Pengguna:Faredoka/Bak pasir
Dua belas nidāna
The Twelve Nidanas is a linear list of twelve elements from the Buddhist teachings which arise in dependence on the preceding link. While this list may be interpreted as describing the processes which give rise to rebirth, in essence it describes the arising of dukkha as a psychological process, without the involvement of an atman.[1][2]
Some scholars regard it to be a later synthesis of several older lists.[3][4][5][6][1][7] The first four links may be a mockery of the Vedic-Brahmanic cosmogony, as described in the Hymn of Creation of Veda X, 129 and the Brihadaranyaka Upanishad.[2][6][7][8][9][10] These were integrated with a branched list that describes the conditioning of mental processes,[5][1][7] akin to the five skandhas.[11] Eventually, this branched list developed into the standard twelvefold chain as a linear list.[5][12]
According to Boisvert, "the function of each of the aggregates, in their respective order, can be directly correlated with the theory of dependent origination—especially with the eight middle links."[13] Four of the five aggregates are explicitly mentioned in the sequence, yet in a different order than the list of aggregates, which concludes with viññāṇa • vijñāna:[14]
- mental formations (saṅkhāra • saṃskāra) condition consciousness (viññāṇa • vijñāna)
- which conditions name-and-form (nāma-rūpa)
- which conditions the precursors (saḷāyatana, phassa • sparśa) to sensations (vedanā)
- which in turn condition craving (taṇhā • tṛṣṇā) and clinging (upādāna)
- which ultimately lead to the "entire mass of suffering" (kevalassa dukkhakkhandha).[note 1]
The interplay between the five-aggregate model of immediate causation and the twelve-nidana model of requisite conditioning is evident, for instance both note the seminal role that mental formations have in both the origination and cessation of suffering.[note 2][note 3]
Satipaṭṭhāna
Mindfulness applies to four upassanā (domains or bases), "constantly watching sensory experience in order to prevent the arising of cravings which would power future experience into rebirths,"[15] which[perlu disambiguasi] also overlap with the skandhas. The four domains are:[16]
- mindfulness of the body (kaya);[17][18]
- mindfulness of feelings or sensations (vedanā);[19]
- mindfulness of mind or consciousness (citta);[20] and
- mindfulness of dhammās.[21]
According to Grzegorz Polak, the four upassanā have been misunderstood by the developing Buddhist tradition, including Theravada, to refer to four different foundations. According to Polak, the four upassanā do not refer to four different foundations of which one should be aware, but are an alternate description of the jhanas, describing how the samskharas are tranquilized:[22]
- the six sense-bases which one needs to be aware of (kāyānupassanā);
- contemplation on vedanās, which arise with the contact between the senses and their objects (vedanānupassanā);
- the altered states of mind to which this practice leads (cittānupassanā);
- the development from the five hindrances to the seven factors of enlightenment (dhammānupassanā).
- ^ a b c Shulman 2007.
- ^ a b Jurewicz 2000.
- ^ Frauwallner 1973, hlm. 167-168.
- ^ Schumann 1997.
- ^ a b c Bucknell 1999.
- ^ a b Gombrich 2009.
- ^ a b c Jones 2009.
- ^ Wayman 1984, hlm. 173 with note 16.
- ^ Wayman 1990, hlm. 256.
- ^ Wayman 1971.
- ^ Boisvert 1995.
- ^ Gombrich 2009, hlm. 138.
- ^ Boisvert 1995, hlm. 127.
- ^ Boisvert 1995, hlm. 127–28.
- ^ Williams 2000, hlm. 46.
- ^ Kuan 2008, hlm. i, 9, 81.
- ^ (Pāli: kāya-sati, kāyagatā-sati; Skt. kāya-smṛti)
- ^ Salient sections of the Pāli canon on kāya-sati (kāya-gatā-sati): http://www.palikanon.com/english/wtb/g_m/kaaya_gata_sati.htm
- ^ (Pāli vedanā-sati; Skt. vedanā-smṛti)
- ^ (Pāli citta-sati; Skt. citta-smṛti)
- ^ (Pāli dhammā-sati; Skt. dharma-smṛti)
- ^ Polak 2011, hlm. 153-156, 196-197.
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