Buddhisme Awal, Sekte dan Tradisi > Tibetan

Praktik Purifikasi 35 Buddha Pengakuan

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xenocross:
Salah satu praktek pendahuluan adalah pengakuan (confession) untuk mempurifikasi karma buruk dan menyingkirkan halangan-halangan praktek dharma.
Salah satu praktek pengakuan paling direkomendasikan adalah praktek purifikasi 35 Buddha.
Untuk praktek ini, dianjurkan telah menerima transmisi dari seorang guru yg sebelumnya telah menerimanya juga. (saya sudah terima transmisi 2x, pertama dari Lama Dagpo Rinpoche, kedua oleh orang lain. Transmisi itu hanya berupa pembacaan teks dan kita mendengar, sebagai pengesahan? transmisi silsilah otentik tak terputus)
Rincian ada dalam buku praktek purifikasi 35 Buddha diterbitkan oleh Kadam Choeling Bandung.

xenocross:

Dari website Ven. Thubten Chodron:

The text that we will study now is the Sutra of the Three Heaps (Skt: Triskandhadharmasutra). The three heaps or collections of activities that we do in conjunction with it are confessing (revealing our unskillful actions), rejoicing, and dedicating. This sutra is found within a larger sutra, The Stack of Jewels Sutra (Skt: Ratnakutasutra) in the chapter called “The Definitive Vinaya.”
Nagarjuna wrote a commentary to this sutra entitled The Bodhisattva’s Confession of Ethical Downfalls (Skt: Bodhipattidesanavrtti), which is the name we often use in English to refer to the practice.
Why do we need to purify? Because our mind is full of rubbish. Have you noticed that your mind is full of all sorts of illogical thoughts, disturbing emotions, and obsessions? These afflictions are not the nature of the mind. They are like clouds covering the clear sky. They are temporary and can be removed. It is to our advantage to remove them. Why? We want to be happy and peaceful and to be free from suffering, and we want others to be so as well.
From our own experience, we know that under the influence of the afflictions – disturbing attitudes and negative emotions – we act in ways that harm ourselves and others. The results of these actions can go on a long time after the action itself has stopped. These two – afflictions and actions (karma) – are the true origins of our suffering, and we need to eliminate them. To do this, we must realize emptiness, the deeper mode of existence. To do this, we must develop concentration, and to do this, we first need to abandon destructive actions, engage in positive ones, and purify the destructive actions we have created in the past. The practice of prostrating to the thirty-five Buddhas and reciting and meditating on the meaning of “The Bodhisattva’s Confession of Ethical Downfalls” is a potent method to purify the karmic imprints that obscure our mind, prevent us from gaining Dharma
realizations, and lead us to suffering.
Our mind is like a field. Before we can grow anything, such as realizations of the path, in it, we have to clean the field, fertilize it, and plant the seeds. Prior to planting the seeds of listening to Dharma teachings, we need to clear away the garbage in the field of the mind by doing purification practices. We fertilize our mind by doing practices which accumulate positive potential.
Purification practice is very helpful spiritually as well as psychologically. A lot of the psychological problems we have stem from negative actions we’ve done in this life and previous lives. So the more we do purification practice, the more we learn to be honest with ourselves. We stop denying our internal garbage, come to grips with what we’ve said and done, and make peace with our past. The more we’re able to do this, the happier and more psychologically well-balanced we’ll be. This is a benefit that purification brings this life.

Purification is also helpful for us spiritually and benefits us in future lives. It’s going to take us many lifetimes to become a Buddha, so making sure we have good future lives in which we can continue to practice is essential. Purification eliminates negative karmic seeds that could throw us into an unfortunate rebirth in the future. In addition, by eliminating karmic seeds, purification also removes the obscuring effect they have on our mind. Thus we will be able to understand the teachings better when we study, reflect, and meditate on them.
So to progress spiritually, we need to purify.
Despite all these benefits to be derived from revealing and purifying our mistakes, one part of our mind has some resistance to it. There’s the thought, “I’m ashamed of the things that I’ve done. I’m afraid that people will know what’s going on in my mind and then they won’t accept me.” With this in the back of our mind, we cover up what we’ve done and what we’ve thought to the point where we can’t even be honest with ourselves, let alone with the
people we care about. This makes for a painful mind/heart.
The word “shak pa” in Tibetan is often translated as “confession,” but it actually means to reveal or to split open. It refers to splitting open and revealing the things we’re ashamed of and have hidden from ourselves and others. Instead of our garbage in a container festering under the ground, growing mold and gook, we break it open and clean it out. When we do, all the festering mess clears up because we stop justifying, rationalizing, suppressing,
and repressing things. Instead, we just learn to be honest with ourselves and admit, “I made this mistake.” We are honest but we don’t exaggerate it either, saying, “Oh, I’m such an awful person. No wonder no one loves me.” We just acknowledge our mistake, repair it, and go on with our life.

