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1111

Mahayana / Re: Filosofi Middle Way Nagarjuna

« on: 02 January 2009, 03:45:42 PM »

other, both, and neither. Today we are starting by negating the first corner, which is selfborn.
[Q]: But what about when we talk about the bodhisattva seeing the gift, the giver and the
recipient all as empty?
[A]: That is totally different. The key here is truly existent. Bodhisattvas do not believe in truly
existent emptiness. So, a bodhisattva understands the unity of these three by understanding
that the three do not truly exist. This is why they cannot become one. For the Samkhyas,
although they are also trying to say that they are all one, the difficulty is that they say they
are based on truly existent purusha and prakriti. This is the problem.
I think that the theory of self-born is actually quite difficult to communicate. Most of the time, if
we are students of a philosophy, science, technology or whatever, we are usually more oriented
towards the other-born. The self-born theory is almost something religious. I do not think that
scientists talk about self-born, do they? Scientists do not have this problem of truly existent, do
they? Of course, they still cling to truly existent emotions, but they do not try say that these are
theoretically established.
Let me give a simple example. I am. I have a clinging to a truly existent self. I am true. I am
not like a rainbow; I feel pain when something hits me, I have emotions. Then I start a school,
and after much analysis, I found that I am truly existent. That is a theory. It is the worst kind,
because you already have your own share of problems, but now you are creating a new problem
for yourself.
Chandrakirti has compassion towards the kind of ignorance like feeling ‘I am truly existent’. He
has very gentle compassion, and he gives us a path for this – compassion, bodhicitta and so on.
But if I have created an idea or ideology of ‘I’, he has a very wrathful compassion. He does not
teach me compassion or give me any meditation instructions. First, he will use my own logic
and defeat me. He will show that my establishment of this self is wrong. Ordinary people do not
share the ideas of the Samkhyas. Do you think that you are purusha? No, you think you are
John, or whatever. Scientists fall into this second category.
[Q]: But modern science is showing that the mind depends on the brain.
[A]: If you say that brain is mind, I will accept that. Buddha also said it. Brain is part of the
kamsum (khams gsum), the three realms. Buddha said everything is mind, so brain has to be
mind! But mind is not brain; there is a difference. There is a problem if you think that
mind is brain. Let us suppose that the brain presently sitting in your head, and all its brain
cells, are all in good condition. And then I show you six objects in front of your head.
There is no sickness and no dysfunction, and there are six objects, so the brain has to
perceive all six objects simultaneously. But the brain chooses not to see all of them, and
that choice comes from habitual patterns. This demonstrates that mind is not brain (see
discussion starting on p.240).
[Q]: The brain is a systemic organ. Science has shown that habitual patterns are created while
young people are growing up, so what you are saying is not necessarily true.
[A]: All right. We will come to this during other-production anyway. Debating with scientists is
so difficult, because they do not have an established view! They are always changing their
view, every century, every year, even every time they have a conference! When the Buddha
taught the reality of the phenomena, he said that even before the Buddha came to this earth,
it was like this. And even after all the buddhas have gone, it will still be like this. Even if
buddhas are teaching something completely wrong, reality will never change. We do not
need conferences; we do not need discussions. It is there, it has been like this, it is going to
be like this and it is like this right now.
[Q]: But who is there to say this?
[A]: Nobody has to be there to say this. That reality is simply dependent arising.

1112

Mahayana / Re: Filosofi Middle Way Nagarjuna

« on: 02 January 2009, 03:45:17 PM »

[Q]: Can you summarise the problem with the Samkhyas?
[A]: What Chandrakirti is unhappy about is that they are trying to establish a truly existent
phenomenon here, purusha, and a prakriti which is like self-born. So, because you say they
are truly existent phenomena, he refutes them with several different arguments. For
example, they say that things are born from the self. Birth means that you produce
something that you do not already have. Otherwise, what is the point of producing? What
is produced? And if you do not have it already, how can it be born from something you do
not have? If you separate these two words – born and self – there is a contradiction. It is
not only a contradiction; it is meaningless. And it is not only meaningless; it is useless,
because it is already there. But there is a big danger here, because we are trying to make it
sound very simple to attack the Samkhyas, and I do not want to do this. They are very
tough people. Actually, all we need to do is delete the word truly existing, and what they
say makes a lot of sense. For example, they are saying that the conch has a sound. And this
is true. But where they went wrong is that they said it is truly existent. If you were to ask
Chandrakirti “Where does the nice sound of the conch come from?”, then conventionally
speaking, he would say it is dependent arising. Mouth depends on the conch, conch
depends on mouth and sound depends on conch and mouth: dependent arising. But the
Samkhyas want to create a god, purusha, which is a truly existent creator. That is where
they went wrong.
[Q]: If we use ordinary conventional experience to refute the Samkhya argument, then why don’t
we accept other-arising as true, since this is accepted by ordinary conventional experience?
[A]: You will see when come to discuss the other-born. Today, our hero said that self-born is not
accepted by ordinary people. But tomorrow, when we talk about other-born, he will say that
ordinary people would say “I planted this tree”, “I planted this son in my wife’s womb”:
they do not accept the other-born. He will slip to the other side again! Ordinary people are
like Madhyamika people: they are flexible, and they do not analyse. The only difference is
that ordinary people just accept a certain reality, but the Madhyamikas analyse and find out
that things are dependent arising. Ordinary people do not have a path, but the Madhyamikas
have a path.
[Q]: I think we are misrepresenting the Samkhya position. We are analysing things that they say
do not truly exist as if they truly exist. It seems to me that they are saying that Atman truly
exists. When they say that all these phenomena are born from self, it is just a linguistic
convention of theirs. What they mean is exactly what you mean. Things cannot actually be
born from the self; they are an illusion. It seems as if they are born from the self, and it
seems as if they have a separate nature, but in fact, they do not. They are all the Atman. So,
we have separated their argument, and we are agreeing with them while also trying to show
that they are absurd.
[A]: The only trouble here is the truly existing. They believe in truly existent Atman, whereas
we do not believe in truly existent emptiness or dependent arising.
[Q]: But they say that atman is limitless. It has no beginning, so it was not born.
[A]: But that is self-contradictory. They cannot both say that atman truly exists and that it is
limitless.
[Q]: Can you explain how they understand time?
[A]: They say that time is illusion; it is maya. They are only slightly different from buddhism, I
think. In the Vajrayana, the Samkhyas are so highly praised that their view actually
qualifies as a defilement that needs to be purified by the first initiation, the vase initiation.
They are very high.
[Q]: Do the bodhisattvas have the view that we are trying to establish here?
[A]: A bodhisattva on the sixth bhumi does not have the three fetters, and because of that, he
does not have the clinging to the view of the Samkhya school. But nor does he have
clinging to the view of the Madhyamika school, because he does not have clinging to any
view. But right now, we are establishing a view for ordinary people like us. We are
gradually beginning to establish a view by negating the four corners of birth from self,

