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受.
受(梵語、巴利語:Vedanā),佛教術語,意指情绪。當感官,外境,以及意識三者聚合(觸)時,所升起的內心感覺,即是受。通常可以概分為痛苦(苦受)、快樂(樂受)以及沒有特殊感受(不苦不樂受)三者。它是十二因緣的第七支,為五蘊之一,又名受蘊、受陰,包括感受等,屬於心的一種作用。南傳佛教對感受有非常詳盡的探討。
感受的定義
- 受蘊,包括“受”的过去、未来、现在、内外、粗细、优劣、远近等等[1]。而“受”是感受及體驗目標的心所,此感情为对某种体验的感受,而非涉及不同心所而生的复杂感情[2]。
- 樂受、苦受、捨受(不苦不樂受):此三受分別和貪瞋痴三毒對應。
- 感受的可意和不可意,完全是個體的主觀判斷,同樣的外在刺激,對不同個體會很可能會產生不同的感受。
- 因為有六受身的感受、覺知,有情才能學習世間技藝與修行世間法出世間法。
受蘊種類
- 三種受:[3]
- 六受身:將六根觸六塵境界的受,稱作六受身,也是受陰的一類。[4]
感受的形成原因
- 膽汁
- 痰液
- 風
- 生理反應
- 季節變遷
- 失衡
- 外在逆境
- 成熟的業果
總的來說,感受由「觸」(十二因緣之一)所生起,觸包括和外在接觸(眼耳鼻舌身<色聲香味觸),和心與記憶的接觸(意根<法塵)。
感受與修行之關係
- 感受是修行的重要工具,透過觀察感受(四念住),可以看到貪瞋如何生起,如何滅去。
- 由於外境的能量變化的持續發生,以「感受」為所緣,可以持續不間斷地保持「正知」,以防止貪瞋的再度生起。
引用
- ^ 《巴利三藏·相應部》(卷22,第48章):“諸比庫!所有受之過去、未來、現在、內、外、粗、細、劣、勝、遠、近者,名為受蘊。”
- ^ 《巴利三藏·相應部》(卷36,第5章):“諸比庫!此等之三者,是受。以何者為三者?乃樂受、苦受、非苦非樂受是。”
- ^ 《瑜伽師地論》卷25:「所言受者。即三種受。是名受蘊。」
- ^ 《眾事分阿毘曇論》卷2〈4 分別七事品〉:「云何受陰。謂六受身。云何六。謂眼觸生受。乃至意觸生受。」 (CBETA, T26, no. 1541, p. 634, c9-11)
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