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196
Buddhisme Awal / Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« on: 12 November 2013, 01:38:44 PM »
Ooh ya, ada juga Lankavatara Sutra. Tapi ini juga sektarian Mahayana :)

wah pasti yg ini yang bener, bukan yg mahavamsa. Soalnya nyebut tokoh sejarah lain, raja rakshasa Ravana.....
pokoknya yg ini yg asli, yg lain salah :D

trus konsili ke-4 Raja Kanishka di Afganistan itu mitos atau bukan?

197
Buddhisme Awal / Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« on: 12 November 2013, 01:19:03 PM »
Itu cuma ada di Mahavamsa, teks aliran Theravada yg sifatnya sektarian.

Tapi teks mahayana juga ada, Lankavatara Sutra (Sutra turun ke Lanka). Settingnya di Lanka

"Thus have I heard. The Blessed One once stayed in the Castle of Laṅkā which is situated on the peak of Mount Malaya on the great ocean, and which is adorned with flowers made of jewels of various kinds.2 He was with a large assembly of Bhikshus and with a great multitude of Bodhisattvas, who had come together from various Buddha-lands."

198
Buddhisme Awal / Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« on: 12 November 2013, 01:09:06 PM »
The Universal Vehicle
Discourse Literature
{Mahäyänasüträlamkärd)
By Maitreyanätha/Äryäsanga
Together with its Commentary (Bhäsya)
By Vasubandhu

Translated from the Sanskrit, Tibetan, and Chinese by
L. Jamspal, R. Clark, J. Wilson, L. Zwilling, M. Sweet, R. Thurman
Honorary Editor: Gadjin Nagao
Editor-in-Chief: Robert A.E Thurman
Editing and Design: Thomas E Yarnall

Tanjur Translation Initiative
Treasury of the Buddhist Sciences series
A refereed series published by the
American Institute of Buddhist Studies
at Columbia University, New York
Co-published with
Columbia University's Center for Buddhist Studies
and Tibet House US
2004

Returning now to the revelation of The Universal Vehicle Discourse Literature
itself, the legend runs that Asanga withdrew from society to propitiate the future
Buddha Maitreya out of intense dissatisfaction with the prevailing interpretations of
Buddha Dharma in his day, seeing the individual vehicle scientific treatises of Abhidharma
as too realistic and dualistic, and the Centrist treatises of Nagarjuna and
Aryadeva as too nihilistic and frightening, for many of his contemporaries. He felt
he could not evolve a middle way between these extremes merely by tinkering with
interpretations. He needed a whole new inspiration, a complete new synthesis. So
he sought the aid of Maitreyanatha, the spiritual savior of Tushita's Joyous Mind
Dharma Center.

Maitreyanatha's inspiration {pranetrtva) was forthcoming, and Asanga became
the "medium" or "channeling speaker" (vaktf) for his "Five Teachings": the
" Two Literatures" {alarhkära) - the Discourse Literature {MSA) and the Realization
Literature (AA); the "Two Analyses/' one unpacking the three realities (MAY) and one the two realities (DDV) ; and the Jewel Gene Analysis (RGV), a treatise on the most positive Buddhology elaborated, following the Lotus and Great Ultimate Nirvana discourses in emphasizing the ultimate immanence of the perfection of enlightenment.

To further elaborate these seminal, inspired works, Asanga added the
more technical Bodhisattva Stages (BBh) to his Abhidharmic Disciple Stages (SBh),
with the Five Condensations (samgraham) as subcommentaries; he wrote his own
commentary on the Jewel Gene Analysis, grounding himself on the newly rediscovered
Elucidation of the Intention Discourse; and he wrote his two compendia,
Universal Vehicle Summary (MS) and Clear Science Compendium (AS). In addition,
Asanga's lectures to his circle are reflected in the commentaries and subcommentaries
of Vasubandhu, Sthiramati, Arya Vimuktasena, Gunaprabha, Dignaga, and
other luminaries of the school.

