Tanpa atma

Tanpa atma, bukan atma, anatta (bahasa Pāli), atau anātman (bahasa Sanskerta)—juga dikenal sebagai tanpa inti, tanpa roh, bukan roh, tanpa diri, bukan diri, tanpa Aku, atau bukan Aku—adalah suatu konsep dalam Buddhisme yang menyatakan bahwa tidak ada atma, diri, atau esensi yang permanen dan tidak berubah yang dapat ditemukan dalam fenomena apa pun.^{[note 1]}

Tanpa-atma merupakan satu dari trilaksana (tiga karakteristik keberadaan), dua yang lainnya adalah penderitaan (dukkha) dan ketidakkekalan (anicca).^[1]

Meski sering diartikan sebagai ajaran yang menyangkal keberadaan atma, tanpa-atma juga tepat digambarkan sebagai strategi untuk mencapai lenyapnya kelekatan dengan menyadari ketidakkekalan atas segala sesuatu, dengan tetap tidak menyimpulkan keberadaan hakikat yang tidak berubah.^[2]^[3]^[4] Sebaliknya, aliran dominan Hindu menegaskan keberadaan Atma sebagai kesadaran murni atau kesadaran saksi,^[5]^[6]^[7]^{[note 2]} "mewujudkan kesadaran sebagai diri yang abadi."^[8]

Penggunaan

Dalam trilaksana

Dalam falsafah buddhis, tanpa-atma menunjukkan bahwa segala hal (dhamma), baik yang berkondisi (saṇkhāra) maupun yang tidak berkondisi (Nirwana), sesungguhnya tidak mempunyai inti yang tetap.^[9]

Dalam agregat kehidupan

Ashin Kheminda menyatakan bahwa Buddhisme menolak eksistensi roh dan menekankan bahwa makhluk-makhluk hanya terdiri atas agregat-agregat (khandha) yang tidak dapat diidentifikasi sebagai roh.^[10]

Ciri tanpa-atma

Beberapa ciri pengalaman batiniah yang menunjukkan tanda tanpa-atma adalah sebagai berikut.

Tidak adanya pemilik
Terus mengalami proses (tidak kekal)
Kosong dari substansi inti
Tanpa penguasa atau berada di luar kuasa

Tanpa-atma dan sunyata merupakan dua kata yang merujuk pada satu fenomena yang sama. Akan tetapi, konsep sunyata melihat fenomena tersebut dari sudut pandang yang berbeda.

Catatan

^
Definisi:
- Anatta Diarsipkan 2015-12-10 di Wayback Machine., Encyclopædia Britannica (2013): "Anatta, (Pali: “non-self” or “substanceless”) Sanskrit anatman, in Buddhism, the doctrine that there is in humans no permanent, underlying substance that can be called the soul. Instead, the individual is compounded of five factors (Pali khandha; Sanskrit skandha) that are constantly changing."
- Christmas Humphreys (2012). Exploring Buddhism. Routledge. hlm. 42–43. ISBN 978-1-136-22877-3.
- Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. hlm. 51. ISBN 978-0-521-85241-8. : "...anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps—the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering."
- Richard Gombrich (2006). Theravada Buddhism. Routledge. hlm. 47. ISBN 978-1-134-90352-8. : "...Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."
^
Atman dalam agama Hindu:
- Anatta Diarsipkan 2015-12-10 di Wayback Machine., Encyclopædia Britannica (2013): "The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self").";
- Steven Collins (1994), "Religion and Practical Reason" (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN 978-0-7914-2217-5, page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence.";
- Edward Roer (Translator), Shankara's Introduction, hlm. 2, pada Google Books to Brihad Aranyaka Upanishad, hlm. 2–4;
- Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana? Diarsipkan 2015-02-06 di Wayback Machine., Philosophy Now;
- David Loy (1982), "Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?", International Philosophical Quarterly, Volume 23, Issue 1, hlm. 65–74;
- KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN 978-8120806191, hlm. 246–249, dari catatan 385 selanjutnya;
- (Plott 2000)

Referensi

^ Richard Gombrich (2006). Theravada Buddhism. Routledge. hlm. 47. ISBN 978-1-134-90352-8. All phenomenal existence [in Buddhism] is said to have three interlocking characteristics: impermanence, dukkha and lack of soul, that is, something that does not change.
^ Gombrich 2009, hlm. 69–70.
^ Wynne 2009, hlm. 59–63, 76–77.
^ "Selves & Not-self: The Buddhist Teaching on Anatta", by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013, http://www.accesstoinsight.org/lib/authors/thanissaro/selvesnotself.html Diarsipkan 2013-02-04 di Wayback Machine.
^ Deutsch 1973, hlm. 48.
^ Dalal 2010, hlm. 38.
^ McClelland 2010, hlm. 34–35.
^ Mackenzie 2012.
^ Richard Gombrich (2006). Theravada Buddhism. Routledge. hlm. 47. ISBN 978-1-134-90352-8. All phenomenal existence [in Buddhism] is said to have three interlocking characteristics: impermanence, dukkha and lack of soul, that is, something that does not change.
^ Dhammavihari. "Ceramah berseri: Anattalakkhaṇa Sutta". Dhammavihārī Buddhist Studies (dalam bahasa Inggris). Diakses tanggal 2024-08-20.

