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Offline K.K.

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Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« on: 12 November 2013, 09:11:38 AM »
Post-nya Bang Shinichi di sebelah yang mengutip B. Sujato mengingatkan saya betapa menariknya mitos-mitos yang muncul untuk mengukuhkan kebenaran masing-masing sekte. Untuk itu, mungkin bisa dikumpulkan dan didiskusikan di sini kisah-kisah itu.

Untuk mengenali mana mitos sektarian dan mana yang bukan, mungkin sementara kita bisa menduga dari tidak adanya pendukung kisah itu di literatur awal dan juga literatur dari sekte kontemporer lainnya. Singkatnya: tambahan belakangan dan hanya ada khusus di sekte tersebut.
(Ini hanya kriteria sementara, mungkin bisa berubah sejalan diskusi.)


Offline xenocross

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Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« Reply #1 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.
« Last Edit: 12 November 2013, 09:54:31 AM by xenocross »
Satu saat dari pikiran yang dikuasai amarah membakar kebaikan yang telah dikumpulkan selama berkalpa-kalpa.
~ Mahavairocana Sutra

Offline xenocross

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Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« Reply #2 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
Satu saat dari pikiran yang dikuasai amarah membakar kebaikan yang telah dikumpulkan selama berkalpa-kalpa.
~ Mahavairocana Sutra

Offline K.K.

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Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« Reply #3 on: 12 November 2013, 10:03:52 AM »
Saya mulai dengan yang disinggung oleh B. Sujato:

1. Theravada: Vassa ke tujuh Buddha mengajarkan Abhidhamma di Tavatimsa.

Perbandingan dengan literatur awal:
*Tidak ada pengajaran metode abhidhamma dalam Nikaya-nikaya awal.
*Istilah "Abhidhamma & Abhivinaya" dalam literatur awal tidak pernah merujuk pada sistem dalam "Abhidhamma Pitaka", bahkan sesungguhnya tidak ada penjelasan detail.
*Definisi Abhidhamma paling dekat mungkin adalah dalam MN 103. Kintisutta yang merujuk pada 7 kumpulan Bodhipakkhiyadhamma.
*MN 134 menyiratkan Buddha mengajarkan dhamma di Tavatimsa, namun berupa syair bhaddekaratta.

Perbandingan dengan literatur sekte lain:
*Tidak seperti Nikaya dengan Agama, literatur abhidhamma antar sekte sangat berbeda jauh dalam penjelasannya.
*Abhidharma dalam Sarvastivada, misalnya, tidak pernah diklaim sebagai Ajaran Buddha di Tavatimsa, namun merupakan produk para siswa (langsung & tidak langsung) Sang Buddha dalam merangkum ajaran.
*Samyukta Agama menyinggung pengajaran di Trayastimsa, namun lagi-lagi tidak ada disinggung Abhidharma.

-------

2. Mahayana: Ada sutra yang ditulis masa Buddha, disimpan di alam naga, diambil kembali oleh Nagarjuna.

Perbandingan dengan literatur awal:
*Dibandingkan Nikaya, isi sutra-sutra Mahayana bisa dibilang kontradiktif.
*Literatur awal dipertahankan secara lisan, tidak ditulis.
*Menurut Nikaya awal, tidak ada ajaran yang disembunyikan oleh Buddha, semua telah disampaikan dengan sempurna.

Perbandingan dengan sekte lain:
*Pada masa sekte awal, kebanyakan cabang dari Sthaviravada menggunakan pendekatan abhidharma. Nagarjuna adalah salah satu yang menentang pendekatan tersebut dan merumuskan paham "sunyata"-nya. Ajarannya disebut Sunyavada dan kemudian menjadi sekte sendiri yang disebut Madhyamaka.

-------

3. Zen: Tradisi transmisi spontan tanpa-kata dari Buddha ke Maha Kasyapa.

*Kisah ini jelas tidak ada dalam literatur awal, juga sebelum munculnya sekte Chan di China abad 6. Beberapa pendapat menduga kisah ini adalah "bajakan" dari kisah Demeter memberikan transmisi tanpa-kata ke Triptolemus tentang rahasia pertanian.