From all this work inspired by Maitreyanatha emerged the full elucidation of
the "magnificent" (udära) stage of the bodhisattva path, systematically presenting
the socially and cosmologically positive implications of the universal vehicle discourses
to the cultured Gupta public. Coming from the frontier crossroads town of
Takshashila, Asanga and Vasubandhu were as well-versed in Vedist culture as in
Buddhist culture, and also perhaps the international culture of the Central Asian
kingdoms. Thus, just as their contemporary, Augustine of Hippo, was able to articulate
the Christian vision of sin and salvation in mainstream terms for Greco-
Roman culture, so they, under Maitreyanatha's charismatic inspiration, articulated
the Buddha's universal vehicle messianic vision in mainstream terms for Gupta
Vedist culture.



2. The Author of the Literature

Maitreyanatha and Aryasanga
There has been much argument about the author of the Literature. In the
Buddhist scholarly tradition, including in India, Tibet, and East Asia, the work is
accepted as authored by the celestial bodhisattva Maitreya, called Natha, meaning
"spiritual intercessor," or more simply "savior," channeling his summary of the universal
vehicle teaching by the yogi and scholar, Aryasanga (ca. 294-376 CE).6 The
book is thus considered a kind of "divine revelation," yet it is not included in the
"Scripture" collection (Kanjur) in Tibet, along with the discourses of Shakyamuni
Buddha; rather, it is included in the "Scientific Treatise" (Tanjur) collection. This is
because the tenth-stage bodhisattva Maitreya, though embodied in his last prebuddhahood
life as a divine teacher in the Tushita heaven of the desire realm, is still
not quite a perfect buddha, not completely enlightened, and so he draws on Shakyamuni's
discourses, extracts literary gems from them, and elucidates them in the
same manner as all the human philosopher yogin sages, such as Nagarjuna and
Asanga himself.

In more modern times, Eastern and Western scholars debated the subject of
the Literature s authorship at length. Professor Sylvain Lévi, our distinguished
predecessor who translated the Literature and its commentary into French from
Sanskrit and published it in 1911, considered that the Maitreyan inspiration story
was good enough to be accepted as indicating Asanga's own report of his source of
divine inspiration. Subsequently, the great Japanese philologist Ui Hakuju disagreed
and argued that Maitreyanatha was an otherwise unknown human person, the personal
teacher of Asanga and a human author in his own right. Professor Paul
Demiéville came to the defense of Lévi, arguing that the Maitreyanatha story does
fairly indicate Asanga's source of inspiration, but that Asanga himself is the author.
The colophons of the extant Sanskrit edition and of the Tibetan translation give the
author's name as Vyavadatasamaya (Chin, ji-ging-jing shi = very pure time; Tib.
rtogs pa mam par byang ba = pure realization, as in Skt. abhisamaya, Tib. mngon
rtogs), which is probably the name of Maitreya as a divinity in Tushita (as Shakyamuni
Buddha, named early in his human life as Siddhartha Gautama, was known
as Shvetaketu in his immediately previous life as a Dharma king among the Tushita
deities).

We agree that nothing in history can be known with absolute certainty. We
do uphold the principle, however, that if there is no clear evidence to the contrary,
one cannot discount a traditional attribution merely as a metaphysical ideology.
Thus, the modern prejudice that a celestial being named Maitreyanatha, renowned
as the bodhisattva who is the next buddha on Earth, waiting in Tushita heaven,
could not exist since there are no celestial beings, there are no heavens in the desire
realm, there is no such thing as a genuine revelation, and so on, is nothing but a
prejudice, a bit of modernist, materialist, secularist ideology, no more and no less
rational than the belief in all of the above. After all, in our very modern age, in the
world of roaring printing presses and bookstore chains, there are quite a few books
believed to be "channeled" by a human writer, the authorship of which is attributed
to various sorts of celestial beings, including Atlantean warriors, angels,
Christ, mystics, guides, deceased Tibetan Lamas, even "God" himself, and so forth.

