Thọ (Phật giáo)

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Bản chuyển ngữ của
vedanā
Tiếng Anhfeeling, sensation, feeling-tone
Tiếng Phạnवेदना (vedanā)
Tiếng Paliवेदना (vedanā)
Tiếng Miến Điệnဝေဒနာ
(IPA: [wèdənà])
Tiếng Trung Quốc受 (shòu)
Tiếng Nhật受 (ju)
Tiếng Khmerវេទនា
(UNGEGN: vétônéa)
Tiếng Hàn수 (su)
Tiếng Mônဝေဒနာ
([wètənɛ̀a])
Tiếng Shanဝူၺ်ႇတၼႃႇ
([woj2 ta1 naa2])
Tiếng Tạng tiêu chuẩnཚོར་བ།
(Wylie: tshor ba;
THL: tsorwa)
Tiếng Tháiเวทนา
(RTGS: wetthana)
Tiếng Việt受 (thụ, thọ)
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Trong Phật giáo, Vedanā (tiếng Pali, Sanskit: वेदना, tiếng Việt: thọ) là một thuật ngữ cổ đại, được dịch theo ý nghĩa truyền thống là "cảm xúc"[1] hoặc là "cảm giác"[2]. Một cách tổng quát, cảm thọ ám chỉ cho các cảm giác dễ chịu, cảm giác không dễ chịu, và cảm giác trung tính. Những cảm giác trên xuất hiện khi mà các cơ quan cảm thọ của chúng ta có sự tương tác với các đối tượng của các giác quan cùng với thức tương ứng.

Cảm thọ được xác định trong phương pháp giảng dạy của Đức Phật như sau:

  • Một trong bảy tâm sở biến hành trong Vi Diệu Pháp/ A Tỳ Đàm của hệ phái Thượng Tọa Bộ.
  • Một trong năm tâm sở biến hành trong Vi Diệu Pháp/ A Tỳ Đàm của hệ phái Đại Thừa.
  • Một trong mười hai liên kiết trong học thuyết Duyên Khởi (trong cả truyền thống Thượng Tọa Bộ và Đại Thừa).
  • Một trong các ngũ uẩn (trong cả truyền thống Thượng Tọa Bộ và Đại Thừa).
  • Một trong các đối tượng để quán sát nằm trong phương pháp thực hành về bốn nền tảng của chánh định.

Trong ngữ cảnh của mười hai liên kết trong Duyên Khởi, sự tham ái và sự giữ chặt đối với các cảm thọ sẽ dẫn đến sự đau khổ. Một cách tương hỗ nhau, sự nhận thức một cách tập trung và sự thấu hiểu một cách xuyên suốt về cảm thọ có thể dẫn đến sự giác ngộ và sự chấm dứt các nguyên nhân gây ra sự đau khổ.

Các định nghĩa về thọ[sửa | sửa mã nguồn]

Hệ phái Thượng Tọa Bộ (Theravada)[sửa | sửa mã nguồn]

Tỳ kheo Bodhi nói rằng:

Cảm thọ là một loại tâm sở mà nó cảm nhận đối tượng. Đó là một kiểu thuộc về cảm xúc mà trong đó đối tượng được trải nghiệm. Trong tiếng Pali, từ vedanā (thọ) không biểu hiện cảm xúc (là cái thể hiện một hiện tượng phức tạp bao gồm nhiều tâm sở khác nhau xuất hiện một cách đồng thời), nhưng biểu hiện cái đặc tính cơ bản, đơn giản nhất thuộc về cảm xúc đối với một trải nghiệm, nghĩa là - hoặc là tính dễ chịu, tính đau đớn, hoặc là tính trung tính...[3]

Còn Nina van Gorkom nói rằng:

When we study the Abhidhamma we learn that 'vedanā' is not the same as what we mean by feeling in conventional language. Feeling is nāma, it experiences something. Feeling never arises alone; it accompanies citta and other cetasikas and it is conditioned by them. Thus, feeling is a conditioned nāma. Citta does not feel, it cognizes the object and vedanā feels...
All feelings have the function of experiencing the taste, the flavour of an object (Atthasālinī, I, Part IV, Chapter I, 109). The Atthasālinī uses a simile in order to illustrate that feeling experiences the taste of an object and that citta and the other cetasikas which arise together with feeling experience the taste only partially. A cook who has prepared a meal for the king merely tests the food and then offers it to the king who enjoys the taste of it:
...and the king, being lord, expert, and master, eats whatever he likes, even so the mere testing of the food by the cook is like the partial enjoyment of the object by the remaining dhammas (the citta and the other cetasikas), and as the cook tests a portion of the food, so the remaining dhammas enjoy a portion of the object, and as the king, being lord, expert and master, eats the meal according to his pleasure, so feeling, being lord, expert and master, enjoys the taste of the object, and therefore it is said that enjoyment or experience is its function.
Thus, all feelings have in common that they experience the 'taste' of an object. Citta and the other accompanying cetasikas also experience the object, but feeling experiences it in its own characteristic way.[4]

Mahayana[sửa | sửa mã nguồn]

The Abhidharma-samuccaya states:

What is the absolutely specific characteristic of vedana? It is to experience. That is to say, in any experience, what we experience is the individual maturation of any positive or negative action as its final result.[5]

Mipham Rinpoche states:[6]

Sensations are defined as impressions.
The aggregate of sensations can be divided into three: pleasant, painful, and neutral. Alternatively, there are five: pleasure and mental pleasure, pain and mental pain, and neutral sensation.
In terms of support, there are six sensations resulting from contact...

Alexander Berzin describes this mental factors as feeling (tshor-ba, Skt. vedanā) some level of happiness. He states:[7]

When we hear the word "feeling" in a Buddhist context, it's only referring to this: feeling some level of happy or unhappy, somewhere on the spectrum. So, on the basis of pleasant contacting awareness—it comes easily to mind—we feel happy. Happiness is: we would like it to continue. And, on the basis of unpleasant contacting awareness—it doesn't come easily to the mind, we basically want to get rid of it—we feel unhappiness. "Unhappiness" is the same word as "suffering" (mi-bde-ba, Skt. duhkha). Unhappiness is: I don't want to continue this; I want to be parted from this.
And neutral contacting awareness. We feel neutral about it—neither want to continue it nor to discontinue it...

Relation to "emotions"[sửa | sửa mã nguồn]

Vedanā is the distinct valence or "hedonic tone" of emotional psychology, neurologically identified and isolated.

Contemporary teachers Bhikkhu Bodhi and Chögyam Trungpa Rinpoche clarify the relationship between vedanā (often translated as "feelings") and Western notions of "emotions."

Bhikkhu Bodhi 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."[3]

Chögyam Trungpa Rinpoche writes:

"In case [i.e. within the Buddhist teachings] '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."[8]

Attributes[sửa | sửa mã nguồn]

In general, the Pali canon describes vedanā in terms of three "modes" and six "classes." Some discourses discuss alternate enumerations including up to 108 kinds.

Three modes, six classes[sửa | sửa mã nguồn]

Hình 1: Kinh Sáu Sáu trong Kinh điển Pali:
 
  lục nhập  
 
→ 		 



thọ


 		   
 
→ 		 



ái


 		   
  sáu
"nội"
xứ 		<–> sáu
"ngoại"
xứ 		 
 
↓ ↓
↓ xúc
↓ ↑
   
thức
  		 
 
  1. Sáu nội xứ (sáu căn) là mắt, tai,
    mũi, lưỡi, thân & ý.
  2. Sáu ngoại xứ (sáu trần) là sắc,
    thanh, hương, vị, xúc & pháp (dhamma).
  3. Sáu thức sinh khởi dựa trên
    6 nội xứ và 6 ngoại xứ.
  4. Xúc là sự gặp gỡ của căn, trần và thức.
  5. Thọ phụ thuộc vào xúc.
  6. Ái phụ thuộc vào thọ.
 Nguồn: MN 148 (Thanissaro, 1998)    Chi tiết bản mẫu này

Throughout canonical discourses (Sutta Pitaka), the Buddha teaches that there are three modes of vedanā:

  • pleasant (sukhā)
  • unpleasant (dukkhā)
  • neither pleasant nor unpleasant (adukkham-asukhā, "ambivalent", sometimes referred to as "neutral" in translation)[9]

