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Matt
Feb 2015
Form is emptiness
Emptiness is form
1. Sunyata (Emptiness) is the profound meaning of the Mahayana Teaching.
Two thousand five hundred years ago, the Buddha was able to realise "emptiness" (s. sunyata). By doing so he freed himself from unsatisfactoriness (s. dukkha). From the standpoint of enlightenment, sunyata is the reality of all worldly existences (s. dharma). It is the realisation of Bodhi — Prajna. From the standpoint of liberation, sunyata is the skilful means that disentangle oneself from defilement and unsatisfactoriness. The realisation of sunyata leads one to no attachment and clinging. It is the skilful means towards enlightenment and also the fruit of enlightenment.
There are two ways for us to understand this concept of sunyata in the Mahayana context. One way is to try to understand the explanation about its true nature. The other way is the realisation through practice. What we are going to discuss now is about its true nature.
Mahayana teachings have always considered that the understanding of sunyata is an attainment which is extremely difficult and extraordinarily profound.
For example, in the Prajna Sutra it says "That which is profound, has sunyata and non-attachment as its significance. No form nor deeds, no rising nor falling, are its implications."
Again in the Dvadasanikaya Sastra (composed by Nagarjuna, translated to Chinese by Kumarajiva A.D. 408) it says: "The greatest wisdom is the so-called sunyata."
This sunyata, no creation, calmness and extinction (s. nirvana) is of a profound significance in the Mahayana teachings. Why do we see it as the most profound teaching? This is because there is no worldly knowledge, be it general studies, science or philosophy, that can lead to the attainment of the state of sunyata. The only path to its realisation is via the supreme wisdom of an impassionate and discriminating mind. It is beyond the common worldly understanding.
2. The Significance of Sunyata and Cessation
The Buddha always used the terms void, no rising and falling, calmness and extinction to explain the profound meaning of sunyata and cessation. The teachings of the Buddha that were described in words are generally common to worldly understandings. If one interprets the teachings superficially from the words and languages used, one will only gain worldly knowledge and not the deeper implication of the teachings. The teachings of the Buddha have their supra-mundane contexts that are beyond the worldly knowledge.
For example, sunyata and the state of nirvana where there is no rising nor falling, are interpreted by most people as a state of non-existence and gloom. They fail to realise that quite the opposite, sunyata is of substantial and positive significance.
The sutras often use the word "great void" to explain the significance of sunyata. In general, we understand the "great void" as something that contains absolutely nothing. However, from a Buddhist perspective, the nature of the "great void" implies something which does not obstruct other things, in which all matters perform their own functions. Materials are form, which by their nature, imply obstruction. The special characteristic of the "great void" is non-obstruction. The "great void" therefore, does not serve as an obstacle to them. Since the "great void" exhibits no obstructive tendencies, it serves as the foundation for matter to function. In other words, if there was no "great void" nor characteristic of non-obstruction, it would be impossible for the material world to exist and function.
The "great void" is not separated from the material world. The latter depends on the former. We can state that the profound significance of sunyata and the nature of sunyata in Buddhism highlights the "great void’s" non-obstructive nature.
Sunyata does not imply the "great void". Instead, it is the foundation of all phenomena (form and mind). It is the true nature of all phenomena, and it is the basic principle of all existence. In other words, if the universe’s existence was not empty nor impermanent, then all resulting phenomena could not have arisen due to the co-existence of various causes and there would be no rising nor falling. The nature of sunyata is of positive significance!
Calmness and extinction are the opposite of rising and falling. They are another way to express that there is no rising and falling. Rising and falling are the common characteristics of worldly existence. All phenomena are always in the cycle of rising and falling. However, most people concentrate on living (rising). They think that the universe and life are the reality of a continuous existence.
Buddhism on the other hand, promotes the value of a continuous cessation (falling). This cessation does not imply that it ceases to exist altogether. Instead, it is just a state in the continuous process of phenomena. In this material world, or what we may call this "state of existence", everything eventually ceases to exist. Cessation is definitely the home of all existences. Since cessation is the calm state of existence and the eventual refuge of all phenomena, it is also the foundation for all activities and functions.
The Amitabha Buddha who was, and is, revered and praised by Buddhists around the world, radiates indefinite light and life from this "state of cessation". This state is a continuous process of calmness. It will be the eventual refuge for us all. If we think carefully about the definitions of calmness and extinction, then we can deduce that they are the true natural end-points of rising and falling. The true nature of the cycle of rising and falling is calmness and extinction. Because of this nature, all chaos and conflicts in the state of rising and falling will eventually cease. This is attainable by the realisation of prajna.
3. Contemplating the Implications of Sunyata and Stillness (Nirvana) by Observing Worldly Phenomena
All existences exhibit void-nature and nirvana-nature. These natures are the reality of all existence. To realise the truth, we have to contemplate and observe our worldly existence. We cannot realise the former without observing the latter. Consider this Heart Sutra extract, "Only when Avalokitesvara Bodhisattva practised the deep course of wisdom of Prajna Paramita did he come to realise that the five skandhas (aggregates, and material and mental objects) were void."
Profound wisdom leads us to the realisation that all existences are of void-nature. The sutras demonstrate that the profound principle can be understood by contemplating and observing the five skandhas. We cannot realise the truth by seeking something beyond the material and mental world. The Buddha, using his perfect wisdom, observed worldly existence from various implications and aspects, and came to understand all existences.
