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106
Informasi dan Pengumuman Kegiatan Buddhis / Tahapan jalan menuju pencerahan by Dagpo Rinpoche, 20-21 Des 2014 - Jakarta
« on: 16 November 2014, 04:14:11 PM »
"The Stages of The Path to Enlightenment"
by : Ven. Dagpo Lama Rinpoche Lobsang Jhampel Jhampa Gyatso
At : Prasadha Jinarakkhita
(One complex with Global Sevilla School)
Jl. Kembangan Raya Blok JJ, Kembangan selatan
Jakarta Barat
Saturday - Sunday, 20 - 21 December 2014
session 1 : 9:30 - 12:00 AM
session 2 : 2:30 - 16:30 PM
The public teaching will be in english & Bahasa Indonesia.
The Translation in English by FM radio, please bring your own FM device
For registration please contact members below :
Farida : Phone. +62 812 8436 0557
Email Farida.lie7 [at] gmail.com
Cindy : SMS +62 856 9726 0445
Email, cindy.raoxinfang [at] gmail.com
Format:
NAME - M/F (Male/Female) - AGE - MOBILE NO - EMAIL ADDRESS- Number OF PARTICIPANTS
Before 15 december 2014. Registration is needed for the amount of seat drink.
For participants that need accomodation (hotel) and transport during the event please contact Fanny +62 821 1585 4052 or fannyangreani [at] gmail.com
Ven. Dagpo Rinpoche will explain a renown Buddhist teaching tradition from Tibet, The Stages of the Path to Enlightenment, which is a Mahayana tradition based on the text Liberation in Our Hand that was compiled by Pabongkha Rinpoche. It is part of the Lamrim Chen Mo tradition which in turn is the Stages of the Path to Enlightenment in the Gelugpa tradition based on Atisha’s Lamp of The Path to Enlightenment. Je Tsongkhapa composed the Great Treatise of The Stages of the Path to Enlightenment as commentaries and explanation of Atisha’s works. The Lamrim teaches what the Buddha taught in a systematic and progressive path fitted into the capacity and spiritual development of each person, describing the precise order in which spiritual qualities are to be developed so Three Principles of the Path, namely the renunciation to samsara, the spirit of enlightenment –the door to the Mahayana, and the wisdom of excellent view – arises in one. It also explains the good qualities that the bodhisattva must then cultivate to progress to Buddhahood.
Free of Charge
Please share to your Friends
by : Ven. Dagpo Lama Rinpoche Lobsang Jhampel Jhampa Gyatso
At : Prasadha Jinarakkhita
(One complex with Global Sevilla School)
Jl. Kembangan Raya Blok JJ, Kembangan selatan
Jakarta Barat
Saturday - Sunday, 20 - 21 December 2014
session 1 : 9:30 - 12:00 AM
session 2 : 2:30 - 16:30 PM
The public teaching will be in english & Bahasa Indonesia.
The Translation in English by FM radio, please bring your own FM device
For registration please contact members below :
Farida : Phone. +62 812 8436 0557
Email Farida.lie7 [at] gmail.com
Cindy : SMS +62 856 9726 0445
Email, cindy.raoxinfang [at] gmail.com
Format:
NAME - M/F (Male/Female) - AGE - MOBILE NO - EMAIL ADDRESS- Number OF PARTICIPANTS
Before 15 december 2014. Registration is needed for the amount of seat drink.
For participants that need accomodation (hotel) and transport during the event please contact Fanny +62 821 1585 4052 or fannyangreani [at] gmail.com
Ven. Dagpo Rinpoche will explain a renown Buddhist teaching tradition from Tibet, The Stages of the Path to Enlightenment, which is a Mahayana tradition based on the text Liberation in Our Hand that was compiled by Pabongkha Rinpoche. It is part of the Lamrim Chen Mo tradition which in turn is the Stages of the Path to Enlightenment in the Gelugpa tradition based on Atisha’s Lamp of The Path to Enlightenment. Je Tsongkhapa composed the Great Treatise of The Stages of the Path to Enlightenment as commentaries and explanation of Atisha’s works. The Lamrim teaches what the Buddha taught in a systematic and progressive path fitted into the capacity and spiritual development of each person, describing the precise order in which spiritual qualities are to be developed so Three Principles of the Path, namely the renunciation to samsara, the spirit of enlightenment –the door to the Mahayana, and the wisdom of excellent view – arises in one. It also explains the good qualities that the bodhisattva must then cultivate to progress to Buddhahood.
Free of Charge
Please share to your Friends
107
Informasi kegiatan Buddhis Berbayar / Re: Retret dan Transmisi Lamrim 2014, 23-31 Des 2014 - Bandung
« on: 07 November 2014, 09:24:11 PM »
Tentang Guru Pembimbing
Guru Pembimbing Retret Dharma dan Penyunyian adalah Dagpo Rinpoche. Yang Mulia Dagpo Rinpoche Lobsang Jhampel Jhampa Gyatso lahir di Tibet pada tahun 1932, dan diyakini serta dikukuhkan oleh H.H Dalai Lama Ke-13 sebagai reinkarnasi dari seorang guru besar pada zaman Sriwijaya, yaitu Guru Swarnadwipa yang bernama Dharmakirti. Rinpoche tumbuh dalam tradisi keviharaan yang sangat murni dan ketat, dibawah bimbingan guru-guru besar seperti Kyabje Trijang Rinpoche, Kyabje Ling Rinpoche, Gomang Khenzur Ngawang Nyima Rinpoche dan bahkan H.H. Dalai Lama ke-14. Beliau menyelesaikan pelajaran lima teks besar (Pramana, Paramita, Madyamika, Abhidharma, Vinaya), Lamrim dan Tantra.
Saat invasi China memorakporandakan Tibet tahun 1959, Dagpo Rinpoche bersama pendampingnya, Thupten Puntchog, lolos ke India, menempuh bahaya untuk mengikuti Dalai Lama XIV demi menjaga Buddhisme dan kebudayaan Tibet dari kepunahan. Ia berangkat ke Paris, tahun 1960, untuk membantu penelitian tentang kitab dan budaya Tibet, lalu mengajar bahasa Tibet dan sejarah Buddha Dharma di Lembaga Nasional Bahasa dan Peradaban Timur Universitas Sorbonne sampai pensiun pada tahun 1992.
Dagpo Rinpoche adalah pendiri aliran filsafat Buddhis Gelukpa di Perancis. Ia mulai mengajar Buddhisme tahun 1977, setahun sebelum mendirikan Pusat Dharma, Ganden Ling Institute di Paris, yang mengajarkan Buddha Dharma, berdoa, dan meditasi. Dagpo Rinpoche dikenal sebagai salah satu Guru Buddhisme Tibet paling dihormati untuk pelajaran "Lamrin" (Tahapan jalan Menuju Pencerahan); Ia memberi ceramah di pusat-pusat Dharma di Italia, Swiss, Belanda, dan kota-kota lain di Perancis.
Sejak tahun 1989 ia berkeliling ke beberapa negara di Asia dan memberi pelajaran terstruktur di Indonesia setiap tahun, kecuali tahun 1998.
Topik Ajaran
Tahun ini Retret Dharma dan Penyunyian kembali melanjutkan pembahasan Pembebasan di Tangan Kita - jilid ketiga, sebagai kesinambungan dari retret tahun-tahun sebelumnya.
Pembebasan di tangan kita adalah transkrip ajaran yang terdiri dari 24 hari ajaran lisan mengenai Lamrim oleh seorang guru termasyhur Tibet, Phabongkha Rinpoche. Dalam ajaran lisan ini, Phabongka Rinpoche menyampaikan instruksi yang mudah dipraktikkan, terstruktur, mengajarkan berdasarkan pengalaman pribadi sendiri sehingga akan membawa perkembangan spiritual yang luar biasa.
Secara umum, Lamrim adalah suatu tradisi pengajaran, yang secara literal berarti "Tahapan-tahapan jalan". Di dalamnya, Anda akan menemukan semua instruksi penting yang dipraktikkan oleh para pengikut Buddhis di manapun. Pada kenyataannya, jalan yang diajarkan guru Buddha ini adalah jalan yang juga dipraktikkan sendiri oleh Beliau untuk mencapai pencerahan. Ajaran Lamrim adalah suatu ajaran yang terdiri dari semua hal yang anda perlu pelajari, praktikkan, dan selesaikan, untuk mencapai tingkat ke-Buddha-an dengan usaha Anda sendiri.
BIAYA PENDAFTARAN
VIP : Rp. 4.800.000
Normal : Rp. 2.300.000
Mahasiswa : Rp. 1.000.000
Biaya pendaftaran sudah termasuk penginapan dan konsumsi 3x sehari.
Guru Pembimbing Retret Dharma dan Penyunyian adalah Dagpo Rinpoche. Yang Mulia Dagpo Rinpoche Lobsang Jhampel Jhampa Gyatso lahir di Tibet pada tahun 1932, dan diyakini serta dikukuhkan oleh H.H Dalai Lama Ke-13 sebagai reinkarnasi dari seorang guru besar pada zaman Sriwijaya, yaitu Guru Swarnadwipa yang bernama Dharmakirti. Rinpoche tumbuh dalam tradisi keviharaan yang sangat murni dan ketat, dibawah bimbingan guru-guru besar seperti Kyabje Trijang Rinpoche, Kyabje Ling Rinpoche, Gomang Khenzur Ngawang Nyima Rinpoche dan bahkan H.H. Dalai Lama ke-14. Beliau menyelesaikan pelajaran lima teks besar (Pramana, Paramita, Madyamika, Abhidharma, Vinaya), Lamrim dan Tantra.
Saat invasi China memorakporandakan Tibet tahun 1959, Dagpo Rinpoche bersama pendampingnya, Thupten Puntchog, lolos ke India, menempuh bahaya untuk mengikuti Dalai Lama XIV demi menjaga Buddhisme dan kebudayaan Tibet dari kepunahan. Ia berangkat ke Paris, tahun 1960, untuk membantu penelitian tentang kitab dan budaya Tibet, lalu mengajar bahasa Tibet dan sejarah Buddha Dharma di Lembaga Nasional Bahasa dan Peradaban Timur Universitas Sorbonne sampai pensiun pada tahun 1992.
Dagpo Rinpoche adalah pendiri aliran filsafat Buddhis Gelukpa di Perancis. Ia mulai mengajar Buddhisme tahun 1977, setahun sebelum mendirikan Pusat Dharma, Ganden Ling Institute di Paris, yang mengajarkan Buddha Dharma, berdoa, dan meditasi. Dagpo Rinpoche dikenal sebagai salah satu Guru Buddhisme Tibet paling dihormati untuk pelajaran "Lamrin" (Tahapan jalan Menuju Pencerahan); Ia memberi ceramah di pusat-pusat Dharma di Italia, Swiss, Belanda, dan kota-kota lain di Perancis.
