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16261
Keluarga & Teman / Re: takut / malu mengaku beragama Buddha
« on: 10 July 2007, 07:27:32 AM »
Hahaha.. sama persis.
Saya balasnya begini sewaktu saya sudah kesal
Logis gak jika kita yang terbatas yang katanya tidak mungkin mengerti yang tidak terbatas
Tapi mati2an mengatakan tidak terbatas itu paling benar dan tidak ada toleransi ? Bagaimana bisa ? Kan Tidak mengerti.. heheheh
Mereka biasa bersungut2 dan mundur.. hehehehe
Saya balasnya begini sewaktu saya sudah kesal
Logis gak jika kita yang terbatas yang katanya tidak mungkin mengerti yang tidak terbatas
Tapi mati2an mengatakan tidak terbatas itu paling benar dan tidak ada toleransi ? Bagaimana bisa ? Kan Tidak mengerti.. heheheh
Mereka biasa bersungut2 dan mundur.. hehehehe
16262
Vegetarian / Re: Kentucky Fried Cruelity
« on: 10 July 2007, 07:23:43 AM »
Justru yang suka makan itu anak2..
Karena orang tua terlalu sayang akibatnya memanjakan anak2..
Bagusnya ajak makan yang lebih sehat d. Jangan yang fast food
Karena orang tua terlalu sayang akibatnya memanjakan anak2..
Bagusnya ajak makan yang lebih sehat d. Jangan yang fast food
16263
Tolong ! / Re: Download Materi DhammaCitta
« on: 10 July 2007, 07:20:14 AM »
Bagus juga tuh, habis kasian juga yang menggunakan koneksi dial-up. Mau sampai kapan mendownload.
Saya setuju, tapi tidak gratis. Maksudnya tidak gratis yaitu yang meminta CD harus membayar biaya ongkos kirim dan burning CD yang ditetapkan oleh Mas Admin sendiri.
Bagusnya biar Mas Admin gak rugi, nanti bila ada yang me-request baru dibuatkan CD-nya.
Kecuali Mas Admin sudah ada analisa pasar bahwa CD ini bakal banyak diminati ya berserah ke Mas Admin lagi. Mem-burning paling lama kan cuma 15 menit. Lalu baru dikirim.
Jadi sama2 senang dan sama2 untung, gak ada yang dirugikan.
Saya setuju, tapi tidak gratis. Maksudnya tidak gratis yaitu yang meminta CD harus membayar biaya ongkos kirim dan burning CD yang ditetapkan oleh Mas Admin sendiri.
Bagusnya biar Mas Admin gak rugi, nanti bila ada yang me-request baru dibuatkan CD-nya.
Kecuali Mas Admin sudah ada analisa pasar bahwa CD ini bakal banyak diminati ya berserah ke Mas Admin lagi. Mem-burning paling lama kan cuma 15 menit. Lalu baru dikirim.
Jadi sama2 senang dan sama2 untung, gak ada yang dirugikan.
16264
Pojok Seni / Background Friendster
« on: 09 July 2007, 06:59:57 PM »
Bagi yang suka bermain friendster dan ingin gambar background Buddhism,
Gambar tersebut saya ambil dengan googling terus saya edit sedikit pakai ACDSee biar bisa jadi background di friendster
Avalokitesvara
Buddha Gotama
Buddha Gotama & Mucalinda
Silakan
Maaf jika hasilnya kurang memuaskan, masalahnya saya tidak ahli dalam photoshop
Gambar tersebut saya ambil dengan googling terus saya edit sedikit pakai ACDSee biar bisa jadi background di friendster
Avalokitesvara
Buddha Gotama
Buddha Gotama & Mucalinda
Silakan
Maaf jika hasilnya kurang memuaskan, masalahnya saya tidak ahli dalam photoshop
16265
Pojok Seni / Animasi Amitabha Buddha
« on: 09 July 2007, 06:53:11 PM »
Saya ada buat animasi Amitaba Buddha dalam bentuk GIF yang sederhana..
Cara buatnya cuma memainkan tingkat intensitas contrast dan brightness yang
disusun dalam format GIF
Silakan..
Cara buatnya cuma memainkan tingkat intensitas contrast dan brightness yang
disusun dalam format GIF
Silakan..
16266
Mahayana / Re: Ksitigarbha
« on: 09 July 2007, 06:44:36 PM »
K?itigarbha
Bila diterjemahkan nama Bodhisattva Ksitigarbha artinya Bumi tempat menyimpan ke-epuluh Sutra (kitab suci agama Buddha) Roda Kehidupan.
Sang Mahasattva ini dikenal secara populer di kalangan rakyat berbagai bangsa di dunia. Karena Beliau telah menyeberangkan, menyelamatkan makhluk - makhluk yang menderita hingga tiba di Pantai Nirvana, sesuai dengan Sumpah Maha Suci Beliau yang bunyinya : " Apabila alam neraka belum habis mahkluk - makhluk yang harus diselamatkan, maka saya tidak akan mau memperoleh tingkat Ke-Buddha-an saya, yang sebenarnya telah menjadi hak saya". Ketika Umat Buddha berusaha menyeberangkan nenek moyang dan saudara-saudaranya yang telah meninggal. mereka selalu mempercayakannya kepada Bodhisattva Ksitigarbha untuk menolong perlindungannya.
Diantara Bodhisattva yang sangat banyak ini, Bodhisattva Avalokitesvara dan Bodhisattva Ksitigarbha sangat diyakini dan dipuja oleh umat Buddha Mahayana, dikarenakan sifat Maha Penolongnya. Dalam satu Sutra Buddhis yang sangat terkenal , Buddha menceritakan bahwa Ksitigarbha pernah terlahir sebagai seorang Puteri Brahman yang bernama Gadis Suci. Ketika Ibunya meninggal, ia sangat bersedih hati. Dikarenakan di masa hidupnya, Ibunya sering mengumpat Tri Ratna, maka dilahirkan di alam neraka. Untuk menyelamatkan Ibunya yang tersiksa di Neraka, ia memberikan persembahan kepada Buddha. Ia berdoa degan kesungguhan hati agar Ibunya dibebaskan dari siksaan neraka dan memohon kepada Buddha agar menolongnya. Suatu hari, ketika ia sedang memohon pertolongan, Hyang Buddha menasehati agar ia segera pulang. Kemudian diperintahkan agar melakukan meditasi dengan bimbingan Hyang Budhha, sehingga ia dapat mengetahui dimana ibunya erada.Melalui meditasi ia dapat mengunjungi neraka dan bertemu dengan penjaga neraka. Penjaga memberitahukan kepadanya, bahwa berkat persembahan dan doanya, Ibunya telah dilepaskan dari neraka dan dimasukkan ke surga. Ia sangat senang dan merasa lega, karena Ibunya telah bebas dari penderitaan. Namun demikian, karena ia melihat makhluk-makhluk neraka lainnya yang menderita siksaan, ia merasa sangat iba sehingga ia berkata : " saya akan berusaha membebaskan semua makhluk neraka dari penderitaan selaam hidup saya". Sejak saat itu, Gadis suci menjadi seorang Bodhisattva dan kemudian dikenal sebagai Bodhisattva Ksitigarbha.
Bila diterjemahkan nama Bodhisattva Ksitigarbha artinya Bumi tempat menyimpan ke-epuluh Sutra (kitab suci agama Buddha) Roda Kehidupan.
Sang Mahasattva ini dikenal secara populer di kalangan rakyat berbagai bangsa di dunia. Karena Beliau telah menyeberangkan, menyelamatkan makhluk - makhluk yang menderita hingga tiba di Pantai Nirvana, sesuai dengan Sumpah Maha Suci Beliau yang bunyinya : " Apabila alam neraka belum habis mahkluk - makhluk yang harus diselamatkan, maka saya tidak akan mau memperoleh tingkat Ke-Buddha-an saya, yang sebenarnya telah menjadi hak saya". Ketika Umat Buddha berusaha menyeberangkan nenek moyang dan saudara-saudaranya yang telah meninggal. mereka selalu mempercayakannya kepada Bodhisattva Ksitigarbha untuk menolong perlindungannya.
Diantara Bodhisattva yang sangat banyak ini, Bodhisattva Avalokitesvara dan Bodhisattva Ksitigarbha sangat diyakini dan dipuja oleh umat Buddha Mahayana, dikarenakan sifat Maha Penolongnya. Dalam satu Sutra Buddhis yang sangat terkenal , Buddha menceritakan bahwa Ksitigarbha pernah terlahir sebagai seorang Puteri Brahman yang bernama Gadis Suci. Ketika Ibunya meninggal, ia sangat bersedih hati. Dikarenakan di masa hidupnya, Ibunya sering mengumpat Tri Ratna, maka dilahirkan di alam neraka. Untuk menyelamatkan Ibunya yang tersiksa di Neraka, ia memberikan persembahan kepada Buddha. Ia berdoa degan kesungguhan hati agar Ibunya dibebaskan dari siksaan neraka dan memohon kepada Buddha agar menolongnya. Suatu hari, ketika ia sedang memohon pertolongan, Hyang Buddha menasehati agar ia segera pulang. Kemudian diperintahkan agar melakukan meditasi dengan bimbingan Hyang Budhha, sehingga ia dapat mengetahui dimana ibunya erada.Melalui meditasi ia dapat mengunjungi neraka dan bertemu dengan penjaga neraka. Penjaga memberitahukan kepadanya, bahwa berkat persembahan dan doanya, Ibunya telah dilepaskan dari neraka dan dimasukkan ke surga. Ia sangat senang dan merasa lega, karena Ibunya telah bebas dari penderitaan. Namun demikian, karena ia melihat makhluk-makhluk neraka lainnya yang menderita siksaan, ia merasa sangat iba sehingga ia berkata : " saya akan berusaha membebaskan semua makhluk neraka dari penderitaan selaam hidup saya". Sejak saat itu, Gadis suci menjadi seorang Bodhisattva dan kemudian dikenal sebagai Bodhisattva Ksitigarbha.