In summary, there are three paths to this observation:
a) We should observe the preceding state and the current state of conditions. i.e., Observation according to the concept of time.
b) We should observe existences according to their interrelationships. i.e., Observation via the concept of space (either two or three-dimensions).
c) We should observe the true nature of all myriad beings. This is like observing the worldly existences of a point, a line and an area. Those with supreme wisdom understand the true nature of all worldly existences by observing vertically the relationships between the preceding and current conditions, and horizontally the interrelationships. Then we can understand the true meaning of void-nature and nirvana-nature.
3.1 By observing the preceding-stage and the current-stage conditions, we can verify the Law of Impermanence of all worldly existences. All existences, be they material or mental, be they the material world, or the physical or mental states of sentient beings, are subject to continuous change.
The world may have certain states of beings where they stay static or are in equilibrium on a temporary basis (for example hibernation). But when we observe them with supreme wisdom, we will find that not only do they keep changing on a yearly basis, but also that this change applies to even every briefest moment. After the current state of conditions have ceased to exist, the newly-formed state materialises. This is the state of rising and falling. The rising and falling of each small moment reveals that all existences are ever-moving and ever-changing.
Conventional scholars have a very good explanation of these ever-changing worldly conditions. However they, including the practitioners of dharma, try to make sense of the reality from the ever-changing worldly existences. That is, they are fooled by the material existences and are not able to understand the deeper truth of all existences.
Only those with the supreme wisdom of the Buddha and Mahabodhisattvas realise and understand that all existences are illusions. They understand that existences are not real from the observation of the flow of changing existences. The numerous illusionary existences may well be diverse and confusing, arising and decaying. But when we look into their true nature, we will find them void and of nirvana-nature.
On the other hand, since all existences are of nirvana-nature, they appear from the perspective of time, to be ever-changing. They never stay the same even for the briefest moment. Impermanence implies existences do not have a permanent entity. This is another implication of the nature of sunyata and stillness.
3.2 From observations of existence via inter-relationships, we can conclude that nothing is independent of the Law of Causation, and that everything is without ego. For example, the Buddha explains that the individual sentient being is composed of physical, physiological and psychological phenomena. The so called ego is a deluded illusion which does not exist in reality. Its existence depends on the combination of both physical and mental factors. It is a union of organic phenomena. Thus we call it the empirical ego. It is a mistake to cling to it as an infatuated ego.
The Indian concept of the supreme spirit implies someone who rules. The spirit is the ruler who is independent of is self-dependent and all causes. In other words, the spirit is the one who is free from all primary and secondary causes (for physical and mental aspects). The spirit is the one who has the soul of his own body and mind. This is the ego or supreme spirit that the theologists cling to. From their view point, the only way to avoid physical and mental decay is to be self-determined and self-sovereign. In this way, the supreme being can stay permanent in the cycle of reincarnation, and return to the absolute reality by liberating himself from life and death.
But from the profound contemplation and wisdom of the Buddha and Mahabodhisattvas, we know there is no such reality. Instead, egolessness (non-self) is the only path to understand the reality of the deluded life. All existences are subject to the Law of Causes and Conditions. These include the smallest particles, the relationship between the particles, the planets, and the relationship between them, up to and including the whole universe! From the smallest particles to the biggest matter, there exists no absolute independent identity.
Egolessness (non-self) implies the void characteristics of all existence. Egolessness (non-self) signifies the non-existence of permanent identity for self and existence (Dharma). Sunyata stresses the voidness characteristic of self and existence (Dharma). Sunyata and egolessness possess similar attributes. As we have discussed before, we can observe the profound significance of sunyata from the perspective of inter-dependent relationships. Considering dharma-nature and the condition of nirvana, all existences are immaterial and of a void-nature. Then we see each existence as independent of each other. But then we cannot find any material that does exist independent of everything else. So egolessness also implies void-nature!
3.3 From the observation of all existences, we can infer the theory of nirvana and the complete cessation of all phenomena. From the viewpoint of phenomena, all existences are so different from each other, that they may contradict each other. They are so chaotic. In reality, their existence is illusionary and arises from conditional causation. They seem to exist on one hand, and yet do not exist on the other. They seem to be united, but yet they are so different to one another. They seem to exist and yet they do cease! Ultimately everything will return to harmony and complete calmness. This is the nature of all existence. It is the final resting place for all. If we can understand this reality and remove our illusions, we can find this state of harmony and complete calmness.
All our contradictions, impediments and confusion will be converted to equanimity. Free from illusion, complete calmness will be the result of attaining nirvana. The Buddha emphasised the significance of this attainment and encouraged the direct and profound contemplation on void-nature. He said, "Since there is no absolute self-nature thus every existence exhibits void-nature. Because it is void, there is no rising nor falling. Since there is no rising nor falling, thus everything was originally in complete calmness. Its self-nature is nirvana."
From the viewpoint of time and space, we can surmise that all existences are impermanent, all existences have no permanent self, and nirvana is the result of the cessation of all existences - the Three Universal Characteristics. But there are not three different truths. Instead, they are the characteristics of the only absolute truth and the ultimate reality. This is the explanation of Dharma-nature and the condition of nirvana. The three characteristics are the one characteristic, and vice versa!
