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Offline seniya

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Buddhapadana: Pengaruh dari Mahayanis kah???
« on: 16 January 2011, 07:35:52 PM »
Mungkin ada yang masih tidak tahu apakah Buddhapadana itu. Buddhapadana (Buddha + Apadana) merupakan bagian pendahuluan dari kitab Apadana Pali yang berisi syair-syair tentang Sang Buddha. Apadana sendiri merupakan kisah biografi dalam bentuk bait sajak dari Sang Buddha, 41 Pacceka Buddha (Buddha "diam"), 549 bhikkhu arahant dan 40 bhikkhuni arahant. Banyak kisah-kisah ini yang berkarakteristik pernyataan-pernyataan yang indah untuk merayakan kemenangan, kekaguman, kemegahan, dll Sang Buddha. Apadana diyakini sebagai tambahan belakangan pada Kanon, ditambahkan pada persamuan kedua dan ketiga (sumber: http://dhammacitta.org/tipitaka/kn/). Oleh sebab itu, tidak heran bila Buddhaghosa menyebutkan bahwa para pengulang Digha Nikaya (Dighabhanaka) tidak memasukkan Apadana sebagai bagian dari Sutta Pitaka:

Quote
He (Buddhaghosa) says that the Dighabhanakas classified the books of the Khuddaka Nikaya under the Abhidhamma Pitaka enumerating them in the following order:--

    (1) Jataka, (2) Mahaniddesa, (3) Cullaniddesa, (4) Patisambhidamagga, (5)Suttanipata, (6) Dhammapada (7) Udana, (8) ltivuttaka, (9) Vimanavatthu, (10) Petavatthu, and (11) Therigatha, and leaving out of consideration the four books, namely, the Cariyapitaka, the Apadana, the Buddhavamsa, and the Khuddakapatha.

Sumber: http://www.buddhanet.net/budsas/ebud/ebsut053.htm

Karena keingintahuan saya, kenapa kok Apadana tidak dianggap bagian dari sutta, maka menggoogling isi Apadana tsb. Hasilnya saya menemukan isi bab pertama/pendahuluan Apadana yg disebut Buddhapadana dlm bhs Inggris di http://www.archive.org/stream/bclawvolume035338mbp#page/n195/mode/2up yg adalah terjemahan dari Dwijendralal Barua. Mungkin terjemahan bhs Inggris-nya belum tentu sesuai dengan bhs Pali aslinya, tetapi setidaknya bisa memberikan gambaran bagaimana isi bgn dari Apadana tsb.

Quote
BUDDHAPADANA
THE TRADITION OF THE PREVIOUS EXCELLENT DEEDS OF THE BUDDHA

Translation

1. Now, with a pure mind, attend to .the Tradition of the previous excellent deeds of the Buddhas, the innumerable kings of righteousness, replete with thirty Perfections.

2. To the supreme enlightenment of the best of the Buddhas, to leaders of the world together with their Orders, I bowed down paying homage with joined hands.

3. In the Buddha-realm, as many as are there the numerous jewels, both in the heaven above and on the earth below, I brought all to my mind.

4. There on a silvery ground, I built a palace, many storied, jewelled, raised high to the sky,

5. Having ornamented pillars, well executed, well divided and arranged, costly, a mass of gold, decorated with arched gateways and canopies.

6. The first storey was of lapis lazuli, shining like a bright piece of cloud; there were (the presentations of) lotuses and lilies strewn over in the excellent golden storey.

7. Some (of the storeys) was of corals, some having coral-lustre, some shining red, while others resembling the Indagopaka-colour, illumined the quarters.

8. They had doors, portals and windows well divided and arranged, four net-works of vedikas and a delightful perfumed enclosure.

9. And they were provided with the excellent peaked roofs blue, yellow, red, white and bright black and decorated with seven varieties of jewels.

