Namo Buddhaya,
Semua sumber yang saya gunakan disini cukup kompeten :
1.
http://Http://www.accesstoinsight.org = Sumber ajaran Theravada terlengkap dan dibimbing oleh Bhante-bhante jujur dan terpelajar.
2. Ajahn Punnadhammo = Ajahn Punnadhammo is abbot (Kepala Vihara) of the Arrow River Forest Hermitage in northern Ontario.
Baik langsung saja:menurut Bro Triyana, apakah ajaran Theravada tidak lengkap? dan Dhamma belum sempurna dibabarkan? mengingat dalam Theravada hanya diajarkan 6 jenis kesadaran, dan tidak diajarkan mengenai diri BESAR atau kecil.
bisakah mencantumkan di sini, referensi sehubungan dengan kesadaran yg ada banyak ini dan diri besar kecil ini?
Saya tidak berani mengatakan ajaran Theravada tidak lengkap namun menurut Bhante The venerable Prof Walpola Sri Rahula Maha Thera (1907-1997) seperti ini :
Some people think that Voidness or Sunyata discussed by Nagarjuna is purely a Mahayana teaching. It is based on the idea of Anatta or non-self, on the Paticcasamuppada or the Dependent Origination, found in the original Theravada Pali texts. Once Ananda asked the Buddha, "People say the word Sunya. What is Sunya?" The Buddha replied, "Ananda, there is no self, nor anything pertaining to self in this world. Therefore, the world is empty." This idea was taken by Nagarjuna when he wrote his remarkable book, "Madhyamika Karika". Besides the idea of Sunyata is the concept of the store-consciousness in Mahayana Buddhism which has its seed in the Theravada texts.
The Mahayanists have developed it into a deep psychology and philosophy.http://www.urbandharma.org/udharma3/theramaya.htmlbisakah mencantumkan di sini, referensi sehubungan dengan kesadaran yg ada banyak ini dan diri besar kecil ini?The Yogācāra textual corpusSutrasThe Unravelling the Mystery of Thought Sutra (Saṃdhinirmocana Sūtra, 2nd century CE) was the seminal Yogācāra sutra and continued to be a primary referent for the tradition. Also containing Yogācāra elements were the Pratyutpanna Samādhi Sūtra (1st century CE) and Daśabhūmika Sūtra (pre-3rd century CE).[12] The later Descent into Laṅkā Sūtra (Laṅkāvatāra Sūtra, 4th century CE) also assumed considerable importance.[13] Other prominent Yogācāra sutras include the Śrīmālādevīsiṃhanāda Sūtra and the Ghanavyūha Sūtra.[14]
Five treatises of Maitreya
Among the most important texts to the Yogācāra tradition to be the Five Treatises of Maitreya. These texts are said to have been related to Asaṅga by the Buddha Maitreya. They are as follows:
Ornament for Clear Realization (Abhisamaya-alaṅkāra, Tib. mngon-par rtogs-pa'i rgyan)
Ornament for the Mahāyāna Sutras (Mahāyāna-sūtra-alaṅkāra, Tib. theg-pa chen-po'i mdo-sde'i rgyan)
Sublime Continuum of the Mahāyāna (Ratna-gotra-vibhāga, Tib. theg-pa chen-po rgyud bla-ma'i bstan)
Distinguishing Phenomena and Pure Being (Dharma-dharmatā-vibhāga, Tib. chos-dang chos-nyid rnam-par 'byed-pa)
Distinguishing the Middle and the Extremes (Madhyānta-vibhāga, Tib. dbus-dang mtha' rnam-par 'byed-pa)
A commentary on the Ornament for Clear Realization called "Clarifying the Meaning" by Haribhadra is also often used, as is one by Vimuktisena.
Most of these texts were also incorporated into the Chinese tradition, which was established several centuries earlier than the Tibetan. However, the Ornament for Clear Realization is not mentioned by Chinese translators up to the 7th century, including Xuanzang, who was an expert in this field. This suggests it may possibly have emerged from a later period than is generally ascribed to it.