We may cultivate our meditation, contemplating the impersonality of all existences. This will lead us to enlightenment via the path of voidness. Contemplating nirvana and complete calmness leads to enlightenment by the path of immaterial form. Contemplating the impermanence of all existences, leads us to enlightenment by the path of inactivity (no desire).
The Three Universal Characteristics are the other implications of Dharma-nature and nirvana. The paths to enlightenment are also the same cause of absolute reality. All of them return to the Dharma-nature and the condition of nirvana. In short, the teachings of the Buddha start from the observation and contemplation of all worldly phenomena. They are like thousands of streams of water competing with each other, and flowing from the top of the mountains to the bottom. Eventually, all of them return to the ocean of voidness and nirvana.
4. Sunyata and Cessation is the Truth (Nature) of All Existences.
All existences that are recognised by worldly understanding, whether materially, spiritually or intellectually, have always been misunderstood by us. We cling to them as real, physically existing and permanent. Actually, they are only unreal names.
The more precise meaning of the term "unreal name" is "assumption" or "hypothesis". It is an empirical name. It is formed by the combination of various causes and effects. (These include the effects of mental consciousness.) It does not exist by itself. Everything exists relatively. Thus, what is the ultimate truth? If we investigate existence further, we realise that all existences are empty. This is the fundamental characteristic and reality of all existence. It is ultimate and absolute. But we should not think that empty means nothing. It implies the disentanglement from the worldly misunderstanding of the existence of self, identity, and the realisation of the absolute.
In the Sutras and Abhidharma, the worldly understandings are sometimes referred to as all phenomena (Dharma). Sunyata is referred to as "Dharma-nature", and hence there is a distinction between "phenomena" and "Dhamma-nature". However, this is only an expedient explanation that helps us to realise the truth of sunyata through the phenomena of all existences.
We should not think that "existence" and "nature"; or the "phenomena of Dharma" and "Dharma-nature" are something contradictory. They are just concepts needed to understand the implication of sunyata.
We may analyse the exp
Emptiness is form
1. Sunyata (Emptiness) is the profound meaning of the Mahayana Teaching.
Two thousand five hundred years ago, the Buddha was able to realise "emptiness" (s. sunyata). By doing so he freed himself from unsatisfactoriness (s. dukkha). From the standpoint of enlightenment, sunyata is the reality of all worldly existences (s. dharma). It is the realisation of Bodhi — Prajna. From the standpoint of liberation, sunyata is the skilful means that disentangle oneself from defilement and unsatisfactoriness. The realisation of sunyata leads one to no attachment and clinging. It is the skilful means towards enlightenment and also the fruit of enlightenment.
There are two ways for us to understand this concept of sunyata in the Mahayana context. One way is to try to understand the explanation about its true nature. The other way is the realisation through practice. What we are going to discuss now is about its true nature.
Mahayana teachings have always considered that the understanding of sunyata is an attainment which is extremely difficult and extraordinarily profound.
For example, in the Prajna Sutra it says "That which is profound, has sunyata and non-attachment as its significance. No form nor deeds, no rising nor falling, are its implications."
Again in the Dvadasanikaya Sastra (composed by Nagarjuna, translated to Chinese by Kumarajiva A.D. 408) it says: "The greatest wisdom is the so-called sunyata."
This sunyata, no creation, calmness and extinction (s. nirvana) is of a profound significance in the Mahayana teachings. Why do we see it as the most profound teaching? This is because there is no worldly knowledge, be it general studies, science or philosophy, that can lead to the attainment of the state of sunyata. The only path to its realisation is via the supreme wisdom of an impassionate and discriminating mind. It is beyond the common worldly understanding.
2. The Significance of Sunyata and Cessation
The Buddha always used the terms void, no rising and falling, calmness and extinction to explain the profound meaning of sunyata and cessation. The teachings of the Buddha that were described in words are generally common to worldly understandings. If one interprets the teachings superficially from the words and languages used, one will only gain worldly knowledge and not the deeper implication of the teachings. The teachings of the Buddha have their supra-mundane contexts that are beyond the worldly knowledge.
For example, sunyata and the state of nirvana where there is no rising nor falling, are interpreted by most people as a state of non-existence and gloom. They fail to realise that quite the opposite, sunyata is of substantial and positive significance.
The sutras often use the word "great void" to explain the significance of sunyata. In general, we understand the "great void" as something that contains absolutely nothing. However, from a Buddhist perspective, the nature of the "great void" implies something which does not obstruct other things, in which all matters perform their own functions. Materials are form, which by their nature, imply obstruction. The special characteristic of the "great void" is non-obstruction. The "great void" therefore, does not serve as an obstacle to them. Since the "great void" exhibits no obstructive tendencies, it serves as the foundation for matter to function. In other words, if there was no "great void" nor characteristic of non-obstruction, it would be impossible for the material world to exist and function.
The "great void" is not separated from the material world. The latter depends on the former. We can state that the profound significance of sunyata and the nature of sunyata in Buddhism highlights the "great void’s" non-obstructive nature.
Sunyata does not imply the "great void". Instead, it is the foundation of all phenomena (form and mind). It is the true nature of all phenomena, and it is the basic principle of all existence. In other words, if the universe’s existence was not empty nor impermanent, then all resulting phenomena could not have arisen due to the co-existence of various causes and there would be no rising nor falling. The nature of sunyata is of positive significance!
