Chan Yan

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Bhikkhuni Uppalavanna (b)

Posted by chanyan pada 2010/05/16

Adi Dharma : “Bro, thanks atas postingnya tapi ada sedikit yg mengusik pikiran saya, mengapa Bhikkhuni Uppalavanna sepertinya pasrah utk diperkosa? mengapa tdk membela diri dgn kemampuan Iddhi nya? bukan kah beliau sudah mencapai tingkat arahat dgn kemampuan Iddhi yg tinggi agar terhindar dari perkosaan & pemerkosa juga terhindar dari bertumimbal lahir di alam Apaya. salam Metta.”

—————

Chan Yan :

Terima kasih bro. Ini pertanyaan dari pembaca yg kritis dan bagus, dan terus terang saya tidak tau jawaban pastinya seperti apa. Barangkali ada teman lain yg bisa kasih jawaban yg lebih mantap, silakan.

Pertanyaan yg lebih jauh lagi, walaupun telah mencapai kearahatan, tapi khan masih mempunyai susunan tubuh & organ yg sama, apakah mungkin juga merasakan ‘perasaan ehem-ehem’?

Sedikit penjelasan tentang kejadian ini, saya temukan di Dhammapada Atthakata, Bab V.(10) – syair 69.

Dari versi terjemahan Vidyasena dapat tambahan penjelasan sbb:

  • hutan ‘Andhavana’ artinya Hutan Gelap (Dark Forest). Segelap apa, sy tidak tau, pokoknya au gelapppp
  • pelakunya bernama Nanda, putra pamannya. Kalau gak keliru, sebutannya di kampung sy, saudara sepupu.
  • Nanda ini memang sudah tergila-gila cinta mentok abizzz  sejak Yang Ariya belum menjadi bhikkhuni. Ketika melihat Y.A masuk ke kuti sekembali dari pindapata, Nanda memukul-mukul diri sendiri ke bawah tempat duduk Y.A. Maka YA Uppalavanna berkata: “Kamu bodoh! Jangan menyakiti dirimu sendiri. Jangan menganiaya dirimu sendiri”. Tetapi Nanda tidak mau berhenti, dan kemudian gitu deh. Jadi, Y.A. tidak pasrah. Pengertian ‘membela diri’ di sini, tidak sama artinya seperti ‘membela diri’ di persidangan.

Setelah dilaporkan kejadian ini, Sang Buddha membabarkan syair 69:

“Apabila buah dari perbuatan buruk belum masak, orang bodoh menganggap hidupnya manis seperti madu;

Namun apabila buah dari perbuatan buruknya telah masak, maka orang bodoh itu akan merasakan pahitnya penderitaan.”

Lanjutan dari kejadian ini, ada di Bab XXVI.(18) – syair 401.

Suatu waktu beberapa bhikkhu bertanya kepada Sang Buddha tentang kejadian itu apakah arahat tidak menikmati kesenangan hawa nafsu. Kepada mereka, Sang Buddha menjawab, “Para bhikkhu! Para arahat tidak menikmati kesenangan hawa nafsu; mereka tidak menuruti kehendak dalam kesenangan hawa nafsu, karena mereka tidak lagi melekat pada obyek indria dan pada kesenangan hawa nafsu, seperti air yang tidak melekat pada daun teratai atau biji lada yang berada pada ujung jarum.”

Kemudian Sang Buddha membabarkan syair 401 berikut:

“Seperti butir air di atas daun teratai, seperti biji lada di ujung jarum; Ia tidak melekat pada kenikmatan indria. Orang seperti itu Aku sebut sebagai brahmana sejati.”

———–

Perlu juga diingat peristiwa sebelumnya, ‘jubah yang diminta’ oleh bhikkhu Udayi, kalau memakai ‘kebiasaan sehari-hari’ tentu kita tidak akan memberikan jubah yang sangat kita perlukan kepada orang yang meminta, apalagi dimintanya cuma dengan cara halus. Kita yang tidak punya kesaktian saja tentu akan berusaha untuk mempertahankan hak kita. Namun YA Uppalavanna memberikan juga jubah itu. Ini menunjukkan bahwa YA memang sangat halussss budi pekertinya. Kebetulan dulu saya pernah punya tetangga yang tipe orangnya suaangat lembut, sedikit mirip seperti itu, jadi saya punya sedikit gambaran.

Dengan logika yang sama spt bro Adi, sebaliknya kita juga bisa mempertanyakan, apa yang akan terjadi terhadap batin Bhikkhuni Uppalavanna (seandainya beliau belum arahat tapi sakti) jika beliau ‘terpancing’ menjadi kesal/marah karena mau diperkosa? Tentu akibatnya lebih fatal bukan? Tapi itu tidak mungkin karena beliau adalah seorang arahat, salah satu siswi utama Sang Buddha.

Versi lain dari Dhammapada tsb diatas, bisa dibaca di bawah ini:

… Some time later she went on a pilgrimage for alms in the country, and on her return entered the Dark Forest. At that time it was not forbidden to nuns to reside in a forest. There they built her a hut, set up a bed, and hung curtains round. From the forest she went to Savatthi to receive alms, and then set out to return to her hut. Now a cousin of hers, a young brahmin named Ananda, had been in love with her ever since she lived the household life; and when he heard where she had gone, he went to the forest ahead of the nun, entered the hut, and hid under the bed.

On her return the nun entered the hut, closed the door, and sat down on the bed, unable to see in the dark, because she had just come in out of the sunlight. As soon as she sat down on the bed the youth crawled out from under and climbed on top. The nun cried out, “Fool, do not ruin me! Fool, do not ruin me!” But the youth overcame her resistance, worked his will on her, and went his way. As if unable to endure his wickedness, the great earth burst asunder, and he was swallowed up and reborn in the great hell of Avici.

The nun told the other nuns what had happened, and the nuns told the monks, and the monks told the Exalted One. Having heard this the Teacher addressed the monks as follows, “Monks, the fool, whoever he may be, whether monk or nun, or lay disciple male or female, who commits an evil act, acts with as much joy and happiness, with as much pleasure and delight, as though he were eating honey or sugar or some other sweet-tasting substance.” And joining the connection and instructing them in the Dhamma, he pronounced the following stanza:

69. “As sweet as honey” thinks the fool, So long as the evil is unripe, But when the evil deed ripens, Then to the fool comes suffering.

Some time later the throng assembled in the Dhamma hall and began to discuss the incident:

“Even those that have rid themselves of taints like the pleasures of love and gratify their passions. Why should they not? They are not kolapa-trees or ant-hills, but are living creatures with bodies of moist flesh. Therefore they also like the pleasures of love and gratify their passions.” The Teacher drew near and asked them, “Monks, what are you sitting here now talking about?” They told him. Then he said, “Monks, they that have rid themselves of the taints neither like the pleasures of love nor gratify their passions. For even as a drop of water which has fallen upon a lotus leaf does not cling to it or remain there, but rolls over and falls off; even as a grain of mustard seed does not cling to the point of an awl or remain there, but rolls over and falls off; precisely so sensual love does not cling to the heart of one who has rid himself of the taints nor remain there.” And joining the connection, he instructed them in the Dhamma by pronouncing the following stanza, found in the Chapter on the Brahmana:

401. Who, like water drops on a lotus leaf,

Or mustard seed on a needle point,

Clings not to sensual pleasures—

That one I call a brahmana.

[Translated from the Pāli by Eugene Watson Burlingame, revised by Bhikkhu Khantipālo (Buddhist Publication Society)]

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