TamanDhamma Dot Com, Wirajhana Eka dan Dhammacitta

[will_i_am]

Cek PM...

ga ada om...

[bluppy]

at will_i_am
http://dhammacitta.org/forum/index.php?topic=19710.msg336361#msg336361
Jumpa fans Ajahn Brahm TB Gramedia Emporium Pluit 20 Mar 2011

[Mr.Jhonz]

mungkin dah ganti nama

Bukan,keduanya adalah bhikkhu yg berbeda..

[Indra]

Bukan,keduanya adalah bhikkhu yg berbeda..

nah mungkin Mr. Jhonz bisa kasih bocoran, di mana DC pernah mengolok2 bhante vijaya putta

[Indra]

tambah lagi

[Wirajhana]

Tapi saya tanggapi dengan tulisan seabreg yang menceritakan latar belakang istilah Sanghyang Adi Buddha.
Intinya, waktu itu situasi politik lagi kacau. Kalau Bhante Ashin tidak "kukuh" menetapkan Sanghyang Adi Buddha, Buddhisme akan menjadi hanya salah satu aliran kepercayaan di Indonesia. Bukan Agama Buddha
Seperti yg kita tahu, penganut aliran kepercayaan mau bikin ktp aja susah, apalagi mau kawin, dll.

Kita bisa nyaman beribadah, punya vihara, menyebarkan dharma, itu semua karena Bhante Ashin menetapkan "Sanghyang Adi Buddha" sebagai konsep Ketuhanan agama Buddha.
Silahkan liat sendiri para pengikut kejawen, sunda wiwitan, dan aliran kepercayaan lainnya sekarang gimana nasibnya. Bagaimana hak2 mereka sebagai warga negara dipersulit.

Siapa bilang Buddhisme saat itu perlu Bung adi dogol dan cuma jadi aliran kepercayaan di Indonesia. Bukan agama Buddha?

Nih baca:

PENETAPAN PRESIDEN REPUBLIK INDONESIA
NOMOR 1/PNPS TAHUN 1965
TENTANG
PENCEGAHAN PENYALAHGUNAAN DAN/ATAU PENODAAN AGAMA
PRESIDEN REPUBLIK INDONESIA,
 
[..]

Ditetapkan di Jakarta
pada tanggal 27 Januari 1965.
PRESIDEN REPUBLIK INDONESIA,
SUKARNO 3
 
Diundangkan di Jakarta
pada tanggal 27 Januari 1965
SEKRETARIS NEGARA,
MOHD. ICHSAN.
LEMBARAN NEGARA REPUBLIK INDONESIA TAHUN 1965 NOMOR 3. 4
-----
 
PENJELASAN
ATAS
PENETAPAN PRESIDEN REPUBLIK INDONESIA
NOMOR 1/PNPS TAHUN 1965
TENTANG
PENCEGAHAN PENYALAH-GUNAAN DAN/ATAU PENODAAN AGAMA
 
I. UMUM
[..]
 
II. PASAL DEMI PASAL
Pasal 1
[..]Agama-agama yang
dipeluk oleh penduduk di Indonesia ialah Islam, kr****n, ka****k, Hindu, Budha dan
khong Cu (Confusius). Hal ini dapat dibuktikan dalam sejarah perkembangan Agama-agama di Indonesia.
 
Karena 6 macam Agama ini adalah agama-gama yang dipeluk hampir seluruh
penduduk Indonesia, maka kecuali mereka mendapat jaminan seperti yang diberikan
oleh pasal 29 ayat 2 Undang-undang Dasar, juga mereka mendapat bantuan-bantuan
dan perlindungan seperti yang diberikan oleh pasal ini.
[..]

Sudah anda lihat?

Nah, JAUHHHHHH TAHUN sebelum bung adi dogol di ciptakan JINARAKHITA..ehhhh,  BUDDHA ternyata dah lama jadi AGAMA RESMI, tuh

hehehehehe...orang koq hobi melebih2kan...

sumber:
http://www.facebook.com/groups/dhammacitta/doc/191058350985961/

[J.W]

^
kl jaman suharto ?