Calmness and extinction are the opposite of rising and falling. They are another way to express that there is no rising and falling. Rising and falling are the common characteristics of worldly existence. All phenomena are always in the cycle of rising and falling. However, most people concentrate on living (rising). They think that the universe and life are the reality of a continuous existence.
Buddhism on the other hand, promotes the value of a continuous cessation (falling). This cessation does not imply that it ceases to exist altogether. Instead, it is just a state in the continuous process of phenomena. In this material world, or what we may call this "state of existence", everything eventually ceases to exist. Cessation is definitely the home of all existences. Since cessation is the calm state of existence and the eventual refuge of all phenomena, it is also the foundation for all activities and functions.
The Amitabha Buddha who was, and is, revered and praised by Buddhists around the world, radiates indefinite light and life from this "state of cessation". This state is a continuous process of calmness. It will be the eventual refuge for us all. If we think carefully about the definitions of calmness and extinction, then we can deduce that they are the true natural end-points of rising and falling. The true nature of the cycle of rising and falling is calmness and extinction. Because of this nature, all chaos and conflicts in the state of rising and falling will eventually cease. This is attainable by the realisation of prajna.
3. Contemplating the Implications of Sunyata and Stillness (Nirvana) by Observing Worldly Phenomena
All existences exhibit void-nature and nirvana-nature. These natures are the reality of all existence. To realise the truth, we have to contemplate and observe our worldly existence. We cannot realise the former without observing the latter. Consider this Heart Sutra extract, "Only when Avalokitesvara Bodhisattva practised the deep course of wisdom of Prajna Paramita did he come to realise that the five skandhas (aggregates, and material and mental objects) were void."
Profound wisdom leads us to the realisation that all existences are of void-nature. The sutras demonstrate that the profound principle can be understood by contemplating and observing the five skandhas. We cannot realise the truth by seeking something beyond the material and mental world. The Buddha, using his perfect wisdom, observed worldly existence from various implications and aspects, and came to understand all existences.
In summary, there are three paths to this observation:
a) We should observe the preceding state and the current state of conditions. i.e., Observation according to the concept of time.
b) We should observe existences according to their interrelationships. i.e., Observation via the concept of space (either two or three-dimensions).
c) We should observe the true nature of all myriad beings. This is like observing the worldly existences of a point, a line and an area. Those with supreme wisdom understand the true nature of all worldly existences by observing vertically the relationships between the preceding and current conditions, and horizontally the interrelationships. Then we can understand the true meaning of void-nature and nirvana-nature.
3.1 By observing the preceding-stage and the current-stage conditions, we can verify the Law of Impermanence of all worldly existences. All existences, be they material or mental, be they the material world, or the physical or mental states of sentient beings, are subject to continuous change.
The world may have certain states of beings where they stay static or are in equilibrium on a temporary basis (for example hibernation). But when we observe them with supreme wisdom, we will find that not only do they keep changing on a yearly basis, but also that this change applies to even every briefest moment. After the current state of conditions have ceased to exist, the newly-formed state materialises. This is the state of rising and falling. The rising and falling of each small moment reveals that all existences are ever-moving and ever-changing.
Conventional scholars have a very good explanation of these ever-changing worldly conditions. However they, including the practitioners of dharma, try to make sense of the reality from the ever-changing worldly existences. That is, they are fooled by the material existences and are not able to understand the deeper truth of all existences.
Only those with the supreme wisdom of the Buddha and Mahabodhisattvas realise and understand that all existences are illusions. They understand that existences are not real from the observation of the flow of changing existences. The numerous illusionary existences may well be diverse and confusing, arising and decaying. But when we look into their true nature, we will find them void and of nirvana-nature.
On the other hand, since all existences are of nirvana-nature, they appear from the perspective of time, to be ever-changing. They never stay the same even for the briefest moment. Impermanence implies existences do not have a permanent entity. This is another implication of the nature of sunyata and stillness.
3.2 From observations of existence via inter-relationships, we can conclude that nothing is independent of the Law of Causation, and that everything is without ego. For example, the Buddha explains that the individual sentient being is composed of physical, physiological and psychological phenomena. The so called ego is a deluded illusion which does not exist in reality. Its existence depends on the combination of both physical and mental factors. It is a union of organic phenomena. Thus we call it the empirical ego. It is a mistake to cling to it as an infatuated ego.
The Indian concept of the supreme spirit implies someone who rules. The spirit is the ruler who is independent of is self-dependent and all causes. In other words, the spirit is the one who is free from all primary and secondary causes (for physical and mental aspects). The spirit is the one who has the soul of his own body and mind. This is the ego or supreme spirit that the theologists cling to. From their view point, the only way to avoid physical and mental decay is to be self-determined and self-sovereign. In this way, the supreme being can stay permanent in the cycle of reincarnation, and return to the absolute reality by liberating himself from life and death.
But from the profound contemplation and wisdom of the Buddha and Mahabodhisattvas, we know there is no such reality. Instead, egolessness (non-self) is the only path to understand the reality of the deluded life. All existences are subject to the Law of Causes and Conditions. These include the smallest particles, the relationship between the particles, the planets, and the relationship between them, up to and including the whole universe! From the smallest particles to the biggest matter, there exists no absolute independent identity.
