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1-2 five aggregates (pañca-khandha)—五蘊 There are many ways to present this division into separate constituents of life, depending on the objective of the specific analysis.This chapter presents the division into the ‘five aggregates’ (pañca-khandha), which is the preferred analysis in the suttas. In Buddha-Dhamma, the human living entity – what is referred to as a ‘person’ or ‘living being’ – is divided into five groups or categories:4 {14}5 1. Rūpa (corporeality; body; material form): all material constituents; the body and all physical behaviour; matter and physical energy, along with the properties and course of such energy. 2. Vedanā (feeling; sensation): the feelings of pleasure, pain, and neutral feelings, arising from contact by way of the five senses and by way of the mind. 3 The broadest division is into mind (nāma) and body (rūpa), or mentality and corporeality. The Abhidhamma texts prefer the threefold division of the mind (citta), mental constituents (cetasika), and the body (rūpa). If one compares this analysis to the five aggregates, one may equate the following: citta = viññāṇakhandha; cetasika = vedanā-khandha, saññā-khandha, and saṅkhāra-khandha; rūpa = rūpa-khandha. 4 See more details on the five aggregates see Appendix 1. 5 The numbers in curly brackets refer to the page number of the Thai edition of Buddhadhamma. Chapter 1. Five Aggregates 9 3. Saññā (perception): the ability to recognize and to designate; the perception and discernment of various signs, characteristics, and distinguishing features, enabling one to remember a specific object of attention (ārammaṇa).6 4. Saṅkhāra (mental formations; volitional activities): those mental constituents or properties, with intention as leader, which shape the mind as wholesome, unwholesome, or neutral, and which shape a person’s thoughts and reflections, as well as verbal and physical behaviour. They are the source of kamma (‘karma’; intentional action). Examples of such mental formations include: faith (saddhā), mindfulness (sati), moral shame (hiri), fear of wrongdoing (ottappa), lovingkindness (mettā), compassion (karuṇā), appreciative joy (muditā), equanimity (upekkhā),7 wisdom (paññā), delusion (moha), greed (lobha), hatred (dosa), conceit (māna), views (diṭṭhi), jealousy (issā), and stinginess (macchariya). They are the agents or fashioners of the mind, of thought, and of intentional action. 5. Viññāṇa (consciousness): conscious awareness of objects by way of the five senses – i.e. seeing, hearing, smelling, tasting, and feeling tangible objects – and awareness of mind objects. 摘自 (Buddhadhamma Natural Laws and Values for Life By Phra Prayudh Payutto ) (摘要) 佛經首要的分析是將生命體劃分為「五蘊」(巴利語:pañca-khandha): 1. Rūpa(肉體;身體;物質形態):所有物質成分;身體和所有身體行為;物質和物理能量,以及這種能量的特性和過程。 2. Vedana(感覺;感覺):快樂、痛苦的感覺及中性感受,由五種感官的接觸而生起的覺受。 3. Saññā (perception):辨認和指定的能力;這對各種標誌、特徵的感知和辨別,以及區分特徵,使人能夠記住特定的對象。 4. Saṅkhāra(心行;意志活動):作為領導者的意圖,分為善心、不善的或中性的,思想、口語和身體行為,它們是業力的來源。心行的例子包括:信心 (saddhā)、正念 (sati)、慚愧 (hiri)、對錯誤行為的恐懼 (ottappa)、慈愛 (mettā)、慈悲 (karuṇā)、隨喜 (muditā)、舍 (upekkhā)、智 (paññā)、痴(moha)、貪(lobha)、嗔(dosa)、慢(māna)、見(diṭṭhi)、 嫉妒 (issā) 和吝嗇 (macchariya)。他們是心、思想和行動的原動力。 5. Viññāṇa(意識):通過五種感官對事物的心識覺知——即視覺、聽覺、嗅覺、味覺和感覺有形的物體,以及意識物體。 (筆記)生命體是個有機體,靈活的創造與變化,但是其中沒有一個主宰者,這是佛法的核心—無我;眾生乃是五蘊和合—色、受、想、行、識,沒有一個恆常不變的自己,所對的境也是各種條件所成。雖然沒有主宰者,但是卻能夠造作煩惱,也能夠協調成出世的品質,這正是無我的禮物! |
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( 心情隨筆|心情日記 ) |