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Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« Reply #4 on: 12 November 2013, 10:09:08 AM »
Kisah Sang Buddha mengajar di surga Tavatimsa sekilas disebutkan dlm literatur awal dan beberapa teks Agama dari tradisi non-Theravada: http://dhammacitta.org/forum/index.php/topic,24191.msg447292.html#msg447292
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Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« Reply #5 on: 12 November 2013, 10:16:19 AM »
Kisah kotbah bunga kepada Mahakassapa jelas tambahan belakangan yg ditulis di Cina: http://sujato.wordpress.com/2011/05/22/the-date-of-the-flower-sermon/
"Holmes once said not to allow your judgement to be biased by personal qualities, and emotional qualities are antagonistic to clear reasoning."
~ Shinichi Kudo a.k.a Conan Edogawa

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Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« Reply #6 on: 12 November 2013, 10:25:16 AM »
 [at] Shinichi & yang lain:

Ada beberapa mitos yang saya belum banyak baca/dengar, kalau ingat atau punya sumbernya, boleh dishare:

*Konsili tandingan Mahayana, eksklusif bodhisatva, dipimpin Samantabhadra dengan pembacaan vinaya oleh Maitreya, pembacaan sutra oleh Vajrapani, dan abhidharma oleh Manjusri.
*"Wawancara" Maitreya oleh tokoh Yogacara, Asanga.
*Yajnavalkya orang yang mendengar langsung ajaran Buddha yang dalam lalu masuk meditasi selama ratusan tahun, dan bangun lagi di masa orang-orang belajar cuma "kulit-kulitnya ajaran Buddha" dan menjelaskan ajaran "sesungguhnya".

Bonus: Kisah antagonis Devadatta tidak ada dalam Mahasangika dan turunannya, hanya ada pada kubu Sthaviravada. Mungkin ada yang bisa kasih info tambahan?

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Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« Reply #7 on: 12 November 2013, 11:24:03 AM »
mitos mengenai tercerahkannya siddharta oleh alat musik yang terlalu kencang atau kendur.

kalau ketika lahir berjalan 7 langkah trus ngomong, itu mitos bukan?

eh ga nyambung sama pengukuhan sekte ya :D
Janganlah memperhatikan kesalahan dan hal-hal yang telah atau belum dikerjakan oleh diri sendiri. Tetapi, perhatikanlah apa yang telah dikerjakan dan apa yang belum dikerjakan oleh orang lain =))

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Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« Reply #8 on: 12 November 2013, 11:29:31 AM »
[at] Shinichi & yang lain:

Ada beberapa mitos yang saya belum banyak baca/dengar, kalau ingat atau punya sumbernya, boleh dishare:

*Konsili tandingan Mahayana, eksklusif bodhisatva, dipimpin Samantabhadra dengan pembacaan vinaya oleh Maitreya, pembacaan sutra oleh Vajrapani, dan abhidharma oleh Manjusri.
*"Wawancara" Maitreya oleh tokoh Yogacara, Asanga.
*Yajnavalkya orang yang mendengar langsung ajaran Buddha yang dalam lalu masuk meditasi selama ratusan tahun, dan bangun lagi di masa orang-orang belajar cuma "kulit-kulitnya ajaran Buddha" dan menjelaskan ajaran "sesungguhnya".

Bonus: Kisah antagonis Devadatta tidak ada dalam Mahasangika dan turunannya, hanya ada pada kubu Sthaviravada. Mungkin ada yang bisa kasih info tambahan?

Nanti coba gw cek lagi, beberapa kayaknya pernah dengar dan ada sumbernya di inet ;D

mitos mengenai tercerahkannya siddharta oleh alat musik yang terlalu kencang atau kendur.

kalau ketika lahir berjalan 7 langkah trus ngomong, itu mitos bukan?

eh ga nyambung sama pengukuhan sekte ya :D

Iya OOT tuh :))
"Holmes once said not to allow your judgement to be biased by personal qualities, and emotional qualities are antagonistic to clear reasoning."
~ Shinichi Kudo a.k.a Conan Edogawa

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Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« Reply #9 on: 12 November 2013, 11:46:54 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

Memang definisi sekte ini agak-agak 'buram'. Ada juga kasus di vihara sama tapi orang-orangnya punya pendapat yang berbeda, dikenali sebagai kelompok berbeda, dan akhirnya jadi sekte tersendiri. Biasa tidak ada pengukuhan separasi atau organisasi seperti sekarang, tapi untuk kemudahan, kita pakai ukuran umum saja, yaitu yang punya sistem pengajaran yang beda/khas. 