Egolessness (non-self) implies the void characteristics of all existence. Egolessness (non-self) signifies the non-existence of permanent identity for self and existence (Dharma). Sunyata stresses the voidness characteristic of self and existence (Dharma). Sunyata and egolessness possess similar attributes. As we have discussed before, we can observe the profound significance of sunyata from the perspective of inter-dependent relationships. Considering dharma-nature and the condition of nirvana, all existences are immaterial and of a void-nature. Then we see each existence as independent of each other. But then we cannot find any material that does exist independent of everything else. So egolessness also implies void-nature!
3.3 From the observation of all existences, we can infer the theory of nirvana and the complete cessation of all phenomena. From the viewpoint of phenomena, all existences are so different from each other, that they may contradict each other. They are so chaotic. In reality, their existence is illusionary and arises from conditional causation. They seem to exist on one hand, and yet do not exist on the other. They seem to be united, but yet they are so different to one another. They seem to exist and yet they do cease! Ultimately everything will return to harmony and complete calmness. This is the nature of all existence. It is the final resting place for all. If we can understand this reality and remove our illusions, we can find this state of harmony and complete calmness.
All our contradictions, impediments and confusion will be converted to equanimity. Free from illusion, complete calmness will be the result of attaining nirvana. The Buddha emphasised the significance of this attainment and encouraged the direct and profound contemplation on void-nature. He said, "Since there is no absolute self-nature thus every existence exhibits void-nature. Because it is void, there is no rising nor falling. Since there is no rising nor falling, thus everything was originally in complete calmness. Its self-nature is nirvana."
From the viewpoint of time and space, we can surmise that all existences are impermanent, all existences have no permanent self, and nirvana is the result of the cessation of all existences - the Three Universal Characteristics. But there are not three different truths. Instead, they are the characteristics of the only absolute truth and the ultimate reality. This is the explanation of Dharma-nature and the condition of nirvana. The three characteristics are the one characteristic, and vice versa!
We may cultivate our meditation, contemplating the impersonality of all existences. This will lead us to enlightenment via the path of voidness. Contemplating nirvana and complete calmness leads to enlightenment by the path of immaterial form. Contemplating the impermanence of all existences, leads us to enlightenment by the path of inactivity (no desire).
The Three Universal Characteristics are the other implications of Dharma-nature and nirvana. The paths to enlightenment are also the same cause of absolute reality. All of them return to the Dharma-nature and the condition of nirvana. In short, the teachings of the Buddha start from the observation and contemplation of all worldly phenomena. They are like thousands of streams of water competing with each other, and flowing from the top of the mountains to the bottom. Eventually, all of them return to the ocean of voidness and nirvana.
4. Sunyata and Cessation is the Truth (Nature) of All Existences.
All existences that are recognised by worldly understanding, whether materially, spiritually or intellectually, have always been misunderstood by us. We cling to them as real, physically existing and permanent. Actually, they are only unreal names.
The more precise meaning of the term "unreal name" is "assumption" or "hypothesis". It is an empirical name. It is formed by the combination of various causes and effects. (These include the effects of mental consciousness.) It does not exist by itself. Everything exists relatively. Thus, what is the ultimate truth? If we investigate existence further, we realise that all existences are empty. This is the fundamental characteristic and reality of all existence. It is ultimate and absolute. But we should not think that empty means nothing. It implies the disentanglement from the worldly misunderstanding of the existence of self, identity, and the realisation of the absolute.
In the Sutras and Abhidharma, the worldly understandings are sometimes referred to as all phenomena (Dharma). Sunyata is referred to as "Dharma-nature", and hence there is a distinction between "phenomena" and "Dhamma-nature". However, this is only an expedient explanation that helps us to realise the truth of sunyata through the phenomena of all existences.
We should not think that "existence" and "nature"; or the "phenomena of Dharma" and "Dharma-nature" are something contradictory. They are just concepts needed to understand the implication of sunyata.
We may analyse the exp
Bintun Nahl 1453 Mar 2015
untukmu calon imamku
Bintun Nahl 1453
Mar 2015
Mungkin suamimu tak pandai berkata apalagi merayu dengan romantisme karya sastra...
Tapi mungkin dengan cara itulah Allah menjaga lisannya...
Menjauhkannya dari fitnah dunia yang tak halal baginya...
Mungkin suamimu tak pandai berkata..
Tapi heningnya menahan kita banyak bicara..
Memutus rantai kalimat sanggahan yang lahirkan perkara..
Sehingga keseimbangan suasana lebih terjaga..
Andai saja Allah ciptakan sebaliknya, mungkin rumahmu bagai arena tarung laga
Ah.... itulah mengapa Allah menikahkanmu dengannya
Mungkin istrimu tak berparas mempesona
Apalagi secantik selebritis di warta berita..
Tapi mungkin lisannya selalu berucap kata mutiara yang terpancar dari jiwa yang terjaga...
Andai saja Allah menciptakan sebaliknya
Mungkin hatimu tak tenang saat jauh darinya
Ah..... itulah mengapa Allah menikahkanmu dengannya
Mungkin suamimu bukanlah saudagar kaya yang membawa pulang limpahan laba hasil usaha...
Namun meskipun besarannya begitu sederhana...
Mungkin ia selalu menjaga kehalalan apa yang dibawa..
