Wikipedia

Anussati

Revisi sejak 30 Desember 2024 08.46 oleh Faredoka (bicara | kontrib) (Dibuat dengan menerjemahkan halaman "Anussati")
(beda) ← Revisi sebelumnya | Revisi terkini (beda) | Revisi selanjutnya → (beda)

Anussati (Pali; Sanskerta: anusmṛti) berarti "perenungan," "kontemplasi," "pengingatan," "pengenangan," "meditasi", dan "kewawasan".[1][2] Istilah ini merujuk pada praktik meditasi atau bakti Buddhis tertentu, seperti mengingat kembali kualitas-kualitas agung Buddha, yang menuntun pada ketenangan batin dan kegembiraan. Dalam berbagai konteks, kepustakaan Pali Theravāda dan sūtra Mahayana berbahasa Sanskerta menekankan dan mengidentifikasi berbagai jenis perenungan.

Anussati juga dapat merujuk pada pencapaian meditasi, seperti kemampuan untuk mengingat kehidupan lampau (pubbenivāsānussati), yang juga disebut ingatan sebab-akibat.[a]

Pengelompokan

Tiga perenungan

Tiga jenis perenungan:

  • Perenungan terhadap Buddha (Pali: buddhānussati)
  • Perenungan terhadap Dhamma (dhammānussati)
  • Perenungan terhadap Sangha (saṅghānussati)[b]

Kitab Dhammapada (syair 296, 297 dan 298) menyatakan bahwa para siswa Buddha yang terus-menerus berlatih mengingat Triratna “akan selalu terbangun dengan bahagia”.[5] Menurut kitab Theragāthā, praktik seperti itu akan membawa pada "puncak kegembiraan yang berkelanjutan".[6]

Berbeda dengan subjek-subjek perenungan meditatif lainnya yang disebutkan dalam artikel ini, Triratna dianggap sebagai "perenungan bakti".[7] Triratna tercantum sebagai tiga subjek pertama yang diingat dalam masing-masing daftar berikut.

Lima perenungan

Pada hari uposatha, selain mempraktikkan Astasila, Sang Buddha memerintahkan murid-Nya untuk melakukan satu atau lebih dari lima perenungan:

  • Perenungan terhadap Buddha
  • Perenungan terhadap Dhamma
  • Perenungan terhadap Sangha
  • Perenungan terhadap sila (Pali: sīlānussati)
  • Perenungan terhadap para dewa (devatānussati)

Menurut Sang Buddha, bagi seseorang yang mempraktikkan perenungan seperti ini: "batinnya menjadi tenang, dan kegembiraan muncul; kekotoran dalam pikirannya ditinggalkan".[8]

Enam perenungan

Enam perenungan tersebut adalah:

  • Perenungan terhadap Buddha
  • Perenungan terhadap Dhamma
  • Perenungan terhadap Sangha
  • Perenungan terhadap kemurahan hati (Pali: cāgānussati)
  • Perenungan terhadap sila
  • Perenungan terhadap para dewa[9][10]

Sang Buddha memberitahukan kepada salah seorang murid-Nya bahwa batin seseorang yang mempraktikkan perenungan ini "tidak dikuasai oleh hawa nafsu, tidak dikuasai oleh kebencian, tidak dikuasai oleh delusi. [c] Batinnya menjadi lurus, ... memperoleh kegembiraan yang terkait dengan Dhamma..., kegembiraan muncul..., tubuh menjadi tenang ... mengalami kemudahan..., pikiran menjadi terkonsentrasi". [11] [d]

Dalam praktik Buddhisme Mahāyāna, enam perenungan pertama umumnya diajarkan, dan Buddha-anussati terutama ditekankan dalam banyak sūtra populer, seperti sutra Buddha Pengobatan.[12]

Sepuluh perenungan

Dalam daftar sepuluh perenungan, daftar berikut ini ditambahkan ke enam perenungan sebelumnya:

  • Perenungan terhadap kematian (Pali: maraṇānussati) atau perhatian-penuh terhadap kematian (maraṇasati)
  • Perhatian-penuh terhadap napas (ānāpānassati)[e]
  • Perhatian-penuh terhadap tubuh (kāyagatāsati)
  • Perenungan terhadap Kedamaian [Nirwana] (upasamānussati)[13][10]

Dalam kitab Aṅguttaranikāya di Tripitaka Pali, disebutkan bahwa praktik salah satu dari sepuluh perenungan ini mengarah pada Nirwana.[14] Sepuluh Perenungan tercantum dalam daftar kammaṭṭhāna,[12] empat puluh pokok bahasan meditasi klasik yang ditemukan dalam kitab Visuddhimagga, yang berguna untuk mengembangkan konsentrasi (samādhi) yang diperlukan untuk menekan dan menyingkirkan lima rintangan selama seseorang berusaha mencapai Nirwana.[f] Meskipun Tripitaka Pali mengacu pada istilah perhatian-penuh terhadap kematian (maraṇāsati), kitab Visuddhimagga mengacu pada istilah perenungan tentang kematian (maraṇānussati).

Dalam hal pengembangan penyerapan meditatif, perhatian pada napas dapat mengarah pada keempat jhāna (penyerapan meditatif), perhatian-penuh pada tubuh hanya dapat mengarah pada jhāna pertama, sedangkan delapan perenungan lainnya berpuncak pada “konsentrasi akses” pra-jhānik (upacāra-samādhi).[7]

Perenungan terhadap kematian terhubung dengan konsep Buddhis tentang tiadanya diri/roh: para penganut Buddhisme merenungkan dan mengingat kembali tentang keniscayaan kematian mereka sendiri, dan dengan cara itu belajar memahami bahwa tubuh fisik mereka bukanlah diri/roh yang kekal.[15] Dengan sering melakukan perenungan seperti itu, diyakini bahwa motivasi dan prioritas hidup seseorang dapat terpengaruh. Praktik tersebut juga diyakini dapat membantu agar seseorang menjadi lebih realistis.[16]

Perenungan terhadap Buddha (Buddhānussati)

Kitab Aṅguttara Nikāya menyampaikan syair (gatha) berikut untuk merenungi Sang Buddha:

"Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed."

— Mahānāma Sutta (AN 11.12)[11]

Telah dikemukakan bahwa perenungan terhadap Sang Buddha yang diidentifikasi dalam Tripitaka Pali milik Theravāda mungkin menjadi dasar bagi perenungan visual yang lebih rumit, yang merupakan ciri khas dalam Buddhisme Tibet.[17][g]

Perenungan terhadap Dhamma (Dhammanussati)

Kitab Aṅguttara Nikāya menjelaskan syair berikut untuk merenungi Dhamma:

"The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves."

— Mahānāma Sutta (AN 11.12)[11]

Ajaran Sang Buddha (Dhamma) memiliki enam kualitas utama:

  • Svākkhāto ("well-expounded, well-proclaimed, or self-announced"). The Buddha's teaching is not a speculative philosophy but an exposition of the Universal Law of Nature based on a causal analysis of natural phenomena. It is taught, therefore, as a science rather than a sectarian belief system.[18] Full comprehension (enlightenment) of the teaching may take varying lengths of time but Buddhists traditionally say that the course of study is 'excellent in the beginning (sīla; ; "moral principles"), excellent in the middle (; "concentration") and excellent in the end' (paññā; ; "wisdom").
  • Sandiṭṭhiko (; "able to be examined"). The Dhamma is open to scientific and other types of scrutiny and is not based on faith.[h] It can be tested by personal practice and one who follows it will see the result for oneself by means of one's own experience. Sandiṭṭhiko comes from the word sandiṭṭhika which means "visible in this world" and is derived from the word sandiṭṭhi. Since the Dhamma is visible, it can be "seen": known and be experienced within one's life.
  • Akāliko (; "timeless, immediate"). The Dhamma is able to bestow timeless and immediate results here and now. There is no need to wait for the future or a next existence. The Dhamma does not change over time and it is not relative to time.
  • Ehipassiko ("which you can come and see" — from the phrase ehi, paśya, "come, see!"). The Dhamma invites all beings to put it to the test and come see for themselves.
  • Opanayiko ("leading one close to"). Followed as a part of one's life the dhamma leads one to liberation. In the "Vishuddhimagga" this is also referred to as "Upanayanam." Opanayiko means "to be brought inside oneself". This can be understood with an analogy as follows. If one says a ripe mango tastes delicious, and if several people listen and come to believe it, they would imagine the taste of the mango according to their previous experiences of other delicious mangoes. Yet, they will still not really know exactly how this mango tastes. Also, if there is a person who has never tasted a ripe mango before, that person has no way of knowing exactly for himself how it tastes. So, the only way to know the exact taste is to experience it. In the same way, dhamma is said to be opanayiko which means that a person needs to experience it within to see exactly what it is.
  • Paccattaṃ veditabbo viññūhi ("to be meant to perceive directly"). The Dhamma is "to be realised by the wise for themselves". It can be perfectly realised only by the noble disciples (ariya-puggala) who have matured in supreme wisdom. No one can "enlighten" another person. Each intelligent person has to attain and experience for themselves. As an analogy, no one can simply make another know how to swim. Each person individually has to learn how to swim. In the same way, dhamma cannot be transferred or bestowed upon someone. Each one has to know for themselves.


Mengetahui kualitas-kualitas ini, umat Buddha yakin bahwa mereka akan mencapai kedamaian dan kebahagiaan tertinggi (Nirwana) melalui praktik Dhamma. Oleh karena itu, setiap orang bertanggung jawab penuh atas dirinya sendiri untuk mengamalkannya secara nyata.

Di sini, Sang Buddha diumpamakan sebagai seorang dokter yang berpengalaman dan terampil, dan Dhamma diumpamakan sebagai pengobatan yang tepat. Betapapun efisiennya dokter atau betapapun hebatnya obat, pasien tidak dapat disembuhkan kecuali mereka minum obat dengan benar. Jadi, praktik Dhamma adalah satu-satunya jalan untuk mencapai pembebasan akhir, yaitu Nirwana.

Ajaran-ajaran ini berkisar dari pemahaman tentang kamma (terj. har. 'perbuatan') dan mengembangkan kesan baik dalam batin seseorang, untuk mencapai kecerahan penuh dengan mengenali kualitas-kualitas batiniah.

Perenungan terhadap Sangha (Saṅghānussati)

Kitab Aṅguttara Nikāya menyajikan syair-syair berikut untuk merenungi Sangha:

"The Sangha of the Blessed One's disciples who have practiced well... who have practiced straight-forwardly... who have practiced methodically... who have practiced masterfully — in other words, the four types [of noble disciples] when taken as pairs, the eight when taken as individual types — they are the Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world."

— Mahānāma Sutta (AN 11.12)[11]

I'm fortunate, so very fortunate, to have good friends who advise and instruct me out of kindness and compassion.

— Nandiya Sutta (AN 11.13)[14]

Berlatih dengan baik, atau berlatih dengan integritas, berarti berbagi apa yang telah dipelajari dengan orang lain.

Perenungan terhadap sila (Sīlanussati)

Aṅguttara Nikāya memberikan syair berikut untuk mengingat kebajikan:

 

"[They are] untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, conducive to concentration."

— Mahānāma Sutta (AN 11.12)[11]

Perenungan terhadap kedermawanan (Cāgānussati)

Kitab Aṅguttara Nikāya menyajikan syair berikut untuk merenungi kemurahan hati:

"It is a gain, a great gain for me, that — among people overcome with the stain of possessiveness — I live at home, my awareness cleansed of the stain of possessiveness, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms."