[Mas Tidar]

itu lebih mantep lg, seorang bhikkhu mempermasalahkan jumlah dana yg diterima oleh suatu institusi... dato' mengutip salah satu komentar member di fb tentang bhikkhu ini "Berdana tp mempertanyakan akan kemana perginya uang tersebut?? lah itu niat ngelepas apa mau inves???"

bhikkhu ini mempunyai bakat terpendam untuk menjadi seorang akuntan, klo berbicara masalah uang, pasti cepat reaksi nya... ciloko.. !!

kasi aja loko (emas)

[Mas Tidar]

statu: nonton.com (dipinggir arena diskusi)

[Mr.Jhonz]

"

nah mungkin Mr. Jhonz bisa kasih bocoran, di mana DC pernah mengolok2 bhante vijaya putta

Selama berjuta-juta kalpa kelahiran ku di DC keknya aku ga pernah lihat ada tulisan yg di maksud pelapor(selama di forum lho) ga tahu ya  kalo di luar DC!

"Aku bersaksi tiada pencipta,selain tuhan medho"

[Wirajhana]

^
kl jaman suharto ?

Sejarah DirJen Bimas Buddha Kementerian Republik Indonesia
 
[..]
 
Berselang tiga tahun kemudian dikeluarkan kembali KMA Nomor 47 Tahun 1963, Bagian Urusan Hindu Bali ditingkatkan menjadi Biro Urusan Hindu Bali. Kemudian pada tahun 1966 dikeluarkan Keputusan Presiden RI Nomor 170 Tahun 1966, Biro Urusan Hindu Bali ditingkatkan menjadi Direktorat Jenderal Bimbingan Masyarakat Beragama Hindu Bali dan Buddha, dan diikuti dengan perpindahan kantor ke Jl. MH. Thamrin Nomor 6 Jakarta. Sedangkan susunan organisasinya sebagaimana diatur dalam Keputusan Menteri Agama Nomor 56 Tahun 1967.
 
Pada tahun 1969 dikeluarkan kembali KEPPRES RI Nomor 39 Tahun 1968, Direktorat Jenderal Bimas Beragama Hindu Bali dan Buddha berubah menjadi Direktorat Jenderal Bimbingan Masyarakat Hindu dan Buddha, yang disertai dengan pengembangan struktur meliputi: Direktur Jenderal, Sekretaris Direktorat Jenderal, dan Direktorat Urusan Agama Hindu dan Buddha.
 
[..]

sumber: link yg sama.

[xenocross]

as the President, Soekarno decreed
and established the Department of Religious Affairs on 3 January 1946. Once established,
the Department of Religious Affairs started to take control over administrative services
related to religious obligations and practices, such as matrimony, religious establishments,
religious courts, and hajj pilgrimage, also religious education.22 This obviously was not a
simple task, as some interesting events occurred afterward. The most relevant series of
events to this study is explained below.

On religious activities, we could observe that by the time the government was just
started organizing itself around religious affairs, many so-called aliran-aliran kebatinan
(schools of mysticism, or later denoted officially as aliran-aliran kepercayaan ((folks’)
schools of faith)) developed and in turn attempted to solidify themselves into an
organized entity. They requested the Department of Religious Affairs to recognize their
existence and to identify them be of equal status as Islam and Christianity. In response, in
1952 the Department of Religious Affairs formulated a condition by which they could be
admitted and recognized as a religion (agama) should they meet all the prerequisites (has
a Prophet, Holy Scripture, and is internationally recognized). In 1954, the department
followed it up by instituting a unit called PAKEM (an abbreviation for Pengawasan
Aliran-Aliran Kepercayaan Masyarakat, or the Surveillance of Folks’ Schools of Faiths).23
But when a Statute in 1961 was signed, the Office of Attorney General
(Kejaksaan Agung) became the one responsible for this surveillance, and when Soeharto
signed his Presidential Decision in 1978, even the task for guiding those who were in
various folks’ schools of faith was finally transferred over from the Department of
Religious Affairs to the Department of Education and Culture (today it is under the
Department of Culture and Tourism).24