1113

Mahayana / Re: Filosofi Middle Way Nagarjuna

« on: 02 January 2009, 03:44:33 PM »

(b) Autogenesis refuted by ordinary conventional experience,
6:12.1-2
Because a result is seen upon disappearance of the cause,
To say they are the same is not accepted even in ordinary experience.

Even in the ordinary experiences, although the cause such as milk exhausts, we can still see the
result like yoghurt. That’s why even in ordinary experience, ordinary people would not say that
cause and effect are one, because ordinary people would say that it was milk before and it has
now become yoghurt. They would say that they are separate. This is why a thesis that believes
in things being born from the self, such an imputation, cannot be accepted not only in the
ultimate truth, but even in the conventional truth.

[H16] (c) Concluding summary of these two,
6:12.3-4
So-called creation from a self, when properly investigated
Is impossible, in suchness as well as ordinary experience.

[H15] (ii) Reasoning from the commentary (Nagarjuna’s Mulamadhyamakakarikas),

6:13
If creation arises from a self, it follows that the created, the creator,
The act and the agent all are the same.
As these are not one, this ascertation is impossible,
As there will follow the shortcomings already extensively explained.

In conclusion, if one asserts that things are born from the self, then the one that is created, such
as smoke or shoot, will become the same as the creator, like the fire or the seed. In addition, an
act such as writing, and the agent, the writer, will also become the same. That is not possible,
because there are so many shortcomings that we have already explained.

1114

Mahayana / Re: Filosofi Middle Way Nagarjuna

« on: 02 January 2009, 03:42:38 PM »

6:11 If in ordinary experience seed is not different from sprout,
You could have perception of neither seed nor sprout.
And, if they were the same, when seeing the sprout,
You should also see the seed. Thus, your thesis is unacceptable.

If the seed is not different from the shoot, then the consequence for the Samkhyas is that in the
same way that they cannot perceive the seed, they also will not see the shoot. Or because they
are the same, then when they see the shoot, they should also see the seed. Now he negates selfborn
even in the relative, conventional truth.

1115

Mahayana / Re: Filosofi Middle Way Nagarjuna

« on: 02 January 2009, 03:41:26 PM »

(b) No genesis would ever actually occur (Chandrakirti’s refutation),
6:9.1-2
If you truly believe something already created could recreate,
Production such as germination could not occur in ordinary experience.

The first two lines of the 9th sloka are a new negation by Chandrakirti. The Samkhyas say that
cause and effect have one essence, so they are saying that the seed comes from the seed, because
they are one essence. This is another Prasangika method of attack. Since the Samkhyas believe
things have the same essence, they are saying that seed is producing seed. In this case, there will
never be a time with a shoot. The occurrence of shoot can never exist at all, because the time is
totally occupied by the seed.


(ii) Conflicting consequences implicit in the opponent’s statement
[H18] (a) Such genesis would be endless,
6:9.3-4
Or a seed would continue to recreate until the end of existence –
What [sprout] would ever cause it to cease?

The third line is very similar to the first two lines, but concentrating more on the seed. Here the
Samkhyas will have the consequence that the seed will continue forever, so the shoot will not
have a chance to arise. The fourth line is almost like an answer to a question, which is hidden
here. The question, or objection, from the Samkhyas is that when a seed produces a shoot, the
condition of the seed gradually changes because of things like water, earth, moisture and warmth
and so the seed gradually becomes a shoot. Chandrakirti’s answers: how can it destroy itself,
because according to the Samkhyas, the causes and conditions are not separate from the shoot. If
they are separate, their theory is that phenomena are other-born, not self-born

(b) The nature of cause and effect would be mixed up,
6:10.1-2
A sprout different from its instigating seed – with a distinct form,
Colour, flavour, potency and ripening – could then not exist.

The first and second lines of the 10th sloka say that for the Samkhyas who believe in the selfborn,
a consequence will be that the cause and the result will become mixed up. In other words,
he is saying you could never differentiate between the seed and the shoot, in terms of their
colour, flavour, potency or ripening, because they are the same.

(c) Cause and effect would be both different and the same,
6:10.3-4
If the self-substance of the previous vanishes,
As it assumes another nature, what remains of its suchness?

The two next lines are saying something like this. When you make yoghurt, you start with milk.
But when the milk becomes yoghurt, you cannot say that the yoghurt is a different entity from
the milk. You will not find a shoot that is a totally different entity from a seed. Another example
is enlightenment. When you attain enlightenment, we Vajrayana people say things like this
person gets enlightenment, this Buddha nature becomes awakened. The result is already there;
all you need to do is realise this. But because you do not realise this, you create a separation
between cause and effect. And that is delusion, which in turn creates all this illusion.
Chandrakirti’s negation here is in the form of a question. He asks them: if the previous selfsubstance,
such as the seed or milk, vanishes into another nature like yoghurt, then what remains
of its reality or suchness? He is asking them, what remains of the thing that they call self-born?
If something is self-born, then that same suchness must remain, but they have said that it is
already transformed.