Mungkin suamimu bukanlah pejabat yang bertahta, yang dihormati dan dipuja bawahannya
Tapi mungkin dibalik kedudukannya yang biasa, ia mampu menjadi imam bagi keluarga
Andai saja Allah menciptakan sebaliknya,
Mungkin belum tentu ia miliki derajat takwa
Ah..... itulah mengapa Allah menikahkanmu dengannya
Mungkin istrimu bukanlah koki istimewa yang masakannya selezat pujasera...
Tapi mungkin ia pandai mendidik buah hatinya, memahat pribadi yang berkarater mulia.
Mungkin istrimu bukanlah koki istimewa,
Yang terkadang masakannya itu-itu saja
Tapi mungkin ia pandai mengatur alokasi harta, sehingga pemberianmu tak terhambur percuma
Andai saja Allah menciptakan sebaliknya
Mungkin kecintaanmu akan terlalu berlebih padanya...
Melebihi cintamu pada Allah sang pemberi karunia..
Ah.... itulah mengapa Allah menikahkanmu dengannya...
Mungkin suamimu tak pandai terlibat merawat anaknya...
Sehingga terlihat kau melakukan semuanya
Tapi mungkin ia sabar membantumu... meringankan pekerjaan rumah tangga..
Sehingga semua terlaksana dengan kerja sama..
Mungkin suamimu tak pandai terlibat merawat anaknya...
Sehingga terlihat minim perannya dalam keluarga...
Tapi mungkin ia sangat keras bekerja
Sehingga nafkah telah cukup terpenuhi lewat dirinya...
Andai saja Allah menciptakan sebaliknya
Mungkin banyak para gadis menanti dipinang menjadi yang kedua
Jika suamimu terlalu sempurna...
Aaa.... itulah mengapa Allah menikahkanmu dengannya...
Mungkin istrimu tak mahir dalam mengurus rumah tangga..
Tak mampu menyulap rumah menjadi rapi tertata...
Tapi mungkin ia begitu cerdas menguasai matematika...
Sehingga anak yang cerdas dalam eksakta terlahir dari rahimnya karena genetika...
Mungkin istrimu tak mahir dalam mengurus rumah tangga..
Menambah sedikit tugasmu dalam membantunya bekerja..
Tapi mungkin ia begitu taat dalam beragama..
Membimbing anak-anak dalam kerangka syariat agama...
Sehingga meringankan kewajibanmu dalam membimbing keluarga
Andai saja Allah menciptakan sebaliknya
Mungkin engkau merasa tugasmu telah tertunai sempurna..
Cukup sekedar menyempurnakan nafkah keluarga
Aaa..... itulah mengapa Allah menikahkanmu dengannya
Percayalah......
Selalu ada kebaikan dalam setiap ketetapan Allah Sang Sutradara
Maka temukanlah sebanyak-banyaknya rahasia dibaliknya..
Agar engkau mengerti mengapa Allah menikahkanmu dengannya...
Jikalau engkau masih sulit menemukan jawabannya...
Gantilah kaca matamu dengan kacamata syukur atas segala karunia...
Adalah hakmu jika engkau berharap Khadijahmu menjadi lebih sempurna...
Asalkan kau siap membimbingnya dengan menjadi Muhammad baginya.
#RZMuhasabah
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Tapi mungkin dengan cara itulah Allah menjaga lisannya...
Menjauhkannya dari fitnah dunia yang tak halal baginya...
Mungkin suamimu tak pandai berkata..
Tapi heningnya menahan kita banyak bicara..
Memutus rantai kalimat sanggahan yang lahirkan perkara..
Sehingga keseimbangan suasana lebih terjaga..
Andai saja Allah ciptakan sebaliknya, mungkin rumahmu bagai arena tarung laga
Ah.... itulah mengapa Allah menikahkanmu dengannya
Mungkin istrimu tak berparas mempesona
Apalagi secantik selebritis di warta berita..
Tapi mungkin lisannya selalu berucap kata mutiara yang terpancar dari jiwa yang terjaga...
Andai saja Allah menciptakan sebaliknya
Mungkin hatimu tak tenang saat jauh darinya
Ah..... itulah mengapa Allah menikahkanmu dengannya
Mungkin suamimu bukanlah saudagar kaya yang membawa pulang limpahan laba hasil usaha...
Namun meskipun besarannya begitu sederhana...
Mungkin ia selalu menjaga kehalalan apa yang dibawa..
Mungkin suamimu bukanlah pejabat yang bertahta, yang dihormati dan dipuja bawahannya
Tapi mungkin dibalik kedudukannya yang biasa, ia mampu menjadi imam bagi keluarga
Andai saja Allah menciptakan sebaliknya,
Mungkin belum tentu ia miliki derajat takwa
Ah..... itulah mengapa Allah menikahkanmu dengannya
Mungkin istrimu bukanlah koki istimewa yang masakannya selezat pujasera...
Tapi mungkin ia pandai mendidik buah hatinya, memahat pribadi yang berkarater mulia.
Mungkin istrimu bukanlah koki istimewa,
Yang terkadang masakannya itu-itu saja
Tapi mungkin ia pandai mengatur alokasi harta, sehingga pemberianmu tak terhambur percuma
Andai saja Allah menciptakan sebaliknya
Mungkin kecintaanmu akan terlalu berlebih padanya...
Melebihi cintamu pada Allah sang pemberi karunia..