Sejak tahun 1989 ia berkeliling ke beberapa negara di Asia dan memberi pelajaran terstruktur di Indonesia setiap tahun, kecuali tahun 1998.
Topik Ajaran
Tahun ini Retret Dharma dan Penyunyian kembali melanjutkan pembahasan Pembebasan di Tangan Kita - jilid ketiga, sebagai kesinambungan dari retret tahun-tahun sebelumnya.
Pembebasan di tangan kita adalah transkrip ajaran yang terdiri dari 24 hari ajaran lisan mengenai Lamrim oleh seorang guru termasyhur Tibet, Phabongkha Rinpoche. Dalam ajaran lisan ini, Phabongka Rinpoche menyampaikan instruksi yang mudah dipraktikkan, terstruktur, mengajarkan berdasarkan pengalaman pribadi sendiri sehingga akan membawa perkembangan spiritual yang luar biasa.
Secara umum, Lamrim adalah suatu tradisi pengajaran, yang secara literal berarti "Tahapan-tahapan jalan". Di dalamnya, Anda akan menemukan semua instruksi penting yang dipraktikkan oleh para pengikut Buddhis di manapun. Pada kenyataannya, jalan yang diajarkan guru Buddha ini adalah jalan yang juga dipraktikkan sendiri oleh Beliau untuk mencapai pencerahan. Ajaran Lamrim adalah suatu ajaran yang terdiri dari semua hal yang anda perlu pelajari, praktikkan, dan selesaikan, untuk mencapai tingkat ke-Buddha-an dengan usaha Anda sendiri.
BIAYA PENDAFTARAN
VIP : Rp. 4.800.000
Normal : Rp. 2.300.000
Mahasiswa : Rp. 1.000.000
Biaya pendaftaran sudah termasuk penginapan dan konsumsi 3x sehari.
108
Buddhisme untuk Pemula / Re: Kelahiran Kembali dan Antarabhava/Bardo
« on: 30 October 2014, 09:54:53 PM »
The English word 'spirit', meaning the life-breath of a person, neatly
encompasses these various notions.
(6.36) While it has been seen that the later Theravadin orthodox
view does not accept an intennediary existence in which the gandhabba-
spirit exists, it is notable that such an idea is present in
'popular' Buddhism of Theravada lands. As reported by Melford
Spiro, the Bunnese believe that a 'butterfly spirit (leikpya)' leaves
the body at death and needs the broken-off branch of a tree (gandhabbas
live on the odour of such things!) on which to rest for a
week. 21
(6.37) The gandhabba-spirit, of course, is not-Self: not an eternal
Self or eternal soul. Scepticism on the notion of a gandhabba as notSelf,
however, has been expressed by John Garrett Jones. He feels
that the Buddha wanted to 'both have his cake and eat it' in accepting
rebirth which necessitates some 'pseudo-self' to be reborn and
his saying that there is 'no atman to be rebom'(l979: 150 & lSI).
The gandhabba is, for him, such a 'pseudo-self', on which he says:
'I can see no way, however, of reconciling the belief in a surviving
gandhabba with the much more rigorous doctrine of the khandhas'
(i.e. of the personality-factors as not-Self; p. 202). As has been seen,
though, the gandhabba is also composed of personality-factors, and
this implies the mutual dependence of such components, and thus
their not being a Self. The gandhabba is not a 'pseudo-self', but can
be seen as a genuine empirical 'self', as found between-lives. It is,
though, no metaphysical Self: all its components are inevitably impermanent,
dukkha and not-Self.
(6.38) Karel Werner is thus right to criticize the popular contrast
which sees Hinduism as teaching a 'transmigrating personality', taken
as the eternal iitman or Self, and Buddhism as denying this (1988:
94). Even for Hinduism, the 'transmigrating personality' is of a
changeable, composite nature, the 'subtle (su/qma-)' or 'characteristic
(linga-)' body (sarira), and is not the eternal Self, which only
underlies it (1988: 84). For Buddhism, there is a kind of 'transmigrating
personality' (or, rather, a transmigrating process-duster),
the life-principle or gandhabba-spirit; but it has nothing to do with
a supposed unchanging Self, for which Buddhism fmds no evidence.
Werner's suggestion that it is an empty 'personality structure'
also seems inappropriate (Para.4.17). Theravada wariness against
accepting a between-lives state, and a being existing in it, may well
have been because such a being might be construed as the 'person'
of the Personalists (Para 1.36). As the Personalists seem to have
equated such a 'person' with the life-principle, which was also easily
mistaken for a Self, the Theravadins were also very wary about this
term. The life-principle of the 'early Suttas', however, is not-Self,
and, though it is not the same as or totally different from the 'mortal
body', it is the same as processes such as discernment, vitality, heat
and the mind-made body. It thus is unlike the Personalists' 'person',
which was seen as 'not the same as or different from' the
personality-factors, both bodily and mental. For the 'early Suttas', a
'person' is a web of interacting processes, both in life and between
lives; it is not something 'neither the same as or different from' these
that owns them and acts through them. It is notable, though, that the
best evidence for acceptance of a between-Jives state is in the
Aliguttara Nikiiya, and that the term 'person' (puggala) occurs
frequently in this. It is possible that the Personalist view grew up
among monks specialising in reciting this Nikiiya (or its close parallel,
the Ekottara Agama), partly because they misconstrued the nature of
the between-lives state.
THE SELFLESS MIND
Personality, Consciousness and Nirvana
in Early Buddhism
Peter Harvey
encompasses these various notions.
(6.36) While it has been seen that the later Theravadin orthodox
view does not accept an intennediary existence in which the gandhabba-
spirit exists, it is notable that such an idea is present in
'popular' Buddhism of Theravada lands. As reported by Melford
Spiro, the Bunnese believe that a 'butterfly spirit (leikpya)' leaves
the body at death and needs the broken-off branch of a tree (gandhabbas
live on the odour of such things!) on which to rest for a
week. 21
(6.37) The gandhabba-spirit, of course, is not-Self: not an eternal
Self or eternal soul. Scepticism on the notion of a gandhabba as notSelf,
however, has been expressed by John Garrett Jones. He feels
that the Buddha wanted to 'both have his cake and eat it' in accepting
rebirth which necessitates some 'pseudo-self' to be reborn and
his saying that there is 'no atman to be rebom'(l979: 150 & lSI).
The gandhabba is, for him, such a 'pseudo-self', on which he says:
'I can see no way, however, of reconciling the belief in a surviving
gandhabba with the much more rigorous doctrine of the khandhas'
(i.e. of the personality-factors as not-Self; p. 202). As has been seen,
though, the gandhabba is also composed of personality-factors, and
this implies the mutual dependence of such components, and thus
their not being a Self. The gandhabba is not a 'pseudo-self', but can
be seen as a genuine empirical 'self', as found between-lives. It is,
though, no metaphysical Self: all its components are inevitably impermanent,
dukkha and not-Self.
(6.38) Karel Werner is thus right to criticize the popular contrast
which sees Hinduism as teaching a 'transmigrating personality', taken
as the eternal iitman or Self, and Buddhism as denying this (1988:
94). Even for Hinduism, the 'transmigrating personality' is of a
changeable, composite nature, the 'subtle (su/qma-)' or 'characteristic
(linga-)' body (sarira), and is not the eternal Self, which only
underlies it (1988: 84). For Buddhism, there is a kind of 'transmigrating
personality' (or, rather, a transmigrating process-duster),
the life-principle or gandhabba-spirit; but it has nothing to do with
a supposed unchanging Self, for which Buddhism fmds no evidence.
Werner's suggestion that it is an empty 'personality structure'
also seems inappropriate (Para.4.17). Theravada wariness against
accepting a between-lives state, and a being existing in it, may well
have been because such a being might be construed as the 'person'
of the Personalists (Para 1.36). As the Personalists seem to have
equated such a 'person' with the life-principle, which was also easily
mistaken for a Self, the Theravadins were also very wary about this
term. The life-principle of the 'early Suttas', however, is not-Self,
and, though it is not the same as or totally different from the 'mortal
body', it is the same as processes such as discernment, vitality, heat
and the mind-made body. It thus is unlike the Personalists' 'person',
which was seen as 'not the same as or different from' the
personality-factors, both bodily and mental. For the 'early Suttas', a
'person' is a web of interacting processes, both in life and between
lives; it is not something 'neither the same as or different from' these
that owns them and acts through them. It is notable, though, that the
best evidence for acceptance of a between-Jives state is in the
Aliguttara Nikiiya, and that the term 'person' (puggala) occurs
frequently in this. It is possible that the Personalist view grew up
among monks specialising in reciting this Nikiiya (or its close parallel,
the Ekottara Agama), partly because they misconstrued the nature of
the between-lives state.
THE SELFLESS MIND
Personality, Consciousness and Nirvana
in Early Buddhism
Peter Harvey
109
Buddhisme untuk Pemula / Re: Kelahiran Kembali dan Antarabhava/Bardo
« on: 30 October 2014, 09:52:17 PM »
THE GANDHABBA: SPIRIT-BEING OF THE
INTERMEDIARY EXISTENCE
(6.32) Further light is shed on the intennediary existence by examining
the nature and role of the gandhabba. This is referred to at
M.I.26~. which is cited by Sammityas and Sarvastivadins in
support of the intennediary existence: for they equate the gandharva
(Sanskrit equivalent of Pali gandhabba) with this. 18 In other contexts,
the gandhabbas are seen as the lowest kind of god (D.ll.212), as
'going through the air' (A.II.39), and as living on the odour (gandha)
of roots, heart-wood, pith, sap, leaves and flowers (S.ID.250).19 At
the M.l.265-66 passage, the following is said:
Monks, it is on the conjunction of three things that there is
descent of the embryo (gabbhass-iivakkanll) ... if, monks, there
is, here, a coitus of the parents, and it is the mother's season,
and a gandhabba is present, it is on the conjunction of these
things that there is descent of the embryo. 20
This passage clearly deals with how conception takes place. The
Theraviidin commentary on it says: ' "Gandhabba" is the being going
there. "Is present" it is not that he remains in the proximity observing
the coitus of the parents, but what is implied is that a certain being
is having rebirth in that situation, being driven by the mechanism of
karma' (M.A.TI.310). This, though, does little to lessen the text's
impression of a fully-fledged (between-lives) being as needing to be
present for conception to take place. In a Freudian-sounding passage,
Vasubandhu gives the Sarvastivadin view, which does see a being
as observing the coitus of his future parents: a male is sexually
attracted to his future mother, and jealous of the father, while a female
is attracted to the father, and jealous of the mother (L'AK.TI.50-l).