1116

Mahayana / Re: Filosofi Middle Way Nagarjuna

« on: 02 January 2009, 03:38:50 PM »

[Q]: What happens if the pot breaks?
[A]: Which pot? If you are making another pot with the broken clay, then the other pot already
exists there. Cause and effect exist at the same time. It is known as the theory of the
existent effect. Water has the effect of quenching our thirst. This effect is there, which is
why we drink water. If it did not have the effect of quenching thirst, then no matter how
much water we might drink, it would never quench our thirst. This logic is incredible!
[Q]: Is there a substance that is underneath all this?
[A]: Yes – prakriti, in its three states of rajas, tamas and sattva.
[Q]: But this makes no sense.
[A]: That is good! Because that is exactly what Chandrakirti is saying. You do not need to know
everything about the Samkhya school here; all you need to know is that one of their
essential theories is that the cause already contains the result. Their logic is that what is
existent cannot be changed, and what is not existent cannot be born. So, within the clay,
there must be a pot. If the pot does not already exist there, then it cannot be born. So, no
matter how a potter might try to make a pot, he could never create one.
[Q]: If the effect already exists in the cause, we cannot speak of the theory of causality.
[A]: I am not defending them! We will come to all this shortly.

(i) Reasoning from the commentary (Madhyamakavatara)
[H16] (a) Autogenesis refuted by suchness
[H17] (i) Untenable consequences explicit in the opponent’s statement

I do not know how you are finding things like these syllogisms. You might think that we are
learning new things here, but we are not. We are learning something that we have always done,

but in order to study a philosophy, we have to learn about our normal habits using words and
categories. This is why you might find it difficult.
Even when a cook boils an egg, there is a complete syllogism and a complete inferential logic. If
you have this much water, this much heat and this much fire in the stove, the egg will be cooked
around this time. So now you might ask, why do we need to study this? We need to study this
because we are trying to prove something that cannot be directly cognised, like the fire on the
hill. That is not an object of direct cognition. But if you can see the smoke, then you can say
that there must be fire. This is the syllogism, the inferential logic, and we have drawn
conclusions this way for many centuries. It is similar in this case, when we talk about the
refutation of ‘born from the self’, or autogenesis. However, the root text is very condensed, and
you may find it hard to follow, so I will explain it briefly and then we should have a discussion.

(a) Such genesis would be meaningless (Buddhapalita’s refutation),
6:8.3-4
There is no purpose in something already arisen arising again.
What is already arisen cannot arise again.

Chandrakirti starts to negate self-birth in the third line of the 8th sloka. The third and fourth lines
of the 8th sloka are Buddhapalita’s refutation. He argues that if things are born from the self, then
there is no purpose or benefit to the act of birth. The act of birth is not even necessary if things
are born from the self, because they are already there. As we have seen, the Svatantrikas say that
mental formations are not born from the self because they are existent. You can only have the
idea of birth for something that does not already exist. There was no flower in your garden
before, but now it is being born

Do not think that this is complicated. It is very simple. If something is already there, then it
cannot be produced, because it is already there. If something is born from the self, then there
must already be a self there that is giving birth. And if the self is already there, then what is the
point of being born? The whole purpose of so-called taking birth is that you do not have a child,
so you produce a child. But here, the child is already there. If somebody walks into the tent and
says she has come from the kitchen – that is our ordinary conception. But in this kind of
analysis, she was already here. That coming from the kitchen does not exist. These are hidden
simple aspects of life. They are very simple, but they usually remain hidden in our lives. The
important thing to remember is that the Samkhyas say the result is already there.

The Samkhyas are saying that cause and effect have one essence, and that the cause contains the
result. In the ninth chapter of the Bodhicharyavatara, Shantideva negates this argument, saying
that in this case, when you eat rice, you must be eating shit (9:135.3-4). You might argue that
there is a potential of shit there, and that this is what you are eating. But because the Samkhyas
believe in things being truly existent, they cannot use the word ‘potential’. They believe that
purusha is truly existent, that prakriti is the wealth of the purusha, and that purusha enjoys the
prakriti. Purusha, the atman, is truly and permanent existent, so they cannot even dream of
talking about potential. Words like ‘potential’ belong to the dependent arising school, people
like us.

1117

Mahayana / Re: Filosofi Middle Way Nagarjuna

« on: 02 January 2009, 03:35:24 PM »

dapet text komentar === makin pusing.....

dari: Introduction to the Middle Way
Chandrakirti’s Madhyamakavatara
With commentary by Dzongsar Jamyang Khyentse Rinpoche


(a) Autogenesis (Self-Arising)
Here our symbolic opponents are the Samkhya school, which was founded by Kapila, who is thought to have lived in the 7th century BC. It advocates a quite complicated dualistic vision of the universe, starting with the old question, what is the universe made of. It leads on to questions about the true self or, more accurately, telling the true self from that which appears to be self.
According to the Samkhyas, there are two basic categories in the universe: purusha and prakriti.
They say that the history of the world is the history of these two fundamental constituents, which is quite different from Upanishad thought. From this simple dualism develops a very complex set of interrelations between purusha, which is like the spirit of atman, and prakriti, which is like the matter of original nature. The nature of purusha is spirit; it is many spirits. It is being, consciousness. It is limitless, untainted awareness.

The Samkhyas argue that the world is formed as purusha infuses prakriti, and thereby stimulates the three states of prakriti, which are called the three gunas. These are activity (rajas in Sanskrit), inactivity (tamas) and transparency (sattva). This is a very interesting theory – it is the highest Hindu philosophy. If you are not careful when explaining the Buddha nature, you might end up talking about something more like purusha.
The gunas interact and play different parts in the development of prakriti. As prakriti is
activated, it becomes buddhi, or intellect, out of which individual egos evolve. Individuals often confuse their ego with their true self, and liberation can only happen when the true distinction is understood. The true liberation is obtained at death, when the bonds between purusha and prakriti are dissolved.
The Samkhya school also believes strongly in causation. This part is important. They argue for cause, effect and the indestructibility of matter. Scientists say something quite like this. It is known as the theory of existent effect, which means that the effect already exists in the cause of all things. So, in some mysterious way, the cause of something pre-exists its effect, although they are distinct. Consider a jar of clay, for example. The jar is the clay, but it is not the lump of clay.
The basic idea is that what already exists cannot change, and what is not existent cannot be born.
This is a very good idea! What is there cannot be changed into something else, what is not there cannot be born. In a way, it is a dualistic view, and they accept that. They are saying that in that clay, the vase is already there. It is not as though it was clay before and then becomes, or changes into, a vase. They are saying that the pot is in the clay: the effect exists at the same time as the cause. I am sure that if I prepare for a few days and then take the side of the Samkhyas, most of you will end up fumbling with words as you try to attack me. The Samkhyas are a great school, not just a stupid bunch of people!

