Namo Buddhaya,
Wah mulai banyak yang reply, sebelumnya terima kasih buat semua kawan-kawan di Dhammacitta.
Bro Triyana yang baik, bila seseorang yang belum mendalami mengenai rokok mungkin menganggap setiap asap rokok sama saja, padahal bagi mereka yang telah mendalami (perokok tulen) mereka bisa membedakan antara rokok gudang garam dengan ji sam su misalnya..
Demikian juga pengertian Moksa dan Nibbana berbeda, karena pada waktu moksa ada atman yang kembali kepada Paramatman, sedangkan Nibbana Buddhis tak ada atman, yang ada hanya kumpulan unsur-unsur kemelekatan (pancakhandha) yang timbul oleh kondisi-kondisi
Berhentinya kondisi-kondisi itulah yang disebut Nibbana.
Menurut perkiraan saya moksa adalah masuk ke alam Jhana (yang dapat turun dan terlahir kembali). Sedangkan Nibbana adalah terlepas/terbebas dari seluruh 31 alam kehidupan dan tak akan terlahir kembali.
Bro Fabian yang baik, didalam Agama Hindu memang mengakui adanya Atman (
http://en.wikipedia.org/wiki/Ātman_(Hinduism) ) tetapi kita tidak boleh serta merta mengangap hal tersebut keliru, didalam Agama Buddha-pun dikenal Atman (
http://en.wikipedia.org/wiki/Ātman_(Buddhism) ).
Tentang pengertian Moksa dan
Pencapaian Nibbana/Nirvana juga tidak dapat dikatakan suatu hal yang berbeda, dalam bahasa mungkin tapi tidak dalam arti. Saya kira bro Febian salah memaknai Diri dan diri, didalam Agama Buddha dikenal adanya
Diri yaitu hakikat Kebuddhaan seseorang yang sudah ada, sekarang ada dan akan tetap ada didalam orang tersebut. Sedangkan
diri adalah rasa keakuan anda yang terdelusi oleh avidya. Ketika seseorang mencapai Kebuddhaan individualitas-nya tidaklah lenyap tetapi Kesadaran terdalam orang tersebut menjadi tercerahkan dan mengetahui segalanya.
Dr. Kosho Yamamoto, who translated the entire Mahāparinirvāṇa Sūtra into English, tells of how the Buddha speaks in that scripture of doctrines previously not articulated.
Now, in order to correct people’s misunderstanding of the Dharma, the Buddha - according to Yamamoto - tells of how He speaks of the positive qualities of nirvana, which includes the self:
"He [i.e. the Buddha] says that he is now ready to speak about the undisclosed teachings. Men abide in upside-down thoughts. So he will now speak of the affirmative attributes of Nirvana, which are none other than the Eternal, Bliss, the Self and the Pure.[16]"
"
The true self of the Buddha is indeed said to be pure, real and blissful, and to be attainable by anyone in the state of mahāparinirvāna"
"the Mahabheriharaka Sutra insists: "... at the time one becomes a Tathagata, a Buddha, he is in nirvana, and is referred to as 'permanent', 'steadfast', 'calm', 'eternal', and 'Self' [atman]"
"" Similarly, the Śrīmālā Sūtra declares unequivocally: "When sentient beings have faith in the Tathagata [Buddha] and those sentient beings conceive [him] with permanence, pleasure, self, and purity, they do not go astray. Those sentient beings have the right view. Why so? Because the Dharmakaya [ultimate nature] of the Tathagata has the perfection of permanence, the perfection of pleasure, the perfection of self, the perfection of purity. Whatever sentient beings see the Dharmakaya of the Tathagata that way, see correctly."
"An early Buddhist tantra, the Guhyasamājā Tantra, declares: "The universal Self of entities sports by means of the illusory samādhi. It performs the deeds of a Buddha while stationed at the traditional post" (i.e. while never moving). The same tantra also imbues the self with radiant light (a common image): "The pure Self, adorned with all adornments, shines with a light of blazing diamond ..."
"the All-Creating King Tantra (the Kunjed Gyalpo Tantra, a scripture of the Nyingma school of Tibetan Buddhism, also designated a sutra) has the primordial Buddha, Samantabhadra, state, "... the root of all things is nothing else but one Self … I am the place in which all existing things abide."[29]"
"Furthermore, the Tibetan Buddhist scripture entitled The Expression of Manjushri's Ultimate Names (Mañjuśrī-nāma-saṅgīti), as quoted by the Tibetan Buddhist master, Dolpopa,[30] applies the following terms to the Ultimate Buddhic Reality:
"the Pervasive Lord"
"the Supreme Guardian of the world"
"Buddha-Self"
"the Beginningless Self"
"the Self of Thusness"
"the Self of primordial purity"
"the Source of all"
"the Single Self"
"the Diamond Self"
"the Solid Self"
"the Holy, Immovable Self"
"the Supreme Self"
"the Supreme Self of All Creatures".
"Moreover, with reference to one of Vasubandhu's commentarial works, Dolpopa affirms the reality of the pure self, which is not the worldly ego, in the following terms:
"... the uncontaminated element is the buddhas' supreme Self ... because buddhas have attained pure Self, they have become the Self of great Selfhood. Through this consideration, the uncontaminated is posited as the supreme Self of buddhas."[31]"
The 14th Dalai Lama on the "subtle person or self"In 2005, commenting on the Tibetan Book of the Dead, a text in the highest yoga tantra, the 14th Dalai Lama explained how this tantra conceives both of a temporary person, and a subtle person or self, which it links to the Buddha nature. He writes:
… when we look at [the] interdependence of mental and physical constituents from the perspective of Highest Yoga Tantra, there are two concepts of a person. One is the temporary person or self, that is as we exist at the moment, and this is labeled on the basis of our coarse or gross physical body and conditioned mind, and, at the same time, there is a subtle person or self which is designated in dependence on the subtle body and subtle mind. This subtle body and subtle mind are seen as a single entity that has two facets. The aspect which has the quality of awareness, which can reflect and has the power of cognition, is the subtle mind. Simultaneously, there is its energy, the force that activates the mind towards its object – this is the subtle body or subtle wind. These two inextricably conjoined qualities are regarded, in Highest Yoga Tantra, as the ultimate nature of a person and are identified as buddha nature, the essential or actual nature of mind.[32]
Sedangkan dalam aliran Theravada dari buku-buku yang saya baca juga membenarkan adanya suatu Diri (ingat bukan diri dengan d kecil) walaupun dengan bahasa yang berbeda Mind contohnya atau Kesadaran dll tetapi pada hakekatnya mengafirmasi bahwa orang yang mencapai tataran Arahat tidak kehilangan individualitasnya. Contoh nyata lainnya kalau kita melihat Bhikku di Thailand yang oleh masyarakat luas dianggap telah mencapai KeArahatan saya yakin tetap memiliki individualitas walaupun kemungkinan besar amat berbeda dengan kita orang biasa yang individualitasnya terdelusi.
Tentang Moksa saya kira sudah jelas bahwa ia telah terbebas dari lingkaran reinkarnasi merujuk pada definisi :
In Indian religions, Moksha (Sanskrit: मोक्ष mokṣa) or Mukti (Sanskrit: मुक्ति), literally "release" (both from a root muc "to let loose, let go"),
is the liberation from samsara and the concomitant suffering involved in being subject to the cycle of repeated death and rebirth (reincarnation).
Demikian dari saya dan silahkan didebat, kritik dan sanggah