Elsewhere in the Pali canon it is stated that there are six classes of vedanā, corresponding to sensations arising from contact (Skt: sparśa; Pali: phassa) between an internal sense organ (āyatana; that is, the eye, ear, nose, tongue, body or mind), an external sense object and the associated consciousness (Skt.: vijnana; Pali: viññāna). (See Figure 1.) In other words:

  • feeling arising from the contact of eye, visible form and eye-consciousness
  • feeling arising from the contact of ear, sound and ear-consciousness
  • feeling arising from the contact of nose, smell and nose-consciousness
  • feeling arising from the contact of tongue, taste and tongue-consciousness
  • feeling arising from the contact of body, touch and body-consciousness
  • feeling arising from the contact of mind (mano), thoughts (dhamma) and mind-consciousness[10]

Two, three, five, six, 18, 36, 108 kinds[sửa | sửa mã nguồn]

In a few discourses, a multitude of kinds of vedana are alluded to ranging from two to 108, as follows:

  • two kinds of feeling: physical and mental
  • three kinds: pleasant, painful, neutral
  • five kinds: physical pleasant, physical painful, mental pleasant, mental painful, equanimous
  • six kinds: one for each sense faculty (eye, ear, nose, tongue, body, mind)
  • 18 kinds: explorations of the aforementioned three mental kinds of feelings (mental pleasant, mental painful, equanimous) each in terms of each of the aforementioned six sense faculties
  • 36 kinds: the aforementioned 18 kinds of feeling for the householder and the aforementioned 18 kinds for the renunciate
  • 108 kinds: the aforementioned 36 kinds for the past, for the present and for the future[11]

In the wider Pali literature, of the above enumerations, the post-canonical Visuddhimagga highlights the five types of vedanā: physical pleasure (sukha); physical displeasure (dukkha); mental happiness (somanassa); mental unhappiness (domanassa); and, equanimity (upekkhā).[12]

Canonical frameworks[sửa | sửa mã nguồn]

 Hình 2:
Năm uẩn (pañca khandha)
dựa theo kinh điển Pali.
 
 
sắc (rūpa)
  4 yếu tố
(mahābhūta)		  
 
    ↓
    xúc
(phassa)
    ↓ ↑
 
thức
(viññāna)
 
 
 
 
 
→
←
 
 
 
←
  tâm sở (cetasika)  
 
thọ
(vedanā)
 
 
 
tưởng
(sañña)
 
 
 
hành
(saṅkhāra)
 
 
 
 
 Nguồn: MN 109 (Thanissaro, 2001)  |  chi tiết bản mẫu

Bản mẫu:SamadhiBhavana Vedanā is a pivotal phenomenon in the following frequently identified frameworks of the Pali canon:

  • the "five aggregates"
  • the twelve conditions of "dependent origination"
  • the four "foundations of mindfulness"

Mental aggregate[sửa | sửa mã nguồn]

Vedanā is one of the five aggregates (Skt.: skandha; Pali: khandha) of clinging (Skt., Pali: upādāna; see Figure 2 to the right). In the canon, as indicated above, feeling arises from the contact of a sense organ, sense object and consciousness.

Central condition[sửa | sửa mã nguồn]

In the Chain of Conditioned Arising (Skt: pratītyasamutpāda; Pali: paṭiccasamuppāda), the Buddha explains that:

  • vedanā arises with contact (phassa) as its condition
  • vedanā acts as a condition for craving (Pali: taṇhā; Skt.: tṛṣṇā).[13]

In the post-canonical 5th-century Visuddhimagga, feeling (vedana) is identified as simultaneously and inseparably arising from consciousness (viññāṇa) and the mind-and-body (nāmarūpa).[14] On the other hand, while this text identifies feeling as decisive to craving and its mental sequelae leading to suffering, the conditional relationship between feeling and craving is not identified as simultaneous nor as being karmically necessary.[15]

Mindfulness base[sửa | sửa mã nguồn]

Throughout the canon, there are references to the four "foundations of mindfulness" (satipaṭṭhāna): the body (kāya), feelings (vedanā), mind states (citta) and mental experiences (dhammā). These four foundations are recognized among the seven sets of qualities conducive to enlightenment (bodhipakkhiyādhammā). The use of vedanā and the other satipaṭṭhāna in Buddhist meditation practices can be found in the Satipaṭṭhāna Sutta and the Ānāpānasati Sutta.