1118

Theravada / Re: tolong tanya kepada yg mengerti dan senior ....

« on: 02 January 2009, 01:22:41 PM »

kenapa nggak? Bagus dong ada Buddha yg lain. Masa nibbana dimonopoli di tata surya ini aja

1119

Theravada / Re: tolong tanya kepada yg mengerti dan senior ....

« on: 02 January 2009, 10:46:29 AM »

Faktor -faktor (yang ada terlihat berbeda antara versi inggris dan versi indonesia (dari RAPB)
Tapi menurut saya cuma beda urutan dan tafsir.

8. He possesses unremitting eagerness and unflagging energy. =

( 8 ) Keinginan yang kuat untuk mencapai Kebuddhaan; meskipun seluruh alam semesta ditutupi dengan bara api yang panas menyala dan mata tombak yang tajam, ia tidak akan ragu-ragu menginjaknya demi mencapai Kebuddhaan.

Mungkin ini kali ya yg disebut Bodhicitta di mahayana.

1120

Theravada / Re: tolong tanya kepada yg mengerti dan senior ....

« on: 01 January 2009, 10:40:14 PM »

Ananda- apakah kau pemah mcndengar tentang seribu culanika loka

dhatu (tata surya kecil) ? Ananda. sejauh matahari dan bulan berotasi pads garis orbitnya. dan sejauh pancaran sinar matahari dan bulan di angkasa. sejauh itulah luas seribu tata surya Di dalarn seribu tata surya terdapat seribu matahari. seribu bulan. seribu Sineru. seribu Jambudipa seribu Aparayojana. seribu Uttarakuru. seribu Pubbavidehana

Inilah. Ananda, yang dinamakan seribu tata surya kecil (sahassi culanika lokadhatu).

Ananda. seribu kali sahassi culanika lokadhatu dinamakan "Dvisahassi MAjjhimanika lokadhatu". Ananda. seribu kali Dvisahassi majjhimanika lokadhatu dinamakan "Tisahassi Mahasahassi Lokadhatu".

Ananda bilamana Sang Tathagata mau. maka la dapat memperdengarkan suara-Nya sampai terdengar di Tisahassi mahasahassi lokadhatu atau melebih itu lagi.

Sesuai dengan kutipan di atas dalam sehuah Dvisahassi Majjhimanika lokadhatu terdapat 1000 x 1000 = 1,000 000 tata surya. sedangkan dal am Tisahassi Mahasahassi lokadhatu terdapat I 000.000 x 1000 = 1.000.000 000 tata surya. Alain semesta bukan hanya terbatas pada satu milyar tata surya Saja. tetapi masih melampauinya lagi.

1121

Theravada / Re: tolong tanya kepada yg mengerti dan senior ....

« on: 01 January 2009, 09:44:45 PM »

nah bisa dilihat bahwa Bodhisattva sepertinya tidak berlatih di jalan menuju Nibbana sebelum menjadi pertapa Sumedha. Begitu karmanya lengkap untuk jadi arahat, dia bikin harapan/ tekad menjadi Buddha. Dengan kata lain, dia mengkondisikan dirinya dan karma baiknya, dan paramitanya hanya akan berbuah untuk menjadi Samma Sambuddha. Itu menurutku lho. JAdi dia tidak bisa jadi arahat setelah itu. Kalo masih bingung, coba cocokan dengan pelajaran Mahayana karena di Mahayana tingkatan Bodhisattva dijelaskan lebih lengkap
Misalnya di Mahayana, Vipassana diletakkan di dalam kurikulum, di bagian paling akhir. Sebelumnya ada membangkitkan Bodhicitta dulu, terus bikin tekad dulu, ambil sumpah bodhisattva dulu.
Ini akan menjadi sebab2 bertemu Buddha dan mengucapkan ikrar menjadi Buddha secara langsung di depan Buddha hidup.
Intinya sih meniru perjalanan Pertapa Sumedha. Kalau ga ketemu Buddha sekarang, yang penting ambil dulu sumpahnya, bertekad dulu, dll, supaya nanti bisa beneran ketemu.

1122

Theravada / Re: tolong tanya kepada yg mengerti dan senior ....

« on: 01 January 2009, 09:35:42 PM »

Era of physically expressed aspirations
(Spanning 4 asankheyyas and 100,000 world periods. Affirmation of aspiration before 24 Buddhas.)

Having cultivated himself for such a long time and supported by his great boons that he acquired, a time will come for the aspirant to outwardly show his aspiration in a bold way.  In one of the aeons the aspirant made the kaya-pranidhana before Dipankara Buddha who was the last of the four Buddhas that arose in that aeon. The kaya-pranidhana is literally translated as the act of aspiration involving physical actions.

The great meritorious thought (Mahakusala Citta) and its concomitants arose: “I will strive with unremitting zeal to attein Ominiscience and become a Sammasambuddha and help beings to liberate themselves from Samsara.”

Only a Sammasambuddha has the ability to confirm a kaya-pranidhana because it calls for Omniscience and this quality is exclusive to a Sammasambuddha. Possessing Omniscience  (Sabbatanu Nana), a Sammasambuddha has the unique power to know whatever subject he investigates; and thus a Sammasambuddha confirms a kaya-pranidhana by stating, among other facts, the name that the aspirant will acquire as a Sammasambudda, and names of his father, mother, wife, the mode of transport which he takes to go forth from household life to homeless life, and the tree under which the Bodhisatta will sit in bhavana and gain Perfect Enlightenment.

