Agregat (Buddhisme)

Agregat, khandha (Pali), atau skandha (Sanskerta) berarti "agregat, kumpulan, kelompok, tumpukan".^[1] Dalam Buddhisme, istilah ini merujuk kepada lima agregat (pañcakkhandha) atau lima agregat kelekatan (pañcupādānakkhandhā), lima faktor materi dan mental yang berperan dalam munculnya nafsu keinginan dan kelekatan. Semua agregat ini tunduk pada tiga sifat eksistensi, yaitu trilaksana.

Lima agregat tersebut adalah:^[2]^[3]^[4]^[5]

agregat materi (Pali: rūpakkhandha; Sanskerta: rūpa-skandha)
agregat perasaan atau sensasi (Pali: vedanākkhandha; Sanskerta: vedanā-skandha)
agregat persepsi atau pencerapan (Pali: saññākkhandha; Sanskerta: saṃjñā-skandha)
agregat formasi-formasi batin (Pali: saṅkhārakkhandha; Sanskerta: saṃskāra-skandha)
agregat kesadaran (Pali: viññāṇakkhandha; Sanskerta: vijñāna-skandha)

Dalam aliran Theravāda, penderitaan muncul ketika seseorang mengidentifikasi atau melekat pada agregat pembentuk kehidupan. Penderitaan ini dipadamkan dengan melepaskan kemelekatan pada agregat-agregat tersebut. Baik aliran Theravāda maupun Mahayana menegaskan bahwa semua agregat pada hakikatnya kosong dari keberadaan yang independen dan bahwa agregat kehidupan ini bukan merupakan “diri” atau “roh” dalam bentuk apa pun.

Dalam interpretasi belakangan yang muncul dari ajaran terkait esensialisme dalam aliran Sarvāstivāda, agregat juga dijelaskan sebagai lima faktor yang membentuk dan menjelaskan pribadi dan kepribadian makhluk hidup,^[6]^[7]^[8] Dalai Lama ke-14, pengikut aliran Gelug dalam Buddhisme Tibet, menganut interpretasi ini.^[9]

Theravāda

Dalam Tripitaka Pali, Sang Buddha menjelaskan lima agregat:

"materi" (rūpa):^{[note 1]} materi, jasmani, atau "wujud material" dari makhluk atau eksistensi apa pun.^[10]^[11] Kitab Buddhis menyatakan bahwa rūpa setiap orang, makhluk hidup, dan objek tersusun dari empat unsur pokok: tanah (padat), air (kohesi), api (panas), dan angin (gerakan).^[7]
"perasaan" atau "sensasi" (vedanā): pengalaman sensoris terhadap suatu objek.^[7] Umumnya antara menyenangkan, tidak menyenangkan, atau netral.^{[note 2]}^{[note 3]}
"persepsi" (saññā):^{[note 4]} proses sensoris dan mental yang mencatat, mengenali, dan memberi label (misal: bentukan pohon, warna hijau, emosi takut).^[11]
"formasi-formasi batin" (saṅkhāra): "aktivitas yang membangun",^[11] "hal-hal yang berkondisi", "kehendak", "aktivitas karma atau perbuatan"; semua jenis jejak mental dan pengondisian yang dipicu oleh suatu objek,^[12]^[13]^{[note 5]} termasuk proses apa pun yang membuat seseorang memulai tindakan atau bertindak.^[11]
"kesadaran" (viññāṇa): "pemisahan" atau "ketajaman"^{[note 6]}. Kesadaran akan suatu objek dan pemisahan antara komponen dan aspeknya, umumnya ada enam jenis, sebagaimana diutarakan Peter Harvey.^[11] Literatur Buddhis menjelaskan istilah khandha (agregat) sebagai,
1. Dalam Nikāya: tanda khas,^[14]^{[note 7]} yang membedakan.^[15]^{[note 8]}
2. Dalam Abhidhamma: serangkaian tindakan kesadaran yang saling berhubungan dan berubah dengan cepat.^{[note 9]}

