Buddhisme: Perbedaan antara revisi

'''Buddhisme''',{{refnefn|group=noten.|[[Bahasa Pali]]: '''''Buddhadhamma''''' (बुद्धधम्म) atau '''''Buddhasāsana''''' (बुद्धधसासन); [[bahasa Sanskerta]]: '''''Buddhadharma''''' (बुद्धधर्म) atau '''''Buddhaśāsana''''' (बुद्धशासन).{{sfn|Wells|2008|p=}}{{sfn|Roach|2011|p=}}}} juga dikenal sebagai '''Agama Buddha''' dan '''Dhammavinaya''', adalah suatu [[agama darmik]] dan sebuah tradisi [[filosofis]] yang berlandaskan kepada ajaran [[Siddhattha Gotama]].<ref>{{cite web|last1=Siderits|first1=Mark|date=2019|title=Buddha|url=https://plato.stanford.edu/entries/buddha/|website=The Stanford Encyclopedia of Philosophy|publisher=Metaphysics Research Lab, Stanford University|archive-url=https://web.archive.org/web/20220521121053/https://plato.stanford.edu/entries/buddha/|archive-date=21 May 2022|access-date=22 October 2021|url-status=live}}</ref> Buddhisme merupakan agama dengan pengikut terbanyak keempat di dunia,<ref>"Buddhism". (2009). In ''[[Encyclopædia Britannica]]''. Retrieved 26 November 2009, from Encyclopædia Britannica Online Library Edition.</ref>{{sfnp|Lopez|2001|p=239}} dengan lebih dari 520 juta pengikut, dikenal sebagai '''Buddhis''', yang mencakup tujuh persen dari populasi global.<ref name="Pew_2012a">{{cite web|date=18 December 2012|title=Buddhists|url=http://www.pewforum.org/2012/12/18/global-religious-landscape-buddhist/|work=Global Religious Landscape|publisher=Pew Research Center|archive-url=https://web.archive.org/web/20200408011020/https://www.pewforum.org/2012/12/18/global-religious-landscape-buddhist/|archive-date=8 April 2020|access-date=13 March 2015|url-status=live}}</ref><ref>{{citation|url=http://www.gordonconwell.edu/resources/documents/1IBMR2015.pdf|title=Christianity 2015: Religious Diversity and Personal|journal=International Bulletin of Missionary Research|volume=39|issue=1|pages=28–29|date=January 2015|doi=10.1177/239693931503900108|s2cid=148475861|access-date=2015-05-29|archive-url=https://web.archive.org/web/20170525141543/http://www.gordonconwell.edu/resources/documents/1IBMR2015.pdf|archive-date=25 May 2017|via=Gordon-Conwell Theological Seminary|issn = 0272-6122}}</ref> Buddhisme juga meliputi beragam [[ilmu]], nilai [[tradisi]], [[filosofi]], [[kepercayaan]], [[meditasi]], dan praktik [[spiritual]] yang sebagian besar berdasarkan pada [[Buddhisme prasektarian|ajaran-ajaran awal]] yang dikaitkan dengan Siddhattha Gotama dan menghasilkan [[filsafat Buddha|filsafat yang ditafsirkan]]. Buddhisme lahir di [[India kuno]] sebagai suatu tradisi [[Sramana]] sekitar antara abad ke-6 dan 4 SM, menyebar ke sebagian besar [[Asia]]. Penyebaran Buddhisme di [[Asia]] dimulai sejak abad ke-4 SM hingga abad ke-6 SM.

