Memaknai Waisak 2020: Sumbangsih Buddhis Milenial di Tengah Pandemi

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Majalah-hikmahbudhi.com Waisak menjadi hari raya utama umat Buddha yang identik dengan serangkaian upacara seremonial nan khidmat. Umat Buddha kerap menyambut hari sakral ini dengan berdana makanan kepada biksu yang berjalan membawa mangkok, atau sering disebut piṇḍapāta.

Bertepatan di hari Waisak, parade budaya mengiringi upacara pengambilan air berkah dan api dharma. Parade bendera juga diikuti segenap umat Buddha sembari mengitari objek suci seperti candi dan patung, atau sering disebut pradakṣiṇa. Lantunan lagu merdu menjadi magnet tersendiri yang menambah sahdu rangkaian upacara. Segenap upacara tersebut diakhiri dengan puja bakti dan meditasi menjelang detik-detik Waisak.Pasang Iklan

Rangkaian upacara ini pun terasa kurang lengkap tanpa pelepasan lampion yang melambangkan panjatan doa dan harapan (Mustafa, 2017). Namun, khidmatnya serangkaian upacara seremonial ini juga tidak kekal sepanjang waktu.

Tahun 2020 memberi romantisme berbeda dalam peringatan Waisak edisi 2564. Rangkaian upacara khidmat yang ditunggu-tunggu setiap tahun harus ditiadakan sementara lantaran pandemi coronavirus disease 2019 (Covid-19) (Sebayang, 2020). Tidak sedikit umat Buddha yang kecewa. Para panitia acara, pengurus wihara, hingga relawan dari kampus, semua harus memendam sejenak angan-angannya untuk merayakan indahnya Waisak 2020.

Tidak sedikit dari mereka adalah generasi milenial, generasi yang sedang aktif-aktifnya mencoba pengalaman baru (IDN Research Institute, 2020). Mereka kini pasrah merayakan Waisak dengan gawainya dari bilik kamar kos yang sempit. Tapi tunggu dulu, romantisme peringatan Waisak sesungguhnya lebih dari sekadar upacara seremonial. Situasi serba terbatas yang unik ini mampu memberi warna berbeda dalam perayaan Waisak, yang bahkan jauh lebih indah dari upacara seremonial semata. Sumbangsih para generasi milenial, atau Buddhis milenial, di tengah pandemi Covid-19 menjadi panutan untuk memaknai Waisak tahun ini.

Buddhis milenial perlu mengubah sudut pandangnya terhadap Waisak. Waisak tidak sekadar dimaknai sebagai perayaan, tetapi sebagai momentum peringatan, khususnya dengan mengingat kembali sifat-sifat luhur Buddha. Kemelekatan seperti kepercayaan takhayul bahwa upacara seremonial dapat membebaskan manusia (sīlabbata-parāmāsa) adalah belenggu pandangan yang harus dilenyapkan (Anguttara Nikaya 10.13).

Meresapi sifat-sifat luhur Buddha (pariyatti) adalah langkah awal untuk mengikis belenggu tersebut sekaligus menumbuhkan semangat di tengah berbagai keterbatasan saat ini. Selanjutnya, sifat-sifat luhur tersebut perlu diwujudkan dalam praktik nyata (paṭipatti dan paṭivedha) (Majjhima Nikaya 10; 43), tidak hanya dalam momentum pandemi, tetapi juga selepas pandemi.

Ketika sifat-sifat luhur tersebut menjadi gaya hidup dalam kehidupan bermasyarakat (Khong, 2009), itulah berkah Waisak yang sesungguhnya. Buddhis milenial dapat secara sederhana meresapi sifat-sifat luhur Buddha melalui tiga peristiwa utama yang dialami Buddha, yakni kelahiran, penerangan sempurna, dan kematian.

Melalui peristiwa kelahiran, calon Buddha, atau disebut bodhisattva, menunjukkan sifat-sifat luhur yang patut dicontoh. Seorang bayi bodhisattva dengan percaya diri berjalan sebanyak tujuh langkah ke arah utara dan mendeklarasikan, “…. Ini adalah kelahiran terakhir bagiku. Tidak ada kelahiran selanjutnya bagiku.” Esensi dari peristiwa ini bukanlah mukjizat seorang bayi yang mampu berjalan, melainkan kepercayaan diri yang dibangun sejak momen pertama dilahirkan sebagai manusia, sebuah kesempatan yang sangat langka.

Kepercayaan diri ini perlu menjadi awal tumbuhnya benih bodhisattva bagi Buddhis milenial. Kepercayaan diri itu diwujudkan dalam semangat untuk berkontribusi ‘melawan corona dengan karuṇā (welas asih)’ (Hopkins, 2008; The Economic Times, 2020), sesuai kapasitas dan kapabilitas masing-masing.

