Namo Buddhaya,
Namo Buddhaya,
Saya tidak mendalami ajaran Mahayana, tetapi dalam Theravada jelas tidak ada atman atau atta. jadi menurut saya judul yg diganti oleh mbah kemenyan itu memang tidak tepat. saya mengusulkan judul "Adakah Atman dalam Mahayana?" karena Agama Buddha juga mencakup Theravada sementara Theravada jelas tidak mengajarkan atta.
Karena Diskusi Umum menampung semua aliran maka ia tidak berhak mengambil kesimpulan awal dari salah satu aliran saja, contohnya tentang anatta dalam Theravada yang anda katakan tadi, karena terbukti dalam Theravada pun terbagi dalam 2 golongan, ada yang menerima ajaran bahwa selain 6 kesadaran ada kesadaran lain yang merujuk kepada Higher Self dan ada yang tidak menerima.
Jadi kesimpulan anda tersebut hanya pendapat dari salah satu golongan dalam Theravada.
mohon petunjuk Bro Triyana, ajaran Theravada yg manakah yg mengatakan apa yg anda bold di atas itu? mohon referensi non-wiki, karena theravada memiliki referensi otentik Tipitaka, jadi inilah yg kita jadikan sumber rujukan
Saya kira kita harus terbuka, Wikipedia termasuk sumber yang tidak dilarang diforum ini dan forum-forum lain seantero dunia.
Maaf saya musti memulai dari Wikipedia dahulu :
The Thai Dhammakaya movement’s teachings on non-self and self
Over the past several decades (dating back to at least 1939),[10] a controversial movement of monks and meditation masters, later called the "Dhammakaya Movement", has developed in Thailand. The Dhammakaya Movement teaches that it is erroneous to subsume nirvana under the rubric of anatta (non-self); instead, nirvana is claimed to be the "true self" or dhammakaya. This teaching is strikingly similar to that of the tathāgatagarbha sutras. Professor Paul Williams[11] explains the views of this movement:
[Dhammakaya] meditations involve the realization, when the mind reaches its purest state, of an unconditioned “Dhamma Body” (dhammakaya) in the form of a luminous, radiant and clear Buddha figure free of all defilements and situated within the body of the meditator. Nirvana is the true Self, and this is also the dhammakaya.
The bulk of Thai Theravāda Buddhism rejects this teaching and insists upon non-self as a universal fact. As against this, Phra Rajyanvisith of the Dhammakaya Movement (which does not see itself as Mahāyānist but as modern Theravāda) argues that it tends to be scholars who hold the view of absolute non-self, rather than Buddhist meditators. Also, according to him, only the compounded and conditioned is non-self - not nirvana. Professor Williams summarises Phra Rajyanvisith’s views, and adds his own comment at the end: [12]
[Scholars] incline towards a not-Self perspective. But only scholars hold that view. By way of contrast, Phra Rajyanvisith mentions in particular the realizations of several distinguished forest hermit monks. Moreover, he argues, impermanence, suffering and not-Self go together. Anything which is not-Self is also impermanent and suffering. But, it is argued, nirvana is not suffering, nor is it impermanent. It is not possible to have something which is permanent, not suffering (i.e. is happiness) and yet for it still to be not-Self. Hence it is not not-Self either. It is thus (true, or transcendental) Self … These ways of reading Buddhism in terms of a true Self certainly seem to have been congenial in the East Asian environment, and hence flourished in that context where for complex reasons Mahayana too found a ready home.
Professor Williams sees the Dhammakaya Movement of Thailand as having developed independently of the Mahayana tathāgatagarbha tradition but as achieving some remarkably similar results in their understanding of Buddhism.[13]
Tentang Phra Rajyanvisith
Dr. Phra Rajyanvisith
Meditation Master, Buddhist Scholar & Educator
1. Abbot, Wat Luang Phor Sodh Dhammakayaram (July 9, 1991)
2. President of the Executive Committee, National Coordination Center of Provincial Meditation Institutes of Thailand (Elected by the Directors of Provincial Meditation Institutes from throughout the country at a Seminar and Practicum organized by the National Buddhist Office 23-25 April 2008 at Wat Yanawa, Bangkok, Thailand and recognised by the Sangha Body)
3. Preceptor (Upachaya – Since January 31, 1996)
4. Director and Principal-Meditation Master, Wat Luang Phor Sodh Buddhist Meditation Institute (Since 2006) An Associated Institution of the World Buddhist University
5. Vice-chairman of the Administrative Committee, Mahachulalongkornrajavidyalaya University Region 15 Academic Services Center (November 19, 2007)
6. Director, Dhammakayaram Buddhist Meditation Institute (1981)
7. Manager, Rajburi Provincial Pali Studies Center (Appointed by the Sangha Body, October 20, 1999)
8. Director, Rajburi Provincial Meditation Practice Center (Appointed by the Sangha Body, March 6, 2001)
9. Director, Center for Development of Virtues and Ethics for the Security of the Nation, Religion and Monarchy (2009)
Profile before Monkhood
Name: Phra Rajyanvisith (Phra Ajahn Maha Sermchai Jayamanggalo) Abbot of
Wat Luang Phor Sodh Dhammakaya, and Director of Dhammakaya Buddhist Meditation Institute
Date of birth: March 6, 1929.
Entered monkhood: March 6, 1986.
Buddhist Dhamma: Completed grade three of Buddhist Theory, and grade six of Pali studies.
Meditation Master: Venerable Phra RajbrahmaThera, Deputy Abbot, Meditation master,
and Director of Meditation Affairs, Wat Paknam
Meditation Experience: Practiced Buddhist meditation since 1970.
Preceptorship: Appointed since January 31, 1996.
Ecclesiastical title from
December 5, 1998: Phra Bhavana Visutthikhun
Ecclesiastical title from
December 5, 2004: Phra Rajyanvisith
An honorary doctorate in Buddhist Administration from Mahachulalongkornraja-vidyalaya University in 2007.
An honorary doctorate in Buddhism Administration from Mahamakut Buddhist University in 2009.
Profile as before Monkhood
Work: Research specialist, United States Information Services (USIS), Bangkok.
Visiting lecturer in research methodology, research and evaluation,
and public opinion surveys to various academic institutions
(Thammasart University, Bangkok University, etc.)
Academic Qualifications: Certificate in accountancy, Bachelors of Commerce, and Masters of
Arts in public administration (Honors), Thammasart University.
Certificate in social science research, Institute of Social Research,
The University of Michigan, Ann Arbor, Michigan, USA.
Certificate in Wang OIS Management Courses, organized by USIS, Washington DC, USA.
Yang lain-lain akan saya berikan nanti, silahkan yang ini ditanggapi dahulu.
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