Pembakaran Api Homa

[kosdi]

bro hedi tantenya kasian banget yah....
kasi penjelasan donk. buddhism itu bagaimana aslinya
smoga smua makhluk berbahagia. 

Sudah dijelasin se, dia udah pindah, dan dia sudah nyaman dengan K ya apa boleh buat.. Itu papan2 leluhur nya aja semua udah dibakar

 

[Forte]

 

[Sukma Kemenyan]

Papan Leluhur dibakar ?

Walaupun ga masuk akal tuh papan...

Kenapa ga hargai tuh Papan yang udah dijaga sama Bokap, Kakek en Leluhurnya ?

Bener-bener Missionaris buajingan smoa...
dari rata-rata kasus yg pernah kudengar... Hasutan pendeta terkait yg "maksa" bakar

[Forte]

dari rata-rata kasus yg pernah kudengar... Hasutan pendeta terkait yg "maksa" bakar

Karena dianggap menduakan Tuhan a.k.a memuja berhala

[Hikoza83]

wah, pada OOT nih.
dr ttg pembakaran api homa sampe cerita misionaris Kr.
back to topic plz...


By : Zen

[Forte]

sorry bro.. 

[Kelana]

Mengenai Api Homa. Sepertinya perlu ada penjelasan dari para pemimpin upacara api homa mengenai sejarah dan seluk beluknya. Jika fungsi upacara api homa hanya sebatas agar pikiran kita selalu terbuka atau tidak melekat, agak aneh juga ya. Seperti Sdr. Hedi katakan kenapa tidak disumbangkan ke yang membutuhkan, toh juga merupakan cara melatih melepas dan dampaknya lebih nyata dari pada dibakar jadi abu. Dan jika tradisi ini diteruskan tanpa ada penjelasan secara berkesinambungan, nanti jangan-jangan besok-besok ada yang bakar anak atau orang tua dengan tujuan agar tidak melekat pada anak dan ortu, kan gawat tuh    nanti kita kembali ke jaman jahiliah (pinjem istilah tetangga  ).
Dari keberadaannya, saya mencium adanya indikasi bahwa tradisi ini ada kaitannya dengan kaum brahmana yang sering menggunakan api dalam upacara baik sebagai alat atau juga sebagai obyek puja. Seingat saya, kadangkala Sang Buddha pernah mengkritisi sikap para pemuja api ini.

KUCING SANG GURU
Setiap kali guru siap untuk melakukan ibadat malam, kucing asrama mengeong-ngeong, sehingga mengganggu orang yang sedang berdoa. Maka ia menyuruh supaya kucing itu diikat selama ibadat malam.

Lama sesudah guru meninggal, kucing itu masih tetap diikat selama ibadat malam. Dan setelah kucing itu mati, dibawalah kucing baru ke asrama, untuk dapat diikat sebagaimana biasa terjadi selama ibadat malam.

Berabad-abad kemudian kitab-kitab tafsir penuh dengan tulisan ilmiah murid-murid sang guru, mengenai peranan penting seekor kucing dalam ibadat yang diatur sebagaimana mestinya.

(Burung Berkicau, Anthony de Mello SJ, Yayasan Cipta Loka Caraka, Cetakan 7, 1994)

Saya pernah baca kisah seperti ini, tapi bukan dari Anthony de Mello SJ, tapi dari kisah Zen.

[davit_c]

Wah, saya baru tahu ttg api homa ini...
Menurut saya, api homa ini malah lebih mirip pada pemujaan api... tanpa ada penjelasan yang jelas tentang asal usul, pengertian dan manfaat ttg ritual atau tradisi ini, sepertinya malah akan lebih banyak berkembang pada pandangan salah...
Saya malah lebih setuju jika ingin mengurangi kemelekatan, justru lebih baik jika barang2 tersebut di sumbangkan...
Hmm... kyknya diskusi ttg api homa ini akan menjurus ke diskusi antar aliran...