Kontribusi dapat disalurkan dalam berbagai bentuk. Buddhis milenial yang punya kompetensi di bidang kesehatan dapat berkontribusi langsung sebagai dokter atau tenaga medis di garda terdepan. Mereka yang merasa memiliki kemampuan materi yang cukup dapat berkontribusi melalui sumbangan dana, alat-alat medis, atau bahan-bahan makanan. Bagi mereka yang tidak memiliki kemampuan materi yang cukup dapat menyumbangkan waktu dan tenaganya, misalnya dengan menjadi relawan distribusi donasi.

Mereka yang punya kemampuan dalam berkomunikasi dapat berbagi dharma melalui jaringan digital. Bahkan yang paling sederhana, mereka dapat berkontribusi dengan mengikuti himbauan pemerintah untuk beraktivitas dari rumah saja. Bukanlah seberapa besar kuantitas kontribusi itu, melainkan sesungguhnya kualitas kontribusi yang berdasarkan niat tulus itulah yang utama.

Kepercayaan diri ketika lahir sebagai manusia juga perlu ditunjukkan dalam semangat latihan dengan tekun. Pandemi Covid-19 yang memberikan banyak waktu untuk berlatih adalah momentum yang tepat untuk melatih kesadaran akan diri. Kontemplasi penuh akan membawa pada penyadaran hakikat akan tubuh jasmani.

Apakah inti dari tubuh ini? Di mana inti itu berada? Apakah inti itu mampu melawan virus-virus yang datang menyerang? Apakah inti itu dapat membebaskan tubuh dari sakit dan kematian? Dapatkah inti itu membawa pembebasan dan kebahagiaan? Jawaban akan pertanyaan-pertanyaan itu hanya dapat ditelusuri dengan menyadari hakikat diri yang sesungguhnya (Armstrong, 2000; Dhammananda, 2012). Hanya dengan pengertian kontemplatif inilah, tubuh tidak lagi menjadi prekondisi bagi kebahagiaan yang sesungguhnya.

Sifat-sifat luhur Buddha juga tercermin dalam peristiwa penerangan sempurna. Pencapaian penerangan sempurna adalah buah dari semangat latihan yang tekun bodhisattva, tidak hanya selama kelahiran sebagai manusia, tetapi juga dalam berbagai bentuk kelahiran sebelumnya. Pencapaian ini mengajarkan tentang pentingnya konsistensi untuk mencapai target-target yang dibuat. Tekad kuat akan membawa langkah semangat awal ke dalam rutinitas yang konsisten, menghancurkan dinding-dinding pembatas seperti rasa malas, lelah, dan bosan.

Konsistensi menjadi kunci yang dijanjikan untuk membuka pintu pencapaian. Hal sederhana yang dilakukan dengan konsistensi pun akan membuahkan pencapaian yang tidak terduga, seperti sumbangsih Buddhis milenial dengan beraktivitas dari rumah saja, yang mungkin terlihat kecil, namun secara kumulatif berefek besar membantu dunia melawan pandemi Covid-19.

Konsistensi ini diperoleh melalui latihan kesabaran, yang sesungguhnya adalah latihan konsentrasi tertinggi (Dhammapada XIV:184). Kesabaran yang dilandasi pengertian yang tepat adalah kunci melalui berbagai situasi sulit ketika pandemi Covid-19. Sabar karena tidak semua hal berjalan sesuai ekspektasi. Sabar saat latihan meditasi mengalami banyak gangguan. Sabar ketika aktivitas di rumah terasa membosankan. Situasi sulit ini menjadi guru kesabaran terbaik. Sabarlah ketika target-target belum tercapai, walaupun konsistensi telah dijalankan. Karena sesungguhnya, di dunia ini tidak ada yang harus dicapai (Prajnaparamita-Hrdayam).

Sementara itu, peristiwa kematian seakan-akan menjadi akhir jejak sifat-sifat luhur Buddha di dunia. Padahal, kematian sepatutnya menjadi alasan untuk berjuang dengan sungguh-sungguh (Digha Nikaya 16:6), dimulai saat ini juga, sekarang, siapa tahu kematian datang di hari esok. Tubuh jasmani seorang Buddha pun pasti lapuk dan hancur, tetapi sifat-sifat luhur yang ditanamkan dengan kesungguhan akan bertahan sebagai warisan spiritual. Inilah hukum alam yang tidak terbantahkan.

Warisan spiritual itu tidak melulu soal latihan dalam diri, tetapi juga latihan ke luar diri, menyadari eksistensi alam yang menyusun entitas-entitas kecil yang tak terhingga di dalamnya. Sadarilah bahwa manusia hanya satu entitas mikroskopik di tengah lautan entitas alam.

Lantas, sudah saatnya kita terutama Buddhis milenial, untuk menghargai alam. Pandemi Covid-19 mematahkan dominasi antroposentrisme yang sudah kelewat batas, menyentil egoisme manusia terhadap alamnya. Mengurung manusia dalam keserakahannya, sekaligus memompa napas segar bagi alam untuk melanjutkan hidupnya. Situasi ini menjadi momentum untuk menumbuhkan rasa malu (hiri) dan takut (ottappa) (Anguttara Nikaya 2.9).

