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Sutra Surangama Sutra Surangama i ii Buddha Sakyamuni iii iv Bodhisattva Manjusri v vi Bodhisattva Avalokitesvara (Kwan Im Posat) vii Sutra Surangama Diterjemahkan dari Bahasa Mandarin oleh Karma Samten Judul asli: 《大佛頂首楞嚴經》慈慧印經處, 台灣高雄市, 1981. (Sutra Surangama, Balai Percetakan Kitab Suci Tzu-hui, Kaohsiung, Taiwan, 1981). Copyright © 2018 Heru Widjaja MSc. [email protected] Izin mencetak atau menerbitkan terje- mahan kitab suci ini diberikan dengan cuma-cuma kepada siapa saja dengan ketentuan tidak untuk diperjual-belikan, tidak mengubah isi terjemahan ini serta mencantumkan halaman ini sebagai sumbernya. xviii + 306 halaman, 15 cm x 23 cm ISBN: 978-602-5474-61-3 TIDAK UNTUK DIJUAL Silakan download di: https://surangama.wordpress.com atau http://www.surangama.web.id viii Kata Pengantar Jauh sebelum Sutra Surangama masuk ke Tiongkok pada tahun 705, nama sutra tersebut sudah terungkap. Pada waktu Master Chi-yi (538 – 597), patriarch keempat sekte Tiantai menulis ulasan Sutra Saddharma Pundarika, ia tidak mengerti kenapa sutra tersebut mengatakan bahwa kemampuan atau jasa kebajikan organ indera berbeda satu sama lain dan kenapa mata hanya memiliki delapan ratus jasa kebajikan, sedangkan telinga memiliki seribu dua ratus jasa kebajikan. Ia merenung makna kata- kata tersebut. Tanpa disadari, ia masuk ke dalam keadaan samadhi. Dalam samadhinya, muncul Dharmapala Skanda yang berkata kepadanya: “Tunggu Sutra Surangama masuk ke Tiongkok, kamu akan mengerti.” Sesudah keluar dari keadaan samadhi, ia bersujud menghadap ke arah Barat setiap hari, memohon agar sutra tersebut dapat masuk ke Tiongkok secepatnya. Namun, apa hendak dikata. Sampai waktu wafatnya, setelah delapan belas tahun memohon dengan bersujud setiap hari, sutra tersebut belum juga tersebar ke Tiongkok. Sesudah ia meninggal, orang-orang membangun “Altar Sujud Memohon Sutra” guna memperingati jasanya bersujud memohon masuknya Sutra Surangama ke Tiongkok tersebut. Baru sesudah selang 108 tahun kemudian, Bhiksu Paramiti dari India membawanya ke Tiongkok. Tetapi inipun harus melewati banyak kendala. Sebagaimana diketahui, raja-raja India melarang sutra-sutra yang berharga dibawa ke luar negeri. Salah satunya adalah Sutra Surangama. Pertama kali Bhiksu Paramiti hendak membawanya ke luar negeri, ia ter- tangkap oleh petugas pelabuhan. Karena keinginannya belum terlaksana, ia pun mencari akal. Sutra tersebut disalinnya pada kain yang sangat halus, sesudah digulung lalu dimasukkan ke dalam lengannya. Sesudah lukanya sembuh, ia baru ke luar negeri lagi. Kali ini ia berhasil lolos. Waktu ia tiba di pelabuhan Canton, kebetulan Perdana Menteri Fang Yung yang baru saja dipensiunkan karena penggantian kaisar baru, lewat ix kota Guangzhou dalam perjalanan pulang ke kampung halamannya. Ia sangat gembira mendapat kabar bahwa seorang bhiksu asing telah membawa sutra baru tiba dari India. Ia yakin pasti bhiksu tersebut telah membawa sutra yang sangat penting dan berharga. Namun, sesudah lengan dibedah dan sutra dikeluarkan, ia sangat kecewa. Ternyata sutra tersebut sudah terbungkus oleh