[[Sang Buddha]] (arti: "Yang Tercerahkan") merupakan seorang [[Sramana|Śramaṇa]] dari [[Sakya (klan)|klan Sakya]] yang pernah hidup di [[Asia Selatan]] sekitar [[abad ke-6 SM|abad ke-6]] atau [[abad ke-5 SM|ke-5]] [[Sebelum Masehi]].{{sfnp|Gethin|1998|pp=7–8}}{{sfnp|Bronkhorst|2013|pp=ix–xi}} Pengikut ajaran Sang Buddha yang disebut "Buddhis"—serapan dari [[bahasa Inggris]] ''Buddhists''—menyebut diri mereka sendiri sebagai ''Sakya'' atau ''Sakyabhiksu'' pada zaman India Kuno.{{refnefn|group=noten.|''Beyond Enlightenment: Buddhism, Religion, Modernity'' by Richard Cohen. Routledge 1999. {{ISBN|0-415-54444-0}}. p. 33. "Donors adopted Sakyamuni Buddha's family name to assert their legitimacy as his heirs, both institutionally and ideologically. To take the name of Sakya was to define oneself by one's affiliation with the buddha, somewhat like calling oneself a Buddhist today.}}{{refnefn|group=noten.|''Sakya or Buddhist Origins'' by Caroline Rhys Davids (London: Kegan Paul, Trench, Trubner, 1931) p. 1. "Put away the word "Buddhism" and think of your subject as "Sakya." This will at once place you for your perspective at a true point. You are now concerned to learn less about 'Buddha' and 'Buddhism,' and more about him whom India has ever known as Sakya-muni, and about his men who, as their records admit, were spoken of as the Sakya-sons, or men of the Sakyas."}} Akademisi agama Buddha Donald S. Lopez menyatakan bahwa mereka juga memakai istilah ''Bauddha'',<ref>Lopez, Donald S. (1995). ''Curators of the Buddha'', University of Chicago Press. p. 7</ref> meskipun akademisi lainnya, Richard Cohen menyatakan bahwa istilah tersebut hanya dipakai oleh non-Buddhis untuk menyebut umat Buddha.{{refnefn|group=noten.|''Beyond Enlightenment: Buddhism, Religion, Modernity'' by Richard Cohen. Routledge 1999. {{ISBN|0-415-54444-0}}. p. 33. Bauddha is "a secondary derivative of buddha, in which the vowel's lengthening indicates connection or relation. Things that are bauddha pertain to the buddha, just as things Saiva related to Siva and things Vaisnava belong to Visnu. ... baudda can be both adjectival and nominal; it can be used for doctrines spoken by the buddha, objects enjoyed by him, texts attributed to him, as well as individuals, communities, and societies that offer him reverence or accept ideologies certified through his name. Strictly speaking, Sakya is preferable to bauddha since the latter is not attested at Ajanta. In fact, as a collective noun, bauddha is an outsider's term. The bauddha did not call themselves this in India, though they did sometimes use the word adjectivally (e.g., as a possessive, the buddha's)."}}