Among these books, there are no doubt both genuine and spurious examples, but
they are not that unusual. Why should there not be many such traditions in a yogic,
spiritual culture such as that of classical India? Therefore, it is my position that the
traditional account is the best working hypothesis, until someone comes up with
solid evidence to disprove it. Maitreya the bodhisattva is thus considered to be the
author, Asanga the channel medium and writer, and Vasubandhu, Asanga's younger
brother, the author of the "word commentary" we translate herein. Putting it this
way allows us to put forth a new theory of the first few verses — that they are a preface
written by the medium, Asanga, with the actual work beginning from the
chapter on the "Authenticity of the Universal Vehicle." Asanga's own commentary
to the Discourse Literature seems to me to be the Bodhisattva Stages.
So, how does the story go of this unusual revelatory composition of the Discourse Literature?

Maitreyanatha is a celestial bodhisattva, one of the "eight close children" of
the Buddha Shakyamuni. He is believed to be next in line to emanate an incarnation
on Earth some thousands of years in the future. The second part of his name,
"Natha," means "protective intercessor" in the spiritual sense, meaning one who
protects beings from rebirth in hells, pretan, or animal realms. Since this is a much
greater sort of protection than mere defense against mundane dangers, I translate it
by the Western spiritual term, "savior."

Maitreya is referred to as the "Regent" of the Buddha Shakyamuni, ruling in
his stead in the Tushita heaven wherein all buddhas live their last lives as divine
bodhisattva teachers, at the mid-point of their descent from the highest heaven
Akanishtha into the world of human beings on the planet Earth. He will continue
that regency until such time as evolution brings our world to the point of readiness
to receive his buddha-mission. According to legends, this will be many centuries in
the future, when the human lifespan has increased again to many thousands of
years, and when the planet will be entirely dominated by a benevolent "Wheel-
Turning" Sovereign named Shankha. Maitreya will be born the son of a Brahmin
priest, unlike the warrior-class Shakyamuni. The world in his time will be politically
centralized, and, therefore, the warrior caste and its virtues will be obsolete. He
will renounce the world and attain enlightenment in a single day, not requiring six
long years of meditative asceticism, as did Shakyamuni. His teaching will not deviate
from that of previous buddhas.

It is considered (especially in the Tibetan tradition, with the Chinese and
Japanese traditions agreeing in general, although differing in particulars) that
Maitreya authored five great treatises, using the Noble Asanga as a scribe, three of
which expand on the Elucidation of the Intention and the Visit to Lanka Discourses of
Shakyamuni to establish them as the basis of the idealistic school of universal
vehicle philosophy, the Idealist (Vijnänavädin) or Experientialist (Yogäcärin) school

Tibetan sources allege that Asanga's mother was a Buddhist nun who despaired
of the state of Buddhism in the India of her time and decided she must bear
sons who would renew its energies. First, from a warrior-class father, she gave birth
to Asanga; then, from a Brahmin-class father, Vasubandhu; and third, from a merchant
father, a son called Virincavatsa. The Chinese accounts have all three born
from the same father, a Brahmin of the Kaushika clan, but the Tibetan account
gives this rather more charming version of the mother's efforts to tap all aspects of
the gene pool. Asanga first joined the Vatsiputriya branch of the Sarvastivada school
and became a great teacher of the individual vehicle. He then heard of the universal
vehicle discourses and soon became fascinated by their teaching of universal compassion
and transcendent wisdom. He recognized therein the liberating teaching
that could bring Indian Buddhism into its glory. He received initiation into the
Mayajala Tantra and then set forth to contemplate great compassion, seeking to
enlist the mystic aid of the supernal bodhisattva Maitreyanatha. He reasoned that,
since the teaching of the late Shakyamuni Buddha was already so poorly understood
and practiced throughout the land, the future buddha, believed to reside in the
Tushita heaven of the desire realm, should be requested to make an anticipatory
visit to the planet to revive the Dharma in Asanga's own day and age.