To make the kaya-pranidhana, it is necessary for the aspirant to possess the following supporting factors as well:

1. He is a human being, i.e. a menussa.

2. He is a male.

3. He stays alone and has renounced worldly possessions

4. He has acquired the necessary factors that will gain him the accomplishment of an Arahant and is prepared to relinquish it for the supreme accomplishment of Perfect Enlightenment (Great Compassion and Omniscience)

5. He has the opportunity to make the kaya-panidhana before a Sammasambuddha (not a Pacceka Buddha or an Arahant).

6. He is one whose meditative accomplishments include Jhanic attainments with factors such as supemormal hearing and vision.

7. He is ready to devote his life to protect the heritage, lineage, tradition, and law of The Buddhas and this commitment is unchanged even after attaining supernormal powers.

8. He possesses unremitting eagerness and unflagging energy.

Sumedha possessed all these basic requirements. Such a qualified Bodhisatta is also referred in some books as Buddha-elect or a Buddha-to-be. For those who are already familiar with Buddhist authenticated texts, the Jataka Stories in the Tipitaka came from the era after Ascetic Sumedha became a qualified Bodhisatta.

At the moment when a living Sammasambuddha immediately confirms the Great Aspiration (Abhinihara) made by a Bodhisatta, the aspirant becomes a Confirmed or a Qualified Bodhisatta and his ultimate goal of becoming a Sammasambuddha will not be obstructed in the passage of time, i.e. the destination of full Enlightenment in the distant future will become irreversible.
 

The Account of Ascetic Sumedha’s
physical act of aspiration



Four asankheyyas and one hundred thousand kappas ago in the city of Amaravati, there lived a very rich couple, of noble unimpeached and inherited from their respective forbears. They had an only son named Sumedha who was pleasing to behold, amiable, and endowed with excellent complexion and physical built.

Without engaging in any other work, Sumedha acquired the highest education.  While still in his youth his parents died. Sumedha inherited his parents’ colossal assets. The family treasurer showed Sumedha the family tree which laid out the names of his forbears who were once owners of the legacy.  Sumedha asked why did they leave such fortune behind. The treasurer answered that the world was such that upon death nothing could be taken along.  Sumedha was greatly affected by this truth but wisely reflected: “My forbears who had amassed this wealth did not take with them even a kahapana when they left this world; but I should so act as to take it along with me.”

With the permission of the king, Sumedha distributed his wealth to the common people. He renounced the world and advised his friends to do likewise.  Sumedha entered the jungles and lived as a hermit and after seven days of mental development and attained supernormal powers. Meanwhile, at that time Dipankara Buddha had arose in the world. The Perfectly Enlightened One, the Master of the Ten Powers, Unexcelled Trainer of Gods and Man, had set the Wheel of The Dhamma rolling.  At the time of Bodhisatta Dipankara’s conception, his physical birth, his Enlightenment, and his first exposition of the Dhamma, the entire 10 thousand-fold world system12 quaked and trembled, shuddered and created a mighty din.

Ascetic Sumedha, who was at most times, in the bliss of his mental concentration was oblivious to such a fortuitous series of events and its portents. One day, Buddha Dipankara, while on his wanderings together with thousands of Arahants, had reached the city of Rammaka, a neighbouring city to Amaravati.  He was welcomed with much joy and glorious devotions by the people of Rammaka.

The people of Amaravati had also invited Dipankara Buddha and his disciples to their land to receive offerings. The people busied themselves building large halls, levelling roads, putting up decorative arches and adorning roadsides with banners, flags and flowers --in preparation for the day to welcome Dipankara Buddha. The road that was to be used by The Buddha and his disciples was strewn with white sand. Everybody was eager and joyous.

Meanwhile, the hermit Sumedha while travelling across the sky by his own supernormal power, saw the hive of activity and became curious. He came down to enquire and was told that a Perfectly Enlightened One, Buddha Dipankara had arose in the world, and was residing in Rammaka together with thousands of Arahants; the people of Amaravati had invited the Blessed One for a meal; and the route which would be taken by the Blessed One was now being decorated.

Sumedha thought: “The very word ‘Buddha’ is indeed rare in this world, and more so the appearance of such a one.”

He asked to join in the work of decorating the road that would be used by Buddha Dipankara.  The people knew Sumedha possessed supernormal powers and thus gave him the task of filling up a crevice filled with muddy water along a road. Sumedha thought to himself that if he accomplished this task merely by exercising his supernormal powers he would not be satisfied.  He exerted physical effort and soon there remained only a small portion of the crevice that was left to be filled. Before Sumedha could complete his task, Dipankara Buddha and his disciples, together with a large retinue, were walking down the road to where he was working.

Celestial gods rained heavenly flowers and perfumes and celestial music resounded. Sumedha, with wide-open eyes, beheld the Blessed One, in all His immeasurable glory and majesty -- extraordinarily radiant, emitting Buddha-rays, and all around him was filled with exuberant colours.

Sumedha knew he could perform a great act of merit “for his lasting weal and happiness.”  He at once untied his hair and spread out his garments covering his back, and fully prostrated himself face down across the muddy crevice such that The Buddha and his disciples could walk on his body like a bridge. Lying like this with his hands put together in anjali, Sumedha again opened his eyes beholding the majesty of the Blessed One.
 

The Supreme Sacrifice

At that moment, Sumedha, knew he could accomplish Arahantship by listening to the teachings from Dipankara Buddha and become released from the cycle of birth and death. He reflected thus:

“If I so wish, today I will eradicate my defilements; but what use have I of realising the Teaching here and attain Nibbana, as one unknown? I would rather, like Dipankara Buddha, attain Omniscience and become an Enlightened One in the future to show many the way to Nibbana also. This I aspire to do!”

Ascetic Sumedha thus gave up this goal for a loftier one to become a Sammasambuddha, a living example of which was Dipankara Buddha himself. Thus, Sumedha boldly expressed his aspiration to become a Sammasambuddha and prostrated himself fully (this action constituting  the kaya-pranidhana).