Aliran-aliran Buddhis awal mengembangkan analisis dan tinjauan terperinci tentang ajaran-ajaran yang ditemukan dalam sutta, yang kemudian disebut sebagai Abhidharma. Setiap aliran mengembangkan versi Abhidharma-nya sendiri. Salah satu versi Abhidhamma yang paling terkenal adalah Abhidhamma Theravāda, tetapi Abhidharma aliran Sarvāstivāda secara historis sangat berpengaruh, dan sebagian telah dilestarikan dalam kitab Āgama berbahasa Tionghoa. Berikut ini tabel hubungan khandha dengan rūpa, cetasika, dan citta dalam Abhidhamma Piṭaka Theravāda:

Kelompok			Khandha (agregat)	Abdhidhamma
dhamma	saṅkhāra	rūpa (materi)	rūpa- (materi)	28 rūpa (materi)
		nāma (batin)	vedanā- (perasaan)	52 cetasika (faktor mental)
			saññā- (persepsi)
			saṅkhāra- (formasi mental)
			viññāṇa- (kesadaran)	89/121 citta (kesadaran)
	-			Nibbāna (Nirwana)

Abhidhamma dan literatur Pali pascakanonik mengenalkan skema untuk konsep Sutta Pitaka tentang agregat (khandha), landasan indra (saḷāyatana), dan unsur (dhātu).^[16] Skema tersebut dikenal sebagal paramattha sacca (kebenaran hakiki) yang mencakup tiga fenomena berkondisi (rūpa, citta, dan cetasika) dan satu fenomena tidak berkondisi (Nirwana):

Materi (rūpa)
Kesadaran (citta)
Faktor mental (cetasika; kelompok nāma: vedanā, saññā, dan saṅkhāra)
Nibbāna

Kelompok materi

Materi diidentifikasi sebagai dua puluh delapan rūpa dalam bentuk dhātu (unsur-unsur) yang terdiri atas empat unsur pokok dan dua puluh delapan unsur turunan.^[17] Empat unsur pokok tersebut:

Unsur tanah atau padatan (pathavī-dhātu)
Unsur air atau aliran (āpa-dhātu)
Unsur api atau panas (teja-dhātu)
Unsur udara atau angin (vāyu-dhātu)

Kelompok batin

Agregat perasaan

Dalam skema Sutta Piṭaka, diuraikan tiga jenis perasaan:^[18]

Perasaan suka (sukha-vedanā)
Perasaan duka (dukkha-vedanā)
Perasaan netral (upekkhā-vedanā) atau bukan-suka-bukan-duka (adukkhamasukha)

Dalam skema Abhidhamma Piṭaka, diuraikan lima jenis perasaan:^[19]^[18]

Perasaan suka (sukha-vedanā): perasaan nikmat yang muncul dengan bergantung pada sensitivitas-tubuh
Perasaan sukacita (somanassa-vedanā): perasaan menyenangkan yang muncul murni di batin dan tidak bergantung pada sensitivitas-tubuh
Perasaan duka (dukkha-vedanā): perasaan duka yang muncul dengan bergantung pada sensitivitas-tubuh
Perasaan dukacita (domanassa-vedanā): perasaan duka yang muncul murni di batin dan tidak bergantung pada sensitivitas-tubuh
Perasaan netral (upekkhā-vedanā) atau bukan-suka-bukan-duka (adukkhamasukha)

Agregat persepsi

Dalam ajaran Abhidhamma, persepsi diidentifikasi sebagai suatu faktor mental universal, yaitu faktor mental yang muncul di segala jenis kesadaran—baik maupun buruk. Ashin Kheminda menjelaskannya sebagai berikut:^[18]

Nīlādibhedaṃ ārammaṇaṃ sañjānāti saññaṃ katvā jānātīti saññā.
Persepsi (adalah faktor-mental yang) mengetahui objek sebagai biru dan lain-lain. Setelah memberinya tanda (label), (kemudian) persepsi mengetahui atau mengenalinya.
— Terjemahan Vibhāvinīṭīkā oleh Ashin Kheminda