16267
Mahayana / Ksitigarbha
« on: 09 July 2007, 06:43:09 PM »
K?itigarbha
K?itigarbha Bodhisattva (
?), often known by the Japanese name Jiz? (??) or the Chinese name Dizang (?? Dìzàng), is a popular Mahayana Buddhist Bodhisattva, usually depicted as a monk. The name Jiz? or Dizang may be translated as "Earth Treasury", "Earth Store", "Earth Matrix", or "Earth Womb."
K?itigarbha Bodhisattva is often referred to, because of his vow to not achieve Buddhahood until all hells are vacated, as the Bodhisattva of the Hell beings. His famous vow recited by many Buddhists is "Not until the hells are emptied will I become a Buddha; Not until all beings are saved will I certify to Bodhi."
Usually depicted as a monk with a nimbus around his shaved head, he carries a staff to force open the gates of hell and a wish-fulfilling jewel to light up the darkness.
Contents
* 1 Overview
o 1.1 In Japan
o 1.2 In China
* 2 Source
o 2.1 As Sacred Girl
o 2.2 As a Monk
* 3 Iconography
o 3.1 Traditional iconography
o 3.2 Misconceptions
o 3.3 Popular iconography in Japan
o 3.4 Akasagarbha
* 4 External links
Overview
In Japan
In Japan, K?itigarbha, known as Jiz?, or Ojiz?-sama as he is affectionately known, is one of the most loved of all Japanese divinities. His statues are a common sight, especially by roadsides and in graveyards. Traditionally, he is seen as the guardian of children, particularly children who died before their parents. Since the 1980s, the tendency developed in which he was worshipped as the guardian of the souls of mizuko, the souls of stillborn, miscarried or aborted fetuses. In Japanese mythology, it is said that the souls of children who die before their parents are unable to cross the mythical Sanzu River on their way to the afterlife because they have not had the chance to accumulate enough good deeds and because they have made the parents suffer. It is believed that Jiz? saves these souls from having to pile stones eternally on the bank of the river as penance, by hiding them from demons in his robe, and letting them hear mantras.[citation needed]
Jiz? statues are usually accompanied by a little pile of stones and pebbles, put there by people in the hope that it would shorten the time children have to suffer in the underworld (the act is derived from the tradition of building stupas as an act of merit-making) . The statues can sometimes be seen wearing tiny children's clothing or bibs, or with toys, put there by grieving parents to help their lost ones and hoping that Jiz? would specially protect them. Sometimes the offerings are put there by parents to thank Jiz? for saving their children from a serious illness. Jiz?'s features are also commonly made more babylike in order to resemble the children he protects.
As he is seen as the saviour of souls who have to suffer in the underworld, his statues are common in cemeteries. He is also believed to be the protective deity of travellers, and roadside statues of Jiz? are a common sight in Japan. Firefighters are also believed to be under the protection of Jiz?.
In China
K?itigarbha is one of the four principal bodhisattvas in Chinese Buddhism. The others are Samantabhadra, Manjusri, and Avalokitesvara.
At the pre-Tang Dynasty grottos in Dunhuang and Longmen, he is depicted in classical bodhisattva shape. After the Tang Dynasty, he became increasingly depicted as a monk, carrying rosaries and a staff.
His full name in Chinese is Dayuan Dizang Pusa (Traditional Chinese:; Simplified Chinese: ; Pinyin: Dàyuàn Dìzàng Púsà), or the Bodhisattva King Dizang of the Great Vow. This is a reference to his pledge, as recorded in the sutras, to take responsibility for the instruction of all souls in Heaven, Earth, and Hell, in the era between the death of Gautama Buddha and the rise of Maitreya Buddha. Because of this important role, shrines to K?itigarbha often occupy a central role in Chinese Buddhist temples of the Chan sect, such as at the famed Shaolin Temple.
Jiuhua Mountain in Anhui is regarded as K?itigarbha's seat. It is one of the four great Buddhist mountains of China, and at one time housed more than 300 temples. Today, 95 of these are open to the public. The mountain is a popular destination for pilgrims offering dedications to K?itigarbha.
In some areas, the admixture of traditional religions has led to K?itigarbha being also regarded as a Taoist deity. For example, in Taiwan, followers of Buddhism, Taoism or folk religion can be found venerating K?itigarbha, where he is often appealed to for protection against earthquakes. There, and in Hong Kong and among Overseas Chinese communities, his images are usually found in the memorial halls of Buddhist and Taoist temples.
The story of K?itigarbha is described in the Sutra of The Great Vows of K?itigarbha Bodhisattva, one of the most popular Mahayana Buddhist sutras. This sutra is said to have been spoken by the Buddha towards the end of his life to the beings of the Tr?yastri??a Heaven as a mark of gratitude and remembrance for his beloved mother, M?y?dev?.[citation needed] It stated that K?itigarbha practiced filial piety as a mortal, which eventually led to making great vows to save all sentient beings.
As Sacred Girl
In the K?itigarbha Sutra, the Buddha claimed that in the distant past aeons, K?itigarbha was a Brahmin maiden by the name of Sacred Girl. She was deeply troubled when her mother died, because she had often been slanderous towards the Triple Gem.
To save her from the great tortures of hell, the young girl sold whatever she had and used the money to buy offerings which she offered daily to the Buddha of her time, known as The Buddha of Flower of Meditation and Enlightenment. She made fervent prayers that her mother be spared of the pains of hell and appealed to the Buddha for help.
One day at the temple, while she was pleading for help, she heard the voice of the Buddha advising her to go home immediately and there to sit down and recite his name if she wanted to know where her mother was. She did as she was told and while doing so, her consciousness was transported to a Hell Realm where she met a guardian who informed her that through her fervent prayers and pious offerings, her mother had accumulated much merit and therefore, she had already been released from hell and ascended to heaven. She was greatly relieved and should have been extremely happy, but the sight of the great suffering she had witnessed in Hell so touched her tender heart that she made a vow to do her very best to relieve beings of their suffering forever in her future lives of kalpas to come.
As a Monk
There is another legend about how K?itigarbha manifested in China, and chose his bodhimanda to be Mount Jiuhua, one of the Four Sacred Mountains of China in Buddhism.
In the Eastern Han dynasty, during the reign of Emperor Ming, Buddhism started to flourish, reaching its peak in the era of the Tang Dynasty, eventually spreading to Japan and Korea. At the time, monks and scholars arrived from those countries to seek the Dharma in China. One of these pilgrims was a former prince of Korea, which was at the time divided into three countries (Silla, Goguryeo and Baekje). The monk, whose Korean name was Kim Kiaokak (Ch: Jin Qiaojue) was a prince from Silla who became a monastic under the name of Earth Store (Also called Jijang, the Korean pronunciation of Dizang). He came to the region of Anhui to Mount Jiuhua. After ascending, he decided to build a hut in a deep mountain area so that he may be able to cultivate.
According to records, the monk was bitten by a poisonous snake, but did not move, thus letting the snake go. A woman happened to pass by and gave the monk medicines to cure him of the venom, as well as a spring on her son's behalf. For a few years, the monk continued to meditate in his hut, until one day, a scholar named Chu-Ke led a group of friends and family to visit the mountain. Noticing the monk meditating in the hut, they went and took a look at his condition. They had noticed that the monk's bowl did not contain any food, and that his hair had grown back.
Feeling pity on the monk, Scholar Chu decided to build a temple as an offering to the monk. The whole group descended the mountain immediately to discuss plans to build the temple. Mount Jiuhua was also property of a wealthy person named the elder Wen-Ke, who obliged to build a temple on his mountain. Therefore, Wen-Ke and the group ascended the mountain once more and asked the monk how much land he needed.
The monk replied that he needed a piece of land that could be covered fully by his kasaya. Bewildered that a piece of sash could not be enough land to build a temple, the monk surprised them as he threw the kasaya in the air, and the robe expanded in size, covering the entire mountain! Elder Wen-Ke had then decided to renounce the entire mountain to the monk, and became the monk's protector. Sometime later, Wen-Ke's son also left the home life to start his life as a monk.
The monk lived in Mount Jiuhua for seventy five years before passing away at the age of ninety-nine. Three years after his nirvana, his tomb was opened, only to reveal that the body had not decayed. Because the monk led his wayplace with much difficulty, most people had the intuition to believe that he was indeed the transformation body of K?itigarbha.
Monk Jijang's well-preserved, dehydrated body may still be viewed today at the monastery he built on Mount Jiuhua.
Iconography
Traditional iconography
In Buddhist iconography, K?itigarbha is typically depicted with a shaven head, dressed in a monk's simple robes (unlike most other bodhisattvas, who are dressed like Indian royalty). In his left hand, K?itigarbha holds a wish granting jewel; in his right hand, he holds a monk's staff called in Japanese a shakujo (??) (jingle staff), which is used to alert insects and small animals of his approach, so that he will not accidentally harm them. Such a staff is traditionally carried by high ranking monks of Chinese Buddhist temples. Usually, K?itigarbha will sometimes be seen wearing a crown depicting the Five Dhyani Buddhas, worn by Tibetan and Chinese monks in Tantric rituals.
In Japan, K?itigarbha is almost always depicted in a standing position; the posture of the adjacent picture is rather unusual.
