Perasaan (Buddhisme): Perbedaan antara revisi
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Baris 67:
:* menyenangkan (''[[sukha]]'')
:* tidak menyenangkan ( ''[[Penderitaan (Buddhisme)|dukkhā]]'' )
:*
In the Visuddhimagga 460, there is a similar but different threefold enumeration: wholesome (''kusalā''), unwholesome (''akusalā'') and indefinite (''avyākatā'') (Rhys Davids & Stede, 1921–25, ''ibid'').</ref>
Di tempat lain dalam Triptaka Pali disebutkan bahwa ada enam jenis ''vedanā'', yang berhubungan dengan sensasi yang timbul dari kontak (Pali: ''phassa'') antara organ indra internal ([[Landasan indra|''āyatana'']]; yaitu, mata, telinga, hidung, lidah, tubuh, dan batin), objek indra eksternal, dan kesadaran yang terkait (Pali: ''viññāṇa''). (Lihat Figur 1.) Dengan kata lain:
Baris 76 ⟶ 77:
:* perasaan yang timbul akibat kontak lidah, rasa, dan kesadaran-lidah
:* perasaan yang timbul dari kontak tubuh, sentuhan, dan kesadaran-tubuh
:* perasaan yang timbul dari kontak batin (''mano''), objek-batin (''[[Darma|dhamma]]''), dan kesadaran-batin<ref>See, for example, the ''Chachakka Sutta'' ([[Majjhima Nikaya|MN]] 148) which ascribes to the Buddha the following words:
:"'The six classes of feeling should be known.' Thus was it said. In reference to what was it said? Dependent on the eye & forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the ear & sounds there arises consciousness at the ear. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the nose & aromas there arises consciousness at the nose. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the tongue & flavors there arises consciousness at the tongue. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the body & tactile sensations there arises consciousness at the body. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the intellect & ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition there is feeling. 'The six classes of feeling should be known.' Thus was it said...." [http://www.accesstoinsight.org/tipitaka/mn/mn.148.than.html (Thanissaro, 1998.)]
For other references to the "six classes of feeling/sensation," see the ''Sattaṭṭhāna Sutta'' ([[Samyutta Nikaya|SN]] 22.57) [http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.057.than.html (Thanissaro, 1997b)], and the ''Vedanā Sutta'' ([[Saṁyutta Nikāya|SN]] 25.5) [http://www.accesstoinsight.org/tipitaka/sn/sn25/sn25.005.than.html (Thanissaro, 2004).]</ref>
=== Dua, tiga, lima, enam, 18, 36, 108 jenis ===
Baris 113 ⟶ 116:
=== Praktik kebijaksanaan ===
Setiap jenis ''vedanā'' disertai oleh kecenderungan atau obsesi yang mendasarinya (''[[anusaya]]''). Kecenderungan yang mendasari ''vedanā'' yang menyenangkan adalah kecenderungan ke arah [[Nafsu kehausan (Buddhisme)|nafsu]], untuk ''vedanā'' yang tidak menyenangkan, kecenderungan ke arah [[Kebencian (Buddhisme)|kebencian]], dan untuk ''vedanā'' yang tidak menyenangkan maupun tidak menyenangkan, kecenderunganya ke arah [[Ketidaktahuan (Buddhisme)|ketidaktahuan]].<ref>''Chachakka Sutta'' ("Six Sets of Six," [[Majjhima Nikāya|MN]] 148). See for instance, the following statement attributed to the Buddha [http://www.accesstoinsight.org/tipitaka/mn/mn.148.than.html (trans. Thanissaro, 1998)]:
:'Dependent on the eye & forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one relishes it, welcomes it, or remains fastened to it, then one's passion-obsession gets obsessed. If, when touched by a feeling of pain, one sorrows, grieves, & laments, beats one's breast, becomes distraught, then one's resistance-obsession gets obsessed. If, when touched by a feeling of neither pleasure nor pain, one does not discern, as it actually is present, the origination, passing away, allure, drawback, or escape from that feeling, then one's ignorance-obsession gets obsessed....'</ref>
Dalam Tripitaka Pali, disebutkan bahwa [[Meditasi (Buddhisme)|bermeditasi]] dengan konsentrasi (''[[samādhi]]'') pada ''vedanā'' dapat menuntun pada perhatian mendalam (''sati'') dan pemahaman jernih (''[[sampajañña]]'') (lihat Tabel di sebelah kanan).<ref>[[Aṅguttara Nikāya|AN]] 4.41: for Pali, see SLTP (n.d); for English translations, see Nyanaponika & Bodhi (1999), hlm. 88-89, Thanissaro (1997a), Upalavanna (n.d.).</ref> Dengan pengembangan ini, seseorang dapat mengalami langsung di dalam dirinya sendiri realitas [[Kefanaan|ketidakkekalan]] (''[[Ketidakkekalan (Buddhisme)|anicca]]'') dan sifat [[Kemelekatan (Buddhisme)|kemelekatan]]/keterikatan (''upādāna''). Hal ini pada akhirnya dapat mengarah pada pembebasan batin (''[[Nirwana|nibbāna]]'').
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