In the year 1961, the Department of Religious Affairs again proposed a definition
of religion. This time a religion should be characterized by Holy Scripture, Prophet,
Divinity which is One, and a system of law for its followers. A few years later Soekarno
issued Presidential Decision in 1965 which would prohibit and dissolve any group
threatening any of the six established religions. Those six officially recognized religions
were Islam, Catholicism, Protestantism, Hinduism, Buddhism, and Confucianism. But,
when the Statute on Matrimony of 1974 was enacted, it is clear that there were actually
only five recognized religions in Indonesia, namely Islam, Catholicism, Protestantism,
Hinduism, and Buddhism. Confucianism was not recognized because of the banning of
all things Chinese and was only added back to the list after Abdurrahman Wahid signed
his Presidential Decision in 2000.25

If we observe the chronological formation of units within the department, units
for serving Catholic and Protestant communities were established in 195028 and for
Balinese Hindus and Buddhists in 1960.29 The equality among those five recognized
religions was achieved only recently in 2006 when the Minister of Religious Affairs
swore in a Director General for the Buddhists, which is an official directly below the
Minister, similar to those enjoyed earlier by Islam, Protestantism, Catholicism, and
Hinduism.
In other words, when the Department of Religious Affairs was just started, it
basically catered Islamic community only. After a while, the continued struggle seems to
force the department to accommodate and to gradually expand its programs and serve
other religious communities as well, while keeping the so-called schools of faith (aliranaliran
kepercayaan) out of the domain of religions.30 This was then the setting within
which the definition of religion was conceived and was eventually forced to see the light
of the day. Thus, one can clearly perceive that, in reality, the birth of this formula marked
nothing but an internal struggle within the Islamic community in general.31 However, it
was due to this universal prescription, as it were, that unexpected side effects arose even
to the surprised administration.32 As such, even though Indonesian Buddhists in particular
were not the actual target, they were among the “casualties” who for the most part must
deal with this universal prescription expediently.

[xenocross]

The above story is the background against which one must critically consider
while looking into the story of Indonesian Buddhists’ responses to government formula
of religion. In addition, it is within this context too that the story must not and cannot be
detached from the figure Ashin Jinarakkhita, the leader during the period of upheaval. As
a result, it is vital to any study on the contemporary Indonesian Buddhism to acquire a more accurate account of him and his deeds.

Nonetheless, when we now turn to the deeds, following his ordination Ashin
Jinarakkhita returned to Indonesia in 1955 and started to propagate Buddhism in his
homeland. He founded the Fellowship of Indonesian Buddhist Laymen and Laywomen
(Persaudaraan Upāsaka dan Upāsikā Indonesia, or PUUI), the first organization for
Indonesian Buddhists in 1955. Now assisted by PUUI, Jinarakkhita organized a larger
Vaisak ceremony at Borobudur in conjunction with the 2500th anniversary of the
Buddhist era.
Borobudur has since its rediscovery in the early nineteenth century been an object
of and a source for the study and interpretation of the concept of Adi Buddha, particularly
in relation to its main stupa and Buddha images, including the so-called unfinished
Buddha image.49 Such studies utilize Tibetan Buddhism as their base, and also the Sang
Hyang Kamahāyānikan. In turn, the results coming from those studies likely became the
sources used by Mādhyāntika (S. Mangunkawatja, acknowledged as the first Indonesian Upāsaka of the twentieth century) in writing articles on Candi Borobudur and Candi
Mendut, including his interpretation of Adi Buddha which was published in a book titled
the 2500 Buddha Jayanti.50 This publication was characterized by an anthology of
Buddhist teachings from different schools. One could possibly consider it marking a new
beginning of Indonesian Buddhism which will carry such characteristic in full. It was also
the first comprehensive publication about the agama Buda Indonesia in the era of
independent Indonesia blessed by Bhikkhu Ashin Jinarakkhita, who wrote a foreword
therein.51