[Pitu Kecil]

Saya pernah ikut tentang Pembakaran Api Homa :
saya dengar kalau makanan itu dilemparkan ke api dan dibakar serta dibaca mantra dan paritta maka Mahkluk2 halus serta yang setan kelaparan bisa memakannya.

Banyak sekali Pro dan Kontra tentang hal ini, menurut dari orang yang bisa melihat makhluk halus saat pembakaran itu banyak sekali Makhluk2 halus yang datang dan berebut menghirup asap dari makanan yang dibakar oleh api itu.

Asal mula saya kurang paham, tapi yang saya tahu asal mula dari India(saya lupa ceritanya), dan sekarang di Tibet dijadikan Tradisi.

Saya pernah makhluk2 halus juga butuh makanan, dan bukan hanya manusia.

Mohon maaf jika ada kesalahan mohon dikoreksi.
 

[JH sugathadasa]

hi all mo ikut nimbrung nih..

saya pernah beberapa kali ikut puja api homa (cetya vajrayana buddha jakarta) dan juga event yg diadain oleh Hai Tao Fashe (yayasan buddha amitabha).

ada yg mo saya luruskan bahwa yg dibakar itu hanya beberapa porsi kecil berupa mangkok2 kecil makanan.
dan bukan makanan berdus-dus dibakar2in gitu...

dan selama saya ikut di acara itu, ga pernah ada liat bakar baju2 gitu.

[Pitu Kecil]

hi all mo ikut nimbrung nih..

saya pernah beberapa kali ikut puja api homa (cetya vajrayana buddha jakarta) dan juga event yg diadain oleh Hai Tao Fashe (yayasan buddha amitabha).

ada yg mo saya luruskan bahwa yg dibakar itu hanya beberapa porsi kecil berupa mangkok2 kecil makanan.
dan bukan makanan berdus-dus dibakar2in gitu...

dan selama saya ikut di acara itu, ga pernah ada liat bakar baju2 gitu.

Bro JH sugathadasa salam kenala.
Saya juga pernah ikut yang Hai Tao Fa She, memang benar hanya membakar beberapa Porsi kecil saja.
Ohh Iya Hai Tao Fa She dari Life Association / Life Tv bukan dari "Yayasan Buddha Amitabha"

SAya pun belajar banyak dari Hai Tao Fa She, saya salut kepadanya yang bisa expansi bergitu besar dan mengajarkan banyak hal.
 

[SandalJepit]

gw iseng-iseng search di wikipedia tentang api homa:
http://en.wikipedia.org/wiki/Homa_(ritual)

Homa (ritual)
Homa (also known as homam or havan) is a Sanskrit word which refers to any ritual in which making offerings into a consecrated fire is the primary action. [1] The words homa/homam/havan are interchangeable with the word Yagna. Homas are an important religious practise in Hinduism, Buddhism and Jainism.

http://en.wikipedia.org/wiki/Jainism#Jain_worship_and_rituals

Jainism, while having no creator God, is not atheistic. The notion of god is replaced by the notion of "the own nature of things" (vastu-svs-bhavah-dharmah).

Main Points in Jainism



    * Every living being has a soul.
    * Every soul is potentially divine and has the innate qualities of infinite knowledge infinite perception, infinite power, and infinite bliss. Have benevolence for all living beings..
    * Therefore, regard every living being as yourself and harm no one.
    * Every soul is born as a celestial, human, sub-human or hellish being according to its own karmas.
    * Every soul is the architect of its own life, here or hereafter.
    * When a soul becomes freed from karmas, it gets God-consciousness (infinite knowledge, infinite perception, infinite power, and infinite bliss) and becomes liberated.
    * Right faith, Right knowledge and Right Conduct (triple gems of Jainism) provide the way to this realisation.
    * Non-violence (Ahimsa) is the basis of right faith, the condition of right knowledge and the kernel of right conduct.
    * Control your senses.
    * Limit your possessions and lead a pure life of usefulness to yourself and others. Ownership of an object by itself is not possessiveness; however attachment to an object is possessiveness
    * Enjoy the company of the holy and better qualified, be merciful to those who are afflicted and be tolerant towards those who are perversely inclined.
    * Four things are difficult to attain by a soul: human birth, knowledge of the law, faith in it and the pursuit of the right path.
    * It is important not to waste human life in evil ways. Instead, we should strive to rise up on the ladder of spiritual evolution.