“I will attain Omniscience and become an Enlightened One in the future. I will attain Omniscience and help others cross the sea. By this firm aspiration made before the highest of gods and men I will attain Omniscience and help others cross to the other shore.”

And the Blessed One came near; and standing near ascetic Sumedha’s head investigated the significance of the ascetic’s action, and made this proclamation (using his Omniscience):

“This ascetic lies here making his aspiration to become a Sammasambuddha in future. His aspiration will come true.

He will become a Buddha named Gotama, four asankheyyas and a 100,000 kappas from now. In that existence, he will be born in Kapilavatthu; his mother will be Queen Mahamaya; his father will be King Suddhodana; his chief disciple will be Sariputta and the second chief disciple Moggallana; Ananda will be his personal attendant; his chief woman disciple in the Order will be Khema and the second chief disciple in the Order will be Uppavalana.

With ripened wisdom he will make the Great Renunciation; having accepted milk-rice at the foot of the Ajapala Banyan tree and having eaten it on the banks of the Neranjara River he will ascend the seat at the foot of the Assattha tree (also known as the Pipphali or Pipal Tree); and engaging in great exertion attain Perfect Enlightenment.”

Thereupon, Buddha Dipankara honoured the aspirant with eight handfuls of flowers, went round him with veneration and moved on.  The Buddha’s disciples, 400,000 Arahants, too honoured the aspirant with flowers and unguents and moved on.

The celestial beings of the ten thousand world systems perceiving that Sumedha was proclaimed by Dipankara Buddha to be a confirmed Bodhisatta, rejoiced and at once appeared around the scene. For once, manussa loka (the human realm of existence) became like a celestial realm. Human folks at the scene could see celestial beings mingling with them; and earthly music blended in harmony with heavenly music (when at ordinary times such a scenario is impossible).

This Great Aspiration (Abhinihara) of Bodhisatta Gotama leads to the attainment of Omniscience of a Sammasambuddha in a distant future and is unstoppable by any force in the universe. Bodhisatta Gotama, fragrant amidst the thousands of flowers showered on him, reflected on the pre-requisites of achieving the stage of a Sammasambuddha and investigated all the Ten  Perfections  (Dasa  Parami)  with  his Parami-pavicaya  Nana   (Perfection-investigating  Wisdom) which was achieved without the help of a teacher.

When Bodhisatta Gotama realised this truth, the Earth tremored (not catastrophic but euphoric) and all beings at the scene rejoiced at this auspicious phenomena by crying out “Sadhu! Sadhu! Sadhu!” (Excellent! Excellent! Excellent!).

After the time of receiving the confirmation from Dipankara Buddha, the Bodhisatta Gotama reaped special fruits as a result  of  making  his  Supreme  Sacrifice (Abhinihara). The four asankheyyas and a 100,000 world periods beginning from the aeon of Dipankara Buddha up to the time of Buddha Kassapa is called the epoch of the verbal and physical aspiration.

The various Buddhas whom Gotama Bodhisatta met on separate occasion during his perfection of the Dasa Parami spanning 4 Asankheyyas and 100,000 kappas will be summarised here.

After, Dipankara Buddha, there arose twenty-three Buddhas before whom the Bodhisatta Gotama received the same prediction, "In future...he will become a Fully Enlightened One called Gotama Buddha." Whenever, he met these Buddhas, the Bodhisatta Gotama performed great acts of merit (physical actions), like for example making offerings to The Buddha and the Sangha; listening to the teachings of The Buddhas; and developing his supramundane knowledges.

1123

Theravada / Re: tolong tanya kepada yg mengerti dan senior ....

« on: 01 January 2009, 09:33:23 PM »

   

Era of mental aspirations
    (Spanning 7 asankheyyas.
    Affirmation of aspiration before 125 Buddhas)

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    In the Nanda asankheyya, the Bodhisatta (reborn as a king) made his mental aspiration before a living Sammasambuddha named Brahmadeva Buddha. He offered choice food and ministered to the needs of the Enlightened One. The aspirant was inspired by the majesty and wonders of the Buddha performed marvels and was amazed by the wonderful, marvellous, and inconceivable nature of the powers of such an Accomplished One. (GCB) The aspirant’s mind became inclined towards acquiring such powers. The aspirant also had the opportunity of performing meritorious deeds in support of The Buddha and his disciples.

     
    For the first time, he made such mental aspiration (manopradidhana) before a Perfect Enlightened One:

    “In the future, like this Exalted One, I too will become enlightened and enlighten others; I will become released and release others; I will cross over and take others across.”

    Life after life the aspirant’s inclination towards acquiring the Omniscience of a  Sammasambuddha became increasingly strong. How is this so? Although the aspirant may not himself see the Tathagata’s great powers, when he heard from others relating about the extraordinary powers of an Exalted One, the aspirant became even resolute in his inclination. During those lives when he neither had the chance to personally meet a Sammasambuddha nor hear of the Tathagata’s great powers, his inclination towards Omniscience was strengthened by the learning from written discourses about theTathagata.

    During those lives when he was not opportune to be inspired by a Tathagata through any of the three ways, i.e. by direct encounter, by hearing from others, or by reading of written texts, such a thought arose in the aspirant’s and: “I will protect the heritage, lineage, tradition, and Iaw of The Buddhas.”
     

   

Era of verbally expressed aspiration
    (Spanning 9 asankheyyas.
    Affirmation of aspiration before 387 Buddhas)

    At the end of the seven asankheyyas, nine asankheyyas followed beginning from Sabbabhadra asankheyya; during which time the aspirant made even firmer his aspiration by verbally expressing to a living Sammasambuddha of his aspiration. The length of time during which the aspirant Gotama did this was again an immensely long time.

    In the Sabbabhadra asankheyya there was a world period in which the aspirant, having passed away from the Brahma realm, was reborn in the royal family in the city of Dhannavati. After fulfilling the prerequisites of becoming a Cakkavatti10 (Wheel-Turning Monarch), the aspirant became endowed with the seven treasures. Having conquered righteously (without recourse to arms, punishment, or bloodshed) the four continents in the world, the aspirant enjoyed the majestic splendour of a Cakkavatti.