The majority of subsequent writings on the agama Buda in Indonesia, especially
those about Adi Buddha, owed much to the 2500 Buddha Jayanti, but most did not give
proper credit to the writer, the editor, or the book, creating unnecessary complications
later on. Aside from this, the first introduction to Adi Buddha after the 2500 Buddha
Jayanti was in a monograph titled the Ketuhanan dalam Agama Buddha, which was
followed by another book titled the Buddha-Dharma Hrdaya.52 The Ketuhanan dalam
Agama Buddha was completely written and published before the failed coup d’etat of
1965, while the compilation of the Buddha-Dharma Hrdaya was done in December 1965,
but the book was published later in April 1966. These two books explain and summarize
an outline of the agama Buda in compliance with official Indonesian guidance about
agama (religion) which started in 1952.53

We can surmise that in deciding of either going under the direction of the Department of Religious Affairs or going under the surveillance of the Office of Attorney General, Ashin Jinarakkhita perceived a clear choice. His answer was to stay within the jurisdiction of the Department of Religious Affairs by submitting the definition of Indonesian Buddhism as a religion.

This decisionhas certainly paved a considerably smoother road for Indonesian Buddhism to walk.55

[bluppy]

G-30-S (Gerakan 30 September).  Tindakan pembersihan dari unsur-unsur komunis (PKI) membawa tindakan penghukuman mati anggota Partai Komunis di Indonesia yang menyebabkan pembunuhan sistematis sekitar 500 ribu "tersangka komunis", kebanyakan warga sipil, dan kekerasan terhadap minoritas Tionghoa Indonesia . Soeharto dikatakan menerima dukungan CIA dalam penumpasan komunis.

Suharto Setelah dilantik sebagai Menteri Panglima Angkatan Darat pada 14 Oktober 1965, ia Jenderal Soeharto ditetapkan sebagai pejabat presiden pada 12 Maret 1967 setelah pertanggungjawaban Presiden Soekarno (NAWAKSARA) ditolak MPRS. Pada 1 Juni 1968 Lama. Mulai saat ini dikenal istilah Orde Baru. Pada 3 Juli 1971, presiden mengangkat 100 anggota DPR dari Angkatan Bersenjata

Pada 20 Januari 1978, Presiden Soeharto melarang terbit tujuh surat kabar, yaitu Kompas, Sinar Harapan, Merdeka, Pelita, The Indonesian Times, Sinar Pagi, dan Pos Sore. Beberapa di antaranya kemudian meminta maaf kepada Soeharto.

Jendral Soeharto dikatakan meningkatkan dana militer dan mendirikan dua badan intelijen - Komando Pemulihan Keamanan dan Ketertiban (Kopkamtib) dan Badan Koordinasi Intelijen Nasional (Bakin). Sekitar 2 juta orang dieksekusi dalam pembersihan massal dan lebih dari 200.000 ditangkap hanya karena dicurigai terlibat dalam kudeta. Banyak komunis, tersangka komunis dan yang disebut "musuh negara" dihukum mati (meskipun beberapa hukuman ditunda sampai 1990).

Diduga bahwa daftar tersangka komunis diberikan ke tangan Soeharto oleh CIA. Sebagai tambahan, CIA melacak nama dalam daftar ini ketika rezim Soeharto mulai mencari mereka. Dukungan yang tidak dibicarakan ini dari Pemerintah Amerika Serikat untuk rezim Soeharto tetap diam sampai invasi Timor Timur, dan terus berlangsung sampai akhir 1990-an. Karena kekayaan sumber daya alamnya dan populasi konsumen yang besar, Indonesia dihargai sebagai rekan dagang Amerika Serikat dan begitu juga pengiriman senjata tetapi dipertahankan ke rezim Soeharto. Ketika Soeharto mengumjungi Washington pada 1995 pejabat administratif Clinton dikutip di New York Times mengatakan bahwa Soeharto adalah "orang seperti kita" atau "orang golongan kita".