The Four Opponent Powers
Power of Regret
Power of Reliance/Repairing the Relationship
Power of Determination not to Repeat the Action
Power of Remedial Action


Purification is done by means of the four opponent powers. The first one is the power of regret for having acted in a harmful way. Note: this is regret, not guilt. It’s important to differentiate these two. Regret has an element of wisdom; it notices our mistakes and regrets them. Guilt, on the other hand, makes a drama, “Oh, look what I’ve done! I’m so terrible.
How could I have done this? I’m so awful.” Who is the star of the show when we feel guilty?
Me! Guilt is rather self-centered, isn’t it? Regret, however, isn’t imbued with selfflagellation.
Deep regret is essential to purify our negativities. Without it, we have no motivation to purify. Thinking about the suffering effects our actions have on others and on ourselves stimulates regret. How do our destructive actions hurt us? They place negative karmic seeds on our own mindstream, and these will cause us to experience suffering in the future.
The second opponent power is the power of reliance or the power of repairing the relationship. When we act negatively, generally the object is either holy beings or ordinary beings. The way to repair the relationship with holy beings is by taking refuge in the Three Jewels. The relationship with the holy beings was damaged by our negative action and the thought behind it. Now we repair that by generating faith and confidence in our spiritual
mentors and the Three Jewels and taking refuge in them.
The way to repair the relationships we’ve damaged with ordinary beings is by generating bodhicitta and having the wish to become a fully enlightened Buddha in order to benefit them in the most far-reaching way.
If it is possible to go to the people we have harmed and apologize to them, that’s good to do. But most important is to reconcile and repair the broken relationship in our own mind.
Sometimes the other person may be dead, or we have lost touch with them, or they may not be ready to talk with us. In addition, we want to purify negative actions created in previous lifetimes and we have no idea where or who the other people are now. In other words, we can’t always go to them and apologize directly.
Therefore, what’s most important is to restore the relationship in our own mind. Here, we generate love, compassion, and the altruistic intention for those whom previously we held bad feelings about. It was those negative emotions that motivated our harmful actions, so by transforming the emotions that motivate us, our future actions will also be transformed.
The third of the four opponent powers is the force of determining not to do it again.
This is making a clear determination how we want to act in the future. It’s good to pick a specific and realistic length of time for making a strong determination not to repeat the action. Then we must be careful during that time not to do the same action. Through making such determinations, we begin to change in evident ways. We also gain confidence that we can, in fact, break old bad habits and act with more kindness towards others.
With regard to some negative actions, we can feel confident that we’ll never do them again because we’ve looked inside and said, “That’s too disgusting. Never again am I going to do that!” We can say that with confidence. With other things, like talking behind other people’s back or losing our temper and making hurtful comments, it may be more difficult for us to say confidently that we’ll never do again. We might make the promise and then five
minutes later find ourselves doing it again simply because of habit or lack of awareness. In such a situation, it’s better to say, “For the next two days I won’t repeat that action.”
Alternatively, we could say, “I will try very hard not to do that again,” or “I will be very attentive regarding my behavior in that area.”
The fourth opponent power is the power of remedial action. Here we actively do something. In the context of this practice, we recite the names of the 35 Buddhas and prostrate to them. Other purification practices include such activities as reciting the Vajrasattva mantra, making tsa-tsas (little Buddha figures), reciting sutras, meditating on
emptiness, helping to publish Dharma books, making offerings to our teacher, a monastery, Dharma center, or temple, or the Three Jewels. Remedial actions also include doing community service work such as offering service in hospice, prison, volunteer programs that help children learn to read, food banks, homeless shelters, old-age facilities – any action that benefits others. There are many types of remedial actions that we can do.