    During this time, there arose in the world a Fully Awakened One by the name of Purana Sakyamuni. The aspirant set off with much pomp and glory of a universal monarch to meet Purana Sakyamuni Buddha. Upon beholding the incomparable splendour of The Exalted One, the aspirant reflected thus:

    “In the future, like the Exalted One, I too will become enlightened and enlighten others; I will become released and release others; I will cross over and take others across.”

    Having reflected to himself thus, the aspirant gave offerings to The Exalted One and The Sangha. Next, he made a verbal aspiration before the Peerless One:

    “Just as The Exalted One is named Gotama at present, even so in future I will become an Enlightened One named Gotama.”

    Purana Sakyamuni Gotama Buddha, by his Omniscience, was able to perceive that the aspirant would one day be able to fulfil his aspiration and become a Fully Awakened One by the name of Gotama Buddha; and said thus: “If that be so, O Great King, fulfil the pre-requisite conditions to become a Fully Enlightened One.”

    Hearing the encouraging words of The Buddha, the aspirant was greatly pleased at heart. He renounced all the majestic splendour of a universal monarch and went forth to lead a life of a hermit (not entering into the Sangha)11. He was born in the Brahma realm after passing away.

    As a result of his aspirations, the aspirant was supported by opportunities of personally meeting a Sammasambuddha in some of his previous lives and thus was able to perform special acts of merits. (GCB).

    The other boons were: The aspirant became endowed with compassion and was ever willing to alleviate the suffering of beings even at the expense of his life. He was also endowed with energetic effort to strive without being discouraged in the face of vicissitudes. He enjoyed the boon of good friendship (kalyna mitta) with people who possessed these attributes : wise confidence in the Triple Gem, morality, profound learning, able to renounce or sacrifice, energetic effort, mindfulness,  concentration, and wisdom.

    These kalyna mitta restrained the aspirant from doing unwholesome (kusala) deeds whenever he was unsettled and encouraged him to develop what is wholesome (kusala).

    The Bodhisatta gradually established himself in the four great powers, and again affirms his  aspiration for Sammasambuddhahood. The four great powers are namely:
     

    a) Internal power (ajjhattikabala):

    Self-reliant, moral shame, and reverence of The Dhamma thinking: “I wil! protect the heritage, lineage, tradition and law of The Buddhas.”

    b) External power (bahirabala):

    The power derived from external conditions, i.e. inspired by directly seeing the powers of a Sammasambuddha; inspired by hearing from others describing the powers of a Sammasambuddha; and inspired by learning from a written discourse on the powers of a Sammasambuddha and supported by pride and self-confidence: “I am a person fully equipped with powers to become a Sammasambuddha one day.”

    c) Power of supporting conditions (upanissaya bala):

    Being endowed with sharp faculties, purity, and mindfulness, the Bodhisatta was inspired by seeing directly the powers brought about by the Omniscience of a Buddha and he set his mind firmly on this ultimate goal.

    d) Power of exertion (payoga bala):

    Persistent effort in cultivating supporting conditions for the attainment of Sammasambuddhahood and performing meritorious acts.

    Thus, we see that the makings of a Sammasambuddha is an awe-inspiring and lengthy endeavour filled with numerous factors which interweave with the appearances of Buddhas of the past.

    The more we come to understand the chronicles of a Sammasambuddha, the more likely we will banish our mediocre perspective of Gotama Buddha: He is not just an extraordinary man; not a mere prophet; not another sage with exceptional wisdom.....but a Supreme Being endowed with Great Compassion and Supreme Omniscience that has no equal and beyond whatever spirituality ever known in history.

1124

Theravada / Re: tolong tanya kepada yg mengerti dan senior ....

« on: 01 January 2009, 09:32:00 PM »

Ini versi Buddhavamsa yg lebih lengkap tapi disingkat
http://www.mahindarama.com/e-library/Buddha-lineage.html

The Lineage of The Buddha


You may wonder what is the history behind the 24 Buddhas (with specific and different names) who are venerated at Mahindarama Buddhist Temple. The ‘24 Buddhas’ in this instance is not the same as the thousand upon thousand of Buddhas’ that some are trying to portray in edifices and pictures. The chronology of events surrounding the 24 Buddhas is not unknown but have been passed down from The Buddha to His disciples, the Elders (Maha Theras); and subsequently documented and authenticated in the Pali Texts. You will soon see that the epochs of the 24 Buddhas are closely woven with the ultimate aspiration of the Bodhisatta Gotama to become the Supreme One, the Sammasambuddha, The Conqueror of Conquerors1. No other saga in the annals of the universe comes close to the epochs of The Conqueror.

    This lineage of The Buddhas was told by The Buddha Gotama Himself - a tradition that is not guesswork, writer’s flight of fancy, fable, or legend. Read on and be inspired, and be instilled with a deeper wise confidence (saddha) in The Buddha, the Supreme Master.

    Buddha Gotama, by virtue of his Supreme Omniscience, Sabbata Nuna Nana2, was able to relate about the beginnings and the journey of His own ascent to become the Sammasambuddha, the Perfect One. Such events had happened in eras so distant that it is impossible for us to say this much or that much of years, just as it is impossible for us to say how much grains of sands are there in the oceans.

    The length of time spanning the life history of a Bodhisatta’s unrelenting quest to become the Perfect One represents only a minute section of the incalculable passage of time in Samsara. Such an endeavour can only be heard of from a Sammasambuddha who can recall with distinct clarity His own struggle to become what He is, a Perfect One.

    The first arousing of an altruistic and determined thought in the aspirant Gotama—aspiring to become someone who can save himself and others but not certain as yet of what ‘someone’ he could become—to save himself and beings from danger happened at the most unexpected place—the ocean. [ETC]

    Once in the distant past, the aspirant Gotama was born as a poor man who made a living by selling wood and leaves as fuel; and supported his mother too. His father was no more in the world. He was strong and industrious. One day while taking a rest from the enervating summer heat after carrying a heavy load of firewood he reflected that his livelihood depended on his physical strength which were susceptible to decay and ill-health. Thus, he planned to venture to a particular land far away that brimmed with opportunities to earn a better livelihood so that that he could wait upon his mother in comfort.

