Uporabnik:Skydancer/Moj peskovnik2: Razlika med redakcijama
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Vrstica 27:
[[Sutta pitaka]] v palijskem kanonu vsebuje učenja Bude, ki jih je ohranila theravadska tradicija.
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Sutre opisujejo pet agregatov:{{refn|group=lower-alpha|Sodobni avtorji (npr. mojster [[Shramana]] [[Hsuan Hua]], [[Chögyam Trungpa]] in [[Bill Porter (avtor)|Bill Porter]]) včasih pojmujejo pet agregatov kot da sestojijo iz »enega telesnega in štirih umskih« agregatov. Bolj tradicionalna budistična literatura (kot je [[Abhidharma|Abhidhamma]]) lahko omenja en telesni agregat (oblika), tri umske faktorje (občutek, zaznava in umske tvorbe) ter zavest.}}
#'''[[rūpa|"form"]]''' or '''"matter"'''{{refn|group=lower-alpha|In Rawson (1991: p.11), the first skandha is defined as: "name and form (Sanskrit ''nāma-rūpa'', Tibetan ''gzugs'')...". In the [[Pali literature]], ''[[Namarupa|nāma-rūpa]]'' traditionally refers to the first four aggregates, as opposed to the fifth aggregate, consciousness.}} (Skt., Pāli ''rūpa''; Tib. ''gzugs''): external and internal matter. Externally, ''rupa'' is the physical world. Internally, ''rupa'' includes the material body and the physical sense organs.{{refn|group=lower-alpha|External and internal manifestations of ''rupa'' are described, for instance, in Bodhi (2000b), p. 48.}}
#'''[[vedanā|"sensation"]]''' or '''"feeling"''' (Skt., Pāli ''vedanā''; Tib. ''tshor-ba''): sensing an object{{refn|group=lower-alpha|In these definitions, "object" refers to either a cognized form (what Western epistemologists might refer to as "sense data") or a mental expression, such as a cognized memory.}} as either pleasant, unpleasant or neutral.{{refn|group=lower-alpha|The Pali canon universally identifies that ''vedana'' involves the sensing or feeling of something as pleasant, unpleasant or neutral (see, for instance, SN 22). When contemporary authors elaborate on ''vedana'', they define it similarly (see, for instance, [[Nhat Hanh]], 1999, p. 178; Trungpa, 2001, p. 21; and, Trungpa, 2002, p. 126). The one exception is in Trungpa (1976), pp. 20-23, where he states that the "strategies or impluses" of "indifference, passion and aggression" are "part of the third stage [aggregate]," "guided by perception." (This section of Trungpa, 1976, is anthologized in Trungpa, 1999, pp. 55-58.)}}{{refn|group=lower-alpha|Generally, ''vedanā'' is considered to ''not'' include "emotions." For example, Bodhi (2000a), p. 80, writes: "The Pali word ''vedanā'' does not signify emotion (which appears to be a complex phenomenon involving a variety of concomitant mental factors), but the bare affective quality of an experience, which may be either pleasant, painful or neutral." Perhaps somewhat similarly, Trungpa (1999), p.58, writes: "Consciousness [the fifth aggregate] consists of emotions and irregular thought patterns...." And Trungpa (2001), p. 32, notes: "In this case 'feeling' is not quite our ordinary notion of feeling. It is not the feeling we take so seriously as, for instance, when we say, 'He hurt my feelings.' This kind of feeling that we take so seriously belongs to the fourth and fifth skandhas of concept and consciousness."}}
#'''[[saññā|"perception"]]''', '''"conception"''', '''"apperception"''', '''"cognition"''', or '''"discrimination"''' (Skt. ''samjñā'', Pāli ''saññā'', Tib. '' 'du-shes''): registers whether an object is recognized or not (for instance, the sound of a bell or the shape of a tree).
#'''[[Saṅkhāra|"mental formations"]]''', '''"impulses"''', '''"volition"''', '''"fabrications"''' or '''"compositional factors"''' (Skt. ''samskāra'', Pāli ''{{IAST|saṅkhāra}}'', Tib. '' 'du-byed''): all types of mental habits, thoughts, ideas, opinions, prejudices, compulsions, and decisions triggered by an object.{{refn|group=lower-alpha|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''.}}
#'''[[viññāṇa|"consciousness"]]''' or '''"discernment"'''{{refn|group=lower-alpha|Peter Harvey, ''The Selfless Mind.'' Curzon Press 1995, page 143-146.}} (Skt. ''vijñāna'', Pāli ''{{IAST|viññāṇa}}'',{{refn|group=lower-alpha|According to the Visuddhimagga XIV.82, the Pali terms ''{{IAST|viññāṇa}}'', ''citta'' and ''mano'' are synonymous (Buddhaghosa, 1999, p. 453). However, Trungpa (2001, p. 73) distinguishes between ''{{IAST|viññāṇa}}'' and ''citta'', stating that ''{{IAST|viññāṇa}}'' (consciousness) is "articulated and intelligent" while ''citta'' (mind) is a "simple instinctive function .... very direct, simple and subtle at the same time."}} Tib. ''rnam-par-shes-pa''):
## ''In the [[Nikayas]]/[[Āgama (Buddhism)|Āgamas]]:'' cognizance,<ref>See, for instance, [[Samyutta Nikaya|SN]] 22.79, "Being Devoured" (Bodhi, 2000b, p. 915).</ref>{{refn|group=lower-alpha|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."}} that which discerns<ref>Peter Harvey, ''The Selfless Mind.'' Curzon Press 1995, page 143-146</ref>{{refn|group=lower-alpha|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."}}
## ''In the Abhidhamma:'' a series of rapidly changing interconnected discrete acts of cognizance.{{refn|group=lower-alpha|This conception of consciousness is found in the Theravada Abhidhamma (Bodhi, 2000a, p. 29).}}
## ''In some Mahayana sources:'' the base that supports all experience.{{refn|group=lower-alpha|While not necessarily contradicted by the [[Nikayas]], this is a particularly Mahayana statement. For instance, Nhat Hanh (1999, pp. 180-1) states: "Consciousness here means [[store consciousness]], which is at the base of everything we are, the ground of all of our mental formations." Similarly, Trungpa (2001, pp. 73-4) states that consciousness "is the finally developed state of being that contains all the previous elements.... [C]onsciousness constitutes an immediately available source of occupation for the momentum of the skandhas to feed on."}}
The Buddhist literature describes the aggregates as arising in a linear or progressive fashion, from form to feeling to perception to mental formations to consciousness.{{refn|group=lower-alpha|For an example of this unidirectional, linear causal model, see Trungpa (2001), pp. 36-37, where, in part, he states: "The first flash is the form and the next, feeling. As you flash further and further, the content becomes more and more involved. When you flash perception, that contains feeling and form; when you flash consciousness that contains all the other four."}} In the early texts, the scheme of the five aggregates is not meant to be an exhaustive classification of the sentient being. Rather it describes various aspects of the way an individual manifests.<ref>Damein Keown quoting Sue Hamilton: [http://www.buddhistethics.org/4/keow1.html].</ref>
===Suffering and release===
====Understanding dukkha====
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