Agregat formasi-formasi batin

Agregat kesadaran

Lihat pula

Catatan

^ In Rawson (1991: p.11), the first skandha is defined as: "name and form (Sanskrit nāma-rūpa, Tibetan gzugs)...". In the Pali literature, nāma-rūpa traditionally refers to the first four aggregates, as opposed to the fifth aggregate, consciousness.
^ The Pali canon universally identifies that vedana involves the sensing or feeling of something as pleasant, unpleasant or neutral (see, for instance, SN 22). When contemporary authors elaborate on vedana, they define it similarly (see, for instance, Nhat Hanh, 1999, p. 178; Trungpa, 2001, p. 21; and, Trungpa, 2002, p. 126). The one exception is in Trungpa (1976), pp. 20-23, where he states that the "strategies or impluses" of "indifference, passion and aggression" are "part of the third stage [aggregate]," "guided by perception." (This section of Trungpa, 1976, is anthologized in Trungpa, 1999, pp. 55-58.)
^ Generally, vedanā is considered to not include "emotions." For example, Bodhi (2000a), p. 80, writes: "The Pali word vedanā does not signify emotion (which appears to be a complex phenomenon involving a variety of concomitant mental factors), but the bare affective quality of an experience, which may be either pleasant, painful or neutral." Perhaps somewhat similarly, Trungpa (1999), p.58, writes: "Consciousness [the fifth aggregate] consists of emotions and irregular thought patterns...."
^ Some translate this term as perception although this is typically the translation of pratyakṣa meaning the apprehension of sensibilia and not any subsequent judgement concerning them. The English word conception is more accurate, although this implies less a process and more the static end result (the mental state of holding a concept)), hence discrimination is preferred.
^ The Theravada Abhidhamma divides saṅkhāra into fifty mental factors (Bodhi, 2000a, p. 26). Trungpa (2001), pp. 47ff, following the Sarvastivada Abhidharma studied in Mahayana Buddhism, states that there are fifty-one "general types" of samskara.
^ Peter Harvey, The Selfless Mind. Curzon Press 1995, page 143-146.
^ In commenting on the use of "consciousness" in SN 22.3 [1], Bodhi (2000b), pp. 1046-7, n. 18, states: "The passage confirms the privileged status of consciousness among the five aggregates. While all the aggregates are conditioned phenomena marked by the three characteristics, consciousness serves as the connecting thread of personal continuity through the sequence of rebirths.... The other four aggregates serve as the 'stations for consciousness' (vinnanatthitiyo: see [SN] 22:53-54). Even consciousness, however, is not a self-identical entity but a sequence of dependently arisen occasions of cognizing; see MN I 256-60."
^ Harvey writes, "This is in contrast to saññā, which knows by grouping things together, labeling them. This contrast can be seen in terms of the typical objects of these states: colours for saññā (S.III.87), but tastes (S.III.87) or feelings (M.I.292) for viññāṇa. While colours usually be immediately identified, tastes and feelings often need careful consideration to properly identify them: discernment and analysis are needed."
^ This conception of consciousness is found in the Theravada Abhidhamma (Bodhi, 2000a, p. 29).