10. They had (devices of) lotuses of graceful looks, and were beautified by (the figures of) beasts and birds of prey, filled with (the presentations of) planets and stars, and adorned with (those of) the moon and sun.

11. They were covered over with a golden netting joined with the golden tinkling bells, and the lovely golden garlands (on them) sounded musically by the force of the wind.

12. Festoons of banners, raised on them, were made- lovely by various colours crimson, red, yellow and gold-coloured.

13. Diverse, numerous, many hundreds were the slabs, made of silver, of jewels, of rubies, and also of emeralds.

14. The palace was resplendent with various beds, and covered with soft Benares fabrics, rugs, silk made of the Dukula-fibre, China cloth, fine cloth, fibrous garments, whitish garments, and all this manifold covering I spread out there in my mind.

15. Adorned with jewelled peaked roofs in different storeys (the palace) stood firm, bearing torches shining like gems.

16. The wooden posts and pillars and the beautiful golden gates, made of gold brought from the Jambu river, of excellent (adra) wood, and also of silver, shone forth.

17. Divided and arranged into .many breaks 5 and resplendent with doors and cross-bars (the palace had) on both sides many full vases filled with red, white and blue lotuses.

18. All the Buddhas of the past, the leaders of the world, together with their Orders and disciples, I created in their natural beauty and appearance.

19. Entering by that entrance, all the Buddhas together with their disciples - the circle of the elect - sat down on golden seats.

20. The pre-eminent Buddhas that are now in the world, those of the past and present, I brought them all into the mansion.

21. Many hundreds of Paccekabuddhas, self-enlightened and invincible, those of the past and present, I brought them all into the mansion.

22. Many wishing trees, divine and earthly, there were; I procured all garments and covered (them each) with three robes.

23. Filling the beautiful jewelled bowls, I offered (them) ready-made food, hard and soft, eatable and savoury, as well as drink and meal.

24. Procuring divine garments, I provided them with robes of fine cloth; I entertained the whole circle of the elect with best food and (the four) sweet drinks of sugar, oil, honey and molasses.

25. Entering the jewelled chamber, they, like lions lying down in caves, lay down in a lion's posture on costly beds.

26. Mindful they rose and sat down cross-legged; they gave themselves up to delight in meditation on the way of all the Buddhas.

27. Some preached the doctrines, some sported by their supernormal power, some who had gained mastery over and developed the higher psychic perception, applied themselves to it, while others numbering many hundred thousands worked transformations of themselves by their supernormal power.

28. The Buddhas, too, questioned (other) Buddhas on points relating to omniscience, and comprehended by their knowledge matters, deep and subtle,

29. The disciples questioned the Buddhas, the Buddhas questioned the disciples; they questioned each other, to each other did they explain.

30. The Buddhas, the Paccekabuddhas, the disciples and attendants, enjoying thus their delightful pursuits, rejoiced at the palace.

31. 'May they hold over head (each) an umbrella, embroidered with gold and silver nets and gems, and fringed with nets of pearls !

32. May there be awnings, resplendent with golden stars, variegated, and having flower-wreaths spread over (them) ; may they all hold them over head !

33. Be (the palace) laid out with wreaths of flowers, fragrant with rows of perfumes, strewn over with festoons of garments, and bedecked with strings of jewels !

34. Be it strewn over with flowers, much variegated, incensed with sweet perfumes, marked with five-finger marks of perfumes, and covered over with a golden covering.

35. On four sides, be the tanks covered over with lotuses red and white and blue ; be that these having lotus-pollens coming out, appear in golden hue !

36. All trees be blossomed around the palace, and let them drooping themselves sprinkle perfutoed flowers over the mansion.

37. Let the crested (peacocks) dance there, divine swans utter melodious sounds. Let the Karavika birds, too, sing out and the flocks of birds be on all sides .