Like other Bodhisattvas, K?itigarbha usually is seen standing upon a lotus base, symbolizing his release from the karmic wheel of rebirth. K?itigarbha's face and head are also idealized, featuring the third eye, elongated ears and the other standard attributes of an enlightened being.
Misconceptions
Many uninformed Buddhists, Taoists, and those who believe in Chinese folk religion, see K?itigarbha as identical with Yama, the judge of Hell, but this is a misconception.
K?itigarbha has also often been mistaken by many uninformed Buddhists to be Xuanzang, the famous Tripitaka master of the Tang Dynasty who made the hazardous journey to the west to seek the Buddhist scriptures, and the basis for the fictional character from the Chinese novel Journey to the West. This is mainly due to the robe and the Five Buddha crown which both are seen to wear.
The Narihira Santosen Temple in Katsushika, Tokyo contains the "Bound Jizo" of ?oka Tadasuke fame, dating from the Edo Period. When petitions are requested before the Jiz?, the petitioner ties a rope about the statue. When the wish is granted, the petitioner unties the rope. At the new year, the ropes of the ungranted wishes are cut by the temple priest.
Akasagarbha
K?itigarbha has a twin known as ?k??agarbha ( ;Ch. X?k?ngzàng, Jap. Kokuzo), the "Void Store". While theologically equally important, ?k??agarbha entirely lacks the popular cult of K?itigarbha.
K?itigarbha Bodhisattva (
?), often known by the Japanese name Jiz? (??) or the Chinese name Dizang (?? Dìzàng), is a popular Mahayana Buddhist Bodhisattva, usually depicted as a monk. The name Jiz? or Dizang may be translated as "Earth Treasury", "Earth Store", "Earth Matrix", or "Earth Womb."K?itigarbha Bodhisattva is often referred to, because of his vow to not achieve Buddhahood until all hells are vacated, as the Bodhisattva of the Hell beings. His famous vow recited by many Buddhists is "Not until the hells are emptied will I become a Buddha; Not until all beings are saved will I certify to Bodhi."
Usually depicted as a monk with a nimbus around his shaved head, he carries a staff to force open the gates of hell and a wish-fulfilling jewel to light up the darkness.
Contents
* 1 Overview
o 1.1 In Japan
o 1.2 In China
* 2 Source
o 2.1 As Sacred Girl
o 2.2 As a Monk
* 3 Iconography
o 3.1 Traditional iconography
o 3.2 Misconceptions
o 3.3 Popular iconography in Japan
o 3.4 Akasagarbha
* 4 External links
Overview
In Japan
In Japan, K?itigarbha, known as Jiz?, or Ojiz?-sama as he is affectionately known, is one of the most loved of all Japanese divinities. His statues are a common sight, especially by roadsides and in graveyards. Traditionally, he is seen as the guardian of children, particularly children who died before their parents. Since the 1980s, the tendency developed in which he was worshipped as the guardian of the souls of mizuko, the souls of stillborn, miscarried or aborted fetuses. In Japanese mythology, it is said that the souls of children who die before their parents are unable to cross the mythical Sanzu River on their way to the afterlife because they have not had the chance to accumulate enough good deeds and because they have made the parents suffer. It is believed that Jiz? saves these souls from having to pile stones eternally on the bank of the river as penance, by hiding them from demons in his robe, and letting them hear mantras.[citation needed]
Jiz? statues are usually accompanied by a little pile of stones and pebbles, put there by people in the hope that it would shorten the time children have to suffer in the underworld (the act is derived from the tradition of building stupas as an act of merit-making) . The statues can sometimes be seen wearing tiny children's clothing or bibs, or with toys, put there by grieving parents to help their lost ones and hoping that Jiz? would specially protect them. Sometimes the offerings are put there by parents to thank Jiz? for saving their children from a serious illness. Jiz?'s features are also commonly made more babylike in order to resemble the children he protects.
As he is seen as the saviour of souls who have to suffer in the underworld, his statues are common in cemeteries. He is also believed to be the protective deity of travellers, and roadside statues of Jiz? are a common sight in Japan. Firefighters are also believed to be under the protection of Jiz?.
In China
K?itigarbha is one of the four principal bodhisattvas in Chinese Buddhism. The others are Samantabhadra, Manjusri, and Avalokitesvara.
At the pre-Tang Dynasty grottos in Dunhuang and Longmen, he is depicted in classical bodhisattva shape. After the Tang Dynasty, he became increasingly depicted as a monk, carrying rosaries and a staff.
His full name in Chinese is Dayuan Dizang Pusa (Traditional Chinese:
; Simplified Chinese: ; Pinyin: Dàyuàn Dìzàng Púsà), or the Bodhisattva King Dizang of the Great Vow. This is a reference to his pledge, as recorded in the sutras, to take responsibility for the instruction of all souls in Heaven, Earth, and Hell, in the era between the death of Gautama Buddha and the rise of Maitreya Buddha. Because of this important role, shrines to K?itigarbha often occupy a central role in Chinese Buddhist temples of the Chan sect, such as at the famed Shaolin Temple.Jiuhua Mountain in Anhui is regarded as K?itigarbha's seat. It is one of the four great Buddhist mountains of China, and at one time housed more than 300 temples. Today, 95 of these are open to the public. The mountain is a popular destination for pilgrims offering dedications to K?itigarbha.
In some areas, the admixture of traditional religions has led to K?itigarbha being also regarded as a Taoist deity. For example, in Taiwan, followers of Buddhism, Taoism or folk religion can be found venerating K?itigarbha, where he is often appealed to for protection against earthquakes. There, and in Hong Kong and among Overseas Chinese communities, his images are usually found in the memorial halls of Buddhist and Taoist temples.
The story of K?itigarbha is described in the Sutra of The Great Vows of K?itigarbha Bodhisattva, one of the most popular Mahayana Buddhist sutras. This sutra is said to have been spoken by the Buddha towards the end of his life to the beings of the Tr?yastri??a Heaven as a mark of gratitude and remembrance for his beloved mother, M?y?dev?.[citation needed] It stated that K?itigarbha practiced filial piety as a mortal, which eventually led to making great vows to save all sentient beings.
As Sacred Girl
In the K?itigarbha Sutra, the Buddha claimed that in the distant past aeons, K?itigarbha was a Brahmin maiden by the name of Sacred Girl. She was deeply troubled when her mother died, because she had often been slanderous towards the Triple Gem.
To save her from the great tortures of hell, the young girl sold whatever she had and used the money to buy offerings which she offered daily to the Buddha of her time, known as The Buddha of Flower of Meditation and Enlightenment. She made fervent prayers that her mother be spared of the pains of hell and appealed to the Buddha for help.
One day at the temple, while she was pleading for help, she heard the voice of the Buddha advising her to go home immediately and there to sit down and recite his name if she wanted to know where her mother was. She did as she was told and while doing so, her consciousness was transported to a Hell Realm where she met a guardian who informed her that through her fervent prayers and pious offerings, her mother had accumulated much merit and therefore, she had already been released from hell and ascended to heaven. She was greatly relieved and should have been extremely happy, but the sight of the great suffering she had witnessed in Hell so touched her tender heart that she made a vow to do her very best to relieve beings of their suffering forever in her future lives of kalpas to come.
As a Monk
There is another legend about how K?itigarbha manifested in China, and chose his bodhimanda to be Mount Jiuhua, one of the Four Sacred Mountains of China in Buddhism.
In the Eastern Han dynasty, during the reign of Emperor Ming, Buddhism started to flourish, reaching its peak in the era of the Tang Dynasty, eventually spreading to Japan and Korea. At the time, monks and scholars arrived from those countries to seek the Dharma in China. One of these pilgrims was a former prince of Korea, which was at the time divided into three countries (Silla, Goguryeo and Baekje). The monk, whose Korean name was Kim Kiaokak (Ch: Jin Qiaojue) was a prince from Silla who became a monastic under the name of Earth Store (Also called Jijang, the Korean pronunciation of Dizang). He came to the region of Anhui to Mount Jiuhua. After ascending, he decided to build a hut in a deep mountain area so that he may be able to cultivate.
According to records, the monk was bitten by a poisonous snake, but did not move, thus letting the snake go. A woman happened to pass by and gave the monk medicines to cure him of the venom, as well as a spring on her son's behalf. For a few years, the monk continued to meditate in his hut, until one day, a scholar named Chu-Ke led a group of friends and family to visit the mountain. Noticing the monk meditating in the hut, they went and took a look at his condition. They had noticed that the monk's bowl did not contain any food, and that his hair had grown back.
Feeling pity on the monk, Scholar Chu decided to build a temple as an offering to the monk. The whole group descended the mountain immediately to discuss plans to build the temple. Mount Jiuhua was also property of a wealthy person named the elder Wen-Ke, who obliged to build a temple on his mountain. Therefore, Wen-Ke and the group ascended the mountain once more and asked the monk how much land he needed.
The monk replied that he needed a piece of land that could be covered fully by his kasaya. Bewildered that a piece of sash could not be enough land to build a temple, the monk surprised them as he threw the kasaya in the air, and the robe expanded in size, covering the entire mountain! Elder Wen-Ke had then decided to renounce the entire mountain to the monk, and became the monk's protector. Sometime later, Wen-Ke's son also left the home life to start his life as a monk.
The monk lived in Mount Jiuhua for seventy five years before passing away at the age of ninety-nine. Three years after his nirvana, his tomb was opened, only to reveal that the body had not decayed. Because the monk led his wayplace with much difficulty, most people had the intuition to believe that he was indeed the transformation body of K?itigarbha.
Monk Jijang's well-preserved, dehydrated body may still be viewed today at the monastery he built on Mount Jiuhua.