(6.33) It is notable that discemment-tenninology is not used in the
M.I.26~ passage, as it is in the 0.11.62-3 passage on the 'descent'
of discernment into the womb (Para.6.9). M.l.265-66 is a continuation
from the Buddha's rebuke of Sati's ideas on discernment (Para
6.13), and follows the rejection of speculations on an unchanging 'I'
linking past, present and future. This suggests that the passage was
phrased in such a way as to avoid any impression that discernment,
alone and unaided, links different lives together. The between-lives
discernment is not an independent entity, a Self, but part of a kind of
being, a gandhabba. When this discernment descends into a womb,
it does not do so alone, but as part of an 'embryo'. This terminology
of "gandhabba' and 'embryo' must be seen as both exact and deliiJ..
erate: a passage on a misconception about discernment and rebirth is
hardly the place for 'loose' or inexact language. As part of a gandhabba
or of an 'embryo', the between-lives discernment must, clearly,
be dependent on other factors which compose these, and not be a Self
which depends only on itself. The Sarvastivadins, in fact, saw the
intermediary existence. i.e. gandhabba, as having the five personality-
factors (L 'AK..11.32), which clearly follows from a statement at
s.m.ss. that one cannot 'show forth the coming or going or falling
away and arising •.• of discernment' apart from the the four other personality-
factors.
(6.34) The statement that the four nutriments are for 'the assistance
of those seeking to be' (M.I.261) also shows that the
between-lives gandhabba must have some sort of body; for otherwise
it would need no 'material/food-nutriment'. Now this nutriment
can be 'gross' or 'subtle (sukhumo)' (M.I.261). For an 'odour' eating
gandhabba. it will surely be of a subtle kind 21: thus its 'body' will
be a 'subtle' one. Indeed, the Sarvistividins (L'AK.11.122) and
Sammitiyas saw a being in the intennediary existence as having a
'mind-made' body, with the latter saying that this was 'so subtle and
delicate that when it is on the ground, it would not (appear) different
from that' (SNS.200).22 As it has been seen that the mind-made body
and discernment are regarded as key aspects of the lifeprinciple,
and that the life-principle leaves the body at death
(Paras.6.5-7), such an idea seems plausible.
(US) Just as the life-principle has been seen as a kind of 'spirit'
(Pam.6.11), so may the between-lives gandhabba. This is because
of:
i) the subtle nature of the gandhabba;
ii) its being the cany-over from a dead person, after the discernment
life-principle has 'left' the body;
iii) its feeding on odour, i.e. on that which is known through the
nose: through which one also breathes in and out, in-spires and
ex-pires (dies!);
iv) its moving through the air (viha-);
v) the parallel of the between-lives state to the w;nd (vata)-blown
fire;
vi) the parallel of discernment, the main component of the betweenlives
state and the life-principle, to air or wind (Para.6.11 );
INTERMEDIARY EXISTENCE
(6.32) Further light is shed on the intennediary existence by examining
the nature and role of the gandhabba. This is referred to at
M.I.26~. which is cited by Sammityas and Sarvastivadins in
support of the intennediary existence: for they equate the gandharva
(Sanskrit equivalent of Pali gandhabba) with this. 18 In other contexts,
the gandhabbas are seen as the lowest kind of god (D.ll.212), as
'going through the air' (A.II.39), and as living on the odour (gandha)
of roots, heart-wood, pith, sap, leaves and flowers (S.ID.250).19 At
the M.l.265-66 passage, the following is said:
Monks, it is on the conjunction of three things that there is
descent of the embryo (gabbhass-iivakkanll) ... if, monks, there
is, here, a coitus of the parents, and it is the mother's season,
and a gandhabba is present, it is on the conjunction of these
things that there is descent of the embryo. 20
This passage clearly deals with how conception takes place. The
Theraviidin commentary on it says: ' "Gandhabba" is the being going
there. "Is present" it is not that he remains in the proximity observing
the coitus of the parents, but what is implied is that a certain being
is having rebirth in that situation, being driven by the mechanism of
karma' (M.A.TI.310). This, though, does little to lessen the text's
impression of a fully-fledged (between-lives) being as needing to be
present for conception to take place. In a Freudian-sounding passage,
Vasubandhu gives the Sarvastivadin view, which does see a being
as observing the coitus of his future parents: a male is sexually
attracted to his future mother, and jealous of the father, while a female
is attracted to the father, and jealous of the mother (L'AK.TI.50-l).
(6.33) It is notable that discemment-tenninology is not used in the
M.I.26~ passage, as it is in the 0.11.62-3 passage on the 'descent'
of discernment into the womb (Para.6.9). M.l.265-66 is a continuation
from the Buddha's rebuke of Sati's ideas on discernment (Para
6.13), and follows the rejection of speculations on an unchanging 'I'
linking past, present and future. This suggests that the passage was
phrased in such a way as to avoid any impression that discernment,
alone and unaided, links different lives together. The between-lives
discernment is not an independent entity, a Self, but part of a kind of
being, a gandhabba. When this discernment descends into a womb,
it does not do so alone, but as part of an 'embryo'. This terminology
of "gandhabba' and 'embryo' must be seen as both exact and deliiJ..
erate: a passage on a misconception about discernment and rebirth is
hardly the place for 'loose' or inexact language. As part of a gandhabba
or of an 'embryo', the between-lives discernment must, clearly,
be dependent on other factors which compose these, and not be a Self
which depends only on itself. The Sarvastivadins, in fact, saw the
intermediary existence. i.e. gandhabba, as having the five personality-
factors (L 'AK..11.32), which clearly follows from a statement at
s.m.ss. that one cannot 'show forth the coming or going or falling
away and arising •.• of discernment' apart from the the four other personality-
factors.
(6.34) The statement that the four nutriments are for 'the assistance
of those seeking to be' (M.I.261) also shows that the
between-lives gandhabba must have some sort of body; for otherwise
it would need no 'material/food-nutriment'. Now this nutriment
can be 'gross' or 'subtle (sukhumo)' (M.I.261). For an 'odour' eating
gandhabba. it will surely be of a subtle kind 21: thus its 'body' will
be a 'subtle' one. Indeed, the Sarvistividins (L'AK.11.122) and
Sammitiyas saw a being in the intennediary existence as having a
'mind-made' body, with the latter saying that this was 'so subtle and
delicate that when it is on the ground, it would not (appear) different
from that' (SNS.200).22 As it has been seen that the mind-made body
and discernment are regarded as key aspects of the lifeprinciple,
and that the life-principle leaves the body at death
(Paras.6.5-7), such an idea seems plausible.
(US) Just as the life-principle has been seen as a kind of 'spirit'
(Pam.6.11), so may the between-lives gandhabba. This is because
of:
i) the subtle nature of the gandhabba;
ii) its being the cany-over from a dead person, after the discernment
life-principle has 'left' the body;
iii) its feeding on odour, i.e. on that which is known through the
nose: through which one also breathes in and out, in-spires and
ex-pires (dies!);
iv) its moving through the air (viha-);
v) the parallel of the between-lives state to the w;nd (vata)-blown
fire;
vi) the parallel of discernment, the main component of the betweenlives
state and the life-principle, to air or wind (Para.6.11 );
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Buddhisme untuk Pemula / Re: Kelahiran Kembali dan Antarabhava/Bardo
« on: 30 October 2014, 09:48:53 PM »
The fust fetters are abandoned by one 'going up-stream to Akanittha',
i.e. by the least advanced Non-returner; the fust two fetters are abandoned
by the antard-parinibbllyi Non-returner, and all three are
abandoned by the Arahat. The above distinction between 'becoming'
and 'arising' is most instructive. The 'up-stream' Non-returner is
clearly not beyond 'arising' in a rebirth, for he has ahead of him
several rebirths in the 'pure abodes', ending in Akani!tha. Only the
highest kind of Non-returner is beyond such 'arising' (uppatti-). He
is not an Arahat, though: one who has destroyed fetters leading to
'becoming'. As an Arahat is one who has attained nibbllna in his
present life, even up to the moment of death (Para.6.22), the highest
Non-returner must attain nibbdna after his death but before 'arising'
in any rebirth, this period being called 'becoming'.l4
(6.25) It can thus be seen that the 'early Suttas' did accept a
between-lives state, known as 'becoming',1s in which it is possible
for a Non-returner to attain nibbllna. An Arahat, though, attains
nibbdna in life, so as not to enter 'becoming', while most beings
pass through it and go on to arise in a rebirth.
THE NATURE OF THE INTERMEDIARY
EXISTENCE
( 6.26) It can be seen that an intermediary existence would act as
a transition between often disparate forms of rebirth. It would thus
be both a vehicle for transferring the continuity of character and
also a time for the necessary re-adjustment. 16 The similes la-c. in
Para 6.23 indicate that it consists of three successive phases, and
Para.6.15 provides terms which must be seen as names for these
phases: 'inclination', 'coming and going' and 'falling away and
arising'.
(6.27) Among the powers attributed to the Buddha and some
Arahats is that of the knowledge of how living beings are reborn:
knowledge of their 'coming and going and falling away and arising'
(0.1.162). At 0.1.83, knowledge of 'falling away and arising' is
likened to a man seeing that 'these men enter (pavisanti) a house,
these men leave (nikkhamanll) it, these men wander the carriage-road
track, and these are sat in the midst where four roads meet'. Here,
of course, the language of 'entering' and 'leaving' is reminiscent of
0.11.334 (Para 6.7), on the 'life-principle' of a dead person. The
simile shows that the three phases of 'becoming' are seen as like
leaving a house, wandering about on a road, and then sitting down
'in the midst where four roads meet'. It is worth noting, here, that
S.IV.194-95 likens a person's body to a border-town and his discernment
to the 'Lord' of such a town, he being sat 'in the midst, where
four roads meet' (representing the four physical elements). The
becoming seated 'in the midst ... • of 0.1.83, then, represents discernment
coming to be established in a new personality, after wandering
in search of 'it'. Another simile for knowledge of beings' rebirths
likens it to the knowledge of a man standing between two houses,
who would 'see men entering a house and leaving it, and going back
and forth and wandering across' (M.I.279). This simile emphasizes
the mid-stage of becoming as one of wandering and wavering, indeed
one of coming and going. Similarly M.l.261 (Para 6.13) refers to
beings 'seeking to be (sambhavesinatp)', who must clearly be those
in the intermediary existence.17
(6.28) It would thus seem reasonable to see the three stages of
this existence as:
i) 'inclination': leaving the body with a desire for a further rebirth,
like a man leaving a house, or a bit flying off a hot, beaten piece
of iron;
ii) 'coming and going': wandering back and forth seeking a rebirth,
like a man wandering on a road or between houses, or a hot iron
bit that flies up in the air;
iii) 'falling away and arising': falling from one's previous state, one's
previous identity, into a new rebirth, like a man settling down
in square or entering a house; or a hot iron bit falling and cutting
into the earth.