xenocross:
Lillian Too - 12 ways to create good karma

RECITE THE NAMES OF THE 35 BUDDHAS

An incredibly powerful way to purify negative karma is by reciting the names of the 35 Confession Buddhas contained in the Sutra of the Bodhisattvas. As you recite, generate thoughts of huge regret in your mind for whatever bad things you may have done in past lives, as well as everything bad you did in your present life. When you direct your thoughts this way with genuine regret, you are in effect confessing all the moral downfalls you ever accumulated since life began, many of which you may indeed have forgotten. It does not matter if you recall all the times when you succumbed to negativities leading to the creation of bad karma. The important thing is simply to generate the mind of surrendering to your inner good nature so that it manifests. For this you need the help of the Buddhas, so call them by their names.
Generate devotion as you read the names of the Buddhas for they are powerful indeed. Better yet, put your hands together in the mudra of prayer, both palms touching, then think reverent thoughts as you read each name three times. After each name say the words, “I bow to you,” or “I take refuge in you
Recite the names in three rounds and when you come to the end, make a strong dedication. Remember that the merit created by this simple practice is as vast as the skies and as deep as the oceans. Close your eyes for a few moments and imagine all the negative karma just falling away from you.
This is a very powerful practice for dissolving obstacles that bring aggravations and problems into your life.

xenocross:
SUTRA TIGA KUMPULAN MULIA

Hormat,
Pengakuan Pelanggaran-pelanggaran seorang Bodhisatva
Aku, yang bernama………,
Di sepanjang masa berlindung kepada para Guru spiritual.
Aku berlindung kepada para Buddha
Aku berlindung kepada Dharma
Aku berlindung kepada Sangha


35 BUDDHA PENGAKUAN

 KELOMPOK PERTAMA WARNA BIRU
1. Kepada Sang Penuntun, Bhagavan, Arahat Tathagatha, Buddha yang maha sempurna, penakluk yang Jaya SHAKYAMUNI aku bersujud
2. Kepada Tathagatha VAJRA-GARBHA-PRAMARDIN, aku bersujud
3. Kepada Tathagatha RATNARCIS, aku bersujud
4. Kepada Tathagatha NAGESHVARA-RAJA, aku bersujud
5. Kepada Tathagatha VIRASENA, aku bersujud
6. Kepada Tathagatha VIRA-NANDIN, aku bersujud
7. Kepada Tathagatha RATNAGNI, aku bersujud

KELOMPOK KEDUA WARNA PUTIH
1. Kepada Tathagatha RATNA-CHANDRA-PRABHA, aku bersujud
2. Kepada Tathagatha AMOGHA-DARSHIN, aku bersujud
3. Kepada Tathagatha RATNA-CHANDRA, aku bersujud
4. Kepada Tathagatha NIRMALA, aku bersujud
5. Kepada Tathagatha SHURADATTA, aku bersujud
6. Kepada Tathagatha BRAHMA, aku bersujud
7. Kepada Tathagatha BRAHMA-DATTA, aku bersujud

KELOMPOK KETIGA WARNA KUNING
1. Kepada Tathagatha VARUNA, aku bersujud
2. Kepada Tathagatha VARUNA-DEVA, aku bersujud
3. Kepada Tathagatha BHADRA-SHRI, aku bersujud
4. Kepada Tathagatha CHANDANA-SHRI, aku bersujud
5. Kepada Tathagatha ANANTAUJAS, aku bersujud
6. Kepada Tathagatha PRABHASA-SHRI, aku bersujud
7. Kepada Tathagatha ASHOKA-SHRI, aku bersujud

KELOMPOK KEEMPAT WARNA MERAH
1. Kepada Tathagatha NARAYANA, aku bersujud
2. Kepada Tathagatha KUSUMA-SHRI, aku bersujud
3. Kepada Tathagatha BRAHMA-JYOTIR-VIKRIDITABHIJNA, aku bersujud
4. Kepada Tathagatha PADMA-JYOTIR-VIKRIDITABHIJNA, aku bersujud
5. Kepada Tathagatha DHANA-SHRI, aku bersujud
6. Kepada Tathagatha SMRTI-SHRI, aku bersujud
7. Kepada Tathagatha SUPAKIRTITA-NAMADHEYA-SHRI, aku bersujud

KELOMPOK KELIMA WARNA HIJAU
1. Kepada Tathagatha INDRA-KETU-DHVAJA-RAJA, aku bersujud
2. Kepada Tathagatha SUVIKRANTA-SHRI, aku bersujud
3. Kepada Tathagatha YUDDHAJAYA, aku bersujud
4. Kepada Tathagatha VIKRANTA-GAMIN-SHRI, aku bersujud
5. Kepada Tathagatha SAMANTAVABHASA-VYUHA-SHRI, aku bersujud
6. Kepada Tathagatha RATNA-PADMA-VIKRAMIN, aku bersujud
7. Kepada Tathagatha, Arahat, Bhagavan, Buddha yang maha sempurna RATNA-PADMA-SUPRATISHTHITA-RAJA, aku bersujud


Aku berdoa kepadamu dan semua Tathagatha, Arahat, Buddha-Buddha, yang maha sempurna, para Bhagavan, yang tinggal, hidup dan berdiam di semua dunia di sepuluh penjuru, aku berdoa kepada semua Bhagavan Buddha, mohon perhatikanlah aku!