38. Let all drums be sounded, all lutes be played. Let all varieties of music go on around the palace.

39. As far as the Buddha-realm, and above the horizons of the world, magnificent, lustrous, faultless and jewelled,

40. Let the golden divans be; let candlesticks be lighted, and the ten thousand (worlds) in succession be of one lustre.

41. Let also courtesans, dancers and celestial nymphs dance, and various theatres be staged around the palace.

42. On tree-tops, mountain-tops, or on the summit of the Sineru mountain, let me raise all manners of banners, variegated and five-coloured.

43. Let men, Nagas, Gandhabbas and gods, all approach them paying homage with joined hands, and surround the palace.'

44. Whatever good deed done, ought to be done, or intended to be done by me, I did it well by body, speech and mind in (the abode of) the Thirty.

45. 'The beings who are conscious or unconscious, let all share in the result of the meritorious deed done by me.

46. To (them) whom the result of the meritorious deed done by me has been offered, it is (thus) made well known. And to those who do not know of it, the gods should go and report.

47. In the whole world, the beings that live but for the sake of food, let them obtain all manners of agreeable food by my heart's wish'

48. Mentally I offered the gift, mentally I brought the palace. I did homage to all the supreme Buddhas, Paccekas and disciples of the conquerors.

49. By that meritorious deed, will and resolve, I. abandoning the human body, went up to the Thirty-three.

50. I have come to know (only) of the two existences, divine and human; no other destiny have I experienced this is the fulfilment of my mental wish.

51. I have been superior to the gods, I have become the lord of men. Endowed with beauty and appearance, I am incomparable in the world in respect of wisdom.

52. Food of various kinds and best, jewels not inadequate, and garments of all fashions come to me quickly from above (lit. the sky).

53. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, divine eatables come to me.

54. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, all varieties of jewels come to me.

55. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, all kinds of perfumes come to me.

56. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, all kinds of vehicles come to me.

57. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, all kinds of garlands come to me.

58. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, (all manners of) decorations come to me.

59. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, maidens of all descriptions come to me.

60. On earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, come (to me) honey and sugar.

61. Oil earth as well as mountain, in the air, water and wood, wherever I stretch forth my hand, all varieties of solid food come to me.

62. To the poor and needy, to the professional and street-beggars, what-ever excellent gift I made, (it was) for the attainment of the Enlightenment par excellence.

63. While making mountains and rocks roar, dense forest thunder, this world and heaven joyous, I have become a Buddha in the world.

64. In this world, tenfold is the direction of which there is no end, and in that direction are the innumerable Buddha-realms.

65. My halo is described as shooting forth rays in pairs; let the blaze of rays between them be of great effulgence.

66. In such world-system, let all persons see me let all be joyful, and let all follow me.

67. Let the drum of immortality be beaten with reverberating sweet-sound; in the midst of it let all persons Hear my sweet voice.

68. While the cloud of righteousness showers, let all be free from the defilements ; let the lowest of beings be (at least) the Stream-winners.

69. Giving away the gift worthy to be given, I fulfilled the precepts entirely, reached perfection in the matter of renunciation, and obtained the Enlightenment par excellence.

70. Questioning the wise, I put forth the best energy, reached perfection in the matter of forbearance, and obtained the Enlightenment par excellence.

71. Intent on truth, I fulfilled the perfection of truth ; reaching perfection in friendliness, I obtained the Enlightenment par excellence.

72. In gain and loss, in happiness and sorrow, in respect and disrespect, being unperturbed under all vicissitudes, I obtained the Enlightenment par excellence.

73. Viewing idleness from fear, and energy from peace, be energetic - this is the command of the Buddha.

74. Viewing dissention from fear, and amity from peace, be united and kindly in speech - this is the command of the Buddhas.

75. Viewing indolence from fear, and diligence from peace, cultivate the eightfold path - this is the command of the Buddhas.

76. Assembled (here) are many Buddhas and Arahants from all quarters; to the supreme Buddhas and Arahants pay homage and bow down.

