta que o inspirou. Pouco tempo depois, o Príncipe Siddhārtha acordou à noite e viu as suas criadas em poses pouco atraentes, o que chocou o príncipe. Movido por todas as coisas que ele tinha experimentado, o príncipe decidiu deixar o palácio trás no meio da noite, contra a vontade de seu pai, para viver a vida de um asceta errante, deixando para trás sua filha recém-nascida Rāhula e esposa Yaśodharā. Ele viajou para o rio Anomiya com o seu cocheiro Chandaka e cavalo Kaṭṭhaka e cortar-lhe o cabelo. Deixando seu servo e cavalo para trás, ele viajou para a floresta e mudou-se para túnicas de Monge. Mais tarde, ele conheceu King. Bimbisāra, que tentou partilhar o seu poder real com o antigo príncipe, mas o agora ascético Gautama recusou. A história da renúncia do príncipe Siddarta ilustra o conflito entre os deveres leigos e a vida religiosa, e mostra como mesmo as vidas mais prazerosas ainda estão cheias de sofrimento. O príncipe Siddhartha foi movido por uma forte motivação religiosa (sânscrito e em páli: saṃvega ) sobre a natureza transitória da vida, mas acreditava que havia uma alternativa divina a ser encontrada, encontrada nesta mesma vida e acessível ao buscador honesto. Além desse senso de motivação religiosa, ele era motivado por uma profunda empatia com o sofrimento humano. Relatos tradicionais dizem pouco sobre o início da vida de Buda, e detalhes históricos não podem ser conhecidos com certeza. Os historiadores argumentam que Sidarta Gauatama realmente nasceu em uma família rica e aristocrática com um pai como um raja. Mas a cidade natal era uma oligarquia ou república, não um reino, e a riqueza e a vida feliz do príncipe foram embelezadas nos textos tradicionais. A base da históra de vida de Sidarta Gautama foi afetada por sua associação com o rei ideal (cakravartin), inspirado pelo crescimento do império Maurya um século depois de sua vida. A interpretação literal do confronto com as quatro visões — ver a velhice, a doença e a morte pela primeira vez na vida — geralmente não é aceita pelos historiadores, mas vista como simbólica para uma crescente e chocante realização existencial, que pode ter começado em A primeira infância de Gautama. Mais tarde, ele pode ter dado à luz intencionalmente seu filho Rāhula antes de sua renúncia, para obter permissão de seus pais mais facilmente. A dupla predição que ocorreu pouco depois do ponto de nascimento do príncipe em duas naturezas dentro da pessoa do Príncipe Sidarta: o humano em luta que trabalhou para alcançar iluminação, e o descendente divino e cakravartin, que são ambos importantes na doutrina budista. A grande renúncia tem sido retratada muito em Arte budista. Influenciou ordenação rituais em várias comunidades budistas, e às vezes tais rituais têm afetado os relatos por sua vez. Uma versão modificada da Grande renúncia pode ser encontrada na lenda dos santos cristãos Barlaam e Josaphat, uma das lendas mais populares e difundidas no cristianismo do século XI. Embora a história descreve um rei cristão vitorioso e asceta, ela está imbuída dos temas e doutrinas budistas derivados de seu original. Nos tempos modernos, autores como Edwin Arnold (1832-1904) e Jorge Luis Borges (1899-1986) foram influenciados pela história da Grande renúncia. The Great Renunciation or Great Departure is the traditional term for the departure of Gautama Buddha (c. 563–c. 483 BCE) from his palace at Kapilavastu to live a life as an ascetic (Sanskrit: śrāmaṇa, Pali: sāmaṇa). It is called the Great Renunciation because it is regarded as a great sacrifice. Most accounts of this event can be found in post-canonical Buddhist texts from several Buddhist traditions, which are the most complete. These are, however, of a more mythological nature than the early texts. They exist in Pāli, Sanskrit and Chinese language. According to these accounts, at the birth of Prince Siddhārtha Gautama, the Buddha-to-be, Brahmin priests predicted that he would either become a world teacher or a world ruler. To prevent his son from turning to religious life, Prince Siddhārtha's father and rāja of the Śākya clan Śuddhodana did not allow him to see death or suffering, and distracted him with luxury. During his childhood, Prince Siddhārtha had a meditative experience, which made him realize the suffering (Sanskrit: duḥkha, Pali: dukkha) inherent in all existence. He grew up and experienced a comfortable youth. But he continued to ponder about religious questions, and when he was 29 years old, he saw for the first time in his life what became known in Buddhism as the four sights: an old man, a sick person and a corpse, as well as an ascetic that inspired him. Shortly after, Prince Siddhārtha woke up at night and saw his female servants lying in unattractive poses, which shocked the prince. Moved by all the things he had experienced, the prince decided to leave the palace behind in the middle of the night against the will of his father, to live the life of an wandering ascetic, leaving behind his just-born son Rāhula and wife Yaśodharā. He traveled to the river Anomiya with his charioteer Chandaka and horse Kaṇṭhaka, and cut off his hair. Leaving his servant and horse behind, he journeyed into the woods and changed into monk's robes. Later, he met King Bimbisāra, who attempted to share his royal power with the former prince, but the now ascetic Gautama refused. The story of Prince Siddhārtha's renunciation illustrates the conflict between lay duties and religious life, and shows how even the most pleasurable lives are still filled with suffering. Prince Siddhārtha was moved with a strong religious agitation (Sanskrit and Pali: saṃvega) about the transient nature of life, but believed there was a divine alternative to be found, found in this very life and accessible to the honest seeker. Apart from this sense of religious agitation, he was motivated by a deep empathy with human suffering (Sanskrit and Pali: karuṇā). Traditional accounts say little about the early life of the Buddha, and historical details cannot be known for certain. Historians argue that Siddhārtha Gauatama was indeed born in a wealthy and aristocratic family with a father as a rāja. But the hometown was an oligarchy or republic, not a kingdom, and the prince's wealth and blissful life have been embellished in the traditional texts. The historical basis of Siddhārtha Gautama's life has been affected by his association with the ideal king (cakravartin), inspired by the growth of the Maurya empire a century after he lived. The literal interpretation of the confrontation with the four sights—seeing old age, sickness and death for the first time in his life—is generally not accepted by historians, but seen as symbolical for a growing and shocking existential realization, which may have started in Gautama's early childhood. Later, he may have intentionally given birth to his son Rāhula before his renunciation, to obtain permission from his parents more easily. The double prediction which occurred shortly after the prince's birth point at two natures within Prince Siddhārtha's person: the struggling human who worked to attain enlightenment, and the divine descendant and cakravartin, which are both important in Buddhist doctrine. The Great Renunciation has been depicted much in Buddhist art. It has influenced ordination rituals in several Buddhist communities, and sometimes such rituals have affected the accounts in turn. A modified version of the Great Renunciation can be found in the legend of the Christian saints Barlaam and Josaphat, one of the most popular and widespread legends in 11th-century Christianity. Although the story describes a victorious Christian king and ascetic, it is imbued with the Buddhist themes and doctrines derived from its original. In modern times, authors such as Edwin Arnold (1832–1904) and Jorge Luis Borges (1899–1986) have been influenced by the story of the Great Renunciation.
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Mngon par 'byung ba
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Abhinikkhamaṇa
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Abhiniṣkramaṇa, Mahābhiniṣkramaṇa
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wikipedia-en:Great_Renunciation?oldid=1114822321&ns=0
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100198
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