Iconography
Traditional iconography
In Buddhist iconography, K?itigarbha is typically depicted with a shaven head, dressed in a monk's simple robes (unlike most other bodhisattvas, who are dressed like Indian royalty). In his left hand, K?itigarbha holds a wish granting jewel; in his right hand, he holds a monk's staff called in Japanese a shakujo (??) (jingle staff), which is used to alert insects and small animals of his approach, so that he will not accidentally harm them. Such a staff is traditionally carried by high ranking monks of Chinese Buddhist temples. Usually, K?itigarbha will sometimes be seen wearing a crown depicting the Five Dhyani Buddhas, worn by Tibetan and Chinese monks in Tantric rituals.
In Japan, K?itigarbha is almost always depicted in a standing position; the posture of the adjacent picture is rather unusual.
Like other Bodhisattvas, K?itigarbha usually is seen standing upon a lotus base, symbolizing his release from the karmic wheel of rebirth. K?itigarbha's face and head are also idealized, featuring the third eye, elongated ears and the other standard attributes of an enlightened being.
Misconceptions
Many uninformed Buddhists, Taoists, and those who believe in Chinese folk religion, see K?itigarbha as identical with Yama, the judge of Hell, but this is a misconception.
K?itigarbha has also often been mistaken by many uninformed Buddhists to be Xuanzang, the famous Tripitaka master of the Tang Dynasty who made the hazardous journey to the west to seek the Buddhist scriptures, and the basis for the fictional character from the Chinese novel Journey to the West. This is mainly due to the robe and the Five Buddha crown which both are seen to wear.
The Narihira Santosen Temple in Katsushika, Tokyo contains the "Bound Jizo" of ?oka Tadasuke fame, dating from the Edo Period. When petitions are requested before the Jiz?, the petitioner ties a rope about the statue. When the wish is granted, the petitioner unties the rope. At the new year, the ropes of the ungranted wishes are cut by the temple priest.
Akasagarbha
K?itigarbha has a twin known as ?k??agarbha (
;Ch. X?k?ngzàng, Jap. Kokuzo), the "Void Store". While theologically equally important, ?k??agarbha entirely lacks the popular cult of K?itigarbha.
16268
Mahayana / Avalokitesvara
« on: 09 July 2007, 06:37:26 PM »
Avalokitesvara
Nama Bodhisattva Avalokitesvara adalah perkataan Bahasa Sansekerta yang artinya Pribadi Maha Agung yang mahir dalam mengobservasi atau memandang sesuatu dengan cara yang mudah atau Pribadi Maha Agung yang mahir dalam memandang dan mendengarkan suara - suara dunia yang penghuninya mengalami penderitaan dan beliau siap untuk menolongnya.
Bodhisattva Avalokitesvara dapat mengubah dirinya dalam beratus macam bentuk menurut keperluannya. Pratima beliau yang umumnya kita temui di tempat - tempat ibadah dan banyak diperjualbelikan antara lain dalam bentuk sedang berdiri memegang botol yang berisi air kehidupan di tangan kiri dan setangkai dahan Yang Liu di tangan kanan. Ini mengandung arti Beliau selalu bersedia menolong manusia dan membebaskan dari penderitaan, penyakit dan kebimbangan dan sebagainya.
Sedangkan dalam posisi duduk bersila (bermeditasi) dengan sebutir bola ditangannya, mengandung makna Beliau terdapat di segala pelosok dunia atau beliau telah bebas dari kekangan dunia.
Banyak pula yang berbentuk sangat istimewa, yakni Bodhisattva Avalokitesvara dengan banyak tangan terdapat satu mata, yang bermakna kekuasaan dan pengaruh beliau sangat luas, dan dapat menjelma dalam ratusan bentuk, serta dapat melihat seluruh pelosok dunia. Ada pula yang dilukiskan bagai setan yang ganas dan bengis, matanya membelalak dan berbadan raksasa yang bermakna Beliau dapat melindungi umat dari gangguan setan atau mara-jahat.
Pada umumnya secara keseluruhan bentuk Avalokitesvara berwujud sebagai orang suci yang bertugas membimbing manusia menjauhkan diri dari perbuatan jahat agar melakukan kebajikan.
Menurut kitab suci agama Buddha Mahayana Dharani Sutra, beliau telah mencapai tingkat Ke-Buddhaannya pada zaman yang telah lampau, dalam banayk kalpa (periode jutaan tahun) yang tak terhitung banyaknya. Beliau dinamai Hyang Tathagata yang dari badannya memancar cahaya yang yang terang benderang dan telah memegang teguh Dharma yang benar.
Beliau memanifestasikan diri sebagai Bodhisattva untuk menolong, membantu Hyang BUddha Amitabha di Tanah Suci, untuk menyeberangkan makhluk - makhluk yang masih mengalami penderitaan agar tiba di Tanah Suci atau Surganya Hyang Buddha Amitabha (yang dinamai Tanah Suci Sukhavati, yang terletak di sebelah barat dari bumi atau alam semesta kita ini). Cinta Kasih dan Welas Asih adalah watak Bodhisattva Avalokitesvara, bersama-sama dengan kebijaksanaan besar yang telah beliau punyai.
Dalam kitab suci Agama Buddha Mahayana Sutra Hati Prajna ditulis sebagai berikut:
"Bodhisattva Avalokitesvara telah mempraktekkan secara mendalam Prajna Paramita dengan memandnag kelima Anggrezata (Kelima unsur dari diri manusia), yang bila orang telah dapat melihatnya sebagai suatu kekosongan, maka dengan cara demikian dirinya akan dapat terbebas dari semua kesukaran"
Essensi dari cinta kasih dan welas asih Beliau yang sangat besar, telah tertulis dalam kitab suci Agama BUddha Mahayana Sutra Bunga Dharma. Beliau akan segera menampakkan diri, akan hadir di depan siapa saja yang mengalami penderitaan, yang benar-benar mempercayai beliau untuk memohon pertolongannya dengan menyebut nama Bodhisattva yang sangat besar cinta kasih dan welas asihnya itu.
Beliau mampu dan siap sedia memanifestasikan diri dalam berbagai badan atau wujud, demi untuk menyeberangkan mereka ke Pantai Tanah Suci Buddha Amitabha. karena besarnya cinta kasih dan welas asih beliau, serta telah dimilikinya Kebijaksanaan Prajna, maka Beliau dianggap sebagai seorang Bodhisattva yang paling diharapkan pertolongannya di Dunia Saha.
Di berbagai negara, beliau secar populer dipuja dan dihormati. Gunung suci Pu Tu di Propinsi CheKiang, dikatakan sebagai Bodhimanda-Nya, dan menjadi pusat pemujaan kepada Bodhisattva Avalokitesvara.
Nama Bodhisattva Avalokitesvara adalah perkataan Bahasa Sansekerta yang artinya Pribadi Maha Agung yang mahir dalam mengobservasi atau memandang sesuatu dengan cara yang mudah atau Pribadi Maha Agung yang mahir dalam memandang dan mendengarkan suara - suara dunia yang penghuninya mengalami penderitaan dan beliau siap untuk menolongnya.
Bodhisattva Avalokitesvara dapat mengubah dirinya dalam beratus macam bentuk menurut keperluannya. Pratima beliau yang umumnya kita temui di tempat - tempat ibadah dan banyak diperjualbelikan antara lain dalam bentuk sedang berdiri memegang botol yang berisi air kehidupan di tangan kiri dan setangkai dahan Yang Liu di tangan kanan. Ini mengandung arti Beliau selalu bersedia menolong manusia dan membebaskan dari penderitaan, penyakit dan kebimbangan dan sebagainya.
Sedangkan dalam posisi duduk bersila (bermeditasi) dengan sebutir bola ditangannya, mengandung makna Beliau terdapat di segala pelosok dunia atau beliau telah bebas dari kekangan dunia.
Banyak pula yang berbentuk sangat istimewa, yakni Bodhisattva Avalokitesvara dengan banyak tangan terdapat satu mata, yang bermakna kekuasaan dan pengaruh beliau sangat luas, dan dapat menjelma dalam ratusan bentuk, serta dapat melihat seluruh pelosok dunia. Ada pula yang dilukiskan bagai setan yang ganas dan bengis, matanya membelalak dan berbadan raksasa yang bermakna Beliau dapat melindungi umat dari gangguan setan atau mara-jahat.
Pada umumnya secara keseluruhan bentuk Avalokitesvara berwujud sebagai orang suci yang bertugas membimbing manusia menjauhkan diri dari perbuatan jahat agar melakukan kebajikan.
Menurut kitab suci agama Buddha Mahayana Dharani Sutra, beliau telah mencapai tingkat Ke-Buddhaannya pada zaman yang telah lampau, dalam banayk kalpa (periode jutaan tahun) yang tak terhitung banyaknya. Beliau dinamai Hyang Tathagata yang dari badannya memancar cahaya yang yang terang benderang dan telah memegang teguh Dharma yang benar.
Beliau memanifestasikan diri sebagai Bodhisattva untuk menolong, membantu Hyang BUddha Amitabha di Tanah Suci, untuk menyeberangkan makhluk - makhluk yang masih mengalami penderitaan agar tiba di Tanah Suci atau Surganya Hyang Buddha Amitabha (yang dinamai Tanah Suci Sukhavati, yang terletak di sebelah barat dari bumi atau alam semesta kita ini). Cinta Kasih dan Welas Asih adalah watak Bodhisattva Avalokitesvara, bersama-sama dengan kebijaksanaan besar yang telah beliau punyai.