Secara historis, akar Buddhisme terletak pada pemikiran religius dari [[India Zaman Besi|India kuno]] selama paruh kedua dari milenium pertama SM.{{sfn|Gethin|2008|p=xv}} Pada masa tersebut merupakan sebuah periode pergolakan sosial dan keagamaan, dikarenakan ketidakpuasaan yang signifikan terhadap pengorbanan dan rital-ritual dari [[Agama Weda historis|Brahmanisme Weda]]{{refnefn|group=noten.|name=buddhismFound|Buddhism: The foundations of Buddhism, The cultural context. In ''[[Encyclopædia Britannica]]''. Retrieved 19-07-2009, from Encyclopædia Britannica Online Library Edition}} Tantangan muncul dari berbagai kelompok keagamaan [[asketisme|asketis]] dan filosofis baru yang memungkiri tradisi Brahamanis dan menolak otoritas [[Weda]] dan para [[Brahmana]].{{refnefn|group=noten.|name=ebhindu|Encyclopædia Britannica Online. Hinduism: History of Hinduism: The Vedic period (2nd millennium – 7th century BCE); Challenges to Brahmanism (6th – 2nd century BCE); Early Hinduism (2nd century BCE – 4th century CE). Retrieved 19-07-2009.}}{{sfn|Warder|2000|p=32}} Kelompok-kelompok ini, yang anggotanya dikenal sebagai [[sramana]], merupakan kelanjutan dari sebuah untaian pemikiraan India yang bersifat non-Weda, yang terpisah dari Brahmanisme [[Indo-Arya]].{{refnefn|group=noten.|name=Masih |According to Masih:{{sfn|Masih |2000|p=18}} "Alongside Hinduism was the non-Aryan Shramanic culture with its roots going back to prehistoric times."}} Para ahli memiliki alasan untuk percaya bahwa ide-ide seperti [[samsara|saṃsāra]], karma (dalam hal pengaruh moralitas terhadap kelahiran kembali), dan [[moksha]], berasal dari sramana, dan kemudian diadopsi oleh agama ortodoks Brahmin.{{refnefn|group=noten.|name=Masih B|Masih:{{sfn|Masih |2000|p=37}} "This confirms that the doctrine of transmigration is non-aryan and was accepted by non-vedics like Ajivikism, Jainism and Buddhism. The Indo-aryans have borrowed the theory of re-birth after coming in contact with the aboriginal inhabitants of India. Certainly Jainism and non-vedics [..] accepted the doctrine of rebirth as supreme postulate or article of faith."}}{{refnefn|group=noten.|name=Karel Werner|Karel Werner:{{sfn|Werner|1989|p=34}} "Rahurkar speaks of them as belonging to two distinct 'cultural strands' ... Wayman also found evidence for two distinct approaches to the spiritual dimension in ancient India and calls them the traditions of 'truth and silence.' He traces them particularly in the older Upanishads, in early Buddhism, and in some later literature."}}{{refnefn|group=noten.|name=Flood|Flood:{{sfn|Flood|1996|p=86}} "The origin and doctrine of Karma and Samsara are obscure. These concepts were certainly circulating amongst sramanas, and Jainism and Buddhism developed specific and sophisticated ideas about the process of transmigration. It is very possible that the karmas and reincarnation entered the mainstream brahaminical thought from the sramana or the renouncer traditions."}}{{refnefn|group=noten.|name=Jaini |Padmanabh S. Jaini states:{{sfn|Jaini |2001 |p=51}} "Yajnavalkya's reluctance and manner in expounding the doctrine of karma in the assembly of Janaka (a reluctance not shown on any other occasion) can perhaps be explained by the assumption that it was, like that of the transmigration of soul, of non-brahmanical origin. In view of the fact that this doctrine is emblazoned on almost every page of sramana scriptures, it is highly probable that it was derived from them."}}{{refnefn|group=noten.|name=Pande|Govind Chandra Pande:{{sfn|Pande|1994 |p=135}} "Early Upanishad thinkers like Yajnavalkya were acquainted with the sramanic thinking and tried to incorporate these ideals of Karma, Samsara and Moksa into the vedic thought implying a disparagement of the vedic ritualism and recognising the mendicancy as an ideal."}}{{refnefn|group=noten.|name=Upadhyaya|Kashi Nath Upadhyaya: "The sudden appearance of this theory [of karma] in a full-fledged form is likely due, as already pointed out, to an impact of the wandering muni-and-[[shramana]]-cult, coming down from the pre-Vedic non-Aryan time."{{sfn|Upadhyaya|1998|p=76}}}}

