MN 148 · Khotbah Enam Demi Enam

Tokoh, tempat, dan gagasan utamanya

Chachakka Sutta adalah uraian tentang enam kelompok enam.

TOKOH

Buddha

Buddha mengajar para bhikkhu memahami pengalaman secara terstruktur.

TOKOH

Para bhikkhu

Buddha mengajar para bhikkhu memahami pengalaman secara terstruktur.

TEMPAT

Sāvatthī

Latar pembabaran berada di Sāvatthī.

GAGASAN

Rantai pengalaman indra

Penderitaan dapat dipahami dengan melihat bagaimana indra, kontak, perasaan, dan keinginan saling berhubungan.

Visual pengantar Tiga Keranjang · bukan bagian dari teks kanonik.

Sinopsis singkat

Buddha menguraikan enam kelompok yang masing-masing berisi enam: indra, objek, kesadaran, kontak, perasaan dan keinginan yang muncul berdasarkan masing-masing pasangan indra-objek. Dari jaringan itu beliau menunjukkan bahwa tidak satu pun komponennya layak dianggap diri. Orang yang tidak terlatih bereaksi terhadap perasaan dengan kesenangan, penolakan atau kebingungan sehingga kecenderungan nafsu, kebencian dan ketidaktahuan berkembang; murid yang terlatih mengalami proses yang sama tanpa menambah bahan bakar. Analisis enam sextet itu menjadikan pengalaman indra sebagai tempat langsung untuk memahami bukan-diri dan memutus belenggu.

BAGIAN 10

mn148:10.1 If anyone says, ‘the eye is self,’ that is not tenable.

mn148:10.2 The arising and vanishing of the eye is evident,

mn148:10.3 so it would follow that one’s self arises and vanishes.

mn148:10.4 That’s why it’s not tenable to claim that

mn148:10.5 the eye is self.

mn148:10.6 So the eye is not self.

mn148:10.7 If anyone says, ‘sights are self,’ that is not tenable.

mn148:10.8 The arising and vanishing of sights is evident,

mn148:10.9 so it would follow that one’s self arises and vanishes.

mn148:10.10 That’s why it’s not tenable to claim that

mn148:10.11 sights are self.

mn148:10.12 So the eye is not self and sights are not self.

mn148:10.13 If anyone says, ‘eye consciousness is self,’ that is not tenable.

mn148:10.14 The arising and vanishing of eye consciousness is evident,

mn148:10.15 so it would follow that one’s self arises and vanishes.

mn148:10.16 That’s why it’s not tenable to claim that

mn148:10.17 eye consciousness is self.

mn148:10.18 So the eye, sights, and eye consciousness are not self.

mn148:10.19 If anyone says, ‘eye contact is self,’ that is not tenable.

mn148:10.20 The arising and vanishing of eye contact is evident,

mn148:10.21 so it would follow that one’s self arises and vanishes.

mn148:10.22 That’s why it’s not tenable to claim that

mn148:10.23 eye contact is self.

mn148:10.24 So the eye, sights, eye consciousness, and eye contact are not self.

mn148:10.25 If anyone says, ‘feeling is self,’ that is not tenable.

mn148:10.26 The arising and vanishing of feeling is evident,

mn148:10.27 so it would follow that one’s self arises and vanishes.

mn148:10.28 That’s why it’s not tenable to claim that

mn148:10.29 feeling is self.

mn148:10.30 So the eye, sights, eye consciousness, eye contact, and feeling are not self.

mn148:10.31 If anyone says, ‘craving is self,’ that is not tenable.

mn148:10.32 The arising and vanishing of craving is evident,

mn148:10.33 so it would follow that one’s self arises and vanishes.

mn148:10.34 That’s why it’s not tenable to claim that

mn148:10.35 craving is self.

mn148:10.36 So the eye, sights, eye consciousness, eye contact, feeling, and craving are not self.