gumpalan darah yang sudah membeku . Hari sudah larut malam, tetapi Sang Perdana Menteri masih berjalan mondar-mandir di lorong penginapan tempat ia menginap sambil sebentar- sebentar menghela nafas. Putrinya yang sedang menyusui anaknya, yang ikut serta bersamanya menanyakan apa yang dirisaukannya. Sang Perdana Menteri pun menceritakan masalahnya. Sang putri mengatakan kepadanya, karena air susu bersumber dari darah, barangkali gumpalan darah di sutra tersebut dapat dicairkan dengan air susu. Ternyata demikianlah adanya, sehingga sutra tersebut dapat dibersihkan. Kemudian sutra tersebut diter- jemahkan dengan suntingan gaya bahasa yang sangat indah oleh mantan Perdana Menteri tersebut. Sesudah terjemahan sutra diselesaikan, Bhiksu Paramiti pun buru-buru pulang ke negerinya untuk menyerahkan diri kepada raja agar petugas pelabuhan terbebas dari hukuman atas kelalaian- nya. Demikianlah sekelumit kisah tentang masuknya Sutra Surangama ke Tiongkok, sekedar untuk menunjukkan bahwa perolehan sutra ini tidaklah mudah. Sutra Surangama termasuk sutra jenis tantra bagian abhiseka divisi keluarga permata Buddha Ratnasambhava. Ia tidak hanya ringkas dan indah dalam teksnya, tetapi juga mendalam dalam prinsip kebenarannya. Ia menunjukkan batin sejati semua makhluk hidup yang sempurna dan mengandung segalanya. Bagi yang tidak menyadarinya, maka ia adalah dua belas jenis makhluk hidup. Bagi yang menyadarinya, maka ia adalah makhluk yang cerah. Sutra ini tidak hanya merangkum analisis logika, tetapi juga menjelaskan prinsip-prinsip alam semesta, kebenaran hidup, pemunculan dunia, makhluk hidup dan pembalasan karma serta kelang- sungan mereka berdasarkan teori filosofis. Alasan utama untuk ini adalah untuk menunjukkan bahwa semua makhluk memiliki sifat kebuddhaan, x mengajarkan orang bagaimana kembali kepada kebenaran dan menyadari cara untuk menjadi seorang Buddha. Uraian dalam Sutra Surangama merupakan satu kesatuan yang tak terputus dari awal sampai akhir. Ia mencakup ajaran lima periode pem- babaran Dharma dan tiga yana. Meski uraian yang menyangkut doktrin sekte-sekte Zen, Sukavati, Vinaya, Tantra, Madhyamika dan Yogacara serta prinsip hetuvidya sangat luas, sehingga merupakan sutra yang bersifat komprehensif, namun tekanan utama diberikan pada meditasi dengan metode Kwan Im – kemungkinan bukan yang dikenal selama ini – suatu metode meditasi dengan sarana organ telinga yang sifatnya permanen, menembus dan lengkap jasa kebajikannya, berikut Mantra Surangama sebagai penunjang latihannya, yang mana adalah kunci untuk latihan pencapaian tingkat kesucian dan kebuddhaan. Sutra ini adalah sutra yang sangat istimewa. Ia merupakan sutra dengan makna definitif yang mengandung lebih dari sekadar ajaran, prinsip, perilaku, dan pencapaian hasil ajaran, tetapi juga menunjukkan tingkat latihan di jalan pencerahan. Prinsip sebab dan akibatnya jelas, dan ajaran yang benar dan yang menyimpang dibedakan dengan nyata. Di dalam sutra juga diuraikan dengan jelas gangguan-gangguan yang mungkin timbul saat seorang praktisi melatih diri dalam meditasinya. Berkaitan dengan hal-hal ini, maka dikatakan sutra inilah yang paling dulu lenyap pada akhir masa Dharma. Bagi yang ingin melestarikan Dharma, yang ingin memperoleh pemahaman yang benar dan menyeluruh dan yang ingin merealisasi pencerahan secepatnya, hendaknya mendalami dan mempraktekkannya. Semoga semua makhluk berbahagia! Ditulis di Jakarta oleh Karma Samten Pada Hari Raya Waisak 2562/2018 xi DAFTAR ISI BAB I Waktu, tempat dan peserta persamuhan . 