77. Thus are the Buddhas incomprehensible, and incomprehensible are the qualities of the Buddhas and incomprehensible is the reward of those who have faith in the incomprehensible.

Thus the Blessed One, while developing his own Buddha-life, related the religious discourse, called the Tradition of the previous excellent deeds of the
Buddhas.

Ternyata isinya menyebutkan bahwa Sang Buddha menciptakan semua keindahan dari semua tanah Buddha (Buddha-realms = Buddhakhetta?) dari sepuluh arah mata angin untuk mengundang kehadiran para Buddha masa lampau maupun masa sekarang beserta para Arahat siswa mereka dan para Pacceka Buddha. Para Buddha tersebut kemudian mengadakan tanya jawab satu sama lainnya maupun dengan para Arahat dan para Pacceka Buddha. Kepada semua makhluk suci ini, Beliau memberikan persembahan dan penghormatan.

Sangat aneh, gambaran keindahan istana dan lingkungan sekitarnya mirip dengan keindahan tanah Buddha yang disebutkan dalam teks Mahayana, seperti Amitabha Sutra. Kemudian adanya banyak tanah Buddha lainnya juga mengindikasikan keberadaan banyak Buddha dalam satu periode seperti dalam Mahayana (64. In this world, tenfold is the direction of which there is no end, and in that direction are the innumerable Buddha-realms.). Walaupun ini dikatakan terjadi hanya dalam pikiran/batin Sang Buddha sendiri (48. Mentally I offered the gift, mentally I brought the palace. I did homage to all the supreme Buddhas, Paccekas and disciples of the conquerors.), tetapi kesamaan konsep tanah Buddha dalam Buddhapadana ini dengan konsep tanah Buddha dalam ajaran Mahayana sangat mengejutkan.

Bagaimana menurut teman2 se-Dhamma sekalian? Apakah ini menandakan pengaruh Mahayana dalam Buddhapadana atau hanya salah terjemahan? Btw saya belum menemukan versi Pali-nya apalagi saya gak bisa bahasa Pali :) Kalaupun terjemahan Inggrisnya dianggap mendekati benar, apakah ada komentar Buddhapadana bisa memperjelas maksud syair-syair di atas? Thx
« Last Edit: 16 January 2011, 07:38:18 PM by seniya »
"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 seniya

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Re: Buddhapadana: Pengaruh dari Mahayanis kah???
« Reply #1 on: 18 January 2011, 06:58:20 PM »
Hallo, ada orang gak???? Kok gak ada yg nanggapi????
"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: Buddhapadana: Pengaruh dari Mahayanis kah???
« Reply #2 on: 18 January 2011, 07:52:27 PM »
Quote
Ternyata isinya menyebutkan bahwa Sang Buddha menciptakan semua keindahan dari semua tanah Buddha (Buddha-realms = Buddhakhetta?) dari sepuluh arah mata angin untuk mengundang kehadiran para Buddha masa lampau maupun masa sekarang beserta para Arahat siswa mereka dan para Pacceka Buddha.

di dalam RAPB, terdapat kisah di mana Sang Bodhisatta dikatakan menciptakan/membangun istana megah, dll. walaupun pada kenyataannya adalah para dewa yg menciptakan/membangun untuk Sang Bodhisatta. dituliskan diciptakan oleh Sang Buddha IMO adalah tercipta berkat kekuatan parami Sang Buddha, bukan diciptakan oleh Sang Buddha literally.

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Re: Buddhapadana: Pengaruh dari Mahayanis kah???
« Reply #3 on: 18 January 2011, 09:19:05 PM »
di dalam RAPB, terdapat kisah di mana Sang Bodhisatta dikatakan menciptakan/membangun istana megah, dll. walaupun pada kenyataannya adalah para dewa yg menciptakan/membangun untuk Sang Bodhisatta. dituliskan diciptakan oleh Sang Buddha IMO adalah tercipta berkat kekuatan parami Sang Buddha, bukan diciptakan oleh Sang Buddha literally.