As shown in Para 6.19, the whole between-lives state is likened to
that of a leaping flame driven and fuelled by the wind, representing
craving. That is, craving provides the impetus and energy to seek
another rebirth, and the intermediary existence is flavoured by such
craving. As in Para 6.16, craving is the 'moisture' for becoming, and
discernment is its 'seed', so that discernment, will and aspiration
come to be 'supported' in another rebirth.
(6.29) The between-lives state need not be seen as a what we
call a 'fully conscious' state. 0.11.334 (Para 6.7) talks of the lifeprinciple
as leaving a person either in dreaming or death. Other
passages show that the 'early Suttas' talked of going to sleep and
dying in similar ways:
i) 0.1.333-34 uses the expression 'gone to one's day-bed (divaseyya'(
l)' for taking a siesta, while Sn.29 says 'I go no more to
a womb-bed (gabbha-seyyaT(l)' in the sense of 'I will not be
reborn'.
ii) 'Okkamati' is used both of the 'descent' of discernment into the
womb at conception (Para 6.9) and also of 'falling' into sleep
(Vin.I.I5).
(6.30) As will be argued in chapter 10, the discernment found in
(deep) sleep and at the death-moment is seen, in the Theravada
school, as of a kind which is radiantly 'brightly shining' (pabhassara).
This makes sense, from the Theravada perspective, of the
experience of a radiant light which the 'Near-death Experience' literature
says is reported by many people after they are resuscitated after
nearly dying. It also makes sense of the reference in the Bardo ThOtrol
('Tibetan Book of the Dead') to people confronting a pure white light
in the intermediary existence: in the fmt of the three stages of this,
the mind is said to be in an unconscious and luminous state which
is somehow equated with Amitabha, 'Infinite Radiance', Buddha
(Freemantle and Trungpa, 1978: 37). Such ideas also seem to connect
with the idea, in other Mahayana Buddhist texts, that this Buddha
will come to meet his devotees at death.
(6.31) Returning to the 'early Suttas', then, they see the betweenlives
state of becoming as entered when, fuelled by craving for
rebirth, discernment, the main process comprising the life-principle,
leaves the body. In a dream-like existence, it then wanders about
seeking a new life, kept going by craving and accompanied by will
and aspiration. On finding a new life, it falls into the womb (in the
case of rebirths involving this), and sets off the production of a new
mind-and-body, which had been craved for. This all takes place, of
course, within the parameters set by karma, the 'field' in which the
'seed' of discernment grows (Para 6.16). As for the duration of such
an intermediary existence, the opinions cited in later texts is that of
a week or more (K vu.A.l 06-07) or: as long as it takes to unite the
conditions for a new birth; seven days, seven weeks; very quickly
(L' AK.II.48-9).
i.e. by the least advanced Non-returner; the fust two fetters are abandoned
by the antard-parinibbllyi Non-returner, and all three are
abandoned by the Arahat. The above distinction between 'becoming'
and 'arising' is most instructive. The 'up-stream' Non-returner is
clearly not beyond 'arising' in a rebirth, for he has ahead of him
several rebirths in the 'pure abodes', ending in Akani!tha. Only the
highest kind of Non-returner is beyond such 'arising' (uppatti-). He
is not an Arahat, though: one who has destroyed fetters leading to
'becoming'. As an Arahat is one who has attained nibbllna in his
present life, even up to the moment of death (Para.6.22), the highest
Non-returner must attain nibbdna after his death but before 'arising'
in any rebirth, this period being called 'becoming'.l4
(6.25) It can thus be seen that the 'early Suttas' did accept a
between-lives state, known as 'becoming',1s in which it is possible
for a Non-returner to attain nibbllna. An Arahat, though, attains
nibbdna in life, so as not to enter 'becoming', while most beings
pass through it and go on to arise in a rebirth.
THE NATURE OF THE INTERMEDIARY
EXISTENCE
( 6.26) It can be seen that an intermediary existence would act as
a transition between often disparate forms of rebirth. It would thus
be both a vehicle for transferring the continuity of character and
also a time for the necessary re-adjustment. 16 The similes la-c. in
Para 6.23 indicate that it consists of three successive phases, and
Para.6.15 provides terms which must be seen as names for these
phases: 'inclination', 'coming and going' and 'falling away and
arising'.
(6.27) Among the powers attributed to the Buddha and some
Arahats is that of the knowledge of how living beings are reborn:
knowledge of their 'coming and going and falling away and arising'
(0.1.162). At 0.1.83, knowledge of 'falling away and arising' is
likened to a man seeing that 'these men enter (pavisanti) a house,
these men leave (nikkhamanll) it, these men wander the carriage-road
track, and these are sat in the midst where four roads meet'. Here,
of course, the language of 'entering' and 'leaving' is reminiscent of
0.11.334 (Para 6.7), on the 'life-principle' of a dead person. The
simile shows that the three phases of 'becoming' are seen as like
leaving a house, wandering about on a road, and then sitting down
'in the midst where four roads meet'. It is worth noting, here, that
S.IV.194-95 likens a person's body to a border-town and his discernment
to the 'Lord' of such a town, he being sat 'in the midst, where
four roads meet' (representing the four physical elements). The
becoming seated 'in the midst ... • of 0.1.83, then, represents discernment
coming to be established in a new personality, after wandering
in search of 'it'. Another simile for knowledge of beings' rebirths
likens it to the knowledge of a man standing between two houses,
who would 'see men entering a house and leaving it, and going back
and forth and wandering across' (M.I.279). This simile emphasizes
the mid-stage of becoming as one of wandering and wavering, indeed
one of coming and going. Similarly M.l.261 (Para 6.13) refers to
beings 'seeking to be (sambhavesinatp)', who must clearly be those
in the intermediary existence.17
(6.28) It would thus seem reasonable to see the three stages of
this existence as:
i) 'inclination': leaving the body with a desire for a further rebirth,
like a man leaving a house, or a bit flying off a hot, beaten piece
of iron;
ii) 'coming and going': wandering back and forth seeking a rebirth,
like a man wandering on a road or between houses, or a hot iron
bit that flies up in the air;
iii) 'falling away and arising': falling from one's previous state, one's
previous identity, into a new rebirth, like a man settling down
in square or entering a house; or a hot iron bit falling and cutting
into the earth.
As shown in Para 6.19, the whole between-lives state is likened to
that of a leaping flame driven and fuelled by the wind, representing
craving. That is, craving provides the impetus and energy to seek
another rebirth, and the intermediary existence is flavoured by such
craving. As in Para 6.16, craving is the 'moisture' for becoming, and
discernment is its 'seed', so that discernment, will and aspiration
come to be 'supported' in another rebirth.
(6.29) The between-lives state need not be seen as a what we
call a 'fully conscious' state. 0.11.334 (Para 6.7) talks of the lifeprinciple
as leaving a person either in dreaming or death. Other
passages show that the 'early Suttas' talked of going to sleep and
dying in similar ways:
i) 0.1.333-34 uses the expression 'gone to one's day-bed (divaseyya'(
l)' for taking a siesta, while Sn.29 says 'I go no more to
a womb-bed (gabbha-seyyaT(l)' in the sense of 'I will not be
reborn'.
ii) 'Okkamati' is used both of the 'descent' of discernment into the
womb at conception (Para 6.9) and also of 'falling' into sleep
(Vin.I.I5).
(6.30) As will be argued in chapter 10, the discernment found in
(deep) sleep and at the death-moment is seen, in the Theravada
school, as of a kind which is radiantly 'brightly shining' (pabhassara).
This makes sense, from the Theravada perspective, of the
experience of a radiant light which the 'Near-death Experience' literature
says is reported by many people after they are resuscitated after
nearly dying. It also makes sense of the reference in the Bardo ThOtrol
('Tibetan Book of the Dead') to people confronting a pure white light
in the intermediary existence: in the fmt of the three stages of this,
the mind is said to be in an unconscious and luminous state which
is somehow equated with Amitabha, 'Infinite Radiance', Buddha
(Freemantle and Trungpa, 1978: 37). Such ideas also seem to connect
with the idea, in other Mahayana Buddhist texts, that this Buddha
will come to meet his devotees at death.
(6.31) Returning to the 'early Suttas', then, they see the betweenlives
state of becoming as entered when, fuelled by craving for
rebirth, discernment, the main process comprising the life-principle,
leaves the body. In a dream-like existence, it then wanders about
seeking a new life, kept going by craving and accompanied by will
and aspiration. On finding a new life, it falls into the womb (in the
case of rebirths involving this), and sets off the production of a new
mind-and-body, which had been craved for. This all takes place, of
course, within the parameters set by karma, the 'field' in which the
'seed' of discernment grows (Para 6.16). As for the duration of such
an intermediary existence, the opinions cited in later texts is that of
a week or more (K vu.A.l 06-07) or: as long as it takes to unite the
conditions for a new birth; seven days, seven weeks; very quickly
(L' AK.II.48-9).
111
Buddhisme untuk Pemula / Re: Kelahiran Kembali dan Antarabhava/Bardo
« on: 30 October 2014, 09:47:33 PM »
(6.ll) A passage cited by the Sammitiyas, 11 Piirva§ailas 12 and
Sarvistividins (L' AK.II.37) in support of the intermediary existence
is one concerning 'NotHetumers': the type of saints who will not
'return' to rebirth in the sense--desire realm of humans etc., as they
are almost Arahats (those who have experienced nibbt'Jna). The
passage is found at D.lll.237:
Five classes of persons who become Non-returners: those who
attain nibbiina inbetween (antarti-parinibbt'Jyi); those who attain
nibbt'Jna cutting short (upahacca- ); those who attain it without
(further) activity (asalithtira-); those who attain it with (further)
activity (sasa~ra-); 'those going up-stream to Akanittha [the
highest of the 'five pure abodes', where only Non-returners are
reborn (also at 0.111.237)].
On its own, however, this passage does not prove that an intennediary
existence was accepted in the early Suttas. It does do so, though,
when supplemented by similar passages.