1 Kelemahan Ananda . 2 Jalan ke Samatha . 4 Kesadaran palsu tidak memiliki lokasi . 5 Kesadaran palsu itu bukan batin . 14 Kesadaran palsu tidak memiliki substansi . 17 Ananda menyesal dan mencari kebenaran . 19 Sifat alami penglihatan . 20 Penglihatan adalah batin . 20 Penglihatan tidak bergerak . 21 BAB II Penglihatan tidak menjadi musnah . 25 Penglihatan tidak menjadi hilang . 28 Penglihatan tidak dapat dikembalikan ke manapun . 30 Penglihatan tidak bercampur . 33 Penglihatan tidak berpenghambat . 35 Penglihatan tidak dapat dipisahkan . 37 Penglihatan melampaui pemahaman biasa . 41 Penglihatan berbeda dengan esensi penglihatan . 43 Dua jenis ilusi . 44 Ilusi karma individu . 44 Ilusi karma kolektif . 46 Pencampuran dan penyatuan . 48 Palsu namun nyata . 50 Lima skanda . 51 xii BAB III Enam pintu masuk . 55 Dua belas ayatana . 60 Delapan belas ranah . 65 Tujuh elemen meresapi seluruh alam . 73 Ananda membangkitkan keyakinannya . 85 BAB IV Alasan pemunculan yang berkelanjutan . 87 Kelangsungan dunia . 90 Kelangsungan makhluk hidup . 91 Kelangsungan pembalasan karma . 92 Pemunculan kembali kebiasaan . 93 Perpaduan tanpa hambatan noumena dan fenomena . 95 Sifat Tathagatagarbha yang permanen dan berubah sesuai kondisi. 96 Delusi tidak memiliki penyebab . 99 Ananda melekat pada sebab dan kondisi . 101 Dua faktor penentu . 105 Pemurnian kekeruhan . 106 Pembebasan organ indera . 108 Pendengaran bukan suara . 116 BAB V Sumber simpul . 121 Enam simpul . 125 Dua puluh lima metode . 129 Meditasi pada enam objek indera . 129 Meditasi dengan lima organ indera . 133 Meditasi dengan enam kesadaran . 136 Meditasi pada tujuh elemen . 140 xiii BAB VI Meditasi dengan organ telinga . 149 32 Tubuh Nirmanakaya . 151 14 Kekuatan Perlindungan dari ketakutan . 155 4 Kebajikan tanpa upaya . 158 Bodhisattva Manjusri memilih metode sempurna . 161 Tiga latihan tanpa kemerosotan . 171 Larangan terhadap nafsu seksual . 172 Larangan membunuh . 173 Larangan mencuri . 175 Larangan berbohong . 177 BAB VII Membangun Bodhimandala . 181 Mantra Surangama . 187 Penyebab dua ilusi keberadaan . 200 Ilusi keberadaan makhluk hidup . 201 Ilusi keberadaan dunia . 202 Dua belas kategori makhluk hidup . 203 BAB VIII Tiga langkah bertahap . 209 Tingkat-tingkat Bodhisattva . 212 Tingkat Kebijaksanaan Kering . 212 Sepuluh Tingkat Keyakinan . 213 Sepuluh Tingkat Kediaman . 214 Sepuluh Tingkat Perilaku . 215 Sepuluh Tingkat Dedikasi . 216 Empat Tingkat Latihan Tambahan . 218 Dasabhumi . 219 Tingkat Pencerahan Setara . 219 Tingkat Pencerahan Luar Biasa . 220 xiv Nama Sutra . 220 Tujuh golongan makhluk hidup . 221 Alam Neraka . 225 Alam Hantu . 235 Alam Binatang . 237 Alam Manusia . ..
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