Kisah yg mana tuh? Bisa diberikan ringkasan kisahnya? (PDF RAPB saya hilang)

Gmn dengan kemunculan para Buddha, Arahat dan Pacceka Buddha dari masa lampau dan masa sekarang dari berbagai tanah Buddha? Apakah masih sesuai dengan konsep tanah Buddha dalam kanon Pali (Theravada). Ini konsep tanah Buddha (Buddhakhetta) menurut kanon Pali yg saya kutip dr sdr. Kelana:

Quote
Buddhaksetra (Sanskerta) atau Buddhakhetta (Pali) dalam Theravada bukanlah Nibbana, tetapi tempat dimana Bodhisatta dilahirkan, menjadi Buddha, Buddha mengajarkan Dhamma dan dimana Buddha Mahaparinibbana.
Dalam Mahākassapattheragāthā :

‘Yāvatā buddhakhettamhi, ṭhapayitvā mahāmuniṃ;
Dhutaguṇe visiṭṭhohaṃ, sadiso me na vijjati.

“Sejauh luasnya tanah Buddha ini, kecuali Mahamuni sendiri,
Akulah yang terunggul dalam dhutaguna, tidak ada yang lain seperti Aku.”

----
Jika kita membaca Mahākassapattheragāthā ini dari awal maka nampak Y.A Mahakasappa melukiskan dimana Ia mengucapkan gatha ini. Sehingga kita akan tahu apa yang dimaksud dengan perkataanNya “tanah Buddha ini”

dhutaguna = dhūtanga

http://dhammacitta.org/forum/index.php?topic=15330.0

Kita tahu bahwa yang dimaksud Buddhakhetta di atas adalah Buddhakhetta kita sekarang, tidak menunjuk pada adanya Buddhakhetta lain. Apalagi dikatakan ada lebih dari satu Buddha dalam satu masa (walaupun hanya ciptaan pikiran atau pun kekuatan parami Sang Buddha), sepertinya bertentangan dengan konsep satu Buddha dalam satu masa dalam Theravada. Mungkin itulah sebabnya para Dighabhanaka tidak memasukkannya dalam Sutta Pitaka.
"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: Buddhapadana: Pengaruh dari Mahayanis kah???
« Reply #4 on: 18 January 2011, 09:31:32 PM »
Kisah yg mana tuh? Bisa diberikan ringkasan kisahnya? (PDF RAPB saya hilang)

silahkan download lagi, masih tetap gratis ;D, baca kisah sumedha.

Quote

Gmn dengan kemunculan para Buddha, Arahat dan Pacceka Buddha dari masa lampau dan masa sekarang dari berbagai tanah Buddha? Apakah masih sesuai dengan konsep tanah Buddha dalam kanon Pali (Theravada). Ini konsep tanah Buddha (Buddhakhetta) menurut kanon Pali yg saya kutip dr sdr. Kelana:

Kita tahu bahwa yang dimaksud Buddhakhetta di atas adalah Buddhakhetta kita sekarang, tidak menunjuk pada adanya Buddhakhetta lain. Apalagi dikatakan ada lebih dari satu Buddha dalam satu masa (walaupun hanya ciptaan pikiran atau pun kekuatan parami Sang Buddha), sepertinya bertentangan dengan konsep satu Buddha dalam satu masa dalam Theravada. Mungkin itulah sebabnya para Dighabhanaka tidak memasukkannya dalam Sutta Pitaka.

tulisan di atas dalam bentuk syair, menurut pemahaman saya, syair itu menceritakan pertemuan Sang Buddha Gotama dengan banyak Buddha dan Paccekabuddha dalam banyak kelahiran lampauNya. bukan pertemuan sekaligus secara harafiah.