(6.ll) S.V.69-70 discusses the five types of Non-returners, in the
same order as at D.lll.237, listing them after someone who has
become an Arahat 'at the time of dying': clearly this implies that
the order represents a decreasing speed of spiritual attainment.
This would certainly make it likely that that the first of the five
types of Non-returners attains nibbt'Jna 'inbetween' death and
rebirth. The Interpretation given in the Theravidin Abhidhamma
and commentaries, though, is that this Non-returner attains nibbtina
immediately after 'arising' in a new rebirth, or at some time
before the middle of the life-span there (Pug.16 and A.A.IV.7). Less
contentiously, the next of the Non-returners is seen as one who
comes to attain nibbtina between the mid-point of his life span
and his death; the fifth type Is one who is reborn in each of the
five •pure abodes • until he attains nibbiina in the last of these
(Pug.l7).
(6.13) The above Theravidin interpretation of one who 'attains
nibbana inbetween', however, can be seen from A.IV.70-4. to be a
rather weak and strained one. 13 This passage discusses the five kinds
of Non-returners, and compares them, respectively, to:
Ia. a bit which comes off from a hot, beaten iron slab, and then
cools down;
I b. a bit which comes off, flies up and then cools down;
lc. a bit which comes off, flies up, and then cools down before
cutting into the ground (anupahacca-talaf{'l).
2. a bit which cools after cutting into the ground.
3. a bit which flies up and falls on a little fuel, igniting it, then
cools down after the fuel gets used up.
4. a bit which falls on a large heap of fuel, but cools down after it
is used up.
5. a bit which flies up and falls on a heap of fuel such that a frre
spreads, but then goes out when it reaches e.g. water or rock.
The Theravidin interpretation of the antarii-parinibbayr Nonreturner
hardly fits this illustration. Not to 'cut into the ground'
means, surely, not to begin a new rebirth. In the case of Nonreturners,
there is not even any question of whether this might
mean conception or leaving the womb: they are of immediate 'spontaneous
arising (opapiitiko)' (M.I.465), rather than being born from
a womb or egg (M.I.73). Thus to 'cut into the ground' alludes to
the very start of a rebirth. For the 'frre' to spread and then go out
(illustration 5, above) means to go through several rebirths before
the Non-returner 'cools (nibbayatt)' by attaining nibbiina. As the
Theravadin interpretation of the antarii-parinibbiiyi (la-c.) is that
he attains nibbiina at some time between the start and middle of
the next life, and the 'cutting-short (upahacca-)' Non-returner (2)
attains it after this, then the 'cutting into the ground (upahaccatalatp)'
of the simile would have to represent the middle of this life,
which seems most artificial. Even the commentary (A.A.IV.39) sees
similes la-c. as involving a 'bit' which is still in 'space', 'not having
reached the earth'; reaching the earth would most naturally apply to
the very start of a life. The antarii-parinibbiiyi must thus be one who
attains nibbiina after death and before any rebirth.
(6.24) A.II.l34 shows that the between-lives period in which the
antarii-parinibbiiyi Non-returner attains nibbiina is in fact called 'becoming'
(bhava). The passage refers to three kinds of spiritual fetters:
i) those binding to the lower shore (i.e. to the sense-desire world:
a Non-returner is defined as one who is free of these fetters);
ii) those 'of a kind to take up arising';
iii) those 'of a kind to take up becoming'.
Sarvistividins (L' AK.II.37) in support of the intermediary existence
is one concerning 'NotHetumers': the type of saints who will not
'return' to rebirth in the sense--desire realm of humans etc., as they
are almost Arahats (those who have experienced nibbt'Jna). The
passage is found at D.lll.237:
Five classes of persons who become Non-returners: those who
attain nibbiina inbetween (antarti-parinibbt'Jyi); those who attain
nibbt'Jna cutting short (upahacca- ); those who attain it without
(further) activity (asalithtira-); those who attain it with (further)
activity (sasa~ra-); 'those going up-stream to Akanittha [the
highest of the 'five pure abodes', where only Non-returners are
reborn (also at 0.111.237)].
On its own, however, this passage does not prove that an intennediary
existence was accepted in the early Suttas. It does do so, though,
when supplemented by similar passages.
(6.ll) S.V.69-70 discusses the five types of Non-returners, in the
same order as at D.lll.237, listing them after someone who has
become an Arahat 'at the time of dying': clearly this implies that
the order represents a decreasing speed of spiritual attainment.
This would certainly make it likely that that the first of the five
types of Non-returners attains nibbt'Jna 'inbetween' death and
rebirth. The Interpretation given in the Theravidin Abhidhamma
and commentaries, though, is that this Non-returner attains nibbtina
immediately after 'arising' in a new rebirth, or at some time
before the middle of the life-span there (Pug.16 and A.A.IV.7). Less
contentiously, the next of the Non-returners is seen as one who
comes to attain nibbtina between the mid-point of his life span
and his death; the fifth type Is one who is reborn in each of the
five •pure abodes • until he attains nibbiina in the last of these
(Pug.l7).
(6.13) The above Theravidin interpretation of one who 'attains
nibbana inbetween', however, can be seen from A.IV.70-4. to be a
rather weak and strained one. 13 This passage discusses the five kinds
of Non-returners, and compares them, respectively, to:
Ia. a bit which comes off from a hot, beaten iron slab, and then
cools down;
I b. a bit which comes off, flies up and then cools down;
lc. a bit which comes off, flies up, and then cools down before
cutting into the ground (anupahacca-talaf{'l).
2. a bit which cools after cutting into the ground.
3. a bit which flies up and falls on a little fuel, igniting it, then
cools down after the fuel gets used up.
4. a bit which falls on a large heap of fuel, but cools down after it
is used up.
5. a bit which flies up and falls on a heap of fuel such that a frre
spreads, but then goes out when it reaches e.g. water or rock.
The Theravidin interpretation of the antarii-parinibbayr Nonreturner
hardly fits this illustration. Not to 'cut into the ground'
means, surely, not to begin a new rebirth. In the case of Nonreturners,
there is not even any question of whether this might
mean conception or leaving the womb: they are of immediate 'spontaneous
arising (opapiitiko)' (M.I.465), rather than being born from
a womb or egg (M.I.73). Thus to 'cut into the ground' alludes to
the very start of a rebirth. For the 'frre' to spread and then go out
(illustration 5, above) means to go through several rebirths before
the Non-returner 'cools (nibbayatt)' by attaining nibbiina. As the
Theravadin interpretation of the antarii-parinibbiiyi (la-c.) is that
he attains nibbiina at some time between the start and middle of
the next life, and the 'cutting-short (upahacca-)' Non-returner (2)
attains it after this, then the 'cutting into the ground (upahaccatalatp)'
of the simile would have to represent the middle of this life,
which seems most artificial. Even the commentary (A.A.IV.39) sees
similes la-c. as involving a 'bit' which is still in 'space', 'not having
reached the earth'; reaching the earth would most naturally apply to
the very start of a life. The antarii-parinibbiiyi must thus be one who
attains nibbiina after death and before any rebirth.
(6.24) A.II.l34 shows that the between-lives period in which the
antarii-parinibbiiyi Non-returner attains nibbiina is in fact called 'becoming'
(bhava). The passage refers to three kinds of spiritual fetters:
i) those binding to the lower shore (i.e. to the sense-desire world:
a Non-returner is defined as one who is free of these fetters);
ii) those 'of a kind to take up arising';
iii) those 'of a kind to take up becoming'.
112
Buddhisme untuk Pemula / Re: Kelahiran Kembali dan Antarabhava/Bardo
« on: 30 October 2014, 09:46:08 PM »
THE QUESTION OF AN INTERMEDIARY
EXISTENCE (ANTARA-BHAVA)
(6.17) It has been argued above that early Buddhism accepted a
kind of spirit-like life-principle whose primary process is discernment.
This life-principle is not identical with the mortal body, nor
wholly different from it; though it is 'supported' by and 'bound' to
it, it leaves it at death. It has also been seen that discernment is the
'seed' of rebirth, with its nature conducing to specific kinds of rebirth.
It links lives and goes through the phases of 'becoming'. It is thus
appropriate to ask about the 'early Sutta' view of what happens when
the mortal body ends: is death immediately followed by conception
at the start of a new life, ~r is there a time interval between rebirths?
Does 'becoming' occur in a time after death but before conception?
On this question of an 'intennediary existence' (antarii-bhava), the
early schools of Buddhism were more or less equally divided. It was
accepted by the Sarvastivadins, Sammitiyas (a Personalist subschool),
Piirva8ailas, the later MahiSasak:as, and Dir$tantikas, but
denied by the Mahismghikas, early Mahisisak:as, Dhannaguptakas,
Vibhajyavidins and (practically identical) Theravadins (Bareau,
1955: 291).
(6.18) The Theravida position, argued for at Kvu.361-66, is not
the only possible conclusion that can be drawn from the rest of the
Theravidin Abhidhamma. Patthiina I. 312-13 (CR.338-39) asserts
that arising-citta immediately follows falling-away-citta, but this may
mean no more than that in the last phase of 'becoming', 'falling away
and arising', there is an immediate transition from becoming to
'arising' in a new rebirth.8 0.11.63-4 talks of the conditions under
which one might 'grow old, or die, or fall away, or arise', so 'falling
away' is not the same thing, as such, as death.
(6.19) There are, indeed, a number of positive indications that a
between-lives state was included in the world-view of the 'early
Suttas'. An important passage is found at S.IV.399-400, where the
Buddha says:
At a time when a flame, Vaccha, flung by the wind, goes a
very long way, I declare that flame to be fuelled by the wind
(vato). At the time, Vaccha, wind is the fuel (upiidii1Ulf!1)9 • ••
At the time, Vaccha., when a being lays aside this body and is
not arisen (anuppanno) in another body, for this I say craving
is the fueL Indeed, Vaccha, craving is the fuel at that time.
In Kindred Sayings IV., F.L.Woodward translates 'anuppanno'
as 'rises up'. Here he must be following Leon Feer, the editor of
S.IV., who says that 'The true reading ought to be anuppatto'
(my emphasis), thus making the word into the past participle
of 'anuptipu{Uitr, 'attains', rather than the negative past participle of
'uppajjati', 'arises'. The only actual variant reading at S.IV.399-400
is 'anupapanno', but this means practically the same as 'anuppanno',
which reading is also found in the commentary (S.A.III.114).10 Peer's
'ought', therefore, can only be based on a wish to defend Theravadin
orthodoxy on the question of an intennediary existence. This is hardly
a good reason for changing a reading, especially on such a contentious
issue! The text as it stands clearly refers to a time between the 'laying
aside' of the body, at death, and the 'arising' in a new one, and
likens this to a time when a flame is carried by the wind across a
gap.