Ah.... itulah mengapa Allah menikahkanmu dengannya...
Mungkin suamimu tak pandai terlibat merawat anaknya...
Sehingga terlihat kau melakukan semuanya
Tapi mungkin ia sabar membantumu... meringankan pekerjaan rumah tangga..
Sehingga semua terlaksana dengan kerja sama..
Mungkin suamimu tak pandai terlibat merawat anaknya...
Sehingga terlihat minim perannya dalam keluarga...
Tapi mungkin ia sangat keras bekerja
Sehingga nafkah telah cukup terpenuhi lewat dirinya...
Andai saja Allah menciptakan sebaliknya
Mungkin banyak para gadis menanti dipinang menjadi yang kedua
Jika suamimu terlalu sempurna...
Aaa.... itulah mengapa Allah menikahkanmu dengannya...
Mungkin istrimu tak mahir dalam mengurus rumah tangga..
Tak mampu menyulap rumah menjadi rapi tertata...
Tapi mungkin ia begitu cerdas menguasai matematika...
Sehingga anak yang cerdas dalam eksakta terlahir dari rahimnya karena genetika...
Mungkin istrimu tak mahir dalam mengurus rumah tangga..
Menambah sedikit tugasmu dalam membantunya bekerja..
Tapi mungkin ia begitu taat dalam beragama..
Membimbing anak-anak dalam kerangka syariat agama...
Sehingga meringankan kewajibanmu dalam membimbing keluarga
Andai saja Allah menciptakan sebaliknya
Mungkin engkau merasa tugasmu telah tertunai sempurna..
Cukup sekedar menyempurnakan nafkah keluarga
Aaa..... itulah mengapa Allah menikahkanmu dengannya
Percayalah......
Selalu ada kebaikan dalam setiap ketetapan Allah Sang Sutradara
Maka temukanlah sebanyak-banyaknya rahasia dibaliknya..
Agar engkau mengerti mengapa Allah menikahkanmu dengannya...
Jikalau engkau masih sulit menemukan jawabannya...
Gantilah kaca matamu dengan kacamata syukur atas segala karunia...
Adalah hakmu jika engkau berharap Khadijahmu menjadi lebih sempurna...
Asalkan kau siap membimbingnya dengan menjadi Muhammad baginya.
#RZMuhasabah
Suka · Komentari · Bagikan
D
Aug 2019
“Tiga tahun dan kau tak pernah menulis tentangku.”
Katanya setengah bercanda, rambut hitam sebahu itu menutupi sebelah matanya. Bahkan saat berbicara tentang kecewa, dia tetap memilih untuk tidak menatap mataku.
“Tidak seperti pada si musisi itu, atau si perempuan yang kau bilang jahat.”
“Kau tahu aku hanya bisa menulis saat aku terluka, atau saat ada kafe baru di Jakarta — Namun itu tuntutan.”
Dia mendelik, tapi aku tahu dia sedang menahan tawa. Tawa yang kudengar hampir setiap hari setahun lalu. Selain bunyi tawa, terlalu banyak yang kita tahu akan masing-masing.
“Ya. Sepertinya seru kalau ada yang menulis tentangku.”
“Menulis tentangmu? Harus kumulai dari mana tulisan itu?”
Walau pemilihan kata “Seru” terdengar sangat remeh ditelingaku, pikiranku hinggap ke hal lain; mungkin harus kutekankan pada si konyol bersampul Rock and Roll ini bahwa ide tentangnya memang terlalu banyak dan terlalu dalam untuk digambarkan lewat satu atau seribu kata, setidaknya untukku. Di saat banyak yang mengagumiku karena lidah ini terlalu banyak berceloteh tentang film, sastra dan bercinta, laki-laki satu ini telah mendengar sinisnya makian yang terlontar dari lidahku — serta menjadi saksi akan terlemparnya makian tersebut ke sudut-sudut ruang. Selama dua tahun kedua bola mata coklatnya harus melihat ratusan lembar diri ini. Setiap hari lembaran yang berbeda. Namun aku tahu, dari sekian lembar yang ia baca, hanya beberapa yang betul-betul ia hafal - telaah - dan dia simpan di memori terdalamnya untuk suatu saat ia bolak-balik lagi. Setelah setahun berpisah dengannya, tubuh ini seakan tak mampu menghapus rasa yang begitu familiar, begitu kental, begitu erat, saat bersanding disebelahnya. Tidak pernah ada yang melihatku setelanjang ini.
“Kamu ingat saat kita hendak berangkat ke Bandung?”
“Untuk nonton konser Jazz?”
“Ya.”
Aku bisa merasakan nafasku berhenti.
“Aku melemparmu dengan handphone-ku.”
“Yang lalu retak dan mati.”
“Aku meneriakimu.”
“Aku juga.”
Terlepas persona beringasnya, suaranya hampir tidak pernah bernada tinggi, kecuali satu kali.
“Hari itu aku bertengkar dengan Ibu.”
Ada sesuatu dari dirinya yang sampai detik ini tak bisa kutemukan pada orang lain; ketidakmunafikannya.
“Kalian berdua sama sarapnya. Itulah yang bikin kalian begitu dekat.”