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Re: Buddhapadana: Pengaruh dari Mahayanis kah???
« Reply #5 on: 18 January 2011, 10:28:21 PM »
 [at] indra:

Sebenarnya malas mau download lg,tp gak pa2 la,kalau bro Indra gak mau memberikan ringkasannya.

Kalau mengartikan scr tersirat ad yg janggal jg. Misalnya, syair 50 mengatakan bhw Bodhisatta hanya terlahir sbg manuasia atau dewa,tdk ad kelahiran lain. Padahal kt tahu dr Jataka bhw Bodhisatta bs terlahir sbg binatang jg.

Trus bgmn menjelaskan syair 64 yg menyatakan ada bnyk Buddhakhetta di sepuluh penjuru arah mata angin? Apakah ini berarti scr tdk langsung teks ini menyatakan adanya para Buddha lain yg sedang mengajar di sistem dunia yg lain spt dlm Mahayana?

Kayaknya semakin membingungkan jk dibahas tanpa pengertian yg benar atas bhs Pali aslinya dan komentar yg berhubungan. Jd kt tunggu komentar para sam aja.
"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: Buddhapadana: Pengaruh dari Mahayanis kah???
« Reply #6 on: 19 January 2011, 06:07:34 AM »
[at] indra:

Sebenarnya malas mau download lg,tp gak pa2 la,kalau bro Indra gak mau memberikan ringkasannya.

Kalau mengartikan scr tersirat ad yg janggal jg. Misalnya, syair 50 mengatakan bhw Bodhisatta hanya terlahir sbg manuasia atau dewa,tdk ad kelahiran lain. Padahal kt tahu dr Jataka bhw Bodhisatta bs terlahir sbg binatang jg.

Trus bgmn menjelaskan syair 64 yg menyatakan ada bnyk Buddhakhetta di sepuluh penjuru arah mata angin? Apakah ini berarti scr tdk langsung teks ini menyatakan adanya para Buddha lain yg sedang mengajar di sistem dunia yg lain spt dlm Mahayana?

Kayaknya semakin membingungkan jk dibahas tanpa pengertian yg benar atas bhs Pali aslinya dan komentar yg berhubungan. Jd kt tunggu komentar para sam aja.

maksudnya ada Buddha lain muncul di Bumi Lain dalam alam semesta lain juga.
sesuai dengan Satta Suriya Sutta di alam semesta/angkasa terdapat miliaran bintang dan planet.  ^:)^

semoga bermamfaat
« Last Edit: 19 January 2011, 06:11:43 AM by adi lim »
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Re: Buddhapadana: Pengaruh dari Mahayanis kah???
« Reply #7 on: 19 January 2011, 07:33:14 AM »
 [at] adi lim:

Isi Satta Suriya Sutta tdk menyatakan adanya Buddha lain di alam semesta,tetapi menyatakan luas jangkauan suara Sang Buddha yg dpt diperdengarkan sampai melebihi sistem satu milyar dunia. Tdk ada kata Buddhakhetta atau sejenisnya dlm sutta tsb.
"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: Buddhapadana: Pengaruh dari Mahayanis kah???
« Reply #8 on: 30 January 2011, 10:25:39 AM »
Kayaknya sutta yg dimaksud sdr. Adi Lim bukan Satta Suriya Sutta, tetapi sebuah sutta dari Ananda Vagga, Anguttara Nikaya...
"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: Buddhapadana: Pengaruh dari Mahayanis kah???
« Reply #9 on: 30 January 2011, 12:51:54 PM »
aku melihat ada kemiripan dengan doa-doa yg dipakai di Mahayana. Ada visualisasi istana Buddha, visualisasi persembahan, dll
Mirip banget
Satu saat dari pikiran yang dikuasai amarah membakar kebaikan yang telah dikumpulkan selama berkalpa-kalpa.
~ Mahavairocana Sutra

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Re: Buddhapadana: Pengaruh dari Mahayanis kah???
« Reply #10 on: 30 January 2011, 01:07:07 PM »
aku melihat ada kemiripan dengan doa-doa yg dipakai di Mahayana. Ada visualisasi istana Buddha, visualisasi persembahan, dll
Mirip banget