(6.20) The time period before 'arising' cannot be construed as
that of gestation in the womb. • Arising' is an aspect of the third
phase of 'becoming', 'falling away and arising', and 'becoming' is
the condition for 'birth (jiiti)' in the Conditioned Arising sequence.
Such 'birth', though, refers to conception (or perhaps implantation),
as shown by its definition at 8.11.3: 'birth (jati), generation, descent
(okkanti), production, appearance (patubhavo) of personality-factors,
gaining of sense-spheres'. Here 'okkanti' is linguistically equivalent
to 'avakkanti', the word used for the 'descent' of discernment into
the womb at the start of an organism's development in the womb
(Para.6.9), and for the 'descent' of the 'embryo' which takes place
when there is sexual intercourse at the right time in a woman's
monthly cycle (M.I.265-66). The "gaining ofsense-spheres', i.e. the
development of sense-organs is seen, by the different schools of
Buddhism, as taking place from conception onwards. In the
Theravadin Abhidhamma, the mind-organ and body-organ (of sensitivity
to touch) are said to be present from the beginning of
pregnancy, while the others develop later; an opposing Buddhist view
which it refers to is that all the sense-organs are present from the
beginning (Kvu.493-94). It can thus be seen that 'birth' refers to
the process beginning at conception or at implantation, and that the
'falling away and arising' which conditions it must thus be prior to
conception/implantation; though probably immediately leading up to
it, with 'arising' actually equivalent to 'birth'. A period between the
'laying aside' of one's body in death, and conception in a new life
is thus clearly referred to.
EXISTENCE (ANTARA-BHAVA)
(6.17) It has been argued above that early Buddhism accepted a
kind of spirit-like life-principle whose primary process is discernment.
This life-principle is not identical with the mortal body, nor
wholly different from it; though it is 'supported' by and 'bound' to
it, it leaves it at death. It has also been seen that discernment is the
'seed' of rebirth, with its nature conducing to specific kinds of rebirth.
It links lives and goes through the phases of 'becoming'. It is thus
appropriate to ask about the 'early Sutta' view of what happens when
the mortal body ends: is death immediately followed by conception
at the start of a new life, ~r is there a time interval between rebirths?
Does 'becoming' occur in a time after death but before conception?
On this question of an 'intennediary existence' (antarii-bhava), the
early schools of Buddhism were more or less equally divided. It was
accepted by the Sarvastivadins, Sammitiyas (a Personalist subschool),
Piirva8ailas, the later MahiSasak:as, and Dir$tantikas, but
denied by the Mahismghikas, early Mahisisak:as, Dhannaguptakas,
Vibhajyavidins and (practically identical) Theravadins (Bareau,
1955: 291).
(6.18) The Theravida position, argued for at Kvu.361-66, is not
the only possible conclusion that can be drawn from the rest of the
Theravidin Abhidhamma. Patthiina I. 312-13 (CR.338-39) asserts
that arising-citta immediately follows falling-away-citta, but this may
mean no more than that in the last phase of 'becoming', 'falling away
and arising', there is an immediate transition from becoming to
'arising' in a new rebirth.8 0.11.63-4 talks of the conditions under
which one might 'grow old, or die, or fall away, or arise', so 'falling
away' is not the same thing, as such, as death.
(6.19) There are, indeed, a number of positive indications that a
between-lives state was included in the world-view of the 'early
Suttas'. An important passage is found at S.IV.399-400, where the
Buddha says:
At a time when a flame, Vaccha, flung by the wind, goes a
very long way, I declare that flame to be fuelled by the wind
(vato). At the time, Vaccha, wind is the fuel (upiidii1Ulf!1)9 • ••
At the time, Vaccha., when a being lays aside this body and is
not arisen (anuppanno) in another body, for this I say craving
is the fueL Indeed, Vaccha, craving is the fuel at that time.
In Kindred Sayings IV., F.L.Woodward translates 'anuppanno'
as 'rises up'. Here he must be following Leon Feer, the editor of
S.IV., who says that 'The true reading ought to be anuppatto'
(my emphasis), thus making the word into the past participle
of 'anuptipu{Uitr, 'attains', rather than the negative past participle of
'uppajjati', 'arises'. The only actual variant reading at S.IV.399-400
is 'anupapanno', but this means practically the same as 'anuppanno',
which reading is also found in the commentary (S.A.III.114).10 Peer's
'ought', therefore, can only be based on a wish to defend Theravadin
orthodoxy on the question of an intennediary existence. This is hardly
a good reason for changing a reading, especially on such a contentious
issue! The text as it stands clearly refers to a time between the 'laying
aside' of the body, at death, and the 'arising' in a new one, and
likens this to a time when a flame is carried by the wind across a
gap.
(6.20) The time period before 'arising' cannot be construed as
that of gestation in the womb. • Arising' is an aspect of the third
phase of 'becoming', 'falling away and arising', and 'becoming' is
the condition for 'birth (jiiti)' in the Conditioned Arising sequence.
Such 'birth', though, refers to conception (or perhaps implantation),
as shown by its definition at 8.11.3: 'birth (jati), generation, descent
(okkanti), production, appearance (patubhavo) of personality-factors,
gaining of sense-spheres'. Here 'okkanti' is linguistically equivalent
to 'avakkanti', the word used for the 'descent' of discernment into
the womb at the start of an organism's development in the womb
(Para.6.9), and for the 'descent' of the 'embryo' which takes place
when there is sexual intercourse at the right time in a woman's
monthly cycle (M.I.265-66). The "gaining ofsense-spheres', i.e. the
development of sense-organs is seen, by the different schools of
Buddhism, as taking place from conception onwards. In the
Theravadin Abhidhamma, the mind-organ and body-organ (of sensitivity
to touch) are said to be present from the beginning of
pregnancy, while the others develop later; an opposing Buddhist view
which it refers to is that all the sense-organs are present from the
beginning (Kvu.493-94). It can thus be seen that 'birth' refers to
the process beginning at conception or at implantation, and that the
'falling away and arising' which conditions it must thus be prior to
conception/implantation; though probably immediately leading up to
it, with 'arising' actually equivalent to 'birth'. A period between the
'laying aside' of one's body in death, and conception in a new life
is thus clearly referred to.
113
Buddhisme untuk Pemula / Re: Kelahiran Kembali dan Antarabhava/Bardo
« on: 28 October 2014, 12:44:26 PM »
buat nambah bacaan
https://www.academia.edu/6315793/R%C5%ABpa_and_the_Antar%C4%81bhava
http://books.google.co.id/books?id=BNIdOsp3KIgC&pg=PA251&lpg=PA251&dq=intermediate+state+buddhism&source=bl&ots=MDKIhqLA4G&sig=N7noSnkYKNcqIYoSUuYDpksn11k&hl=en&sa=X&ei=UQ1PVIzAM4PLmAXS1YDYAw&redir_esc=y#v=onepage&q=intermediate%20state%20buddhism&f=false
https://www.academia.edu/6315793/R%C5%ABpa_and_the_Antar%C4%81bhava
http://books.google.co.id/books?id=BNIdOsp3KIgC&pg=PA251&lpg=PA251&dq=intermediate+state+buddhism&source=bl&ots=MDKIhqLA4G&sig=N7noSnkYKNcqIYoSUuYDpksn11k&hl=en&sa=X&ei=UQ1PVIzAM4PLmAXS1YDYAw&redir_esc=y#v=onepage&q=intermediate%20state%20buddhism&f=false
114
Diskusi Umum / Re: Badan seakan dipaksa bergerak saat tidur?
« on: 09 October 2014, 08:37:05 PM »Sy akan perjelas bro xeno, kenapa kwan im jagain saya, waktu sy tinggal dikalimantan usia sy waktu itu 7 thn, sy pernah di kagetin sama kodok, lalu nenek saya bawa sy ke klenteng sembahyang sama kwan im, mungkin sejak itu, sy di jagain, masalahnya adalah saya tidak tahu, jadi tidak pernah sembahyang kwan im, dan akhirnya di marahin dan dikirimin setan, waktu saya di mall emporium ada bisikan yg menyuruh saya lompat dari lantai atas, kalo saya gak kuat, mungkin sudah mati pada saat itu, kalo kwan im saja nolong org gak iklas seperti itu, bukan kah lebih baik saya cari aman? Jangan sampe saya baca ini baca ono ntar terakhirnya sy malah apes......
Ini baru minggu lalu bhiksu yg datang ke vihara cerita
Makhluk gaib yang ngaku2 Kwan Im dan bisa nempel di tubuh orang, jawab pertanyaan atas nama Kwan Im itu sebenarnya bukan Kwan Im, tapi "anak buah" nya. Biasanya ini adalah roh dari orang yg semasa hidupnya memuja Kwan Im, dan sudah memegang "tiket" untuk lahir di alam tinggi.
Tetapi karena suatu hal, ada halangan untuk lahir ke alam tinggi. Entah terpaksa atau kemauan sendiri (kasusnya macam2), harus tinggal di dunia belum bisa ke atas. Nah di dunia ia bisa membantu orang mengatasnamakan Kwan Im. Yang biasanya jagain kelenteng tertentu itu ya yang seperti ini
Jadi bisa dimengerti kenapa karakter Kwan Im tiap kelenteng beda, kemanjuran (kesaktian) juga berbeda.
Dan kenapa kok yang dikatakan welas asih tapi bisa begini. Karena itu bukan Kwan Im yg asli tapi anak buahnya yg masih penuh ego
Tentang masalah anda, saya juga bingung..... MG ini bukan makhluk menderita alam bawah yg gak sakti yg bisa diusir pakai cara biasa. Seandainya anda bisa komplain langsung ke bosnya (Kwan Im yg asli).....
115
Diskusi Umum / Re: Badan seakan dipaksa bergerak saat tidur?