Dia tidak pernah berusaha menenangkanku dengan khotbah klise tentang kasih Ibu, atau tentang tanggung jawab seorang Ibu yang begitu berat — yang kadang membuatnya meledak membanjiri semesta dengan segala emosinya. Dia tidak pernah berpura-pura menjadi filsuf, menaruh tanda tanya kepada setiap kata dan kejadian, atau tidak pernah menjadi psikolog gadungan yang memaksaku bercerita saat otak ini masih melepuh belum waras. Jika banyak perempuan yang dalam hati berdarah-darah karena ingin diperhatikan, kekagumanku terhadap cuainya lelaki ini patut dipertanyakan. Sikap yang terlihat acuh tak acuh itu malah terlihat begitu natural di mataku. Ada perasaan nyaman yang tak bisa dijelaskan lewat kata-kata di saat aku tidak lagi mendengar rentetan omong kosong seperti; “Semua akan baik-baik saja.” “Tuhan akan membalas suatu yang baik dan buruk.” “Kamu perempuan yang kuat.”
Sebaliknya, lelaki nyentrik ini lebih memilih untuk menatap diam sebelum ia menyetel lagu pilihannya untukku keras-keras. Mengenal orang ini begitu lama, ada sedikit banyak hal yang kupetik dari hubungan kita yang lebih sering tidak jelas; mungkin cinta kasih tak harus repot.
Katanya setengah bercanda, rambut hitam sebahu itu menutupi sebelah matanya. Bahkan saat berbicara tentang kecewa, dia tetap memilih untuk tidak menatap mataku.
“Tidak seperti pada si musisi itu, atau si perempuan yang kau bilang jahat.”
“Kau tahu aku hanya bisa menulis saat aku terluka, atau saat ada kafe baru di Jakarta — Namun itu tuntutan.”
Dia mendelik, tapi aku tahu dia sedang menahan tawa. Tawa yang kudengar hampir setiap hari setahun lalu. Selain bunyi tawa, terlalu banyak yang kita tahu akan masing-masing.
“Ya. Sepertinya seru kalau ada yang menulis tentangku.”
“Menulis tentangmu? Harus kumulai dari mana tulisan itu?”
Walau pemilihan kata “Seru” terdengar sangat remeh ditelingaku, pikiranku hinggap ke hal lain; mungkin harus kutekankan pada si konyol bersampul Rock and Roll ini bahwa ide tentangnya memang terlalu banyak dan terlalu dalam untuk digambarkan lewat satu atau seribu kata, setidaknya untukku. Di saat banyak yang mengagumiku karena lidah ini terlalu banyak berceloteh tentang film, sastra dan bercinta, laki-laki satu ini telah mendengar sinisnya makian yang terlontar dari lidahku — serta menjadi saksi akan terlemparnya makian tersebut ke sudut-sudut ruang. Selama dua tahun kedua bola mata coklatnya harus melihat ratusan lembar diri ini. Setiap hari lembaran yang berbeda. Namun aku tahu, dari sekian lembar yang ia baca, hanya beberapa yang betul-betul ia hafal - telaah - dan dia simpan di memori terdalamnya untuk suatu saat ia bolak-balik lagi. Setelah setahun berpisah dengannya, tubuh ini seakan tak mampu menghapus rasa yang begitu familiar, begitu kental, begitu erat, saat bersanding disebelahnya. Tidak pernah ada yang melihatku setelanjang ini.
“Kamu ingat saat kita hendak berangkat ke Bandung?”
“Untuk nonton konser Jazz?”
“Ya.”
Aku bisa merasakan nafasku berhenti.
“Aku melemparmu dengan handphone-ku.”
“Yang lalu retak dan mati.”
“Aku meneriakimu.”
“Aku juga.”
Terlepas persona beringasnya, suaranya hampir tidak pernah bernada tinggi, kecuali satu kali.
“Hari itu aku bertengkar dengan Ibu.”
Ada sesuatu dari dirinya yang sampai detik ini tak bisa kutemukan pada orang lain; ketidakmunafikannya.
“Kalian berdua sama sarapnya. Itulah yang bikin kalian begitu dekat.”
Dia tidak pernah berusaha menenangkanku dengan khotbah klise tentang kasih Ibu, atau tentang tanggung jawab seorang Ibu yang begitu berat — yang kadang membuatnya meledak membanjiri semesta dengan segala emosinya. Dia tidak pernah berpura-pura menjadi filsuf, menaruh tanda tanya kepada setiap kata dan kejadian, atau tidak pernah menjadi psikolog gadungan yang memaksaku bercerita saat otak ini masih melepuh belum waras. Jika banyak perempuan yang dalam hati berdarah-darah karena ingin diperhatikan, kekagumanku terhadap cuainya lelaki ini patut dipertanyakan. Sikap yang terlihat acuh tak acuh itu malah terlihat begitu natural di mataku. Ada perasaan nyaman yang tak bisa dijelaskan lewat kata-kata di saat aku tidak lagi mendengar rentetan omong kosong seperti; “Semua akan baik-baik saja.” “Tuhan akan membalas suatu yang baik dan buruk.” “Kamu perempuan yang kuat.”
Sebaliknya, lelaki nyentrik ini lebih memilih untuk menatap diam sebelum ia menyetel lagu pilihannya untukku keras-keras. Mengenal orang ini begitu lama, ada sedikit banyak hal yang kupetik dari hubungan kita yang lebih sering tidak jelas; mungkin cinta kasih tak harus repot.