Other textsVasubandhu wrote three foundational texts of the Yogācāra: the Treatise on the Three Natures (Sanskrit: Trisvabhāva-nirdeśa, Tib. Rang-bzhin gsum nges-par bstan), the Treatise in Twenty Stanzas (Skt: Viṃśaṭikā-kārikā) and the Treatise in Thirty Stanzas (S: Triṃśikaikā-kārikā). He also wrote an important commentary on the Madhyantavibhaṅga. According to Buddhist scholar Jay Garfield:
While the Trisvabhāva-nirdeśa is arguably the most philosophically detailed and comprehensive of the three short works on this topic composed by Vasubandu, as well as the clearest, it is almost never read or taught in contemporary traditional cultures or centers of learning. The reason may be simply that this is the only one of Vasubandhu’s root texts for which no autocommmentary exists. For this reason, none of Vasubandhu’s students composed commentaries on the text and hence there is no recognized lineage of transmission for the text. So nobody within the Tibetan tradition (the only extant Mahāyāna scholarly tradition) could consider him or herself authorized to teach the text. It is therefore simply not studied, a great pity. It is a beautiful and deep philosophical essay and an unparalleled introduction to the Cittamatra system.
Authorship of critical Yogācāra texts is also ascribed to Asaṅga personally (in contrast to the Five Treatises of Maitreya). Among them are the Mahāyāna-saṃgraha and the Abhidharma-samuccaya. Sometimes also ascribed to him is the Yogācārabhūmi Śāstra, a massive encyclopedic work considered the definitive statement of Yogācāra, but most scholars believe it was compiled a century later, in the 5th century.
Other important commentaries on various Yogācāra texts were written by Sthiramati (6th century) and Dharmapāla (7th century), and an influential Yogācāra-Mādhyamaka synthesis was formulated by Śāntarakṣita (8th century).
Yogacara and the AbsoluteAnother scholar sees a Buddhist Absolute in Consciousness. Writing on the Yogacara school of Buddhism, Dr. A. K. Chatterjee remarks: "The Absolute is a non-dual consciousness. The duality of the subject and object does not pertain to it. It is said to be void (sunya), devoid of duality; in itself it is perfectly real, in fact the only reality ...There is no consciousness of the Absolute; Consciousness is the Absolute."
Mahaparinirvana SutraDr. 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.
here we read in words attributed to the Buddha:
"... it is not the case that they [i.e. all phenomena] are devoid of the Self. What is this Self? Any phenomenon ["dharma"] that is true ["satya"], real ["tattva"], eternal ["nitya"], sovereign/autonomous ["aishvarya"] and whose foundation is unchanging ["ashraya-aviparinama"] is termed 'the Self' [atman]." (translated from Dharmakṣema's version of the Mahayana Mahaparinirvana Sutra)
ZenThe Zen Buddhist master, Sekkei Harada, likewise speaks of a true Self in his explications of Zen Buddhism. This true Self is found when one "forgets the ego-self".[17] Harada states that the doctrine of "no-self" really means awakening to a self that is without any limits and thus invisible: "No-self means to awaken to a Self that is so vast and limitless that it cannot be seen."[18] Harada concludes his reflections on Zen Buddhism by speaking of the need for an almost passionate encounter with the "person" of the essential True Self:
… in our lifetime there is only one person we must encounter, one person we must meet as though we were passionately in love. That person is the essential Self, the true Self. As long as you don’t meet this Self, it will be impossible to find true satisfaction in your heart …
Tathāgatagarbha SūtraAnalogously, Professor Michael Zimmermann, a specialist on the Tathāgatagarbha Sūtra, writes: "the existence of an eternal, imperishable self, that is, buddhahood, is definitely the basic point of the Tathagatagarbha Sutra".
the Mahabheriharaka Sutra 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]."Srimala SutraSimilarly, 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."