Dalam kitab suci Agama Buddha Mahayana Sutra Hati Prajna ditulis sebagai berikut:
"Bodhisattva Avalokitesvara telah mempraktekkan secara mendalam Prajna Paramita dengan memandnag kelima Anggrezata (Kelima unsur dari diri manusia), yang bila orang telah dapat melihatnya sebagai suatu kekosongan, maka dengan cara demikian dirinya akan dapat terbebas dari semua kesukaran"
Essensi dari cinta kasih dan welas asih Beliau yang sangat besar, telah tertulis dalam kitab suci Agama BUddha Mahayana Sutra Bunga Dharma. Beliau akan segera menampakkan diri, akan hadir di depan siapa saja yang mengalami penderitaan, yang benar-benar mempercayai beliau untuk memohon pertolongannya dengan menyebut nama Bodhisattva yang sangat besar cinta kasih dan welas asihnya itu.
Beliau mampu dan siap sedia memanifestasikan diri dalam berbagai badan atau wujud, demi untuk menyeberangkan mereka ke Pantai Tanah Suci Buddha Amitabha. karena besarnya cinta kasih dan welas asih beliau, serta telah dimilikinya Kebijaksanaan Prajna, maka Beliau dianggap sebagai seorang Bodhisattva yang paling diharapkan pertolongannya di Dunia Saha.
Di berbagai negara, beliau secar populer dipuja dan dihormati. Gunung suci Pu Tu di Propinsi CheKiang, dikatakan sebagai Bodhimanda-Nya, dan menjadi pusat pemujaan kepada Bodhisattva Avalokitesvara.
16269
Mahayana / Avalokitesvara
« on: 09 July 2007, 06:36:00 PM »
Avalokite?vara
Avalokite?vara or Avalokiteshvar, (Sanskrit, lit. "Lord who looks down") is the bodhisattva who embodies the compassion of all Buddhas. He is the most widely revered bodhisattva in Buddhism. Avalokite?vara is also referred to as Padmap?ni ("Holder of the Lotus") or Loke?vara ("Lord of the World"). In East Asia, Avalokite?vara is known as ?? Guan Yin or Kannon/Kanzeon and is generally represented as female. In Tibetan, Avalokite?vara is known as Chenrezig, and he is said to be incarnated in the Dalai Lama.[1] In Mongolia, he is called Migjid Janraisig, Xongsim Bodisadv-a, or Nidüber Üjeg?i.
It is said that Japanese company Canon Inc has been derived from the Japanese name of the deity [2].
Contents
* 1 Etymology
* 2 Origin
o 2.1 Western scholarship
o 2.2 Mahayana account
o 2.3 Vajrayana account
* 3 Mantras
* 4 The thousand arms of Avalokite?vara
* 5 Tibetan Buddhist beliefs concerning Chenrezig
* 6 Manifestations
* 7 Reference
* 8 See also
* 9 External links
* 10 Notes
Etymology
The name Avalokite?vara is made of the following parts: the verbal prefix ava, which means "down"; lokita, a past participle of the verb lok ("to notice, behold, observe"), here used in an active sense (an occasional irregularity of Sanskrit grammar); and finally ??vara, "lord", "ruler", "sovereign" or "master". In accordance with the rules of sound combination, i?vara becomes e?vara. Combined, the parts mean "lord who gazes down (the world)". The word loka ("world") is absent from the name, but is implied. Loke?vara-r?ja?? 'King of world sovereignty' is another epithet of Avalokite?vara. The Chinese interpretation of Loke?vara-r?ja ? is 'World Sovereign King'. ??vara ?? n. lord, adj. free; unrestrained; unrestricted; liberated. In Chinese Dharma-character school , ?? vb. means ?? to dominate; to dictate; to govern; to predominate; to rule or to reign.
But according to recent research, the original form and meaning of the name was quite different. It was Avalokitasvara with the ending -svara ("sound, noise"), "Avalokitasvara" undoubtedly means 'who has perceived sound', a Brahmi compound with a passive participle as first member. That is, 'avalokita' is 'that which has been perceived', and the compound is very literally 'he who has sound perceived'", i.e. perceiver of the suffering sound of the worlds (6 realms). This is the exact equivalent of the Chinese translation Guan Yin. This name was later supplanted by the form containing the ending -??vara, which does not occur in Sanskrit before the seventh century. The original form Avalokitasvara already appears in Sanskrit fragments of the fifth century.
The original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. The reinterpretation presenting him as an ??vara shows a strong influence of Shaivism, as the term ??vara was usually connected to the Hindu notion of a creator god and ruler of the world. Attributes of such a god were transmitted to the bodhisattva, but the mainstream of the Avalokite?vara worshippers upheld the Buddhist rejection of the doctrine of a primordial creator god.
Origin
Western scholarship
Western scholars have not reached a consensus on the origin of the reverence for Avalokite?vara. Some have suggested that Avalokite?vara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more Hindu deities, in particular Shiva or Vishnu. In Theravada, Loke?vara (??,?, ?), 'the lord, ruler or sovereign beholder of the world’, name of a Buddha; probably a development of the idea of Brahm?, Vishnu or ?iva as lokan?tha, 'lord of worlds'. In Indo-China especially it refers to Avalokite?vara, whose image or face, in masculine form, is frequently seen, e.g. at Angkor. A Buddha under whom Amit?bha, in a previous existence, entered into the ascetic life and made his forty-eight vows.
Mahayana account
According to Mahayana doctrine, Avalokite?vara is the bodhisattva who has made a great vow to listen to the prayers of all sentient beings in times of difficulty, and to postpone his own Buddhahood until he has assisted every being on earth in achieving nirvana. Mahayana sutras associated with Avalokite?vara include the Heart Sutra (as disciple of the historical Buddha Shakyamuni) and the Lotus Sutra, particularly the 25th chapter, which is sometimes referred to as the Avalokite?vara Sutra.
Six forms of Avalokite?vara in Mahayana (defined by Tian-tai, terrace)??: 1. ?great compassion, 2. ?great loving-kindness, 3. ???lion-courage, 4. ???universal light, 5. ???leader amongst gods and men, 6. , the great omnipresent Brahma. Each of this bodhisattva's six qualities of pity, etc., breaks the hindrances ?? respectively of the (6 realms) hells, pretas (hungry ghost), animals, asuras (demi god), men, and devas.
Vajrayana account
In the Tibetan tradition, Avalokite?vara is seen as arising from two sources. One is the relative source, where in a previous eon (kalpa) a devoted, compassionate Buddhist monk became a bodhisattva, transformed in the present kalpa into Avalokite?vara. That is not in conflict, however, with the ultimate source, which is Avalokite?vara as the universal manifestation of compassion. The bodhisattva is viewed as the anthropomorphised vehicle for the actual deity, serving to bring about a better understanding of Avalokite?vara to humankind.
Seven forms of Avalokite?vara in esoteric Buddhism??: 1. ???not empty (or unerring) net, or lasso. Amoghap??a. 2. ?1000-hand and 1000-eye, vara-sahasrabhuja-locana/Sahasrabhujasahasranetra, 3. ?horseheaded, Hayagriva, 4. ??11-faced, Ekadasamukha, 5. ? Cundi, 6. ??wheel of sovereign power, Cintamani-cakra; 7. , ???holy one, ?arya Lokite?vara, the Holy sovereign beholder of the world (loka), a translation of ??vara, means ‘ruler’ or ‘sovereign’.
Mantras
Tibetan Buddhism relates Chenrezig to the six-syllable mantra Om Mani Padme Hum. Thus, Chenrezig is also called Shadakshari ("Lord of the Six Syllables"). The connection between this famous mantra and Avalokite?vara already occurs in the Karandavyuha Sutra (probably late fourth or early fifth century), one of the first Buddhist works to have reached Tibet (before the end of the fifth century).
In Shingon Buddhism, the mantra used to praise Avalokite?vara is On Aro-rikya Sowaka (Oh, Unstained One, Hail!), but Om Mani Padme Hum is occasionally used as well.
The Great Compassion Mantra is a 82 syllable mantra spoken by Avalokite?vara to the assembly of Buddhas and Bodhisattvas, and extolling the merits of chanting the mantra. This mantra is popular in China, Japan and Taiwan.
The thousand arms of Avalokite?vara
Avalokite?vara with 1,000 arms, part of the Dazu Rock Carvings at Mount Baoding, Dazu County, Chongqing, China.
Avalokite?vara with 1,000 arms, part of the Dazu Rock Carvings at Mount Baoding, Dazu County, Chongqing, China.
One prominent Buddhist story tells of Avalokite?vara vowing to never rest until he had freed all sentient beings from samsara. Despite strenuous effort, he realizes that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head splits into eleven pieces. Amitabha Buddha, seeing his plight, gives him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokite?vara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitabha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.[3]
Many Himalayan versions of the tale include eight arms with which Avalokite?vara skilfully upholds the dharma, each possessing its own particular implement, while more Chinese-specific ones give varying accounts of this number.
Avalokite?vara is an important deity in Tibetan Buddhism, and is regarded in the Vajrayana teachings as a Buddha. In the Mahayana teachings he is in general regarded as a high-level Bodhisattva. The Dalai Lama is considered by the Gelugpa sect and many other Tibetan Buddhists to be the primary earthly manifestation of Chenrezig. The Karmapa is considered by the Karma Kagyu sect to be Chenrezig's primary manifestation. It is said that Padmasambhava prophesied that Avalokite?vara will manifest himself in the Tulku lineages of the Dalai Lamas and the Karmapas. Another Tibetan source explains that Buddha Amithaba gave to one of his two main disciples, Avalokite?vara, the task to take upon himself the burden of caring for Tibet. That's why he as manifested himself not only as spiritual teachers in Tibet but also in the form of kings (like Trisong Detsen) or ministers.