Leaving his home monastery in Takshashila, near present-day Peshawar,
Asanga meditated for twelve long years on universal compassion and on the invocation
of Lord Maitreya. At last, frustrated by the failure of his invocation, he abandoned
his quest. His faith and his sense of self-worth utterly shattered, he wandered
forth from the cave a broken man. He stopped near the first town at the sight of an
old female dog who was suffering terribly from suppurating wounds all over her
hindquarters. He became absorbed in the relatively simple task of trying to help at
least this one sentient being. If only he could bring even temporary relief to one
other being, perhaps his life would have served some purpose. As he was about to
clean her wound, he noticed her live flesh was already crawling with maggots, so he
could not help her without harming them. After several moments' thought, he took
a sharp shard and cut a piece of flesh from his own emaciated thigh, shrunken by
long asceticism, and placed it on the ground next to the dog. He planned to pick
off the maggots one by one and place them on the fresh flesh. Unable to grasp them
with his fingers, he put out his tongue to lick them off. As he neared the foulsmelling
dog's wound, he was overwhelmed by revulsion, and, closing his eyes, had
to force himself to go through with the operation. Suddenly there was a kind of soft
explosion in front of his face, and when he started back and opened his eyes, he
beheld the bodhisattva Maitreya standing before him, radiant in a rainbow aura.
Overwhelmed with faith and joy, he prostrated himself at the Lord's feet over and
over again.


All too quickly recovering his composure, he complained to Maitreya and
asked him why he had been so slow to respond to his ardent invocations. Maitreya
replied that he had always been right in front of Asanga, but that, as the yogi himself
had persistently been caught up in self-involvement and had not yet generated
great compassion, he had been unable to see him. After all, Maitreya is the incarnation
of love, and only those capable of great compassion can perceive love, even
when it is right before them. Asanga was not utterly convinced by this explanation,
so Maitreya shrunk himself into a small globe of light and permitted Asanga to
carry him through the town to show him to the populace. Asanga, heedless of his
gaunt appearance and even his bleeding thigh, did as he was told and ran joyfully
through the town proclaiming the advent of the future buddha. The townspeople looked wonderingly at what they saw as a crazed yogi from the forest, bleeding and tattered, running around with a contemptible, sick dog on his shoulder, shouting about the future buddha. They drove him promptly from the town.

Fortunately, the bodhisattva used his supernatural power to take Asanga with him up to the
Tushita heaven, where he instructed him in the universal vehicle teachings. These
teachings were brought back to the human plane in the form of the Five Maitreya
Treatises (as mentioned above, the MSA, MAV, DDV,AAA, and RGV).

199
Buddhisme Awal / Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« on: 12 November 2013, 09:58:38 AM »
untuk aliran-aliran belakangan yg merupakan cabang, kadang mitos itu bukan mitos tentang Buddha, tetapi mitos tentang guru pendiri aliran tersebut. Jadi memang ga ada di literatur awal

200
Buddhisme Awal / Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« on: 12 November 2013, 09:48:20 AM »
Sekte itu didefinisikan apa dulu?

Yg saya bisa langsung ingat: mitos pendirian aliran Zen.
Buddha menghirup wangi bunga dan Mahakasyapa tersenyum.

Aliran Yogacara
Arya Asanga dibawa oleh Maitreya ke surga Tusita dan menerima ajaran disana

Quote
Demikianlah Theravāda bersikeras bahwa Abhidhamma Theravāda telah diajarkan Sang Buddha di surga Tāvatiṁsa selama pengasingan diri musim hujan-Nya yang ketujuh. Mahāyāna menyatakan bahwa sūtra-sūtra Mahāyāna ditulis pada masa Sang Buddha, disimpan di alam naga di bawah laut, kemudian didapatkan kembali oleh Nāgārjuna 500 tahun kemudian. Zen menyatakan otoritas dari suatu transmisi oral esoteris di luar kitab suci yang berasal dari Mahā Kassapa, yang disimbolkan oleh senyuman Mahā Kassapa ketika Sang Buddha memegang sekuntum teratai.

201
Diskusi Umum / Re: PANCASILA diganti menjadi EKASILA
« on: 08 October 2013, 09:53:40 PM »
 Upāsaka-śīla Sūtra 《優婆塞戒經》 (T. vol. 24, № 1488 hlm. 1049a) akhirnya menyatakan:

    爾時,智者次應為說三歸依法。第二、第三亦如是說。受三歸已,名優婆塞。
    Pada saat itu [guru] yang bijak selanjutnya harus mengajarkan Tiga Perlindungan. Untuk kedua kali dan ketiga kali ia harus mengulangkannya.  Setelah menerima Tiga Perlindungan, maka [pemohon tersebut] disebut upāsaka.

