Di Balik Senyuman Sang Buddha

[Dhamma Sukkha]

Mungkin saya salah terjemahkan, tetapi menurut saya dalam kalimat "Now you are following me with an umbrella over a lamp" kata "now" bukan menunjuk pada keterangan waktu (sekarang), melainkan keteranga sebab (karena, lengkapnya "now that"). Jadi saya anggap kalimatnya menjadi "Now [that] you are following me with an umbrella over a lamp" yang diterjemahkan menjadi "Karena kamu mengikuti-Ku dengan sebuah payung di atas pelita" sehingga maknanya lebih nyambung (terjemahan bebas).

Tetapi yang anda katakan mungkin benar juga, sehingga kisah di atas diterjemahkan secara tepat (bukan terjemahan bebas) menjadi:

Thx atas koreksinya.

Senyuman Buddhaa?
pastinya mendamaikann... \/
menurutku, Buddha pasti melihat kepolosan Ananda yg msh blm mencapai tataran Arahat...
Ananda pasti tipe org yg selalu melihat sudut pandang org lain, sehingga membuatnya begitu berhati2...
menarik sekali siswa Buddha yg satu inii...

Meta cittena,
Citta

[seniya]

Menurut Abhidhamma, seperti yang dikutip oleh bos Medho, senyum dikategorikan sebagai perubahan tubuh yang disebut viññatti yang dibedakan atas ekspesi tubuh (kāya-viññatti) dan ekspresi vokal/suara (vacī-viññatti).

Dalam Abhidhammattha-sangaha (Manual of Abhidhamma) dikatakan:

29. Viññatti is [physical phenomenon] that by means of which one communicates one's ideas to another and one understands another's intentions. It is done both by action and speech - kāya-viññatti and vacī-viññatti. The former is caused by the 'air-element' (vāyo-dhātu) produced by mind (cittaja); the latter by the 'earth-element produced by the mind. The duration of viññatti is only one thought-moment.

Penyebab munculnya viññatti ini disebabkan oleh pikiran/kesadaran (citta). Tentang penyebab timbulnya fenomena fisik (rupa) dalam buku yang sama dikatakan:

Material phenomena arise in four ways, viz:

    1. Kamma,
    2. Mind,
    3. Seasonal Conditions, and
    4. Food.

Tentang penyebab kemunculan kedua (munculnya fenomena fisik karena pikiran) dikatakan:

2. Material Phenomena arising from Mind (54)

The seventy-five types of consciousness, excluding the Formless Resultants and the twice fivefold cognitives, produce mind-born material phenomena, from the first moment of life-continuum just as it arises.

Therein the ecstatic javanas regulate the bodily postures. But the Determining Consciousness, javanas of the kāma Sphere, and Super-knowledge Consciousness, produce also (bodily and vocal) media of communication. Herein the thirteen pleasurable javanas produce laughter too.

Kemudian dalam catatan kaki tentang Cittaja-rupa (fenomena fisik yang dihasilkan oleh pikiran) ini dikatakan:

Cittaja - Mind, the invisible but more powerful composite factor of the so-called being, has the potentiality to produce rūpa. In other words, good and bad thoughts produce desirable and undesirable material phenomena. This is apparent from the physical changes that result from thoughts generated by a person. According to Abhidhamma, it is from the arising moment of the first bhavanga, that is, immediately after the rebirth-consciousness, that material phenomena arising from mind spring up. The rebirth-consciousness does not produce mind-born rūpas, since Kamma does that function, and since it is a newcomer to the fresh existence. No mind-born rūpas arise at the static and perishing thought-moments, as they are weak. The ten sense-cognitives lack the potentiality to produce rūpa. The four arūpa vipāka jhānas do not produce rūpa, as they are developed through non-attachment to rūpa.

It is stated that jhāna factors are essential to produce mind-born rūpa. One who possesses jhānas can therefore produce powerful rūpas which would enable him to live even without edible food. The mentally alert do not lack vitality. One who experiences Nibbānic bliss could live without any food for a considerable period. For instance, the Buddha fasted 49 days immediately after His Enlightenment.

Of the 75 types of consciousness, 26 javanas (10 rūpa kusala and kriyā, 8 arūpa kusala and kriyā and 8 lokuttaras) could produce abnormal bodily movements such as passing through the air, diving into the earth, walking on water, etc.

Here the Determining consciousness is the mind-door consciousness (manodvārāvajjana). 29 kāma-javanas are the 12 akusalas, 1 hasituppāda, and 16 sobhana kusala and kriyā; and abhiññā cittas are the two fifth jhāna kusala and kriyā, accompanied by equanimity and connected with knowledge.

13 pleasurable javanas are the 4 akusalas and 8 sobhana kusalas and kriyās, accompanied by pleasure, and one hasituppāda.

Worldlings, when laughing or smiling, experience the four akusalas and four sobhanas; Sekhas, the same types of consciousness excluding the two akusalas accompanied by misbelief; Arahats, the four kriyās and one hasituppāda. The Buddhas smile only with the four sobhana kriyās.

Sumber: Abhidhammattha Sangaha chapter 1

Tentang hasituppāda ("kesadaran senyum") dikatakan:

26. Hasituppāda is a citta peculiar to Arahats. Smiling is caused by a pleasurable feeling. There are thirteen classes of consciousness by which one may smile according to the type of the person. An ordinary worldling (puthujjana) may laugh with either one of the four types of cittas rooted in attachment, accompanied by pleasure, or one of the four kusala cittas, accompanied by pleasure.

Sotāpannas, Sakadāgāmīs, and Anāgāmīs may smile with one of the two akusala cittas, disconnected with false view, accompanied by pleasure, or with one of the four kusala cittas.

Arahats and Pacceka Buddhas may smile with one of the four sobhana kiriya cittas or hasituppāda.

Sammā Sambuddhas smile with one of the two sobhana kiriya cittas, accompanied by wisdom and pleasure.

There is nothing but mere mirth in the hasituppāda consciousness.

Sumber: Abidhammattha Sangaha chapter 1

Jadi, Sang Buddha dan para Arahat bisa tersenyum karena pikiran yang diliputi perasaan yang menyenangkan akibat dari kesadaran yang berakar dari kiriya atau hasituppada. Tentang istilah-istilah teknis Abhidhamma di atas seperti sobhana, javana, dst dapat dipelajari dari link Abhidhammattha Sangaha di atas atau bisa bertanya pada bro Markosprawira yang jago Abhidhamma (ane jg masih newbie dalam Abhidhamma )

[seniya]

Aduh udah gak bisa modify lagi, seharusnya sumber yang 4 quote pertama bukan "Abhidhammattha Sangaha chapter 1" melainkan "Abhidhammattha Sangaha chapter 6"

[kullatiro]

semoga aku bisa tersenyum sama seperti samma sambuddha  (sammasam buddha panyadika)

[PIKOCHAN RAPTOR]

senyum mencerminkan kebahagiaan sejati 
SSBS

[icykalimu]

itu disebut somanassasahagatam hasituppadacittam
artinya: kesadaran / pikiran yg menimbulkan senyum dari seorang arahat, disertai kesenangan.

penjelasan: kesadaran / pikiran ini adalah kepunyaan arahat yg menimbulkan senyum. org lain yg bukan arahat tdk akan tersenyum dgn kesadaran / pikiran ini, tetapi ia akan tersenyum dan tertawa dgn kesadaran / pikiran lain.