« on: 07 October 2014, 12:36:55 AM »
bro Xan To
udah pernah coba baca shurangama mantra? mandarinnya namanya leng yen cou
Aku dengar sih di Buddhis mantra untuk hadapin gangguan MG itu yg paling ampuh shurangama mantra
yang kedua Sitatapatra mantra
sisanya yg umum Atataniya paritta, maha karuna dharani dll
udah pernah coba baca shurangama mantra? mandarinnya namanya leng yen cou
Aku dengar sih di Buddhis mantra untuk hadapin gangguan MG itu yg paling ampuh shurangama mantra
yang kedua Sitatapatra mantra
sisanya yg umum Atataniya paritta, maha karuna dharani dll
116
Diskusi Umum / Re: Balada Gelembung Air
« on: 02 October 2014, 04:50:36 PM »
"Surely if living creatures saw the results of all their evil deeds, they would turn away from them in disgust. But selfhood blinds them, and they cling to their obnoxious desires. They crave pleasure for themselves and they cause pain to others; when death destroys their individuality, they find no peace; their thirst for existence abides and their selfhood reappears in new births. Thus they continue to move in the coil and can find no escape from the hell of their own making. And how empty are their pleasures, how vain are their endeavors! Hollow like the plantain-tree and without contents like the bubble. The world is full of evil and sorrow, because it is full of lust. Men go astray because they think that delusion is better than truth. Rather than truth they follow error, which is pleasant to look at in the beginning but in the end causes anxiety, tribulation, and misery."
Mara Upasatha Sutra
Maha Prajna Paramita Sutra
Seeing form as clustered foam,
Sensations as like bubbles in water,
Conceptions as like heat waves,
Dispositions as like the pith of a plantain tree,
And consciousness as like magic
Manifesting various things-
Thus knowing the (five) aggregates as such,
The wise have no attachments.
(Avatamsaka Sutra - 1123)
Mara Upasatha Sutra
Maha Prajna Paramita Sutra
Seeing form as clustered foam,
Sensations as like bubbles in water,
Conceptions as like heat waves,
Dispositions as like the pith of a plantain tree,
And consciousness as like magic
Manifesting various things-
Thus knowing the (five) aggregates as such,
The wise have no attachments.
(Avatamsaka Sutra - 1123)
117
Diskusi Umum / Re: Balada Gelembung Air
« on: 02 October 2014, 04:31:50 PM »
At that time, there were upasikas [female lay followers] present, as many as the sands
of three Ganges, who were perfect in the five precepts and in deportment. They included such
as Ayusguna, Gunamalya, and Visakha who headed the 84,000 and could well protect the True
Dharma. In order to carry over innumerable 100 thousand beings to the other shore, they were
born as females. They severely checked their own selves in the light of household laws and
meditated on their own persons. Like the four vipers [the four great elements of earth, air, fire
and water], this carnal body is ever pecked at and supped by innumerable vermin. It smells
ill and is defiled. Greed binds. This body is hateful, like the carcass of a dog. This body is
impure, from which nine holes leak out defilements. It is like a castle, the blood, flesh, spine,
bone and skin forming the outer walls and the hands and legs serving as bastions, the eyes as
gunholes, and the head as donjon. The mind-king [citta-raja] is seated within. Such a carnal
castle is what the All-Buddha-World-Honoured One abandons and what common mortals and
the ignorant always love and cling to. Such rakshasas [flesh-eating demons] as greed, anger and
ignorance sit within. This body is as frail as reed, eranda [foul-smelling "recinus communis"
plant], foam, and plantain. This body is non-eternal and does not stay stable even for a second.
It is like lightning, madding water, and a mirage. Or it is like drawing a picture on water, which
no sooner done than disappears. This body breaks just as easily as a big tree hanging over a
river precipice. It does not last long. It is pecked at and devoured by foxes, wolves, owls, eagles,
crows, magpies and hungry dogs. Who with a good mind finds joy in such a carnal self? One
might sooner fill a cow’s footprint with water than fully explain the non-eternal, the non-pure,
the ill-smell and defilement of this body; or one could sooner split the great earth and crush
it into the size of a pickpurse [weed] seed or even the size of a dust-mote, but never could one
fully explain the wrongs and ills of this body. This being so, one ought to discard it like tears or
spittle. Because of this, all upasikas train their mind in such dharmas as the Void, formlessness
and desirelessness.
Then the Buddha said to Cunda: "Do
not cry and unsettle your mind. Think that this body is like a plantain, a mirage in the hot
season, watery foam, a phantom, a transformed body, the castle of a gandharva, an unfired
brick, lightning, a picture drawn on water, a prisoner facing death, ripe fruit, a piece of meat,
the warp on a loom which is about to end, and the ups and downs of a mortar. You should
think that all created things are like poisonous food and that anything made is possessed of all
worries."
Then the Buddha, praising Bodhisattva All-Shining Highly-Virtuous King, said: "Well
said, well said! You now know well that all things are like phantoms, flames, a gandharvan
castle, a picture on the surface of water, and also like foam and plantain trees, which are empty
and contain nothing therein. All have no life, no Self, no suffering, and no bliss. This is similar
to the case of the Bodhisattva of the stage of the ten “bhumis”, who knows and sees things."
O good man! For example, a painter uses various colours and paints pictures of men, women,
cows, horses, etc. Common mortals, devoid of intelligence, see these and take them to be [real]
men, women, etc. But the painter knows that they are not men and women. It is the same
with the Bodhisattva-mahasattva. In the various aspects of things, he sees only the aspect,
but never many forms of beings, right to the end. Because he has mindfulness Wisdom. The
Bodhisattva-mahasattva, as he practises Great Nirvana, might see a beautiful woman. But, to
the end, he does not gain a clinging thought. Why not? Since he thoroughly looks into what
meets his eye. O good man! The Bodhisattva-mahasattva knows that there resides no pleasure
in the five desires and that joy never endures [there]. This is like a dog that bites at a dead
bone; like a man holding fire against the wind; a cask of venomous serpents gained in a dream;
fruit-trees on the wayside which easily get struck by many people; a piece of meat for which
many birds compete; foam on water; the warp of a woven piece of cloth which has now come
to an end; a prisoner having to go to a prison citadel - or whatever is temporary and cannot
endure long. Thus, desires are meditated upon and [it is seen] that there is much that is wrong.
"OWorld-Honoured One! There may be a man, for example, who may praise the plantain
tree and say that it has hardstuff. But this is not so. The same with beings, O World-Honoured
One! We may praise and say that people, beings, life, nursing-up, intellect, doer and recipient
are all true. But this cannot be. Thus, we practise non-Self. O World-Honoured One! It is as
in the case of water in which rice has been washed or the case of dregs, which are of no use any
more. The same with the body too. It has no Self or master. For example, O World-Honoured
One! [The plant] saptaparna [alstonia scholaris] has no fragrance. It is thus with this carnal
body. It has no Self and no master. Thus we meditate on selflessness
"O good man! Just as the plantain fruit has nothing solid inside it, so is it with the body
of all beings.
"O World-
Honoured One! What do we mean by self? Who is self? Why do we say self?" I then said to
this bhiksu: "O bhiksu! There is nothing that can be called self or what belongs to self. The eye
is what originally was not, but what now is; what once was, but is not now. When appearing,
there is nothing which it follows, and when dying, there is no place [for it] to go. There can be
the karmic returns, but no one who acted. There is no one who abandons the skandhas and no
one who receives them. You ask: What is self? It is an action. How could it be a self? It is
craving. O bhiksu! Clap [your] two hands together, and we get a sound. The case of self is also
thus. The causal relations of beings, action, and craving are self. O bhiksu! The physical form
[“rupa”] of all beings is non-self. There is no physical form in self; there is no self in physical
form. So does it apply [all the way down the skandhas] to consciousness. O bhiksu! All tirthikas
[non-Buddhists] say that there is self. But it is not away from the skandhas. There is no self
other than the skandhas. None can say thus. All the actions of beings are like phantoms, being
like a mirage which appears in the hot season. O bhiksu! The five skandhas are all non-eternal,
non-bliss, non-self, and non-pure."
Mahayana Mahaparinirvana Sutra
of three Ganges, who were perfect in the five precepts and in deportment. They included such
as Ayusguna, Gunamalya, and Visakha who headed the 84,000 and could well protect the True
Dharma. In order to carry over innumerable 100 thousand beings to the other shore, they were
born as females. They severely checked their own selves in the light of household laws and
meditated on their own persons. Like the four vipers [the four great elements of earth, air, fire
and water], this carnal body is ever pecked at and supped by innumerable vermin. It smells
ill and is defiled. Greed binds. This body is hateful, like the carcass of a dog. This body is
impure, from which nine holes leak out defilements. It is like a castle, the blood, flesh, spine,
bone and skin forming the outer walls and the hands and legs serving as bastions, the eyes as
gunholes, and the head as donjon. The mind-king [citta-raja] is seated within. Such a carnal
castle is what the All-Buddha-World-Honoured One abandons and what common mortals and
the ignorant always love and cling to. Such rakshasas [flesh-eating demons] as greed, anger and
ignorance sit within. This body is as frail as reed, eranda [foul-smelling "recinus communis"
plant], foam, and plantain. This body is non-eternal and does not stay stable even for a second.
It is like lightning, madding water, and a mirage. Or it is like drawing a picture on water, which
no sooner done than disappears. This body breaks just as easily as a big tree hanging over a
river precipice. It does not last long. It is pecked at and devoured by foxes, wolves, owls, eagles,
crows, magpies and hungry dogs. Who with a good mind finds joy in such a carnal self? One
might sooner fill a cow’s footprint with water than fully explain the non-eternal, the non-pure,
the ill-smell and defilement of this body; or one could sooner split the great earth and crush
it into the size of a pickpurse [weed] seed or even the size of a dust-mote, but never could one
fully explain the wrongs and ills of this body. This being so, one ought to discard it like tears or
spittle. Because of this, all upasikas train their mind in such dharmas as the Void, formlessness
and desirelessness.
Then the Buddha said to Cunda: "Do
not cry and unsettle your mind. Think that this body is like a plantain, a mirage in the hot
season, watery foam, a phantom, a transformed body, the castle of a gandharva, an unfired
brick, lightning, a picture drawn on water, a prisoner facing death, ripe fruit, a piece of meat,
the warp on a loom which is about to end, and the ups and downs of a mortar. You should
think that all created things are like poisonous food and that anything made is possessed of all
worries."
Then the Buddha, praising Bodhisattva All-Shining Highly-Virtuous King, said: "Well
said, well said! You now know well that all things are like phantoms, flames, a gandharvan
castle, a picture on the surface of water, and also like foam and plantain trees, which are empty
and contain nothing therein. All have no life, no Self, no suffering, and no bliss. This is similar
to the case of the Bodhisattva of the stage of the ten “bhumis”, who knows and sees things."