Dalam kehidupanku yang sekarang, seperti dalam kehidupan-kehidupanku yang lampau sejak waktu tak bermula di seluruh lingkaran samsara, aku telah melakukan perbuatan-perbuatan negatif, telah menyebabkan mahluk lain melakukan hal yang sama, dan turut bergembira dalam perbuatan negatif mereka. Aku telah mencuri, menyebabkan mahluk lain mencuri, dan turut bergembira dalam pencurian barang-barang milik stupa, atau milik suatu sangha, atau milik sangha di sepuluh penjuru. Atau lainnya, aku telah melakukan lima perbuatan keji, menyebabkan mereka melakukannya, dan ikut bergembira dalam perbuatan negatif mereka tersebut. Atau lainnya, Aku telah secara lengkap melakukan sepuluh jalan karma yang tidak bajik, menyebabkan mereka melakukannya, dan turut
bergembira dalam hal tersebut.
Jadi aku telah ternodai oleh semua karma penghalang, untuk dilahirkan kembali di neraka, atau terlahir kembali di alam binatang, dilahirkan kembali di lingkungan hantu kelaparan, dilahirkan kembali di tempat yang terpencil, dilahirkan kembali di tempat yang tidak memiliki peradaban, dilahirkan kembali sebagai dewa berumur panjang, berpanca indera tidak lengkap, memegang pandangan salah, dan tidak ikut bergembira atas kedatangan seorang Buddha. Semua karma penghalangku, apapun mereka, di hadapan para Bhagavan Buddha sebagai kebijaksanaan superior, sebagai pandangan, sebagai saksi, sebagai kebenaran, di hadapan-Mu, yang melalui pengetahuan-Mu mencerap segalanya, aku menyatakan semua kesalahanku, aku mengakuinya. Aku tidak menyembunyikan apapun.
Aku tidak menutupi apapun,. Mulai sekarang aku akan mengakhiri mereka semua, aku tidak akan melakukannya lagi.
Aku berdoa, semua Bhagavan Buddha, mohon perhatikanlah aku! Dalam kehidupanku yang sekarang, seperti dalam kehidupan-kehidupanku yang lampau sejak waktu yang tidak bermula di seluruh lingkaran samsara, akar kebajikan yang telah kubangkitkan dengan berdana, baik hanya dengan memberikan sepotong makanan kepada suatu mahluk yang lahir di alam binatang, akar kebajikanku dari menjalankan disiplin moral (sila), akar kebajikan dari tingkah laku-ku yang murni, akar kebajikan yang kuperoleh dengan membimbing para mahluk menyempurnakan kematangan/kedewasaan mereka, akar kebajikan dari membangkitkan aspirasi untuk mencapai pencerahan, akar kebajikan dari kebijaksanaan superior-ku yang tak tertandingi, akar-akar kebajikan ini apapun mereka, kukumpulkan
mereka, kombinasikan mereka, dan padukan mereka menjadi satu, dan kemudian dengan mendedikasikan mereka sepenuhnya untuk (mencapai) yang tak tertandingi, yang terunggul, yang sempurna, yang tertinggi, aku dedikasikan mereka untuk (mencapai) pencerahan sempurna yang terunggul dan tak tertandingi.

Seperti para Bhagavan Buddha yang terdahulu mendedikasikan perbuatan-perbuatan bajik mereka sepenuhnya, seperti juga para Bhagavan Buddha yang akan datang mendedikasikan mereka sepenuhnya dan seperti para Bhagavan Buddha masa kini mendedikasikan mereka sepenuhnya, dengan cara yang sama, aku juga
mendedikasikan mereka sepenuhnya.
Aku mengakui semua kesalahanku, satu demi satu,
Aku turut bermudita di dalam semua kebajikan,
Aku memohon dan berdoa kepada semua Buddha.
Semoga aku mencapai kebijaksanaan superior yang sempurna dan tak tertandingi!
Semua mahluk superior, para Penakluk yang sekarang tinggal,
Mereka yang telah berlalu dan mereka yang belum muncul,
Kepadamu yang laksana samudera kesempurnaan dan kemasyuran yang tanpa batas.
Dengan merangkapkan kedua tanganku, aku berlindung dengan sungguh-sungguh.