Wisdom practices[sửa | sửa mã nguồn]

Each mode of vedanā is accompanied by its corresponding underlying tendency or obsession (anusaya). The underlying tendency for pleasant vedanā is the tendency toward lust, for unpleasant, the tendency toward aversion, and for neither pleasant nor unpleasant, the tendency toward ignorance.[16]

In the Canon it is stated that meditating with concentration (samādhi) on vedanā can lead to deep mindfulness (sati) and clear comprehension (sampajañña) (see Table to the right).[17] With this development, one can experience directly within oneself the reality of impermanence (anicca) and the nature of attachment (upādāna). This in turn can ultimately lead to liberation of the mind (nibbāna).

Các bản dịch tương đương[sửa | sửa mã nguồn]

Một số bản dịch cho thuật ngữ Vedana bao gồm:

  • Feeling (Nina van Gorkom, Bhikkhu Bodhi, Alexander Berzin)
  • Feeling some level of happiness (Alexander Berzin)
  • Feeling-tone (Herbert Guenther)
  • Sensation (Erik Kunsang)

Xem thêm[sửa | sửa mã nguồn]

Chú thích[sửa | sửa mã nguồn]

  1. ^ Generally, vedanā is considered to not include full-blown "emotions." See the section "Feeling," not "emotion" below.
  2. ^ See, for instance, Rhys Davids & Stede (1921-25), p. 648, entry for "Vedanā" (retrieved 2008-01-09 from the "University of Chicago" at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.3:1:2277.pali[liên kết hỏng]), which initially defines this Pali word simply as "feeling, sensation."
  3. ^ a b Bodhi, Bhikkhu (6 tháng 11 năm 2012). Bhikkhu Bodhi (2003), p. 80. ISBN 9781938754241.[liên kết hỏng]
  4. ^ Gorkom (2010), Definition of Feeling[liên kết hỏng]
  5. ^ Guenther (1975), Kindle Locations 329-331.
  6. ^ Kunsang (2004), p. 21.
  7. ^ “Overview of Buddha-Nature”. studybuddhism.com.
  8. ^ Trungpa (2001), p. 32.
  9. ^ See, for instance, SN 36.5, Datthabba Sutta (Nyanaponika, 1983). 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).
  10. ^ See, for example, the Chachakka Sutta (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...." (Thanissaro, 1998.)
    For other references to the "six classes of feeling/sensation," see the Sattaṭṭhāna Sutta (SN 22.57) (Thanissaro, 1997b), and the Vedanā Sutta (SN 25.5) (Thanissaro, 2004).
  11. ^ Two virtually identical discourses that simply allude to the various number of vedana are MN 59 (Thanissaro, 2005b) and SN 36.19 (Thanissaro, 2005c). These different kinds of vedana are spelled out in SN 36.22 (Thanissaro, 2005a). See also Hamilton (2001), pp. 43-6.
  12. ^ Vism. 461 (Rhys Davids & Stede, 1921-25, p. 648, entry for "Vedanā."[liên kết hỏng]; see this entry also regarding the distinction between "modes" and "types."
  13. ^ See, e.g., SN 12.1 ff.
  14. ^ Explicitly, in terms of the language of the Abhidhamma, the Visuddhimagga (XVII, 201-228) identifies that the conditions (nidāna) of consciousness, mind-body, the six senses, contact and feeling are related (paccaya) by conascence, mutuality, support, kamma-result, nutriment, association and presence. (Note that feeling is not related by dissociation to its precursors.)
  15. ^ In particular, Vsm XVI, 238 identifies the sole relationship between feeling and craving to be "decisive support."
  16. ^ Chachakka Sutta ("Six Sets of Six," MN 148). See for instance, the following statement attributed to the Buddha (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....'
  17. ^ AN 4.41: for Pali, see SLTP (n.d); for English translations, see Nyanaponika & Bodhi (1999), pp. 88-89, Thanissaro (1997a), Upalavanna (n.d.).

Nguồn tham khảo[sửa | sửa mã nguồn]

Liên kết ngoài[sửa | sửa mã nguồn]

Tiền nhiệm:
Sparśa 		Twelve Nidānas
Vedanā 		Kế nhiệm:
Tṛṣṇā
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