    爾時,智者復應語言:「善男子。諦聽!諦聽!如來、正覺說優婆塞戒,或有一分、或有半分、或有無分、或有多分、或有滿分。
    Pada saat itu [guru] yang bijak lalu harus berkata: “Putra yang berbudi, dengarkanlah baik-baik! Tathāgata, Yang Tercerahkan Sempurna, telah membagi pelaksanaan upāsaka-śīla, yaitu: satu-bagian, separuh-bagian, tanpa-bagian, banyak-bagian, dan sepenuh-bagian.


        「若優婆塞受三歸已,不受五戒,是名優婆塞。
        “Jika seorang upāsaka telah menerima Tiga Perlindungan, namun tidak menerima Lima Śīla, maka ia dinamakan upāsaka [saja].

        「若受三歸,受持一戒,是名一分。
        “Jika setelah menerima Tiga Perlindungan, ia menerima dan memegang satu śīla, maka ia disebut pelaksana satu-bagian (ekadeśakārin).

        「受三歸已,受持二戒,是名少分。
        “Jika setelah menerima Tiga Perlindungan, ia menerima dan memegang dua śīla, maka ia disebut pelaksana sedikit-bagian (pradeśakārin).

        「若受三歸,持二戒已,若破一戒,是名無分。
        “Setelah menerima Tiga Perlindungan dan memegang dua śīla, jika ia merusakkan satu śīla saja, maka ia menjadi tanpa-bagian.

        「若受三歸,受持三四戒,是名多分。
        “Jika setelah menerima Tiga Perlindungan, ia menerima dan memegang tiga atau empat śīla, maka ia disebut pelaksana banyak-bagian (yadbhūyaskārin).

        「若受三歸,受持五戒,是名滿分。
        “Jika setelah menerima Tiga Perlindungan, ia menerima dan memegang lima śīla, maka ia disebut pelaksana sepenuh-bagian (paripūrṇakārin).

        「汝今欲作一分優婆塞?作滿分耶?」
        “Kini engkau hendak menjadi upāsaka pelaksana satu-bagian, ..., ataukah pelaksana sepenuh-bagian?”


     若隨意說,爾時智者當隨意授。
    Jika [pemohon] telah menyatakan sesuai keinginannya, maka pada saat itu [guru] yang bijak haruslah memberikan sesuai keinginannya itu.

http://silavisodhana.blogspot.com/2013/08/siapakah-seorang-upasakaupasika.html

202
Buddhisme untuk Pemula / Re: Kelahiran Kembali dan Antarabhava/Bardo
« on: 13 September 2013, 12:46:18 AM »
Hmm.. Lum selesai seh.. Jika memang ada jeda.. Apakah itu termasuk suatu alam lain (yg lasim di sebut alam bardo, alam anatara) atau ga? Apakah itu berarti terbentuknya jasmani di alam tsb dan indria2nya? Atau?

untuk menjelaskan hal ini, mau gak mau harus merujuk ke literatur aliran yang mengakui ada jeda.
Dan yang mewarisi tradisi dan kitab2 tersebut adanya di Mahayana Chinese dan Buddhisme Tibetan. Dan pastinya kitab komentar belakangan.
Apa bisa diterima? Atau mending disudahi saja sampai disini karena kalau hanya dari sutta, sudah mentok

203
Buddhisme untuk Pemula / Re: Kelahiran Kembali dan Antarabhava/Bardo
« on: 06 September 2013, 11:47:18 PM »
Just info: menurut teks komentar dalam tradisi Theravada, pembuahan Bodhisatta dalam rahim ibunya tidak terjadi melalui hubungan seks karena ibu Bodhisatta sedang menjalankan Uposatha sila saat akan mengandung Bodhisatta. Demikian juga Mahavastu, teks Lokottaravada (subaliran dari Mahasanghika) yang merupakan campuran sutta dan komentar, menyatakan demikian....

