Tambahan :
Pengaruh kematian pada jasmani...
Manusia terdiri dari kombinasi antara jasmani/rupa dan batin/nama.
Hubungan antara jasmani dan batin sangat erat bagaikan bunga dengan baunya. Jasmani sebagai bunga dan batin sebagai bau, Sedangkan kematian hanya merupakan pemisahan antara dua faktor ini. Bila orang
berada pada saat-saat menjelang kematian, maka jasmani dan batinnya menjadi lemah.
Mungkin seseorang merasa selalu kuat, tetapi pada saat menjelang kematian, ia menjadi lemah. Hal ini terjadi karena pada waktu getaran dari kesadaran yang bergetar sampai 17 belas kali itu akan selesai, tidak ada fungsi baru dari jasmani yg terjadi. Hal ini dapat di ibaratkan sebagai kipas angin listrik yg arus listriknya di putuskan sehingga tidak ada tenaga lagi.
Jika kombinasi jasmani dan batin terpisah, jasmani dan batin tidak lenyap. Jasmani akan mulai berproses menjadi lapuk. Jasmani atau materi tidak dapat lenyap, tetapi terurai menjadi zat padat, cair dan gas. Elemen ini tak akan lenyap, tetapi bentuk elemen-elemen itu saja yg berubah.
Apakah yang terjadi pada batin setelah manusia itu meninggal dunia?
Batin tidak berbeda dengan jasmani yang tetap berproses. Proses perubahan batin dari satu keadaan ke keadaan yang lain berlangsung terus dengan cepat, sehingga bagi orang yang tak mengerti akan
menganggap bahwa batin itu tetap kekal. Namun, kematian itu sesungguhnya tidak menghentikan proses batin. Proses Pikiran tidak berhenti pada saat kematian.
Pada saat terakhir sebelum saat kematian yg di sebut maranasanna Javana citta, walaupun lemah dan tidak dapat membuat buah pikiran baru, tetapi memiliki suatu potensi besar untuk mengetahui atau melihat salah satu objek pikiran yang masuk dalam pikiran dari orang yang segera akan meninggal. Objek pikiran yang muncul ini tidak dapat di tolak.
Munculnya salah satu dari tiga objek pikiran inilah yang menyebabkan sebuah pikiran baru muncul. Permunculan salah satu dari tiga objek sebagai tanda kematian ini bukan di hasilkan oleh kekuatan
dari luar, tetapi hal ini terjadi berdasarkan pada perbuatan-perbuatan atau kamma orang tersebut selama hidupnya. Kamma yang bekerja pada saat seperti ini di sebut Janaka Kamma (Kamma yang berfungsi menghasilkan, menyebabkan suatu kelahiran). Kematian ini merupakan refleksi dari perbuatannya sendiri.
Sumber : Pokok-Pokok Dasar Abhidhamma (Mettadewi)
Definisi mati menurut buddhisme adalah :
~ Tidak berfungsinya Jivitarupa (materi unsur kehidupan) dan
Hadayavatthu (landasan kesadaran)
Ini ada contoh kisah tentang seseorang pada saat menjelang kematian, sbb :
(maaf...saya ga bisa terjemahkan, mungkin ada yg mau bantu terjemahkan?)
A good example is Venerable Sona’s father in Ceylon. The
father made a living by hunting. When he was too old to go
hunting, he became a monk in his son’s monastery. Soon he fell
ill and had a vision that hell hounds were coming up the hill to
bite him. He was frightened, and so he asked his son to drive
away the hounds.
His son, who was an arahat, knew that his father was having
a gati-nimitta to be cast away in niraya. He asked his disciples to
gather flowers quickly and spread them all over the pagoda in
the monastery. Then they carried his father together with his
bed to the pagoda. Venerable Sona reminded his father to pay
homage to the pagoda and to rejoice in the offering of flowers
on his behalf.
The old monk calmed down, paid respect to the pagoda
and was delighted in seeing the flowers being offered to the
pagoda on his behalf. At that moment, his gati-nimitta changed.
He told his son, “Your beautiful step-mothers from celestial
abode come to take me along�. The son was satisfied with the
result of his efforts.
This is a very good way of repaying the gratitude we owe
to our parents.
To be sure to get a good asanna-kamma, however, we should
develop an à cinna-kamma while we are alive. The best à cinnakamma
is tranquillity-meditation or insight-meditation which
can be performed all the time. When it becomes habitual, it will
be remembered and practised near the time of death.
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King Dunnhà gamani of Ceylon was in the habit of giving
alms to monks before he took his meals. Once his brother rose
against him and drove him into the forest. While hiding in the
forest, he asked his attendant whether they had anything to eat.
His attendant replied that he had brought a bowl of royal meal.
The king divided the meal into four portions – one portion
is for him, one for the attendant, one for the horse and one for
offering. He then asked the attendant to invite monks or recluses
to come and collect his offering.
Of course they could see no one around. But on the king’s
insistence, the attendant invited aloud. Lo! A reverend monk came
moving in the air. The monk was an arahat with the knowledge of
abhinna. The king was so delighted that he offered not only the
fourth portion of the meal but also his portion. The attendant
followed suit and offered his share. On looking at the horse, it
nodded indicating that it wanted to offer its share as well.
The king was in ecstasy for some time and then felt hungry
again. Knowing that the arahat could hear him with his divine
ear (dibba-sota), he made a wish to send him any remnant of the
meal. The arahat sent him the begging-bowl which came flying
in the air. The king took the bowl and found it full of food. The
food can be multiplied by iddhi-vidha-abhinnà (supernormal
power). The king, the attendant and the horse could eat to their
full.
Later the king regained power and donated a tremendous
amount of his wealth to Buddha-sà sanà (Buddhist religion) for
building the great thåpa called Mahà -cetiya, many monasteries
and other religious buildings. He had all his good deeds
recorded. When he was on his death-bed, he listened to the
records, which were read to him. On coming to the item of
offering a meal to the arahat in the forest, he asked the reader
to stop the reading. He was in great joy and, remembering
that deed, he died. This good kamma gave him rebirth in TusitÃ
realm.
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Cunda, a butcher, made a living by slaughtering pigs cruelly
for more than fifty years. When the time was up, the fire from
niraya came up and burnt him making him squeal like a pig for
seven days. He was in niraya as soon as he died. Thus à cinnakamma
becomes asanna-kamma and produces its result.
Sumber : Buddha Abhidhamma~Ultimate Science (Dr. Mehm Tin Mon)
Semoga bermanfaat.. .
Topic: Proses Kesadaran menjelang kematian (Maranasanna Vithi) (Read 12354 times)