Other manifestations popular in Tibet include Sahasra-bhuja (a form with a thousand arms) and Ek?da?amukha (a form with eleven faces).
In Tibetan Buddhism, White Tara acts as the consort and energizer of Avalokite?vara/Chenrezig. According to popular belief, Tara came into existence from a single tear shed by Chenrezig. When the tear fell to the ground it created a lake, and a lotus opening in the lake revealed Tara. In another version of this story, Tara emerges from the heart of Chenrezig. In either version, it is Chenrezig's outpouring of compassion which manifests Tara as a being.
Avalokite?vara or Avalokiteshvar,
(Sanskrit, lit. "Lord who looks down") is the bodhisattva who embodies the compassion of all Buddhas. He is the most widely revered bodhisattva in Buddhism. Avalokite?vara is also referred to as Padmap?ni ("Holder of the Lotus") or Loke?vara ("Lord of the World"). In East Asia, Avalokite?vara is known as ?? Guan Yin or Kannon/Kanzeon and is generally represented as female. In Tibetan, Avalokite?vara is known as Chenrezig, and he is said to be incarnated in the Dalai Lama.[1] In Mongolia, he is called Migjid Janraisig, Xongsim Bodisadv-a, or Nidüber Üjeg?i.It is said that Japanese company Canon Inc has been derived from the Japanese name of the deity [2].
Contents
* 1 Etymology
* 2 Origin
o 2.1 Western scholarship
o 2.2 Mahayana account
o 2.3 Vajrayana account
* 3 Mantras
* 4 The thousand arms of Avalokite?vara
* 5 Tibetan Buddhist beliefs concerning Chenrezig
* 6 Manifestations
* 7 Reference
* 8 See also
* 9 External links
* 10 Notes
Etymology
The name Avalokite?vara is made of the following parts: the verbal prefix ava, which means "down"; lokita, a past participle of the verb lok ("to notice, behold, observe"), here used in an active sense (an occasional irregularity of Sanskrit grammar); and finally ??vara, "lord", "ruler", "sovereign" or "master". In accordance with the rules of sound combination, i?vara becomes e?vara. Combined, the parts mean "lord who gazes down (the world)". The word loka ("world") is absent from the name, but is implied. Loke?vara-r?ja
?? 'King of world sovereignty' is another epithet of Avalokite?vara. The Chinese interpretation of Loke?vara-r?ja ? is 'World Sovereign King'. ??vara ?? n. lord, adj. free; unrestrained; unrestricted; liberated. In Chinese Dharma-character school , ?? vb. means ?? to dominate; to dictate; to govern; to predominate; to rule or to reign.But according to recent research, the original form and meaning of the name was quite different. It was Avalokitasvara with the ending -svara ("sound, noise"), "Avalokitasvara" undoubtedly means 'who has perceived sound', a Brahmi compound with a passive participle as first member. That is, 'avalokita' is 'that which has been perceived', and the compound is very literally 'he who has sound perceived'", i.e. perceiver of the suffering sound of the worlds (6 realms). This is the exact equivalent of the Chinese translation Guan Yin. This name was later supplanted by the form containing the ending -??vara, which does not occur in Sanskrit before the seventh century. The original form Avalokitasvara already appears in Sanskrit fragments of the fifth century.
The original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. The reinterpretation presenting him as an ??vara shows a strong influence of Shaivism, as the term ??vara was usually connected to the Hindu notion of a creator god and ruler of the world. Attributes of such a god were transmitted to the bodhisattva, but the mainstream of the Avalokite?vara worshippers upheld the Buddhist rejection of the doctrine of a primordial creator god.
Origin
Western scholarship
Western scholars have not reached a consensus on the origin of the reverence for Avalokite?vara. Some have suggested that Avalokite?vara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more Hindu deities, in particular Shiva or Vishnu. In Theravada, Loke?vara (??,
?, ?), 'the lord, ruler or sovereign beholder of the world’, name of a Buddha; probably a development of the idea of Brahm?, Vishnu or ?iva as lokan?tha, 'lord of worlds'. In Indo-China especially it refers to Avalokite?vara, whose image or face, in masculine form, is frequently seen, e.g. at Angkor. A Buddha under whom Amit?bha, in a previous existence, entered into the ascetic life and made his forty-eight vows.Mahayana account
According to Mahayana doctrine, Avalokite?vara is the bodhisattva who has made a great vow to listen to the prayers of all sentient beings in times of difficulty, and to postpone his own Buddhahood until he has assisted every being on earth in achieving nirvana. Mahayana sutras associated with Avalokite?vara include the Heart Sutra (as disciple of the historical Buddha Shakyamuni) and the Lotus Sutra, particularly the 25th chapter, which is sometimes referred to as the Avalokite?vara Sutra.
Six forms of Avalokite?vara in Mahayana (defined by Tian-tai, terrace)
??: 1. ?great compassion, 2. ?great loving-kindness, 3. ???lion-courage, 4. ???universal light, 5. ???leader amongst gods and men, 6. , the great omnipresent Brahma. Each of this bodhisattva's six qualities of pity, etc., breaks the hindrances ?? respectively of the (6 realms) hells, pretas (hungry ghost), animals, asuras (demi god), men, and devas.Vajrayana account
In the Tibetan tradition, Avalokite?vara is seen as arising from two sources. One is the relative source, where in a previous eon (kalpa) a devoted, compassionate Buddhist monk became a bodhisattva, transformed in the present kalpa into Avalokite?vara. That is not in conflict, however, with the ultimate source, which is Avalokite?vara as the universal manifestation of compassion. The bodhisattva is viewed as the anthropomorphised vehicle for the actual deity, serving to bring about a better understanding of Avalokite?vara to humankind.
Seven forms of Avalokite?vara in esoteric Buddhism
??: 1. ???not empty (or unerring) net, or lasso. Amoghap??a. 2. ?1000-hand and 1000-eye, vara-sahasrabhuja-locana/Sahasrabhujasahasranetra, 3. ?horseheaded, Hayagriva, 4. ??11-faced, Ekadasamukha, 5. ? Cundi, 6. ??wheel of sovereign power, Cintamani-cakra; 7. , ???holy one, ?arya Lokite?vara, the Holy sovereign beholder of the world (loka), a translation of ??vara, means ‘ruler’ or ‘sovereign’.Mantras
Tibetan Buddhism relates Chenrezig to the six-syllable mantra Om Mani Padme Hum. Thus, Chenrezig is also called Shadakshari ("Lord of the Six Syllables"). The connection between this famous mantra and Avalokite?vara already occurs in the Karandavyuha Sutra (probably late fourth or early fifth century), one of the first Buddhist works to have reached Tibet (before the end of the fifth century).
In Shingon Buddhism, the mantra used to praise Avalokite?vara is On Aro-rikya Sowaka (Oh, Unstained One, Hail!), but Om Mani Padme Hum is occasionally used as well.
The Great Compassion Mantra is a 82 syllable mantra spoken by Avalokite?vara to the assembly of Buddhas and Bodhisattvas, and extolling the merits of chanting the mantra. This mantra is popular in China, Japan and Taiwan.
The thousand arms of Avalokite?vara
Avalokite?vara with 1,000 arms, part of the Dazu Rock Carvings at Mount Baoding, Dazu County, Chongqing, China.
Avalokite?vara with 1,000 arms, part of the Dazu Rock Carvings at Mount Baoding, Dazu County, Chongqing, China.
One prominent Buddhist story tells of Avalokite?vara vowing to never rest until he had freed all sentient beings from samsara. Despite strenuous effort, he realizes that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head splits into eleven pieces. Amitabha Buddha, seeing his plight, gives him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokite?vara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitabha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.[3]
Many Himalayan versions of the tale include eight arms with which Avalokite?vara skilfully upholds the dharma, each possessing its own particular implement, while more Chinese-specific ones give varying accounts of this number.
Avalokite?vara is an important deity in Tibetan Buddhism, and is regarded in the Vajrayana teachings as a Buddha. In the Mahayana teachings he is in general regarded as a high-level Bodhisattva. The Dalai Lama is considered by the Gelugpa sect and many other Tibetan Buddhists to be the primary earthly manifestation of Chenrezig. The Karmapa is considered by the Karma Kagyu sect to be Chenrezig's primary manifestation. It is said that Padmasambhava prophesied that Avalokite?vara will manifest himself in the Tulku lineages of the Dalai Lamas and the Karmapas. Another Tibetan source explains that Buddha Amithaba gave to one of his two main disciples, Avalokite?vara, the task to take upon himself the burden of caring for Tibet. That's why he as manifested himself not only as spiritual teachers in Tibet but also in the form of kings (like Trisong Detsen) or ministers.
Other manifestations popular in Tibet include Sahasra-bhuja (a form with a thousand arms) and Ek?da?amukha (a form with eleven faces).
In Tibetan Buddhism, White Tara acts as the consort and energizer of Avalokite?vara/Chenrezig. According to popular belief, Tara came into existence from a single tear shed by Chenrezig. When the tear fell to the ground it created a lake, and a lotus opening in the lake revealed Tara. In another version of this story, Tara emerges from the heart of Chenrezig. In either version, it is Chenrezig's outpouring of compassion which manifests Tara as a being.
16270
Mahayana / Re: Manjusri
« on: 09 July 2007, 06:32:46 PM »
Manjusri
Nama ini berasal dari bahasa Sansekerta yang artinya Nasib baik yang mendatangkan kesuksesan yang menakjubkan. di dalam agama Buddha mahayana, BODHISATTVA MANJUSRI dianggap Pribadi Maha Agung yang telah memiliki kebijaksanaan tinggi di antara para Bodhisattva.
