文档介绍：190 In Indian philosophy, the main terms used by Hindus and
The Buddhists have dynamic connotations. The word Brahman is
Tao of derived from the Sanskrit root brih—to grow—and thus
Physics suggests a reality which is dynamic and alive. In the words of
S. Radhakrishnan, The word Brahman means growth and is
suggestive of life, motion and progress.'3 The Upanishads refer
to Brahman as 'this unformed, immortal, moving',4 thus
associating it with motion even though it transcends all
forms.
The Rig Veda uses another term to express the dynamic
nature of the universe, the term Rita. This es from
the root ri—to move; its original meaning in the Rig Veda
being 'the course of all things', 'the order of nature'. It plays
an important role in the legends of the Veda and is connected
with all the Vedic gods. The order of nature was conceived by
the Vedic seers, not as a static divine law, but as a dynamic
principle which is inherent in the universe. This idea is not
unlike the Chinese conception of Tao—The Way'—as the
way in which the universe works, . the order of nature. Like
the Vedic seers, the Chinese sages saw the world in terms of
flow and change, and thus gave the idea of a cosmic order an
essentially dynamic connotation. Both concepts, Rita and Tao,
were later brought down from their original cosmic level to
the human level and were interpreted in a moral sense; Rita
as the universal law which all gods and humans must obey, and
Tao as the right way of life.
The Vedic concept of Rita anticipates the idea of karma
which was developed later to express the dynamic interplay
of all things and events. The word karma means 'action' and
denotes the 'active', or dynamic, interrelation of all phenomena.
In the words of the Bhagavad Gita, 'All actions take place in
time by the interweaving of the forces of nature.'5 The Buddha
took up the traditional concept of karma and gave it a new
meaning by extending the idea o