Gugusan (Buddhisme): Perbedaan antara revisi

{{Buddhisme|dhamma}}

 

Lima gugusan tersebut adalah:<ref name="stevenemmanuel587">{{cite book|author=Steven M. Emmanuel|year=2015|url=https://books.google.com/books?id=P_lmCgAAQBAJ|title=A Companion to Buddhist Philosophy|publisher=John Wiley & Sons|isbn=978-1-119-14466-3|pages=587–588}}</ref><ref>[http://www.britannica.com/topic/skandha Skandha] Encyclopædia Britannica (2013)</ref><ref name="Aggregates">{{cite journal|author=Karunamuni ND|date=May 2015|title=The Five-Aggregate Model of the Mind|journal=SAGE Open|volume=5|issue=2|pages=215824401558386|doi=10.1177/2158244015583860|doi-access=free}}</ref><ref>{{Cite web|last=Kheminda|first=Ashin|title=Ceramah berseri: Anattalakkhaṇa Sutta|url=https://www.dhammavihari.or.id/news/post/ceramah-berseri-anattalakkha-sutta|website=Dhammavihārī Buddhist Studies|language=id|access-date=2024-08-22}}</ref>

# "'''persepsi'''" atau "'''pencerapan'''" (''saññā''):{{refn|Some translate this term as ''perception'' although this is typically the translation of ''pratyakṣa'' meaning the apprehension of sensibilia and ''not'' any subsequent judgement concerning them. The English word ''conception'' is more accurate, although this implies less a process and more the static end result (the mental state of holding ''a concept'')), hence ''discrimination'' is preferred.|group=note}} proses sensoris dan mental yang mencatat, mengenali, dan memberi label (misal: bentukan pohon, warna hijau, emosi takut).{{sfn|Harvey|2013|p=56-57}}

# "'''formasi-formasi batin'''" atau "'''pemikiran'''" (''saṅkhāra''): "aktivitas yang membangun",{{sfn|Harvey|2013|p=56-57}} "hal-hal yang berkondisi", "kehendak", "aktivitas karma atau perbuatan"; semua jenis jejak mental dan pengondisian yang dipicu oleh suatu objek,<ref name="Kalupahana1992p71">{{cite book|author=David J. Kalupahana|year=1992|url=https://books.google.com/books?id=SlDArya3YvcC|title=A History of Buddhist Philosophy: Continuities and Discontinuities|publisher=University of Hawaii Press|isbn=978-0-8248-1402-1|pages=71–72}}</ref><ref name="DavidsStede1921p664">{{cite book|author1=Thomas William Rhys Davids|author2=William Stede|year=1921|url=https://books.google.com/books?id=0Guw2CnxiucC|title=Pali-English Dictionary|publisher=Motilal Banarsidass|isbn=978-81-208-1144-7|pages=664–665}}</ref>{{refn|The Theravada Abhidhamma divides ''{{IAST|saṅkhāra}}'' into fifty mental factors (Bodhi, 2000a, p. 26). Trungpa (2001), pp. 47ff, following the Sarvastivada Abhidharma studied in Mahayana Buddhism, states that there are fifty-one "general types" of ''samskara''.|group=note}} termasuk proses apa pun yang membuat seseorang memulai tindakan atau bertindak.{{sfn|Harvey|2013|p=56-57}}

## Dalam [[Nikāya#Koleksi teks|Nikāya]]'':'' tanda khas,<ref>See, for instance, [[Samyutta Nikaya|SN]] 22.79, "Being Devoured" (Bodhi, 2000b, p. 915).</ref>{{refn|In commenting on the use of "consciousness" in SN 22.3 [http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.003.than.html], Bodhi (2000b), pp. 1046-7, ''n.'' 18, states: "The passage confirms the privileged status of consciousness among the five aggregates. While all the aggregates are conditioned phenomena marked by the [[three characteristics]], consciousness serves as the connecting thread of [[personal continuity]] through the sequence of rebirths.... The other four aggregates serve as the 'stations for consciousness' (''vinnanatthitiyo'': see [SN] 22:53-54). Even consciousness, however, is not a self-identical entity but a sequence of dependently arisen occasions of cognizing; see MN I 256-60."|group=note}} yang membedakan.<ref>Peter Harvey, ''The Selfless Mind.'' Curzon Press 1995, page 143-146</ref>{{refn|Harvey writes, "This is in contrast to saññā, which knows by grouping things together, labeling them. This contrast can be seen in terms of the typical objects of these states: colours for saññā (S.III.87), but tastes (S.III.87) or feelings (M.I.292) for viññāṇa. While colours usually be immediately identified, tastes and feelings often need careful consideration to properly identify them: discernment and analysis are needed."|group=note}}

## Dalam ''Abhidhamma:'' serangkaian tindakan kesadaran yang saling berhubungan dan berubah dengan cepat.{{refn|This conception of consciousness is found in the Theravada Abhidhamma (Bodhi, 2000a, p. 29).|group=note}}

[[Aliran Buddhis awal|Aliran-aliran Buddhis awal]] mengembangkan analisis dan tinjauan terperinci tentang ajaran-ajaran yang ditemukan dalam ''sutta'', yang kemudian disebut sebagai [[Abhidharma]]. Setiap aliran mengembangkan versi Abhidharma-nya sendiri. Salah satu versi Abhidhamma yang paling terkenal adalah [[Abhidhamma Piṭaka|Abhidhamma Theravāda]], tetapi Abhidharma aliran [[Sarvāstivāda]] secara historis sangat berpengaruh, dan sebagian telah dilestarikan dalam [[Āgama (Buddhisme)|kitab Āgama]] berbahasa Tionghoa. Berikut ini tabel hubungan ''khandha'' dengan ''rūpa'', ''cetasika'', dan ''citta'' dalam [[Abhidhamma Piṭaka]] [[Theravāda]]:

* [[Materi (Buddhisme)|Materi]] (''rūpa'')

* [[Kesadaran (Buddhisme)|Kesadaran]] (''citta'')

==== Gugusan kesadaran ====

{{main|Kesadaran (Buddhisme)}}

== Lihat pula ==

* [[Anatta]]