Bersama-sama dengan Bodhisattva Samantabhadra, Beliau merupakan pembantu utama Buddha Sakyamuni. di dalam daftar semua Bodhisattva, Beliau termasuk yang paling utama di bidang menegakkan Buddha Dhamma. Beliau juga dinamai Pangerannya Dharma.
Menurut kitab suci agama Buddha, Sutra Shurangama Samadhi, Beliau telah menjadi Buddha pada kalpa-kalpa ( hitungan waktu berjuta-juta tahun ) dan dinamai Sang Tathatagata Yang Telah Mengatasi atau Telah dapat membangunkan benih ular-naga atau Telah mampu membangunkan Kundalini Saktinya, walau Beliau kini manifest sebagai pembantu utama Hyang Buddha Sakyamuni, dan berada di sebelah kanannya.
Menurut sutra-sutra dan Sastra-Sastra Buddhist, Beliau adalah Sang Guru dari banyak sekali pribadi-pribadi yang telah menjadi Buddha di masa lampau. dengan kata lain, Beliau telah membimbing banyak orang yang telah memetik buah ke-Buddha-an. dengan demikian, Bodhisattva Manjusri kemudian dinamai Sang Ibunya para Buddha di Tiga Alam.
Di dalam sutra-sutra Buddhist, terdapat banyak cerita yang memberi gambaran, bahwa beliau telah mengajarkan kepada pribadi-pribadi yang mengadakan pembinaan diri dengan sarana kebijaksanaan Beliau. manifestasi Beliau yang bersifat sementara di dalma memegang pedang untuk memperkuat keberadaan Hyang Buddha atau ajaran Agama Buddha itu mengungkapkan kebijaksanaan Beliau untuk melenyapkan keraguan-raguan para Bodhisattva pedamping Hyang Buddha yang kurang mampu dalam memberikan kecerahan, atau menolong untuk mencapai pencerahan agung pada orang lain, agar mereka dapat memperdalam Dharma.
Beliau selalu mempergunakan kata-kata yang negatif, yang berisi penantangan dan diucapkan secara tiba-tiba, untuk memperingatkan manusia manusia yang berbuat salah.
Di dalam agama Buddha sekte Mahayana, Beliau menggarisbawahi, pertama-tama, melalui metode metode atau cara-cara yang sifatnya untuk dipakai sementara waktu saja ( bersifat provisional methods ). di dalam sebuah sutra yang bernama Avatamsaka Sutra, beliau telah mendorong, memacu seseorang yang bernama SUDHADE untuk mencari dharma hingga 53 kali.
Doktrin atau ajaran dari agama Buddha Mahayana, Sekte Dhyana, adalah sama dengan ajaran dari Sang Bodhisattva mengenai Pintu Dharma.
Sejak Dinasti Hsin yang memerintah wilayah timur, umat Buddha di Tiongkok telah mempercayai Bodhisattva Manjusri. Gunung Suci Wu Tai di Propinsi Shansi, dikenal sebagai Bodhimandanya Bodhisattva Manjusri. Para penganut agama Buddha yang mempercayai Bodhisattva Manjusri, menjadikan Gunung Suci tersebut sebagai Pusat Kepercayaan Keagamaan.
Nama ini berasal dari bahasa Sansekerta yang artinya Nasib baik yang mendatangkan kesuksesan yang menakjubkan. di dalam agama Buddha mahayana, BODHISATTVA MANJUSRI dianggap Pribadi Maha Agung yang telah memiliki kebijaksanaan tinggi di antara para Bodhisattva.
Bersama-sama dengan Bodhisattva Samantabhadra, Beliau merupakan pembantu utama Buddha Sakyamuni. di dalam daftar semua Bodhisattva, Beliau termasuk yang paling utama di bidang menegakkan Buddha Dhamma. Beliau juga dinamai Pangerannya Dharma.
Menurut kitab suci agama Buddha, Sutra Shurangama Samadhi, Beliau telah menjadi Buddha pada kalpa-kalpa ( hitungan waktu berjuta-juta tahun ) dan dinamai Sang Tathatagata Yang Telah Mengatasi atau Telah dapat membangunkan benih ular-naga atau Telah mampu membangunkan Kundalini Saktinya, walau Beliau kini manifest sebagai pembantu utama Hyang Buddha Sakyamuni, dan berada di sebelah kanannya.
Menurut sutra-sutra dan Sastra-Sastra Buddhist, Beliau adalah Sang Guru dari banyak sekali pribadi-pribadi yang telah menjadi Buddha di masa lampau. dengan kata lain, Beliau telah membimbing banyak orang yang telah memetik buah ke-Buddha-an. dengan demikian, Bodhisattva Manjusri kemudian dinamai Sang Ibunya para Buddha di Tiga Alam.
Di dalam sutra-sutra Buddhist, terdapat banyak cerita yang memberi gambaran, bahwa beliau telah mengajarkan kepada pribadi-pribadi yang mengadakan pembinaan diri dengan sarana kebijaksanaan Beliau. manifestasi Beliau yang bersifat sementara di dalma memegang pedang untuk memperkuat keberadaan Hyang Buddha atau ajaran Agama Buddha itu mengungkapkan kebijaksanaan Beliau untuk melenyapkan keraguan-raguan para Bodhisattva pedamping Hyang Buddha yang kurang mampu dalam memberikan kecerahan, atau menolong untuk mencapai pencerahan agung pada orang lain, agar mereka dapat memperdalam Dharma.
Beliau selalu mempergunakan kata-kata yang negatif, yang berisi penantangan dan diucapkan secara tiba-tiba, untuk memperingatkan manusia manusia yang berbuat salah.
Di dalam agama Buddha sekte Mahayana, Beliau menggarisbawahi, pertama-tama, melalui metode metode atau cara-cara yang sifatnya untuk dipakai sementara waktu saja ( bersifat provisional methods ). di dalam sebuah sutra yang bernama Avatamsaka Sutra, beliau telah mendorong, memacu seseorang yang bernama SUDHADE untuk mencari dharma hingga 53 kali.
Doktrin atau ajaran dari agama Buddha Mahayana, Sekte Dhyana, adalah sama dengan ajaran dari Sang Bodhisattva mengenai Pintu Dharma.
Sejak Dinasti Hsin yang memerintah wilayah timur, umat Buddha di Tiongkok telah mempercayai Bodhisattva Manjusri. Gunung Suci Wu Tai di Propinsi Shansi, dikenal sebagai Bodhimandanya Bodhisattva Manjusri. Para penganut agama Buddha yang mempercayai Bodhisattva Manjusri, menjadikan Gunung Suci tersebut sebagai Pusat Kepercayaan Keagamaan.
16271
Manjusri
Mañju?r? (Ch: ?? Wénsh? or Wénsh?shili Púsà; Jp: Monju; Tib: Jampelyang; New: ?? Manjushree ), also written Manjushri, is the bodhisattva of keen awareness in Buddhism. A disciple of the historical Buddha Shakyamuni, he represents wisdom, intelligence and realisation, and is one of the most popular Bodhisattvas following Avalokitesvara (Ch: Guan Yin).
Together with Shakyamuni and fellow disciple Samantabhadra he forms the Shakyamuni trinity (Jp: Sanzon Shaka). Manjusri is one of the Eight Wisdom Bodhisattvas and one of the Japanese Thirteen Buddhas. In Tibetan Buddhism he sometimes is depicted in a trinity with Avalokiteshvara and Vajrapani.
Manjusri is mentioned in many Mahayana sutras, particularly the Prajnaparamita Sutras. The Lotus Sutra assigns him a paradise called Vimala, which according to the Avatamsaka Sutra is located in the east. His consort in some traditions is Saraswati.[citation needed] He is also sometimes called Manjughosha.
Within Tibetan Buddhism, Manjushri is a tantric meditational deity or Yidam, and considered a fully enlightened Buddha.
Contents
* 1 Manjusri Mantra
* 2 Iconography
* 3 Manchu
* 4 Yamantaka
* 5 Role in Nepalese Mythology
* 6 External links
Manjusri Mantra
Chanting the Manjusri Mantra "Om Ah Ra Pa Tsa Na Dhih" is believed to enhance wisdom and improve one's skills in debating, memory, writing, explaining etc. "Dhih" is the seed syllable of the mantra and is chanted with greater emphasis.
Iconography
Statue of Manjusri (Monju) at Senkoji in Onomichi, Japan
A male Bodhisattva, he is depicted wielding a flaming sword in his right hand, representing his realisation of wisdom which cuts through ignorance and wrong views. The scripture supported by the flower held in his left hand is the Prajnaparamita, representing his attainment of ultimate realisation and Enlightenment. Variations upon his traditional form as Manjusri include Guhya-Manjusri, Guhya-Manjuvajra, and Manjuswari, most of which are Tantric forms associated with Tibetan Buddhism. The two former appearances are generally accompanied by a shakti deity embracing the main figure, symbolising union of form and spirit, matter and energy.
Manchu
According to legend Nurhaci, a military leader of the Jurchen tribes and founder of what became the Chinese imperial Qing Dynasty, believed himself to be a reincarnation of Manjusri. He therefore is said to have renamed his tribe the Manchu.
Yamantaka
Yamantaka Vajrabhairav, British Museum
Yam?ntaka (meaning 'terminator of Yama i.e. Death') is seen as a wrathful manifestation of Manjushri, the buddha of wisdom. Yam?ntaka (Tibetan: Shinjeshe,??; Wylie: Gshin-rje-gshed) is a Mah?y?na Buddhist yidam or i??adevat? of the Highest Yoga Tantra class in Vajrayana, popular within the Geluk school of Tibetan Buddhism.