Referensi

^ Thomas William Rhys Davids; William Stede (1921). Pali-English Dictionary. Motilal Banarsidass. hlm. 232–234. ISBN 978-81-208-1144-7.
^ Steven M. Emmanuel (2015). A Companion to Buddhist Philosophy. John Wiley & Sons. hlm. 587–588. ISBN 978-1-119-14466-3.
^ Skandha Encyclopædia Britannica (2013)
^ Karunamuni ND (May 2015). "The Five-Aggregate Model of the Mind". SAGE Open. 5 (2): 215824401558386. doi:10.1177/2158244015583860 .
^ Kheminda, Ashin. "Ceramah berseri: Anattalakkhaṇa Sutta". Dhammavihārī Buddhist Studies. Diakses tanggal 2024-08-22.
^ Robert E. Buswell Jr.; Donald S. Lopez Jr. (2013). The Princeton Dictionary of Buddhism. Princeton University Press. hlm. 708, 721–723, 827–828. ISBN 978-1-4008-4805-8.
^ ^a ^b ^c Harvey 2013, hlm. 55.
^ Steven M. Emmanuel (2015). A Companion to Buddhist Philosophy. John Wiley & Sons. hlm. 193, 232–233, 421–425. ISBN 978-1-119-14466-3.
^ The Tibetan Book of the Dead. Diterjemahkan oleh Dorje, Gyurnme; Coleman, Graham; Jinpa, Thupten. Introductory commentary by the 14th Dalai Lama (edisi ke-First American). New York: Viking Press. 2005. hlm. xiii. ISBN 0-670-85886-2.
^ Steven M. Emmanuel (2015). A Companion to Buddhist Philosophy. John Wiley & Sons. hlm. 587–588. ISBN 978-1-119-14466-3.
^ ^a ^b ^c ^d ^e Harvey 2013, hlm. 56-57.
^ David J. Kalupahana (1992). A History of Buddhist Philosophy: Continuities and Discontinuities. University of Hawaii Press. hlm. 71–72. ISBN 978-0-8248-1402-1.
^ Thomas William Rhys Davids; William Stede (1921). Pali-English Dictionary. Motilal Banarsidass. hlm. 664–665. ISBN 978-81-208-1144-7.
^ See, for instance, SN 22.79, "Being Devoured" (Bodhi, 2000b, p. 915).
^ Peter Harvey, The Selfless Mind. Curzon Press 1995, page 143-146
^ Bodhi 2000a, hlm. 6.
^ Kheminda, Ashin (2019-05-01). Manual Abhidhamma: Bab 6 Materi. Yayasan Dhammavihari. ISBN 978-623-95936-1-2.
^ ^a ^b ^c Kheminda, Ashin (2019-09-01). Manual Abhidhamma: Bab 2 Faktor-Faktor-Mental. Yayasan Dhammavihari. ISBN 978-623-94342-7-4.
^ Kheminda, Ashin (2017-09-01). Manual Abhidhamma: Bab 1 Kesadaran. Yayasan Dhammavihari. ISBN 978-623-94342-6-7.

[10] In Rawson (1991: p.11), the first skandha is defined as: "name and form (Sanskrit nāma-rūpa, Tibetan gzugs)...". In the Pali literature, nāma-rūpa traditionally refers to the first four aggregates, as opposed to the fifth aggregate, consciousness.

[13] The Pali canon universally identifies that vedana involves the sensing or feeling of something as pleasant, unpleasant or neutral (see, for instance, SN 22). When contemporary authors elaborate on vedana, they define it similarly (see, for instance, Nhat Hanh, 1999, p. 178; Trungpa, 2001, p. 21; and, Trungpa, 2002, p. 126). The one exception is in Trungpa (1976), pp. 20-23, where he states that the "strategies or impluses" of "indifference, passion and aggression" are "part of the third stage [aggregate]," "guided by perception." (This section of Trungpa, 1976, is anthologized in Trungpa, 1999, pp. 55-58.)

[14] Generally, vedanā is considered to not include "emotions." For example, Bodhi (2000a), p. 80, writes: "The Pali word vedanā does not signify emotion (which appears to be a complex phenomenon involving a variety of concomitant mental factors), but the bare affective quality of an experience, which may be either pleasant, painful or neutral." Perhaps somewhat similarly, Trungpa (1999), p.58, writes: "Consciousness [the fifth aggregate] consists of emotions and irregular thought patterns...."

[15] Some translate this term as perception although this is typically the translation of pratyakṣa meaning the apprehension of sensibilia and not any subsequent judgement concerning them. The English word conception is more accurate, although this implies less a process and more the static end result (the mental state of holding a concept)), hence discrimination is preferred.

[18] The Theravada Abhidhamma divides saṅkhāra into fifty mental factors (Bodhi, 2000a, p. 26). Trungpa (2001), pp. 47ff, following the Sarvastivada Abhidharma studied in Mahayana Buddhism, states that there are fifty-one "general types" of samskara.

[19] Peter Harvey, The Selfless Mind. Curzon Press 1995, page 143-146.