    Both son and mother then embarked on a sea voyage paid by the wages of the son’s work on board the merchant ship. On the seventh day at sea the ship was wrecked in stormy weather, and there were no survivors except the aspirant Gotama and his mother. The brave and determined man managed to keep himself and his mother afloat at sea. A Brahma of the Suddhavasa3 abode beheld the altruistic feat of such a man and caused a compassionate resolve (aspiration) to arise in the aspirant’s mind:

    “I will cross the ocean fraught with many dangers and take others across safely, I will become enlightened and enlighten others; I will be released and release others.”

    After three days both mother and son finally reached the shore safely. The aspirant continued to attend to his mother. After cessation of his life in the world, the aspirant was reborn in a celestial realm. After the celestial existence, the aspirant was reborn in the human realm as a king named King Sattutapa. He loved elephants and one day a new addition to the stables was acquired.

    The king took a ride on the bull-elephant driven by a mahout and went on an inspection tour of the city. Coincidentally, at that time some wild elephants from the forest had created wanton destruction in the park and the king set out to inspect it too. While in the park, the bull-elephant became inflamed by the scent of a she-elephant. It hurled the mahout off its back and chased the she-elephant. The king, still riding the elephant, was unable to control it though he prodded the creature with an elephant hook. He saved himself by grasping onto an overhanging tree branch.

    Later, back in the palace, the king summoned the mahout and accused the man of murderous intent. The mahout explained that the bull-elephant, though a well-trained animal, was overcome by lust; after satiating its desire, it would surely return to its stable. True enough, days later the elephant returned to the palace. The mahout said that the power of sense desires impelled the elephant so much so that the animal disregarded the pain from the prodding; and such strong sensual desires was also common among humans.

    The king was moved by this reality and it’s accompanying dangers and suffering. He made a mental aspiration to find the way to release from sense desires and its attending dangers, and then lead others to gain release from these things too. Later, the king gave up his kingdom and renounced worldly life to become an ascetic and remained so until the end of his life. He was reborn in the heavens after death.

    Subsequently, after his celestial existence when he was reborn in the human realm, the aspirant was a prodigal son of a brahmin endowed with a complexion of golden hue and was thus named Brahma Kumara. At age sixteen, he became accomplished in the arts, sciences, and spiritual texts and later had five hundred male youths as his pupils. Instead of living comfortably from his parents’ immense wealth, he gave it away and became an ascetic.

    He had a following of pupils who practised well and were accomplished in supernormal powers. The most senior of his pupils was another aspirant to Enlightenment just like him. He was Bodhisatta Metteya4.

    One day the aspirant Gotama and his disciples were out for alms together. They happened to catch sight of an emaciated tigress with her cubs at the foot of a steep clearing. The tigress was moaning for want of food and was very weak. Apparently, the tigress was so hungry that it would at any time made a meal of her cubs.

    The aspirant Gotama told his pupil Bodhisatta Metteya to look for the leftovers of what has been eaten by predators. After Bodhisatta Metteya left, Bodhisatta Gotama was reflecting on his body that was a basis of diverse ills and a cause of misery. He then perceived that it was not possible to attain to the highest fruit of training without accomplishing the most difficult task, without making a sacrifice hard to perform and without giving away a gift difficult to give.

    Thus, he aroused within himself a mental aspiration: “As a result of this meritorious deed, may I become perfectly enlightened in the future, and lead beings from, the misery of existence to the Deathless5. With these last thoughts, the aspirant leapt into the steep clearing where the tigress and her cubs were and sacrificed his life. The tigress ate the body of the Bodhisatta and thus the lives of the cubs were spared.

    After his passing away, the Bodhisatta was reborn in heaven. During a certain world period6, the Bodhisatta Gotama was reborn in a royal family as a step-sister7 of another Bodhisatta who became a Perfect Enlightened One called Buddha Purana Dipankara in that life. Buddha Purana Dipankara also had made a confirmation upon an ascetic Pacchima-Dipankara that the latter would gain Perfect Enlightenment as Buddha Dipankara after having fulfilled the Ten Perfections8 for sixteen asankheyyas9 and a 100,000 kappas beyond the present time.

    The princess (Bodhisatta Gotama) was inspired by Buddha Purana Dipankara and offered a gift of mustard oil and made a mental aspiration to become a Sammasambuddha in future. Her aspiration was conveyed by the ascetic Pacchima-Dipankara. Buddha Purana Dipankara, using His Omniscience, said in a future time Bodhisatta Gotama would be confirmed by Dipankara Buddha (the ascetic).

    The above episodes are only the chronology of events that aroused the making of mental aspiration by the Bodhisatta Gotama. A time will come to pass that the Bodhisatta, as a man, will have the good fortune to meet a Sammasambuddha face to face and become inspired by the example and personality of The Exalted One -- a role model of what the aspirant would aspire to become! The foregoing paragraphs explain the three epochs of the aspiration of Bodhisatta Gotama beginning from the first time he made his first mental aspiration in the presence of a Sammasambuddha, Brahmadeva Buddha.
     

   

1125

Buddhisme dengan Agama, Kepercayaan, Tradisi dan Filsafat Lain / Re: Pembalikan isi Sutra Buddhist oleh aliran Maitreya

« on: 01 January 2009, 06:37:43 PM »

kebetulan tadi lagi mau baca biografi hui neng, sesepuh ke 6
Versi indonesianya, versi inggrisnya udah baca
Ternyata di internet jarang ada. Yang paling lengkap ada di forum maitreya.
Kupikir, ah kan sama aja biografi orang itu. Saya tujuannya mau kasih orang.
Ternyata biografi itu sudah dimodifikasi, istilah buddhisnya diganti, dan ditambahkan bagian versi dia yg melegitimasi transmisi hui neng ke aliran mereka.
Ga jadi deh, mending saya terjemahin sendiri dari versi inggris....