Demikian juga, lalitavistara sutra dari mahayana mengatakan bahwa Mayadevi sedang melakukan uposatha sila. Sehingga tidak ada hubungan seks pada saat Bodhisattva turun ke rahim. Ketika sedang uposatha sila itu Mayadevi kemudian bermimpi gajah putih memasuki perutnya.

Versi lalitavistara sutra lebih gemerlap lagi deh. Bodhisattva turun ke rahim dengan membawa serta kutagara. Kutagara itu bisa dibayangkan semacam kapsul 4 dimensi, dalemnya istana dan tahta beliau. Jadi di dalam rahim itu berubah jadi istana suci.

anyway, udah habis bahan kayaknya ya buat ngomongin antarabhava?

204
Jurnal Pribadi / Re: Dear diary
« on: 29 August 2013, 10:15:26 PM »
dear diary, hari ini buka email ehm dapet kiriman ebook pdf "Understanding Muhammad" edisi ke 4 (bukan ke 5) dari alisina.

ali sina yg pembenci ishl4m itu ya.

205
Buddhisme untuk Pemula / Re: Kelahiran Kembali dan Antarabhava/Bardo
« on: 28 August 2013, 09:22:53 AM »

Jawabannya: tidak ada kemungkinan untuk tidak ada pertemuan sel telur dan sperma di alam semesta ini.

Mengapa kita berpikir bahwa ada kemungkinan tidak adanya pertemuan sel telur dan sperma?

gandhaba sendiri bukanlah makhluk tersendiri, tapi pikiran akhir dari orang yang sekarat ini. Karena setelah padam akan langsung dilahirkan , maka dianggap sebagai 'calon'

benar , tidak mungkin tidak ada pertemuan sel telur dan sperma
Tetapi itu artinya kita lahir di dunia ini karena KEBETULAN kita mati pada saat yang sama dengan pertemuan sel telur dan sperma tertentu.

Buddha menolak paham "segala sesuatu terjadi karena kebetulan".
Karena seharusnya ada karma yang berperan disitu. Kalau faktornya kebetulan pasangan itu yg lagi berhubungan, biarpun gak cocok karmanya trus asal masuk aja gitu ya?
Ini bertentangan dengan keyakinan saya bahwa orang tua dan anak punya kecocokan karma/ hubungan karma

206
Buddhisme untuk Pemula / Re: Kelahiran Kembali dan Antarabhava/Bardo
« on: 27 August 2013, 11:16:11 PM »
sebentar aku jadi bingung. ini ngomongin bahwa antarabhava bertentangan dengan paticcasamupada?

bertentangan nya dimana ya?

lah aliran yg percaya antarabhava juga mengajarkan paticcasamupada kok....

207
Buddhisme untuk Pemula / Re: Kelahiran Kembali dan Antarabhava/Bardo
« on: 25 August 2013, 04:05:52 PM »
Untuk itu di awal saya menyampaikan apa yang dimaksud dengan mati dalam Buddhisme? apakah karena matinya/padamnya Kaya (tubuh) langsung bisa disebut dengan mati atau setelah kaya dan nama padam.

Dalam kisah bodhisatta tersebut tidak disebutkan batinnya padam, hanya disebutkan meninggalkan kaya, tubuh. Bagi saya ia belum mati tapi menjelang mati. Kemudian baru di lanjutkan batinnya sadar penuh perhatian memasuki rahim ibu, ini adalah proses mati sekaligus lahir. Saat inilah ia benar-benar mati sebagai deva di tusita dan lahir sebagai manusia. Jadi dalam kisah tidak ada jeda antara mati dan lahir.

tapi yang seperti ini kan normalnya disebut "jeda".
Sudah meninggalkan tubuh tapi belum masuk ke tubuh baru, jadi ada jeda waktu
dan jeda inilah yang kemudian disebut antarabhava

...... apakah perdebatan antarabhava atau tidak hanya karena perbedaan persepsi dan definisi?

definisi mati di mahayana sepertinya adalah "berpisahnya kesadaran dari tubuh jasmani secara permanen"