Daftar pustaka

Dalal, Roshen (2010), The religions of India : a concise guide to nine major faiths (edisi ke-Rev.), New Delhi: Penguin Books, ISBN 978-0-14-341517-6
Deutsch, Eliot (1973), Advaita Vedanta: A Philosophical Reconstruction, University of Hawaii Press
Gombrich, Richard Francis (2009), What the Buddha thought, Equinox Pub., ISBN 9781845536145
McClelland, Norman C. (2010), Encyclopedia of reincarnation and karma, Jefferson, N.C.: McFarland, ISBN 978-0-7864-5675-8
Mackenzie, Matthew (2012), "Luminosity, Subjectivity, and Temporality: An Examination of Buddhist and Advaita views of Consciousness", dalam Kuznetsova, Irina; Ganeri, Jonardon; Ram-Prasad, Chakravarthi, Hindu and Buddhist Ideas in Dialogue: Self and No-Self, Routledge
Plott, John C. (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, ISBN 978-8120801585
Wynne, Alexander (2009), "Early Evidence for the 'no self' doctrine?" (PDF), Oxford Centre for Buddhist Studies: 59–63, 76–77, diarsipkan dari versi asli (PDF) tanggal 2017-06-02, diakses tanggal 2017-04-23

Artikel bertopik Buddhisme ini adalah sebuah rintisan. Anda dapat membantu Wikipedia dengan mengembangkannya.

[anatman_definition-1] Definisi:
Anatta Diarsipkan 2015-12-10 di Wayback Machine., Encyclopædia Britannica (2013): "Anatta, (Pali: “non-self” or “substanceless”) Sanskrit anatman, in Buddhism, the doctrine that there is in humans no permanent, underlying substance that can be called the soul. Instead, the individual is compounded of five factors (Pali khandha; Sanskrit skandha) that are constantly changing."

Christmas Humphreys (2012). Exploring Buddhism. Routledge. hlm. 42–43. ISBN 978-1-136-22877-3.

Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. hlm. 51. ISBN 978-0-521-85241-8. : "...anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps—the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering."

Richard Gombrich (2006). Theravada Buddhism. Routledge. hlm. 47. ISBN 978-1-134-90352-8. : "...Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."

[2] Anatta Diarsipkan 2015-12-10 di Wayback Machine., Encyclopædia Britannica (2013): "Anatta, (Pali: “non-self” or “substanceless”) Sanskrit anatman, in Buddhism, the doctrine that there is in humans no permanent, underlying substance that can be called the soul. Instead, the individual is compounded of five factors (Pali khandha; Sanskrit skandha) that are constantly changing."

[3] Christmas Humphreys (2012). Exploring Buddhism. Routledge. hlm. 42–43. ISBN 978-1-136-22877-3.

[4] Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. hlm. 51. ISBN 978-0-521-85241-8. : "...anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps—the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering."

[5] Richard Gombrich (2006). Theravada Buddhism. Routledge. hlm. 47. ISBN 978-1-134-90352-8. : "...Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."

[atman_Hinduism-9] Atman dalam agama Hindu:
Anatta Diarsipkan 2015-12-10 di Wayback Machine., Encyclopædia Britannica (2013): "The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self").";

Steven Collins (1994), "Religion and Practical Reason" (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN 978-0-7914-2217-5, page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence.";

Edward Roer (Translator), Shankara's Introduction, hlm. 2, pada Google Books to Brihad Aranyaka Upanishad, hlm. 2–4;

Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana? Diarsipkan 2015-02-06 di Wayback Machine., Philosophy Now;

David Loy (1982), "Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?", International Philosophical Quarterly, Volume 23, Issue 1, hlm. 65–74;

KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN 978-8120806191, hlm. 246–249, dari catatan 385 selanjutnya;

(Plott 2000)

[7] Anatta Diarsipkan 2015-12-10 di Wayback Machine., Encyclopædia Britannica (2013): "The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self").";

[8] Steven Collins (1994), "Religion and Practical Reason" (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN 978-0-7914-2217-5, page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence.";

[9] Edward Roer (Translator), Shankara's Introduction, hlm. 2, pada Google Books to Brihad Aranyaka Upanishad, hlm. 2–4;

[10] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana? Diarsipkan 2015-02-06 di Wayback Machine., Philosophy Now;

[11] David Loy (1982), "Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?", International Philosophical Quarterly, Volume 23, Issue 1, hlm. 65–74;

[12] KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN 978-8120806191, hlm. 246–249, dari catatan 385 selanjutnya;

[13] (Plott 2000)

[gombrich472-2] Richard Gombrich (2006). Theravada Buddhism. Routledge. hlm. 47. ISBN 978-1-134-90352-8. All phenomenal existence [in Buddhism] is said to have three interlocking characteristics: impermanence, dukkha and lack of soul, that is, something that does not change.

[FOOTNOTEGombrich200969–70-3] Gombrich 2009, hlm. 69–70.

[FOOTNOTEWynne200959–63,_76–77-4] Wynne 2009, hlm. 59–63, 76–77.

[Selves-5] "Selves & Not-self: The Buddhist Teaching on Anatta", by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013, http://www.accesstoinsight.org/lib/authors/thanissaro/selvesnotself.html Diarsipkan 2013-02-04 di Wayback Machine.

[FOOTNOTEDeutsch197348-6] Deutsch 1973, hlm. 48.

[FOOTNOTEDalal201038-7] Dalal 2010, hlm. 38.

[FOOTNOTEMcClelland201034–35-8] McClelland 2010, hlm. 34–35.

[FOOTNOTEMackenzie2012-10] Mackenzie 2012.

[gombrich47-11] Richard Gombrich (2006). Theravada Buddhism. Routledge. hlm. 47. ISBN 978-1-134-90352-8. All phenomenal existence [in Buddhism] is said to have three interlocking characteristics: impermanence, dukkha and lack of soul, that is, something that does not change.

[12] Dhammavihari. "Ceramah berseri: Anattalakkhaṇa Sutta". Dhammavihārī Buddhist Studies (dalam bahasa Inggris). Diakses tanggal 2024-08-20.

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