— Mahānāma Sutta (AN 11.12)[11]

Perenungan terhadap para dewa (Devatānussati)

Kitab Aṅguttara Nikāya menyajikan syair-syair berikut untuk merenungi para dewa :

"There are the devas of the Four Great Kings, the devas of the Thirty-three, the devas of the Hours, the Contented Devas, the devas who delight in creation, the devas who have power over the creations of others, the devas of Brahma's retinue, the devas beyond them. Whatever conviction they were endowed with that — when falling away from this life — they re-arose there, the same sort of conviction is present in me as well. Whatever virtue they were endowed with that — when falling away from this life — they re-arose there, the same sort of virtue is present in me as well. Whatever learning they were endowed with that — when falling away from this life — they re-arose there, the same sort of learning is present in me as well. Whatever generosity they were endowed with that — when falling away from this life — they re-arose there, the same sort of generosity is present in me as well. Whatever discernment they were endowed with that — when falling away from this life — they re-arose there, the same sort of discernment is present in me as well."

— Mahānāma Sutta (AN 11.12)[11]

"There are deities who, surpassing the company of deities that consume solid food, are reborn in a certain host of mind-made deities. They don't see in themselves anything more to do, or anything that needs improvement."

— Nandiya Sutta (AN 11.13)[14]

Lihat juga

Catatan

  1. ^ A stock phrase in the Nikayas says that one accomplished in dhyana recalls one's own past lives, as a prelude to awakening.[3] In this case, anussati is not a meditative subject to achieve jhanic absorption or devotional bliss; it is the actual fruit of practice. An example of one who has achieved such a power is described in the following manner by the Buddha in the "Lohicca Sutta" (DN 12):
    "With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs & inclines it to knowledge of the recollection of past lives (terj. har. 'previous homes'). He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction & expansion, [recollecting], 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he recollects his manifold past lives in their modes & details...."[4]
  2. ^ For an example, see reference to this type of recollection in Dhammapada, Ch. 21, vv. 296-8[5]
  3. ^ For more information about the import of passion, aversion, and delusion in Buddhism, see kilesa.
  4. ^ As suggested by this quote and discussed further below, Gunaratana 1988 states that meditation on these recollected subjects leads to "access concentration" but not to higher jhanic attainment.
  5. ^ For canonical material associated with the recollections of death, body, and breath Bullitt 2005 refers readers to the mindfulness (sati) practices identified in the Satipatthana Sutta.
  6. ^ See, for instance, Buddhaghosa 1999, hlm. 90, ff.
  7. ^ For an example of the subject of a typically Tibetan Buddhist visualisation, see Tara (Buddhism).
  8. ^ The Buddha had in fact required that his teaching be scrutinised to see for oneself.
    "Thathagathappavedito bhikkave dhamma vinayo vivato virochathi, no patichchanto."
    "The Dhamma vinaya of the Tathagata shines when opened for scrutiny, not when kept closed."
    Anguttara Nikayo, Thika Nipatho, Harandu vaggo, Sutta 9

Referensi

  1. ^ Rhys Davids & Stede (1921), hlm. 45, "Anussati".
  2. ^ Fischer-Schreiber, Ehrhard & Diener (1991), hlm. 10.
  3. ^ Anālayo (2006), hlm. 47.
  4. ^ Thanissaro (1998).
  5. ^ a b Buddharakkhita (1996).
  6. ^ Thanissaro (2002).
  7. ^ a b Gunaratana (1988).
  8. ^ Thanissaro (1997b).
  9. ^ Anālayo (2006).
  10. ^ a b Rhys Davids & Stede (1921), hlm. 45.
  11. ^ a b c d e f g Thanissaro (1997a).
  12. ^ a b Kumar (2002).
  13. ^ Buddhaghosa (1999), hlm. 90.
  14. ^ a b c Sujato (2015).
  15. ^ Harvey (2013), hlm. 35.
  16. ^ Goodman (2013).
  17. ^ Kamalashila (1996), hlm. 227.
  18. ^ Goenka (2003).

Daftar pustaka

Pranala luar

Diperoleh dari "https://wiki-indonesia.club/w/index.php?title=Anussati&oldid=26706488"