208
Buddhisme untuk Pemula / Re: Kelahiran Kembali dan Antarabhava/Bardo
« on: 25 August 2013, 04:02:45 PM »
Ini berarti tidak bisa dikatakan sebagai mati dalam Buddhisme meskipun jasad sudah dibakar atau rusak, meskipun pada akhirnya disusul oleh kematian batin. Kemungkinan proses kematian batin dan fisik tidak selalu bersamaan meskipun berselang beberapa menit. Untuk itu kita bisa memahami bahwa ada kebiasaan untuk menunda proses kremasi untuk memastikan bahwa matinya benar-benar mati secara fisik maupun batin.
Jawabannya: tidak ada kemungkinan untuk tidak ada pertemuan sel telur dan sperma di alam semesta ini.

Mengapa kita berpikir bahwa ada kemungkinan tidak adanya pertemuan sel telur dan sperma?

gandhaba sendiri bukanlah makhluk tersendiri, tapi pikiran akhir dari orang yang sekarat ini. Karena setelah padam akan langsung dilahirkan , maka dianggap sebagai 'calon'

jadi menurut pendapat anda, bahkan setelah 2 minggu sesudah kremasi, orang itu belum dikatakan mati secara batin?

Jadi anda menganggap antarabhava itu termasuk proses peleburan batin, yang bisa saja terjadi bahkan setelah kesadaran berpisah dari tubuh? Dan bisa berlangsung lumayan lama?

209
Dagpo Rinpoche juga dikenal dengan nama Bamcho Rinpoche, beliau lahir pada tahun 1931 di daerah Kongpo, Tibet Selatan. Selang dua tahun kemudian, Yang Mulia Dalai Lama ke-13 menyatakan bocah kecil yang baru berusia 2 tahun itu sebagai kelahiran kembali dari Dagpo Lama Jamphel Lundrup. Dagpo Rinpoche mulai studi di Biara Bamchoe ketika menginjak usia 6 tahun, menelusuri sutra dan tantra, kemudian belia u melanjutkan studi di Dagpo Shedrup Ling (Dagpo Dratsang) ketika genap berumur 13 tahun. Dagpo Dratsang didirikan oleh Jey Lodro Tenpa yang merupakan penerus garis silsilah ke-6 dari Jey Tshongkhapa. Dagpo Dratsang memiliki kualifikasi tinggi dalam semua topik pelajaran, terutama fokus pada ajaran Lam-rim atau Jalur bertahap menuju pencerahan.

Dagpo Rinpoche belajar dengan 34 guru Buddhis, terutama Kyabje Ling Rinpoche dan Kyabje Trijang Rinpoche, dan Yang Mulia Dalai Lama ke-14, Ling Rinpoche dan Trijang Rinpoche adalah tutor senior Yang Mulia Dalai Lama ke-14. Dagpo Rinpoche termasuk beberapa Rinpoche yang mewariskan cukup banyak transmisi ajaran Buddha pada zaman ini. Waktu itu, Rinpoche masih menetap di Gomang Dratsang, pada tahun 1959 ketika terjadi invasi komunis, Rinpoche mengikuti Dalai Lama lari ke India dalam pengasingan. Pada tahun 1978, Rinpoche mendirikan Pusat Dharma dengan nama Guepele Tchantchoup Ling di Paris, beliau memberikan banyak pelajaran dharma ekstensif di Paris, kemudian Rinpoche juga sering di undang ke Pusat Dharma di Itali, Swiss, Belanda, Belgia, Inggris, Kanada, Amerika, India, Indonesia, dan Malaysia.