Role in Nepalese Mythology
According to Swayambhu Purana, the Kathmandu Valley was once a lake. It is believed that Manjushri saw a lotus flower in the center of the lake and cut a gorge at Chovar to allow the lake to drain. The place where the lotus flower settled became Swayambhunath Stupa and the valley thus became habitable.
The Newars of the Kathmandu Valley, who adhere to both Buddhism and Hinduism, reve
Mañju?r? (Ch: ?? Wénsh? or
Wénsh?shili Púsà; Jp: Monju; Tib: Jampelyang; New: ?? Manjushree ), also written Manjushri, is the bodhisattva of keen awareness in Buddhism. A disciple of the historical Buddha Shakyamuni, he represents wisdom, intelligence and realisation, and is one of the most popular Bodhisattvas following Avalokitesvara (Ch: Guan Yin).Together with Shakyamuni and fellow disciple Samantabhadra he forms the Shakyamuni trinity (Jp: Sanzon Shaka). Manjusri is one of the Eight Wisdom Bodhisattvas and one of the Japanese Thirteen Buddhas. In Tibetan Buddhism he sometimes is depicted in a trinity with Avalokiteshvara and Vajrapani.
Manjusri is mentioned in many Mahayana sutras, particularly the Prajnaparamita Sutras. The Lotus Sutra assigns him a paradise called Vimala, which according to the Avatamsaka Sutra is located in the east. His consort in some traditions is Saraswati.[citation needed] He is also sometimes called Manjughosha.
Within Tibetan Buddhism, Manjushri is a tantric meditational deity or Yidam, and considered a fully enlightened Buddha.
Contents
* 1 Manjusri Mantra
* 2 Iconography
* 3 Manchu
* 4 Yamantaka
* 5 Role in Nepalese Mythology
* 6 External links
Manjusri Mantra
Chanting the Manjusri Mantra "Om Ah Ra Pa Tsa Na Dhih" is believed to enhance wisdom and improve one's skills in debating, memory, writing, explaining etc. "Dhih" is the seed syllable of the mantra and is chanted with greater emphasis.
Iconography
Statue of Manjusri (Monju) at Senkoji in Onomichi, Japan
A male Bodhisattva, he is depicted wielding a flaming sword in his right hand, representing his realisation of wisdom which cuts through ignorance and wrong views. The scripture supported by the flower held in his left hand is the Prajnaparamita, representing his attainment of ultimate realisation and Enlightenment. Variations upon his traditional form as Manjusri include Guhya-Manjusri, Guhya-Manjuvajra, and Manjuswari, most of which are Tantric forms associated with Tibetan Buddhism. The two former appearances are generally accompanied by a shakti deity embracing the main figure, symbolising union of form and spirit, matter and energy.
Manchu
According to legend Nurhaci, a military leader of the Jurchen tribes and founder of what became the Chinese imperial Qing Dynasty, believed himself to be a reincarnation of Manjusri. He therefore is said to have renamed his tribe the Manchu.
Yamantaka
Yamantaka Vajrabhairav, British Museum
Yam?ntaka (meaning 'terminator of Yama i.e. Death') is seen as a wrathful manifestation of Manjushri, the buddha of wisdom. Yam?ntaka (Tibetan: Shinjeshe,
??; Wylie: Gshin-rje-gshed) is a Mah?y?na Buddhist yidam or i??adevat? of the Highest Yoga Tantra class in Vajrayana, popular within the Geluk school of Tibetan Buddhism.Role in Nepalese Mythology
According to Swayambhu Purana, the Kathmandu Valley was once a lake. It is believed that Manjushri saw a lotus flower in the center of the lake and cut a gorge at Chovar to allow the lake to drain. The place where the lotus flower settled became Swayambhunath Stupa and the valley thus became habitable.
The Newars of the Kathmandu Valley, who adhere to both Buddhism and Hinduism, reve
16272
Sekolah Buddhis dan Sekolah Minggu / Re: Berminat?
« on: 09 July 2007, 06:17:52 PM »
Hm..
Ini sekedar saran ya..
Bagaimana jika Sdr. Herie mencoba menghubungi Bapak Adi W. Gunawan
Siapa tau beliau berbaik hati meluangkan waktu untuk beramal ilmu di Sekolah Minggu di sana
Situs beliau :
http://www.adiwgunawan.com
Saya sudah baca buku beliau, bagus sekali isinya..
Ini sekedar saran ya..
Bagaimana jika Sdr. Herie mencoba menghubungi Bapak Adi W. Gunawan
Siapa tau beliau berbaik hati meluangkan waktu untuk beramal ilmu di Sekolah Minggu di sana
Situs beliau :
http://www.adiwgunawan.com
Saya sudah baca buku beliau, bagus sekali isinya..
16273
Keluarga & Teman / Re: takut / malu mengaku beragama Buddha
« on: 09 July 2007, 06:13:36 PM »
Ya.. Kadang susah juga.. rata2 banyak yang menjadi evangelist. Hehehe..
Bisa2 nanti gak ada teman jadinya..
Kalau mood saya lagi baik ya saya diamin saja..
Tapi jika mood lagi tidak baik.. hehehehe..
Jurus debat pun dikeluarkan..
Akhirnya mereka bersungut2 dengan kecewa
Karena tidak bisa menjawab pertanyaan saya..
Bisa2 nanti gak ada teman jadinya..
Kalau mood saya lagi baik ya saya diamin saja..
Tapi jika mood lagi tidak baik.. hehehehe..
Jurus debat pun dikeluarkan..
Akhirnya mereka bersungut2 dengan kecewa
Karena tidak bisa menjawab pertanyaan saya..
16274
Vegetarian / Re: Kentucky Fried Cruelity
« on: 09 July 2007, 06:07:16 PM »
[at] Sdr. Kalya dan Sdr. Hartono
3 - 6 bulan itu "dosis" yang saya buat sendiri..
Misalnya kalau mau makan gitu.. Tapi bagusnya sih dihindari..
Tapi misalnya kalau kepengen banget ya goreng sendiri sajalah
Beli saja bumbunya yang dijual di supermarket dan ayam negri,
walau kecil tapi lebih safety..
Saya secara pribadi jarang makan, kepikiran untuk makan pun kagak,
habis pikirnya gini sih, di USA sana dikategorikan junk food
koq di sini TOP banget ya junk food tu
Malahan yang habis makan di KFC, dll bangga kali..
Seolah2 menunjukkan harta / materi
Memang secara sepintas iya..
Tapi efeknya untuk kesehatan itu sangat buruk..
3 - 6 bulan itu "dosis" yang saya buat sendiri..
Misalnya kalau mau makan gitu.. Tapi bagusnya sih dihindari..
Tapi misalnya kalau kepengen banget ya goreng sendiri sajalah
Beli saja bumbunya yang dijual di supermarket dan ayam negri,
walau kecil tapi lebih safety..
Saya secara pribadi jarang makan, kepikiran untuk makan pun kagak,
habis pikirnya gini sih, di USA sana dikategorikan junk food
koq di sini TOP banget ya junk food tu
Malahan yang habis makan di KFC, dll bangga kali..
Seolah2 menunjukkan harta / materi
Memang secara sepintas iya..
Tapi efeknya untuk kesehatan itu sangat buruk..
16275
Studi Sutta/Sutra / Re: Buku "mantra penyembuh kanker" oleh Master Lu
« on: 09 July 2007, 04:06:35 PM »Quote from: Hedi KasmantoSama.. saya juga Theravada Cheesynah apakah anda merasa kalo Mantra tersebut datang dari mulut sang Buddha sendiri? dan sang Buddha kluarin mantra itu supaya nanti difuture bisa dibuktiin kalo mantra itu cuma 'alat' untuk penyembuhan dan bukannya Mantra itu sendiri yg menyembuhkan? ngerti yg saya maksud Bro?..
Menurut saya, ada juga peranannya, jika tidak, tidak mungkin ada pepatah China yang mengatakan Penyakit berasal dari Pikiran Timbulnya penyakit bisa jadi karena hasil karma buruk yang berbuah. Dan seperti yang kita ketahui pikiran adalah pelopor dan pembentuk tindakan. Jadi untuk sebagai balancingnya maka kita harus banyak berbuat atau berpikiran baik. Salah satu bentuk berbuat atau berpikiran baik adalah dengan membaca mantra.
Karena dokter juga tidak bisa menyembuhkan semua penyakit. Tidak disembuhkannya suatu penyakit diakibatkan kumpulan karma buruk yang terlampau banyak, sehingga dokter yang berusaha mematangkan karma baik (dengan pengobatan) juga belum membuahkan hasil.
Anda sangat pintar dalam bertanya Sdr. El Sol. Genius. Salut untuk Anda.
Saya tidak bisa menjawab pertanyaan Anda mengenai apakah mantra tersebut apa keluar dari mulut Sang Buddha sendiri atau tidak.
Karena saya tidak tahu apakah pada kehidupan masa lalu, saya pernah bersua dengan Sang Buddha secara langsung atau tidak.
Jadi saya hanya bisa merujuk dari bukti sejarah yang ada, yaitu tertuang dalam kitab Mahayana.
Dan sebagai alasan lebih lanjut, Anda mungkin bersedia membabarkan kepada saya kenapa Anda percaya Sang Buddha padahal Anda belum pernah bertemu dengan beliau pada kehidupan ini. Dan juga menemukan Dhamma, ajaran beliau dari buku dan bukti peninggalan sejarah yang ada.
Apa yang menjadi alasan Anda percaya dan mendalami Buddha itulah jawabannya atas pertanyaan Anda sendiri