Jains are not a part of the Vedic Religion (Hinduism).[15] [16] [17] Ancient India had two philosophical streams of thought: The Shramana philosophical schools, represented by Jainism and Buddhism; and the Brahmana/Vedic/Puranic schools represented by Vedanta, Vaishnava and other movements. Both streams are subset of the Dharmic family of faith and have existed side by side for many thousands of years, influencing each other.[18]

http://en.wikipedia.org/wiki/Buddhism_and_Jainism

Jainism and Buddhism are the two branches of the Shramana tradition that still exist today. Until recently Jainism was largely confined to India, while Buddhism has largely flourished in countries outside of India. However the two traditions share remarkable similarities.

Buddhism separates itself from the Jain tradition by teaching an alternative to "extreme asceticism". Even though it is said that, during prince Siddhartha's life (before the great enlightenment) he undertook many fasts, penances and austerities, the descriptions of which are elsewhere found only in the Jain tradition (for example, the penance by five fires, plucking of hair, and the consumption of food using only one's cupped hands). Ultimately the Buddha abandoned reliance upon these methods on his discovery of the Middle Way (Magga). Some Buddhist teachings, principles, and terms used in Buddhism are identical to those of Jainism, but they may hold very different meanings for each. For example, although both Buddhists and Jains had nuns orders, only in Buddhism, Pali texts record unequivacally Buddha saying that a woman has the ability to obtain Nirvana in the Buddha Dhamma and Vinaya. In contrast, the Jains are divided with the Digambara Jains making the opening statement: There is moksa for men only, not for women; The Svetambara Jains: There is moksa for women[1]

However, it is interesting to note that even under the Jain tradition, there exist a non-extreme pathway. While the Jain Sadhu and Sadhvi are referred to as the Sramans and Sramanis, the Shravak and Shravika are household men and women (Grihastha), respectively, who have not abandoned the worldly affairs, i.e. not having obtained "Diksha", but are still following the religious guidelines, in the given constraints. There are separate norms that have been prescribed for the Shravak and Shravika under the Jain tradition.

Similarities and differences in Jain and Buddhist terminology

The common terms in Buddhism and Jainism:

    * Shramana
    * Nirvana: (the definition is different in the two traditions)
    * Arhat: the term is used somewhat similarly.
    * Dharma
    * Jina
    * Acharya (chief of the orders)
    * Sutra (scriptures)
    * Indra/Shakra (chief of the gods)

The terms that are used with different meanings:

    * Pudgala
    * Siddha

Common Symbols:

    * Pratima, foot prints
    * Stupa
    * The dharma-chakra
    * The swastika
    * The trirathna
    * The ashta-mangalas
    * Minor devas

Vegetarianism is required for both monks and laity in Jainism. In Buddhism, the monks in China, Japan, Korea and Vietnam are vegetarian; however strict vegetarianism is not required. By monastic tradition, a monk should eat whatever is placed in his bowl when begging food. The exceptions to not eat given meat were if the monk knew an animal was killed especially for him or he heard the animal being killed.
Sculpture of the two Jain tirthankaras Rishabhadeva (left) and Mahavira (right). Photographed at the British Museum
Sculpture of the two Jain tirthankaras Rishabhadeva (left) and Mahavira (right). Photographed at the British Museum

Buddhist writings reflect that Jains had followers by the time Buddha lived. Suggesting close correlations between the teachings of the Jains and Buddha, the Majjhima Nikaya relates dialogues between Buddha and several members of the Nigantha (Jain) community, sometimes resulting in the latter's acceptance of Buddha as a teacher.

