- Saṁyutta Nikāya
- Kelompok Khotbah tentang Perasaan
36.11. Sendirian
Seorang bhikkhu mendatangi Sang Bhagavā, memberi hormat kepada Beliau, duduk di satu sisi, dan berkata kepada Beliau: “Di sini, Yang Mulia, ketika aku sedang sendirian dalam keterasingan, suatu perenungan muncul dalam pikiranku sebagai berikut: ‘Tiga perasaan telah dijelaskan oleh Sang Bhagavā: perasaan menyenangkan, perasaan menyakitkan, perasaan bukan-menyakitkan juga bukan-menyenangkan. Tiga perasaan ini telah dijelaskan oleh Sang Bhagavā. Tetapi Sang Bhagavā telah mengatakan: “Apa pun yang dirasakan termasuk dalam penderitaan.” Sekarang sehubungan dengan apakah hal ini dikatakan oleh Bhagavā?’”
“Bagus, bagus, bhikkhu! Tiga perasaan telah dijelaskan olehKu: perasaan menyenangkan, perasaan menyakitkan, perasaan bukan-menyakitkan juga bukan-menyenangkan. Tiga perasaan ini telah dijelaskan olehKu. Tetapi Aku juga telah mengatakan: ‘Apa pun yang dirasakan termasuk dalam penderitaan.’ Ini Kunyatakan dengan merujuk pada ketidak-kekalan bentukan-bentukan. Ini Kunyatakan dengan merujuk pada bentukan-bentukan yang tunduk pada kehancuran … bentukan-bentukan yang tunduk pada kelenyapan … bentukan-bentukan yang tunduk pada peluruhan … bentukan-bentukan yang tunduk pada penghentian … bentukan-bentukan yang tunduk pada perubahan.
“Kemudian, bhikkhu, Aku juga mengajarkan lenyapnya bentukan-bentukan berturut-turut. Bagi seorang yang telah mencapai jhāna pertama, ucapan lenyap. Bagi seorang yang telah mencapai jhāna ke dua, pemikiran dan pemeriksaan lenyap. Bagi seorang yang telah mencapai jhāna ke tiga, sukacita lenyap. Bagi seorang yang telah mencapai jhāna ke empat, napas-masuk dan napas-keluar lenyap. Bagi seorang yang telah mencapai landasan ruang tanpa batas, persepsi yang berhubungan dengan landasan berbentuk lenyap. Bagi seorang yang telah mencapai landasan kesadaran tanpa batas, persepsi yang berhubungan dengan landasan ruang tanpa batas lenyap. Bagi seorang yang telah mencapai landasan kekosongan, persepsi yang berhubungan dengan landasan kesadaran tanpa batas lenyap. Bagi seorang yang telah mencapai landasan bukan persepsi juga bukan bukan-persepsi, persepsi yang berhubungan dengan landasan kekosongan lenyap. Bagi seorang yang telah mencapai lenyapnya persepsi dan perasaan, persepsi dan perasaan lenyap. Bagi seorang bhikkhu yang noda-nodanya telah dihancurkan, nafsu lenyap, kebencian lenyap, delusi lenyap.
“Kemudian, bhikkhu, Aku juga mengajarkan meredanya bentukan-bentukan berturut-turut. Bagi seorang yang telah mencapai jhāna pertama, ucapan mereda … Bagi seorang yang telah mencapai lenyapnya persepsi dan perasaan, persepsi dan perasaan mereda. Bagi seorang bhikkhu yang noda-nodanya telah dihancurkan, nafsu mereda, kebencian mereda, delusi mereda.
“Terdapat, bhikkhu enam jenis penenangan. Bagi seorang yang telah mencapai jhāna pertama, ucapan ditenangkan. Bagi seorang yang telah mencapai jhāna ke dua, pemikiran dan pemeriksaan ditenangkan. Bagi seorang yang telah mencapai jhāna ke tiga, sukacita ditenangkan. Bagi seorang yang telah mencapai jhāna ke empat, napas-masuk dan napas-keluar ditenangkan. Bagi seorang yang telah mencapai lenyapnya persepsi dan perasaan, persepsi dan perasaan ditenangkan. Bagi seorang bhikkhu yang noda-nodanya telah dihancurkan, nafsu ditenangkan, kebencian ditenangkan, delusi ditenangkan.”
- Linked Discourses 36
- 2. In Private
11. In Private
Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:
“Just now, sir, as I was in private retreat this thought came to mind. The Buddha has spoken of three feelings. Pleasant, painful, and neutral feeling. These are the three feelings the Buddha has spoken of.
But the Buddha has also said: ‘Suffering includes whatever is felt.’ What was the Buddha referring to when he said this?”
“Good, good, mendicant! I have spoken of these three feelings. Pleasant, painful, and neutral feeling. These are the three feelings I have spoken of.
But I have also said: ‘Suffering includes whatever is felt.’
When I said this I was referring to the impermanence of conditions, to the fact that conditions are liable to end, vanish, fade away, cease, and perish.
But I have also explained the progressive cessation of conditions. For someone who has attained the first absorption, speech has ceased. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. For someone who has attained the third absorption, rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. For a mendicant who has ended the defilements, greed, hate, and delusion have ceased.
And I have also explained the progressive stilling of conditions. For someone who has attained the first absorption, speech has stilled. For someone who has attained the second absorption, the placing of the mind and keeping it connected have stilled. … For someone who has attained the cessation of perception and feeling, perception and feeling have stilled. For a mendicant who has ended the defilements, greed, hate, and delusion have stilled.
There are these six levels of tranquility. For someone who has attained the first absorption, speech has been tranquilized. For someone who has attained the second absorption, the placing of the mind and keeping it connected have been tranquilized. For someone who has attained the third absorption, rapture has been tranquilized. For someone who has attained the fourth absorption, breathing has been tranquilized. For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized. For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.”