http://id.wikipedia.org/wiki/Soeharto

===========================================================

Warga keturunan Tionghoa juga dilarang berekspresi. Sejak tahun 1967, warga keturunan dianggap sebagai warga negara asing di Indonesia dan kedudukannya berada di bawah warga pribumi, yang secara tidak langsung juga menghapus hak-hak asasi mereka. Kesenian barongsai secara terbuka, perayaan hari raya Imlek, dan pemakaian Bahasa Mandarin dilarang, meski kemudian hal ini diperjuangkan oleh komunitas Tionghoa Indonesia terutama dari komunitas pengobatan Tionghoa tradisional karena pelarangan sama sekali akan berdampak pada resep obat yang mereka buat yang hanya bisa ditulis dengan bahasa Mandarin. Mereka pergi hingga ke Mahkamah Agung dan akhirnya Jaksa Agung Indonesia waktu itu memberi izin dengan catatan bahwa Tionghoa Indonesia berjanji tidak menghimpun kekuatan untuk memberontak dan menggulingkan pemerintahan Indonesia.

Satu-satunya surat kabar berbahasa Mandarin yang diizinkan terbit adalah Harian Indonesia yang sebagian artikelnya ditulis dalam bahasa Indonesia. Harian ini dikelola dan diawasi oleh militer Indonesia dalam hal ini adalah ABRI meski beberapa orang Tionghoa Indonesia bekerja juga di sana. Agama tradisional Tionghoa dilarang. Akibatnya agama Konghucu kehilangan pengakuan pemerintah.

Pemerintah Orde Baru berdalih bahwa warga Tionghoa yang populasinya ketika itu mencapai kurang lebih 5 juta dari keseluruhan rakyat Indonesia dikhawatirkan akan menyebarkan pengaruh komunisme di Tanah Air. Padahal, kenyataan berkata bahwa kebanyakan dari mereka berprofesi sebagai pedagang, yang tentu bertolak belakang dengan apa yang diajarkan oleh komunisme, yang sangat mengharamkan perdagangan dilakukan[rujukan?].

Orang Tionghoa dijauhkan dari kehidupan politik praktis. Sebagian lagi memilih untuk menghindari dunia politik karena khawatir akan keselamatan dirinya.

http://id.wikipedia.org/wiki/Sejarah_Indonesia_%281966-1998%29

========================================================

at saudara wirajhana
anda sangat rajin mencari bukti2 dan fakta2
dan berbagi banyak info

tapi surat DirJen Bimas Buddha Kementerian Republik Indonesia
dan kenyataan di lapangan, apakah benar segampang itu?
saya terus terang tidak terlalu percaya dengan surat2/ peraturan itu
karena dalam kehidupan sehari2 ... reality is harsh

saya tidak mengalami zaman orde baru
kekelaman saat org yg dituduh komunis bisa langsung "dihilangkan"
tapi kerusuhan 1998 masih membekas...

secara logika saya masih bisa menerima
kalau ada yg mengatakan Bhante Ashin
menggunakan "Adi Sanghyang Buddha"
untuk melindungi agama Buddha secara "politik"
mungkin pendapat anda berbeda, itu hak anda

[xenocross]

nambah dari footnote:

23)  In 1959 Ashin Jinarakkhita invited high ranking monks from Sri Lanka, Burma, Thailand, Cambodia
and Japan, and assembled them at Vihara 2500, at Buddha Gaya, Watu Gong, in Central Java, to
consecrate an international sima, to ordain an Indonesian bhikkhu, and later to attend an international
Waisak ceremony at Borobudur. It is reported that between 50,000 to 60,000 people were in
attendance. Bunki Kimura “Present Situation,” 58, reports that this was also an occasion for them to
propagate ‘the fact that Buddhism was a world religion like Islam and that a Buddhist was never “a
stupid one (bodoh)” as people supposed.’ This could naturally lead one to interpret that Ashin
Jinarakkhita was already fully aware of the prerequisites in case he would ever request Buddhism to
be officially recognized as a religion by the government, or else Buddhism would not be under the
Department of Religious Affairs but under the surveillance of PAKEM. We can surmise that his
awareness must have arisen from his close interaction with many Javanese mystics (see E. Juangari,
45, ‘orang-orang Jawa yang mendalami Kejawen’), or those belonging to Javanese schools of
mysticism.