[21] In commenting on the use of "consciousness" in SN 22.3 [1], Bodhi (2000b), pp. 1046-7, n. 18, states: "The passage confirms the privileged status of consciousness among the five aggregates. While all the aggregates are conditioned phenomena marked by the three characteristics, consciousness serves as the connecting thread of personal continuity through the sequence of rebirths.... The other four aggregates serve as the 'stations for consciousness' (vinnanatthitiyo: see [SN] 22:53-54). Even consciousness, however, is not a self-identical entity but a sequence of dependently arisen occasions of cognizing; see MN I 256-60."

[23] Harvey writes, "This is in contrast to saññā, which knows by grouping things together, labeling them. This contrast can be seen in terms of the typical objects of these states: colours for saññā (S.III.87), but tastes (S.III.87) or feelings (M.I.292) for viññāṇa. While colours usually be immediately identified, tastes and feelings often need careful consideration to properly identify them: discernment and analysis are needed."

[24] This conception of consciousness is found in the Theravada Abhidhamma (Bodhi, 2000a, p. 29).

[DavidsStede1921p232-1] Thomas William Rhys Davids; William Stede (1921). Pali-English Dictionary. Motilal Banarsidass. hlm. 232–234. ISBN 978-81-208-1144-7.

[stevenemmanuel587-2] Steven M. Emmanuel (2015). A Companion to Buddhist Philosophy. John Wiley & Sons. hlm. 587–588. ISBN 978-1-119-14466-3.

[3] Skandha Encyclopædia Britannica (2013)

[Aggregates-4] Karunamuni ND (May 2015). "The Five-Aggregate Model of the Mind". SAGE Open. 5 (2): 215824401558386. doi:10.1177/2158244015583860 .

[5] Kheminda, Ashin. "Ceramah berseri: Anattalakkhaṇa Sutta". Dhammavihārī Buddhist Studies. Diakses tanggal 2024-08-22.

[6] Robert E. Buswell Jr.; Donald S. Lopez Jr. (2013). The Princeton Dictionary of Buddhism. Princeton University Press. hlm. 708, 721–723, 827–828. ISBN 978-1-4008-4805-8.

[FOOTNOTEHarvey201355-7] Harvey 2013, hlm. 55.

[Emmanuel2015skandhas-8] Steven M. Emmanuel (2015). A Companion to Buddhist Philosophy. John Wiley & Sons. hlm. 193, 232–233, 421–425. ISBN 978-1-119-14466-3.

[:0-9] The Tibetan Book of the Dead. Diterjemahkan oleh Dorje, Gyurnme; Coleman, Graham; Jinpa, Thupten. Introductory commentary by the 14th Dalai Lama (edisi ke-First American). New York: Viking Press. 2005. hlm. xiii. ISBN 0-670-85886-2.

[stevenemmanuel5873-11] Steven M. Emmanuel (2015). A Companion to Buddhist Philosophy. John Wiley & Sons. hlm. 587–588. ISBN 978-1-119-14466-3.

[FOOTNOTEHarvey201356-57-12] Harvey 2013, hlm. 56-57.

[Kalupahana1992p71-16] David J. Kalupahana (1992). A History of Buddhist Philosophy: Continuities and Discontinuities. University of Hawaii Press. hlm. 71–72. ISBN 978-0-8248-1402-1.

[DavidsStede1921p664-17] Thomas William Rhys Davids; William Stede (1921). Pali-English Dictionary. Motilal Banarsidass. hlm. 664–665. ISBN 978-81-208-1144-7.

[20] See, for instance, SN 22.79, "Being Devoured" (Bodhi, 2000b, p. 915).

[22] Peter Harvey, The Selfless Mind. Curzon Press 1995, page 143-146

[FOOTNOTEBodhi2000a6-25] Bodhi 2000a, hlm. 6.

[:02-26] Kheminda, Ashin (2019-05-01). Manual Abhidhamma: Bab 6 Materi. Yayasan Dhammavihari. ISBN 978-623-95936-1-2.

[:1-27] Kheminda, Ashin (2019-09-01). Manual Abhidhamma: Bab 2 Faktor-Faktor-Mental. Yayasan Dhammavihari. ISBN 978-623-94342-7-4.

[28] Kheminda, Ashin (2017-09-01). Manual Abhidhamma: Bab 1 Kesadaran. Yayasan Dhammavihari. ISBN 978-623-94342-6-7.

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