Dagpo Rinpoche merupakan pewaris silsilah sangat panjang dari zaman dahulu hingga saat ini, silsilah ini mencakup seorang praktisi bernama Taktunu hidup di zaman Buddha, seorang praktisi yang rela menjual dagingnya sendiri demi memberikan pesembahan kepada guru spiritualnya. Silsilah lain mencakup Yogi Virupa, Gunaprabha, dan Suvarnadvipa Dharmakirti (Lama Serlingpa), Lama Serlingpa merupakan guru utama Atisha Dipamkara Shrijnana. Lama Serlingpa mewariskan ajaran Bodhicitta yang berasal dari silsilah Maitreya demikian pula silsilah dari Manjushri kepada Atisha, silsilah ajaran Maitreya yakni “Tujuh Poin Instruksi untuk Membangkitkan Bodhicitta”; kemudian silsilah ajaran Manjushri yakni “Menukarkan diri sendiri dengan mereka yang lain”. Guru murid antara Lama Serlingpa dan Atisa bertemu kembali, ketika Atisha terlahir sebagai Pabongkha Rinpoche dan menerima pelajaran Bodhicitta dari Dagpo Jamphel Lhundrup (Silsilah Dagpo Rinpoche yang sebelumnya).

Di kalangan Tibet, Dagpo Rinpoche juga disebutkan sebagai kelahiran kembali dari Marpa Lotsawa (penerjemah masyur zaman Tibet kuno), Marpa Lotsawa yang merupakan pendiri tradisi Buddhis Kagyu di Tibet dan Marpa juga-lah yang membimging Jetsun Milarepa merealisasi pencerahan melalui berbagai latihan sukar. Di zaman sekarang ini, Rinpoche juga tercatat dalam silsilah kelahiran sebelumnya sebagai Kepala Biara Dagpo Sehdrup Ling.

 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.
     Saat invasi China memorakporandakan Tibet tahun 1959, Dagpo Rinpoche bersama pendampingnya, Thupten Puntchog, akrab disapa Geshela, 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 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. tahun ini ia diundang membimbing retret di Bandung dan ceramah umum di Jakarta, akhir pekan lalu.
     Ia juga dikenal sebagai satu dari sedikit guru yang mewarisi sebagian besar ajaran Sang Buddha tentang Bodhicitta. Komunitasnya meyakini dia sebagai reinkarnasi Dharmakirti. Pengakuan Dalai Lama XIII (11876-1933) diberikan saat ia berusia 12 bulan.
     Dharmakirti (bahasa Tibet: Serlingpa), pangeran dari Wangsa Syailendra di Suwarnadwipa (Sumatera), adalah pemegang ajaran itu pada abad ke-10. Kebudayaan Buddha berkembang pesat di Nusantara pada abad ke-7 sampai ke-10 di bawah Kerajaan Sriwijaya. Pada masa itulah Candi Borobudur dibangun. Pergurun Tinggi Agama Buddha-nya dikenal di seluruh dunia.

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Di usianya yang menginjak ke-81, Dagpo Rinpoche tetap setia datang untuk kita. Perjalanan melalui waktu yang merekam segenap karyanya. Bahwa Ia, yang senantiasa rendah hati dan sederhana, telah menyalakan begitu banyak pelita yang menuntun batin menjauhi kegelapan.

[/size]Atas segala jasa yang Beliau berikan,ungkapan syukur dan terima kasihsudah selayaknya kita persembahkan

MAHA PRANIDHANA PUJA
Peringatan 25 Tahun Cipta, Karsa dan Karya
Dagpo Rinpoche untuk Indonesia

Mengajak Anda bersatu untuk mengumpulkan kebajikan dengan memanjatkan rangkaian doa untuk keselamatan dan umur panjang Sang Guru.

Akan dilaksanakan di Jawa Timur 24 Desember 2013 - 1 Januari 2014[/b]

- Puja Mahayana Chinese Liang Huang Bao Chan
- Puja Tantrayana- Persembahan 1000 set offering setiap hari
- Persembahan pelita
- Pembabaran Sutra Jataka Mala
- Pelepasan Makhluk Hidup (Fangsen)
- Pemasangan lampu lampion

Manfaat melakukan puja ini:
- Para guru spiritual berumur panjang
- Aktivitas Dharma berkembang luas
- untuk umur panjang dan kesejahteraan kita semua

Pengumpulan kebajikan ini akan didedikasikan untuk Dagpo Rinpoche.Semoga panjang umur, semoga makin banyak makhluk bisa mendapat ajarannya.

Contact person:
Cindy +6285697260445
Frans +6281380088566
Email: retret [at] kadamchoeling.or.id
NB: Peserta tidak dipungut biaya



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