[at] Bro Kain,
Tentu saja kalau Bro Kain mencari bukti eksplisit hingga sedetil itu, tidak akan ditemukan. Kalau demikian memang tidak ada disinggung secara jelas tentang penilaian baik/buruk juga. Sekarang ada hal2 eksplisit (tatha) dan yang implisit (yatha). Jika saya menyebut Kainyn Kutho dengan sebutan Bro, haruskah saya menjelaskan bahwa Kainyn Kutho adalah seorang cowo? Tidak perlu mempermasalahkan hal demikian. Sekarang kita melihat saja apakah dalam Sutta2 lain Sang Buddha menggolongkan panca-nivarana sebagai akusala atau kusala? Apakah Sang Buddha menggolongkan LDM sbg akusala atau kusala? Apakah Sang Buddha menggolongkan satta-sambojjhanga sebagai akusala atau kusala? Jika demikian, apa salahnya dilakukan penyederhanaan semua fenomena itu dalam dikotomi kusala-akusala?
Tidak hanya sebatas tenggelamnya kebencian, tetapi Bro Kain dapat melihat bahwa dikatakan:
"There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. And how does a monk remain focused on mental qualities in & of themselves with reference to the five hindrances? (sensual desire)....... There is the case where, there being ill-will present within, a monk discerns that 'There is ill-will present within me.' Or, there being no ill-will present within, he discerns that 'There is no ill-will present within me.'
He discerns HOW there is the arising of unarisen ill-will. And he discerns HOW there is the abandoning of ill-will once it has arisen. And he discerns HOW there is no future arising of ill-will that has been abandoned. (The same formula is repeated for the remaining hindrances: sloth & drowsiness, restlessness & anxiety, and uncertainty.)
Sekarang jika hanya melihat tenggelamnya kebencian. Berarti Satipatthana Sutta akan berbentuk seperti di bawah ini tanpa bagian yang saya bold biru:
"There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. And how does a monk remain focused on mental qualities in & of themselves with reference to the five hindrances? (sensual desire)....... There is the case where, there being ill-will present within, a monk discerns that 'There is ill-will present within me.' Or, there being no ill-will present within, he discerns that 'There is no ill-will present within me.' (The same formula is repeated for the remaining hindrances: sloth & drowsiness, restlessness & anxiety, and uncertainty.)
Bagian yang saya bold biru sangat jelas kaitannya dengan Usaha Benar yang diajarkan oleh Sang Buddha. Yaitu Empat Pengupayaan Benar yang sudah ditulis oleh Bro Upasaka sebelumnya di halaman 2, atau lengkapnya:
There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent:
* for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...
* for the sake of the abandoning of evil, unskillful qualities that have arisen... * for the sake of the arising of skillful qualities that have not yet arisen...
* for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen.
Jelas antara dua bagian yang saya bold biru di atas saling terkait, terutama tentang HOW. Jadi Satipatthana Sutta bukan sebuah formula mengenai meditasi pasif
belaka.
Sukhi hotu