51) There were publications prior to the 2500 Buddha Jayanti, among others: books by Kwee Tek Hoay,
and Thio Goan Tjoan, Agama Buddha (Djakarta, Groningen: J. B. Wolters, 1954). The latter was
obviously written by an Indonesian and in Indonesian as well. But Thio scarchly touched on any
aspect of the agama Buda in Indonesia at all. For this reason, this publication cannot be categorized as
the first comprehensive publication on the agama Buda Indonesia in the era of free Indonesia.
Mangunkawatja, of course under the auspices of Bhikkhu Ashin Jinarakkhita, was likely the first
Indonesian who revealed the concept of Ādi Buddha in relation to the agama Buda Indonesia in the
era of independent Indonesia. See Madhyantika S. Mangunkawatja, 2500 Buddha Jayanti (Semarang:
Persaudaraan Upāsaka dan Upāsikā Indonesia, 1956).

54) In my personal communication, Michael Ananda relayed an incident in which Ashin Jinarakkhita
exclaimed how hard he has endeavored to establish ‘Agama Buddha (the Religion of Buddha)’ instead
of ‘Buddhisme (Buddhism).’ This rather small incident is significant, since it could expose his deep
underlying religious motive while propagating Buddhism in Indonesia. Given the situation we can
read that ‘isme (ism)’ might simply make Indonesian Buddhism be alleged as an aliran kepercayaan
(school of faith) and not a religion and thereby could make all Indonesian Buddhists subject to the
surveillance of the Office of Attorney General. A similar motive could be observed from Ashin
Jinarakkhita’s arrangement in allowing any person to be ordained becoming a Buddhist lay person by
merely taking refuge to the Triple Jewels. When one day I had the opportunity to ask him about this
procedure and the purpose of doing it, Jinarakkhita explained that he saw it as a means to help anyone
to get into contact with Buddhism and obtain spiritual protection. Going back to the time of the
Buddha, this procedure was indeed the initial ritual and yet the prime entrance into Buddhist
spirituality.

62) Afterward the phrase ‘Sang Hyang Adi Buddha’ was officially adopted as part of an oath for
officiating government employees of the Republic of Indonesia ‘Demi Sang Hyang Adi Buddha,’
when the Peraturan Pemerintah Republik Indonesia Nomor 21 Tahun 1975 tentang Sumpah/Janji
Pegawai Negeri Sipil was enacted. It was then endorsed by the Undang-Undang Republik Indonesia
Nomor 43 Tahun 1999 tentang Perubahan atas Undang-Undang Nomor 8 Tahun 1974 tentang
Pokok-Pokok Kepegawaian.

67) This comes from personal communication with Wahyudi. At the height of Adi Buddha controversy
and when an atheist in Indonesia would be seized and immediately sent as a political prisoner to Buru
island, Wahyudi asked Widyadharma if Ashin Jinarakkhita was so deadly wrong and bad, why he
who insisted non-Adi-Buddha (non-theistic) view would still be at large and free. In response,
Widyadharma admitted that considering the condition of the time, it was due to Ashin Jinarakkhita as
the recognized Buddhist leader putting his own personal stake before the administration that the rest
of of Indonesian Buddhists were saved. By admitting this, one can see that he on the other hand was
not totally aware of the effect of dangerous action he undertook on other Indonesian Buddhists. In this
case, one also need to understand how Buddhism despite its lawful existence continued to be a suspect
after the failed coup attempt of 1965 and how Ashin Jinarakkhita was the only one looked upon by the
government. One can grasp this by reading the attempt of Prof. Dr. Moestopo on behalf of the
administration to get a final confirmation on Adi Buddha as God in Indonesian Buddhism in 1978, see
Juangari, Menabur, p. 204.

wew tahun 1978 diperiksa lagi sama ali moertopo. Intinya, kalau gak ada kata2 Adi Buddha, Buddhisme bukan agama. Bisa dicabut lagi statusnya, seperti Konghucu.

edit, lupa cantumkan sumber:
Via Kong Hoa Sie to Borobudur
Hudaya Kandahjaya