Yang kisah Asanga itu, bisa minta rujukannya? Saya memang lagi cari juga.


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
Iya, biasanya berhubungan dengan guru/tokoh alirannya, dan beberapa menyinggung tentang masa Buddha seperti kitab alam naga itu menyangkut Buddha mengajarkan langsung, tapi tersimpan di alam naga dan diambil Nagarjuna.

Terlepas dari itu, kalau memang ada info tentang mitos2 yang berhubungan dengan pengukuhan sekte, boleh juga dishare untuk info kita semua. :)


---
mitos mengenai tercerahkannya siddharta oleh alat musik yang terlalu kencang atau kendur.

kalau ketika lahir berjalan 7 langkah trus ngomong, itu mitos bukan?

eh ga nyambung sama pengukuhan sekte ya :D
Iya, yang musik itu mitos seputar pengukuhan kenikmatan indria berlabel dhamma, dan yang 7 langkah itu mungkin untuk menambah kesan luar biasa, tapi sepertinya ga hubungan dengan sekte tertentu.


---
Nanti coba gw cek lagi, beberapa kayaknya pernah dengar dan ada sumbernya di inet ;D
Sip, thanks.

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Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« Reply #10 on: 12 November 2013, 11:57:02 AM »
[at] Shinichi & yang lain:

Ada beberapa mitos yang saya belum banyak baca/dengar, kalau ingat atau punya sumbernya, boleh dishare:

*Konsili tandingan Mahayana, eksklusif bodhisatva, dipimpin Samantabhadra dengan pembacaan vinaya oleh Maitreya, pembacaan sutra oleh Vajrapani, dan abhidharma oleh Manjusri.
*"Wawancara" Maitreya oleh tokoh Yogacara, Asanga.
*Yajnavalkya orang yang mendengar langsung ajaran Buddha yang dalam lalu masuk meditasi selama ratusan tahun, dan bangun lagi di masa orang-orang belajar cuma "kulit-kulitnya ajaran Buddha" dan menjelaskan ajaran "sesungguhnya".

Bonus: Kisah antagonis Devadatta tidak ada dalam Mahasangika dan turunannya, hanya ada pada kubu Sthaviravada. Mungkin ada yang bisa kasih info tambahan?

Abang serius? saya baru dengar nih ada konsili ini.

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Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« Reply #11 on: 12 November 2013, 12:32:08 PM »
gimana dengan mitos kunjungan Sang Buddha ke srilanka?
* I'm trying to free your mind, Neo. But I can only show you the door. You're the one that has to walk through it
* Neo, sooner or later you're going to realize just as I did that there's a difference between knowing the path and walking the path

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Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« Reply #12 on: 12 November 2013, 12:56:30 PM »
gimana dengan mitos kunjungan Sang Buddha ke srilanka?

it rings the bell in my head. Apakah ada literatur non-theravada yg mencantumkan kisah ini? dan jika Sang Buddha pergi jauh, biasanya ada khotbah yg dibabarkan dan ada orang yg berhasil tercerahkan, seharusnya kisah ini ada tercatat dalam sutta, tapi bahkan sutta Pali pun tidak ada mencatat peristiwa ini.

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Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« Reply #13 on: 12 November 2013, 01:05:30 PM »
gimana dengan mitos kunjungan Sang Buddha ke srilanka?

Itu cuma ada di Mahavamsa, teks aliran Theravada yg sifatnya sektarian.
"Holmes once said not to allow your judgement to be biased by personal qualities, and emotional qualities are antagonistic to clear reasoning."
~ Shinichi Kudo a.k.a Conan Edogawa

Offline xenocross

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Re: Aneka Mitos Pengukuhan Sekte-sekte Buddhisme
« Reply #14 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).
Satu saat dari pikiran yang dikuasai amarah membakar kebaikan yang telah dikumpulkan selama berkalpa-kalpa.
~ Mahavairocana Sutra