Malu karena sudah mengeksploitasi alam dengan angkuhnya. Takut akan akibat tidak terelakkan dari keangkuhan itu. Atas dasar rasa malu dan takut ini, Buddhis milenial dapat mulai menghargai alam dari sumbangsih kecil selama pandemi Covid-19 ini, misalnya dengan mematikan listrik yang tidak digunakan, menggunakan air secukupnya, mengurangi sampah rumah tangga, tidak menggunakan kendaraan pribadi, memilah dan memisahkan sampah infeksius (seperti tisu, masker, dan sarung tangan) dari rumah, hingga merawat tanaman di pekarangan rumah. Mulailah sekarang juga, siapa tahu besok kematian menjemput.

Pandemi Covid-19 telah memberi warna berbeda dalam peringatan Waisak 2020. Situasi serba terbatas ini justru menuntun umat Buddha pada esensi sesungguhnya dari peringatan Waisak. Lepas dari sekadar upacara seremonial belaka, Waisak tahun ini membawa pada pendalaman sifat-sifat luhur Buddha melalui peristiwa kelahiran, penerangan sempurna, dan kematian.

Di momen inilah, Buddhis milenial harus mampu menjadi panutan. Mereka memaknai Waisak dengan kepercayaan diri dan welas asih sebagaimana lahir dan tumbuhnya benih bodhisattva, konsistensi yang dilandasi kesabaran sebagaimana suatu pencapaian diperoleh, serta perjuangan sungguh-sungguh yang didorong oleh hiri dan ottappa sebagaimana kematian yang datang sewaktu-waktu.

Selamat Waisak 2020! Semoga semua makhluk hidup berbahagia.

Daftar Pustaka

  • Armstrong, K. (2002). Buddha. London: Phoenix.
  • Dhammananda, S. (2012). Keyakinan Umat Buddha. Jakarta: Ehipassiko Foundation.
  • Hopkins, J. (Ed.) (2008). How to Practise: The Way to a Meaningful Life. London: Rider.
  • IDN Research Institute. (2020, January). Indonesia Millennial Report 2020. Understanding Millennials’ Behaviours and Demystifying Their Stereotypes. Retrieved from https://cdn.idntimes.com/content-documents/Indonesia-millennial-report-2020-by-IDN-Research-Institute.pdf
  • Khong, B. S. L. (2009). Expanding the Understanding of Mindfulness: Seeing the Tree and the Forest. The Humanistic Psychologist, 37(2), 117–136. https://doi.org/10.1080/08873260902892006
  • Mustafa, A. (2017, May 9). Panduan Nikmati Perayaan Waisak 2017 di Candi Borobudur. CNN Indonesia. Retrieved from https://www.cnnindonesia.com/gaya-hidup/20170508222458-269-213286/panduan-nikmati-perayaan-waisak-2017-di-candi-borobudur
  • Sebayang, R. (2020, April 10). Kemenag Imbau Umat Buddha Rayakan Waisak di Rumah. CNBC Indonesia. Retrieved from https://www.cnbcindonesia.com/news/20200410112912-4-151067/kemenag-imbau-umat-buddha-rayakan-waisak-di-rumah
  • The Economic Times. (2020, March 26). ‘Karuna’ to poor is answer to corona: PM Narendra Modi. The Economic Times. Retrieved from https://economictimes.indiatimes.com/news/politics-and-nation/karuna-to-poor-is-answer-to-corona-pm-narendra-modi/articleshow/74821091.cms

Daftar Referensi

  • Anguttara Nikaya 2.9. Lokapala Sutta: The Bright Protectors. Retrieved from https://www.accesstoinsight.org/tipitaka/an/an02/an02.009.irel.html
  • Anguttara Nikaya 10.13. Samyojana Sutta: Fetters. Retrieved from https://www.accesstoinsight.org/tipitaka/an/an10/an10.013.than.html
  • Dhammapada XIV:184. Buddhavagga: The Buddha. Retrieved from https://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.14.budd.html
  • Digha Nikaya 16:6. Maha-parinibbna Sutta: Last Days of the Buddha. Retrieved from https://www.accesstoinsight.org/tipitaka/dn/dn.16.1-6.vaji.html
  • Majjhima Nikaya 10. Satipatthana Sutta: The Foundations of Mindfulness. Retrieved from https://www.accesstoinsight.org/tipitaka/mn/mn.010.nysa.html
  • Majjhima Nikaya 43. Mahavedalla Sutta: The Greater Set of Questions-and-Answers. Retrieved from  https://www.accesstoinsight.org/tipitaka/mn/mn.043.than.html
  • Prajnaparamita-Hrdayam. Prajñāpāramitā-Hṛdayam: The Heart of the Perfection of Wisdom. Retrieved from https://www.ancient-buddhist-texts.net/Texts-and-Translations/Short-Pieces-in-Sanskrit/Prajnaparamita-Hrdaya.htm

Penulis : Hendro Putra Johannes

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