O good man! For example, a painter uses various colours and paints pictures of men, women,
cows, horses, etc. Common mortals, devoid of intelligence, see these and take them to be [real]
men, women, etc. But the painter knows that they are not men and women. It is the same
with the Bodhisattva-mahasattva. In the various aspects of things, he sees only the aspect,
but never many forms of beings, right to the end. Because he has mindfulness Wisdom. The
Bodhisattva-mahasattva, as he practises Great Nirvana, might see a beautiful woman. But, to
the end, he does not gain a clinging thought. Why not? Since he thoroughly looks into what
meets his eye. O good man! The Bodhisattva-mahasattva knows that there resides no pleasure
in the five desires and that joy never endures [there]. This is like a dog that bites at a dead
bone; like a man holding fire against the wind; a cask of venomous serpents gained in a dream;
fruit-trees on the wayside which easily get struck by many people; a piece of meat for which
many birds compete; foam on water; the warp of a woven piece of cloth which has now come
to an end; a prisoner having to go to a prison citadel - or whatever is temporary and cannot
endure long. Thus, desires are meditated upon and [it is seen] that there is much that is wrong.
"OWorld-Honoured One! There may be a man, for example, who may praise the plantain
tree and say that it has hardstuff. But this is not so. The same with beings, O World-Honoured
One! We may praise and say that people, beings, life, nursing-up, intellect, doer and recipient
are all true. But this cannot be. Thus, we practise non-Self. O World-Honoured One! It is as
in the case of water in which rice has been washed or the case of dregs, which are of no use any
more. The same with the body too. It has no Self or master. For example, O World-Honoured
One! [The plant] saptaparna [alstonia scholaris] has no fragrance. It is thus with this carnal
body. It has no Self and no master. Thus we meditate on selflessness
"O good man! Just as the plantain fruit has nothing solid inside it, so is it with the body
of all beings.
"O World-
Honoured One! What do we mean by self? Who is self? Why do we say self?" I then said to
this bhiksu: "O bhiksu! There is nothing that can be called self or what belongs to self. The eye
is what originally was not, but what now is; what once was, but is not now. When appearing,
there is nothing which it follows, and when dying, there is no place [for it] to go. There can be
the karmic returns, but no one who acted. There is no one who abandons the skandhas and no
one who receives them. You ask: What is self? It is an action. How could it be a self? It is
craving. O bhiksu! Clap [your] two hands together, and we get a sound. The case of self is also
thus. The causal relations of beings, action, and craving are self. O bhiksu! The physical form
[“rupa”] of all beings is non-self. There is no physical form in self; there is no self in physical
form. So does it apply [all the way down the skandhas] to consciousness. O bhiksu! All tirthikas
[non-Buddhists] say that there is self. But it is not away from the skandhas. There is no self
other than the skandhas. None can say thus. All the actions of beings are like phantoms, being
like a mirage which appears in the hot season. O bhiksu! The five skandhas are all non-eternal,
non-bliss, non-self, and non-pure."
Mahayana Mahaparinirvana Sutra
118
Diskusi Umum / Re: Balada Gelembung Air
« on: 01 October 2014, 11:06:02 PM »
Apabila satu organ indera telah dikembalikan ke sumbernya,
Semua enam indera lainnya akan terbebas.
Penglihatan dan pendengaran adalah seperti ilusi optis,
Seperti halnya tiga alam yang mengingatkan bunga di angkasa.
Dengan dilepaskannya pendengaran, organ ilusi lenyap;
Dengan dihilangkannya objek, yang sempurna dan suci adalah Bodhi.
Dalam kesucian tertinggi, cahaya terang menembus ke segala arah,
Dengan ketenangannya ia bersinar melingkupi kekosongan luas.
Semua benda-benda keduniawian, sewaktu diamati,
Adalah ilusi yang terlihat dalam mimpi.
Seperti mimpi dialami perawan Matangi:
Bagaimana dia mempertahankan tubuhnya dengannya?
Seperti seorang aktor pintar
Yang menampilkan permainan boneka,
Melalui pergerakan yang banyak,
Akan tetapi hanya satu pengontrol.
Sewaktu kontrol tersebut berhenti,
Gambar tidak alami lagi.
Seperti halnya enam organ,
Berasal dari satu alaya
Yang terbagi menjadi enam gabungan.
Jika salah satu dikembalikan ke sumbernya,
Semua enam fungsi lainnya akan berakhir.
Dengan semua serangan dihentikan,
Bodhi kemudian disadari.
Surangama Sutra
Semua enam indera lainnya akan terbebas.
Penglihatan dan pendengaran adalah seperti ilusi optis,
Seperti halnya tiga alam yang mengingatkan bunga di angkasa.
Dengan dilepaskannya pendengaran, organ ilusi lenyap;
Dengan dihilangkannya objek, yang sempurna dan suci adalah Bodhi.
Dalam kesucian tertinggi, cahaya terang menembus ke segala arah,
Dengan ketenangannya ia bersinar melingkupi kekosongan luas.
Semua benda-benda keduniawian, sewaktu diamati,
Adalah ilusi yang terlihat dalam mimpi.
Seperti mimpi dialami perawan Matangi:
Bagaimana dia mempertahankan tubuhnya dengannya?
Seperti seorang aktor pintar
Yang menampilkan permainan boneka,
Melalui pergerakan yang banyak,
Akan tetapi hanya satu pengontrol.
Sewaktu kontrol tersebut berhenti,
Gambar tidak alami lagi.
Seperti halnya enam organ,
Berasal dari satu alaya
Yang terbagi menjadi enam gabungan.
Jika salah satu dikembalikan ke sumbernya,
Semua enam fungsi lainnya akan berakhir.
Dengan semua serangan dihentikan,
Bodhi kemudian disadari.
Surangama Sutra
119
Diskusi Umum / Re: Balada Gelembung Air
« on: 01 October 2014, 10:23:56 PM »Faktor-faktor yang berkondisi adalah seperti kota Gandharva, sebuah ilusi, sebuah fatamorgana, gelembung air, buih, seperti mimpi dan seperti lingkaran roda api yang berputar
Bergantung pada indera luar dan dalam, kesadaran terbentuk. Maka tidak ada kesadaran. Ia kosong seperti fatamorgana dan ilusi
Sunyatasaptatikarika /Tujuh Puluh Bait Mengenai Sunyata oleh Nagarjuna
================================================
Hidup tidak kekal karena (diganggu oleh) banyak ketidakberuntungan seperti gelembung air yang ditiup angin; bahwa seseorang masih menarik napas setelah menghembuskan napas dan masih bangun setelah tidur adalah hal yang luar biasa
O, orang baik, karena semua hal tidaklah kekal, tidak memiliki AKU, tanpa perlindungan, tanpa pelindung, dan tanpa tempat tinggal. Bebaskanlah pikiranmu dari samsara yang seperti pohon pisang tanpa inti
Suhrllekha /Surat untuk seorang Sahabat oleh Nagarjuna
================================================
Tanpa posisi obyektif, tanpa dasar, tanpa pondasi dan tanpa menetap, benda-benda hanya muncul dari sebab ketidaktahuan dan seluruhnya tanpa awal, tengah, dan akhir.
Tanpa hakikat, seperti pohon pisang dan kota gandharva,
kota delusi yang tak tertahankan yaitu keberadaan yang berulang (samsara) tampak seperti ilusi magis
Ketika ilusi magis sepertinya muncul, atau ketika ia sepertinya hancur, seseorang yang tahu tentangnya tidak akan tertipu,
tetapi seseorang yang tidak tahu tentangnya akan sangat terpengaruh emosinya
Mereka yang melihat dunia keberadaan dengan kecerdasan, (melihatnya) seperti fatamorgana dan ilusi magis , tidak akan terkotori dengan pandangan alternatif anteseden dan pandangan alternatif subsekuen
Yuktisastikākārika / Enam Puluh Bait Penalaran oleh Nagarjuna
120
Diskusi Umum / Re: Balada Gelembung Air
« on: 01 October 2014, 04:54:04 PM »
Sebagai contoh, ketika batang pisang
Dikupas menjadi bagian-bagian, tidak ada inti yang dapat ditemukan.
Demikian pula, ketika dianalisa secara mendalam,
Tidak ditemukan “diri” yang eksis secara hakiki.
====================================
Oleh karena, semua wujud adalah seperti mimpi,
Dan bagi mereka yang menganalisanya, bagaimana mungkin mereka akan terikat pada wujud?
Dengan demikian, tubuh tidak mempunyai keberadaan yang hakiki;
Oleh karena itu, apa itu pria dan apa itu wanita?
=======================================
Oleh karena itu, para makhluk samsara, menyerupai mimpi;
Melalui analisa, mereka adalah seperti pohon pisang (tanpa inti),
Baik mereka dalam Nirvana maupun samsara,
Keberadaan mereka yang sesungguhnya, tidak berbeda.
======================================
Oleh karena itu, segala sesuatu dipengaruhi oleh faktor-faktor lainnya (yang pada gilirannya) juga dipengaruhi oleh (faktor-faktor lainnya),
Dan dengan demikian, tiada sesuatu yang berdiri sendiri.
Setelah memahami ini, saya tak akan menjadi marah
Pada keberadaan apapun, yang seperti ilusi.
========================================
Selama kondisi-kondisi ada,
Maka ilusi-ilusi akan tetap ada dan bermanifestasi.
Mengapa para makhluk dianggap lebih nyata,
Hanya karena keberadaan mereka lebih lama?
Bodhicaryavatara oleh Shantideva
Dikupas menjadi bagian-bagian, tidak ada inti yang dapat ditemukan.
Demikian pula, ketika dianalisa secara mendalam,
Tidak ditemukan “diri” yang eksis secara hakiki.
====================================
Oleh karena, semua wujud adalah seperti mimpi,
Dan bagi mereka yang menganalisanya, bagaimana mungkin mereka akan terikat pada wujud?
Dengan demikian, tubuh tidak mempunyai keberadaan yang hakiki;
Oleh karena itu, apa itu pria dan apa itu wanita?
=======================================
Oleh karena itu, para makhluk samsara, menyerupai mimpi;
Melalui analisa, mereka adalah seperti pohon pisang (tanpa inti),
Baik mereka dalam Nirvana maupun samsara,
Keberadaan mereka yang sesungguhnya, tidak berbeda.
======================================
Oleh karena itu, segala sesuatu dipengaruhi oleh faktor-faktor lainnya (yang pada gilirannya) juga dipengaruhi oleh (faktor-faktor lainnya),
Dan dengan demikian, tiada sesuatu yang berdiri sendiri.
Setelah memahami ini, saya tak akan menjadi marah
Pada keberadaan apapun, yang seperti ilusi.
========================================
Selama kondisi-kondisi ada,
Maka ilusi-ilusi akan tetap ada dan bermanifestasi.
Mengapa para makhluk dianggap lebih nyata,
Hanya karena keberadaan mereka lebih lama?
Bodhicaryavatara oleh Shantideva