Pada saat yang sama, gerakan-gerakan ini dipengaruhi dan dalam beberapa hal melanjutkan pemikiran filosofis dalam tradisi Weda, sebagaimana terefleksi misalnya di dalam [[Upanishad]].{{sfn|Warder|2000|p=30–32}} Gerakan-gerakan ini termasuk, selain Buddhisme, berbagai [[skeptis]] (seperti [[Sanjaya Belatthiputta]]), [[Atomisme|atomis]] (seperti [[Pakudha Kaccayana]]), [[materialis]] (seperti [[Ajita Kesakambali]]), [[Antinomianisme|antinomian]] (seperti [[Purana Kassapa]]); aliran-aliran terpenting pada abad ke-5 SM adalah [[Ajivikas]], yang menekankan aturan nasib, [[Lokayata]] ([[materialis]]), [[Jnana|Ajnanas]] ([[Agnostisisme|agnostik]]) dan [[Jainisme|Jaina]], yang menekankan bahwa jiwa harus dibebaskan dari materi.{{sfn|Warder|2000|p=39}} Banyak gerakan-gerakan baru ini berbagi kosakata konseptual yang sama seperti [[Ātman (Buddhisme)|''atman'']] ("diri"), [[buddha|''buddha'']] ("yang sadar"), [[dhamma|''dhamma'']] ("aturan" atau "hukum"), [[karma|''karma'']] ("aksi/perbuatan"), [[Nirvana (konsep)|''nirvana'']] ("padamnya nafsu"), [[samsara|''saṃsāra'']] ("lingkaran penderitaan"), dan [[yoga|''yoga'']] ("praktik spiritual").{{refnefn|group=noten.|name=ebbuddh|Encyclopædia Britannica Online. Buddhism: The foundations of Buddhism, the cultural context. Retrieved 19-07-2009.}} Para sramana menolak Weda, dan otoritas brahmana, yang mengklaim mereka memiliki kebenaran terungkap yang tidak bisa diketahui dengan cara manusia biasa mana pun. Selain itu, mereka menyatakan bahwa seluruh sistem Brahmanikal adalah penipuan: sebuah konspirasi para brahmana untuk memperkaya diri mereka sendiri dengan membebankan biaya terlalu tinggi untuk melakukan ritual palsu dan memberikan nasihat tak berguna.{{sfn|Warder|2000|p=33}}

Kritik terutama dari Buddha adalah pengorbanan hewan secara Weda.<ref group="web" name="auto2">{{cite web|title=Dharmacarini Manishini|publisher=Western Buddhist Review|url=http://www.westernbuddhistreview.com/vol4/kamma_in_context.html|access-date=2016-01-01|archive-date=2013-08-08|archive-url=https://web.archive.org/web/20130808043640/http://www.westernbuddhistreview.com/vol4/kamma_in_context.html|dead-url=yes}}</ref> Dia juga menyindir "[[Purusha Sukta|gita manusia kosmis]]" dari Weda.{{sfn|Gombrich|1988|p=85}} Namun, Sang Buddha tidaklah anti-Weda, dan menyatakan bahwa Weda dalam bentuk sejatinya dinyatakan oleh "Kashyapa" kepada [[resi]] tertentu, yang melalui pertapaan berat telah memperoleh kekuatan untuk melihat dengan mata ilahi.{{sfn|Hardy|1863|p=177}} Dia menamakan para resi Weda, dan menyatakan bahwa Weda orisinil dari para resi{{sfn|Rhys Davids|1921|p=494}}{{refnefn|group=noten.|name=Vedic rishis|"Atthako, Vâmako, Vâmadevo, [[Vishvamitra|Vessâmitto]], [[Jamadagni|Yamataggi]], [[Angiras (sage)|Angiraso]], [[Bharadvaja|Bhâradvâjo]], [[Vasistha|Vâsettho]], [[Kashyapa|Kassapo]], and [[Bhrigu|Bhagu]]" in P. 245 ''The Vinaya piṭakaṃ: one of the principle Buddhist holy scriptures ..., Volume 1'' edited by Hermann Oldenberg}} telah diubah oleh beberapa Brahmin yang memperkenalkan pengorbanan hewan.

Sang Buddha mengatakan bahwa hal tersebut termasuk dalam pengubahan dari Weda sejati sehingga dia menolak untuk menghormati Weda pada masanya.{{sfn|Hardy|1866|p=44}} Namun, dia tidak meninggalkan ikatan dengan Brahman,{{refnefn|group=noten.|name=ancient way|Hāṇḍā: "Even so have I, monks, seen an ancient way, an ancient road followed by the wholly awakened ones of olden time....Along that have I done, and the matters that I have come to know fully as I was going along it, I have told to the monks, nuns, men and women lay-followers, even monks, this Brahma-faring brahmacharya that is prosperous and flourishing, widespread and widely known become popular in short, well made manifest for gods and men."{{sfn|Hāṇḍā|1984|p=57}}}} atau gagasan diri menyatu dengan Tuhan.{{sfn|Rāhula|1974|p=59}} Pada saat yang sama, Hindu tradisional sendiri secara bertahap mengalami perubahan mendalam, bertransformasi menjadi apa yang dikenal sebagai [[Hindu]] awal.

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