Sutra Mahayana, Tiga kumpulan Mulia telah selesai.
© diterjemahkan olehTim Penerjemah Dharma Center Kadam Choeling

xenocross:

Manfaat melafal nama 35 Buddha

1.   Shakyamuni, menetralkan kesalahan yang dihimpun selama 100.000 Kalpa
2.   Vajra-garbha-pramardin, menetralkan kesalahan yang dihimpun selama 10.000 Kalpa
3.   Raatnarcis, menetralkan kesalahan yang dihimpun selama 31.000 Kalpa
4.   Nageshvara-raja, menetralkan kesalahan yang dihimpun selama 8 Kalpa
5.   Virasena, menetralkan karma negatif dari pembicaraan yang tak berarti
6.   Vira-nandin, menetralkan karma negatif yang dihimpun oleh batin
7.   Ratnagani, menetralkan karma negatif yang dihimpun karena menggunakan barang-barang milik Sangha

Putih
8.   Ratna-chandra-prabha menetralkan karma negartif yang dihimpun selama 1 kalpa
9.   Amoga-darshin menetralkan karma negatif mencemoh para Arya
10.   Ratna-chandra menetralkan karma negatif membunuh ibu kandung sendiri
11.   Tathagatha Nirmala menetralkan karma negatif membunuh ayah kandung sendiri
12.   Shuradatta menetralkan karma negatif membunuh para Arya
13.   Brahma menetralkan karma negatif memecah belah Sangha
14.   Brahma-datta menetralkan karma negatif melukai seorang Buddha

15.   Varuna menetralkan karma negatif melakukan perbuatan seksual yang tidak pantas dengan arahat perempuan
16.   Tathagatha Varuna-deva menetralkan karma negatif membunuh Bodhisattva yang telah mencapai tingkat menengah dari accumulation path.
17.   Bhadra-shri menetralkan karma negatif membunuh guru spiritual
18.   Chandana-shri menetralkan karma negatif menghalangi perbuatan berdana kepada Sangha
19.   Anantaujas memurnikan karma negatif menghancurkan stupa
20.   Prabhasa-shri memurnikan karma negatif yang dimotivasi oleh kebencian
21.   Asoka-shri memurnikan karma negatif yang dimotivasi oleh kemelekatan

22.   Narayana, menetralkan kesalahan yang dihimpun selama 10.000 Kalpa
23.   Kusuma-shri, menetralkan kesalahan yang dihimpun selama 100.000 Kalpa
24.   Brahma-jyotir-vikriditabhijna, menetralkan kesalahan yang dihimpun selama 1000 Kalpa
25.   Padma-jyotir-vikriditabhijna, menetralkan kesalahan yang dihimpun selama 7 Kalpa
26.   Dhana-shri, menetralkan jejak-jejak kesalahan
27.   Smrti-shri menetralkan kesalahan yang dihimpun oleh tubuh
28.   Tathagatha Suparikirtirta-namadheya-shri, menetralkan kesalahan-kesalahan tidak menyenangkan para Buddha saat bertemu mereka, dengan tidak membuat persembahan dan bermudita.
Hijau
29.   Indra-ketu-dhvaja-raja, menetralkan kesalahan-kesalahan yang dilakukan di bawah pengaruh rasa iri hati
30.   Suvikranta-shri, menetralkan karma negatif karena mendorong orang untuk melakukan kesalahan-kesalahan
31.   Yuddhajaya, menetralkan kesalahan-kesalahan yang dilakukan di bawah pengaruh kesombongan
32.   Vikranta-gamin-shri, menetralkan kesalhan-kesalhan berkata yang memecah belah
33.   Tathagatha Samantavabhasa-vyuha-shri, menetralkan kesalahan turut bersukacita atas kesalahan-kesalahan orang lain
34.   Ratna-padma-vikramin, menetralkan kesalahan-kesalahan meninggalkan Dharma
35.   Ratna-padma-supratishthita-raja, menetralkan kesalahan-kesalahan gagal untuk menegakkan/mempertahankan komitmen.

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