In many instances, both philosophies continue to share similar Prakrit terminology for important themes and teachings but may differ significantly in interpretation and meaning. This method of teaching adopted by the Buddha points to the pragmatic aspect of Buddha's style of teaching wherein the Buddha uses words and terms that are familiar to the audience instead of introducing new and complex technical jargon. In this way, Buddhism sought to appeal to a broad audience.

Some Jains consider Jainism to be an ancient religion and school of thought that predates Buddhism since they have records of other Jinas. Buddhism too can claim great antiquity as it records several Buddhas predating Sakyamuni Buddha in the "Buddhavamsa". Sakyamuni also clearly states that he is following the "tradition of the Buddhas",

    "But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms"

Both Buddha and Mahavira might have built upon the pre-existing meditative teachings in north-eastern India at that time, which also explains some of the similarities in terminolgy.

One of its two most revered teachers, Mahāvīra (599 - 527 BC according to Jains, though some scholars prefer 549-477 BC1), was possibly a senior contemporary of the Buddha whose philosophy, sometimes described as dynamism or vitalism, was a blend of the earlier Jain teacher Pārśvanātha's (877-777 BC) order and the reforms instituted by Mahavira himself. Debates between Buddhists and Jains are recorded in Jain texts, and dialogues between Jains and the Buddha are included in Buddhist texts. (See also the "Origins" section, above.).

Indian Buddhist tradition categorized all non-buddhist schools of thought as "Pasanda" (Pasanda means to throw a noose or pasha -- since these schools foster wrong view which tend to bind and ensnare rather than free the mind). The difference between the schools of thought are outlined in the Saamannaphala Sutta of the Digha Nikaya.

[nyanadhana]

  aku baru dapat informasi bahwa api homa bukanlah Buddhism ,itu hanya integrasi Hinduistik yang akhirnya diadopsi oleh umat awam Buddhist yang mistik dan salah pengertian.Thanks

[SandalJepit]

aku baru dapat informasi bahwa api homa bukanlah Buddhism ,itu hanya integrasi Hinduistik yang akhirnya diadopsi oleh umat awam Buddhist yang mistik dan salah pengertian.Thanks

dalam beragama tidak ada yang salah dan tidak ada yang benar, karena saya dan anda sama-sama tidak bisa membuktikan sendiri konsep-konsep  dalam agama-agama tersebut. Dipandang dari segi mistik, dalam semua agama pasti terdapat juga kisah-kisah mistik koq.

 menurut pandangan pribadi saya, Buddhisme dan Jainisme saling mempengaruhi satu sama lainnya. misalnya: Tradisi ke-Bhiksu-an di agama Buddha ternyata berasal dari Jainisme, teknik-teknik meditasi, lambang swastika,dll.

[Pitu Kecil]

aku baru dapat informasi bahwa api homa bukanlah Buddhism ,itu hanya integrasi Hinduistik yang akhirnya diadopsi oleh umat awam Buddhist yang mistik dan salah pengertian.Thanks

dalam beragama tidak ada yang salah dan tidak ada yang benar, karena saya dan anda sama-sama tidak bisa membuktikan sendiri konsep-konsep  dalam agama-agama tersebut. Dipandang dari segi mistik, dalam semua agama pasti terdapat juga kisah-kisah mistik koq.

 menurut pandangan pribadi saya, Buddhisme dan Jainisme saling mempengaruhi satu sama lainnya. misalnya: Tradisi ke-Bhiksu-an di agama Buddha ternyata berasal dari Jainisme, teknik-teknik meditasi, lambang swastika,dll.

Betul yang anda katakan, baiknya yang tidak suka akan hal itu yahhhh... jangan ikut!
yang mau ikut silakan.