Itulah sebabnya saya bertanya dalam thread ini, bagaimana pandangan tradisi Theravada thd hal ini? Bagaimana Buddhaghosa atau komentator Tipitaka lainnya menjelaskan hal ini dalam perspektif klasik Theravada? Kok bisa diakui menjadi bagian dari Sutta Pitaka padahal para Dighabhanaka menolak mengakuinya?
"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: Buddhapadana: Pengaruh dari Mahayanis kah???
« Reply #11 on: 31 January 2011, 12:10:29 AM »
66. In such world-system, let all persons see me let all be joyful, and let all follow me.

67. Let the drum of immortality be beaten with reverberating sweet-sound; in the midst of it let all persons Hear my sweet voice.

68. While the cloud of righteousness showers, let all be free from the defilements ; let the lowest of beings be (at least) the Stream-winners.

69. Giving away the gift worthy to be given, I fulfilled the precepts entirely, reached perfection in the matter of renunciation, and obtained the Enlightenment par excellence.


MAHAYANA BANGET
Satu saat dari pikiran yang dikuasai amarah membakar kebaikan yang telah dikumpulkan selama berkalpa-kalpa.
~ Mahavairocana Sutra

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Re: Buddhapadana: Pengaruh dari Mahayanis kah???
« Reply #12 on: 31 January 2011, 08:53:53 AM »
 [at] xenocross:

Kalau syair 66-69 saya rasa tdk mengandung unsur Mahayanis:

Syair 66 menyatakan org2 di sistem dunia (lokadhatu?) kita yg bergembira & mengikuti ajaran Buddha. Kata "world system" di sana bukan jamak (tunggal) & tdk menggunakan kata "Buddha-realms"

Syair 67 menyatakan ttg genderang keabadian sbg perumpamaan dr Dhamma.

Syair 68 menyatakan ttg hujan kebenaran (Dhamma) yg membersihkan semua kekotoran batin & menyebabkan seseorg paling rendah menjd Sotapanna (Stream-entry)

Syair 69 menyatakan pemenuhan kesempurnaan (parami) melalui dana (gift),sila (precepts),nekkhamma (renuciation) oleh Bodhisatta utk mencapai Pencerahan yg tiada bandingnya.
"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 Peacemind

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Re: Buddhapadana: Pengaruh dari Mahayanis kah???
« Reply #13 on: 31 January 2011, 10:14:33 AM »
Btw, saya cek kitab komentar Apadana untuk syair 69. Kata buddhakhetta juga disebut sebagai buddhavisaya. kita tahu bahwa buddhavisaya juga bisa diartikan sebagai domain of the Buddha yang mana sering merujuk kepada pengetahuan Buddha yang tidak bisa ditandingi oleh siapapun termasuk arahat. Buddhavisaya dikatakan dalam Anguttaranikaya sebagai salah satu hal yang tidak bisa dipikirkan (acinteyya). Kalau pun ada beberapa Buddhavisaya / Buddhakhetta / tanah Buddha, itu pun masih wajar karena dunia ini sangat luas yang mana memungkinkan adanya banyak Buddha.

Sebenarnya ketika membaca syair Apadana di atas, saya heran dengan syair 29 yang mana menceritakan bagaimana para Buddha saling bertanya. Syair ini menyiratkan seakan-akan para Buddha berkumpul. Namun di kitab komentar, dijelaskan bahwa Buddha yang dimaksud di sini adalah para paccekabuddha. So it is still reasonable.

Mengenai penghormatan terhadap Buddha di masa lampau, sekarang dan yang akan datang tidak menjadi hal yang mengherankan karena dalam beberapa sutta ada nasehat di mana ketika seseorang berdana kepada Sangha ia hendaknya berpikir bahwa dana tersebut adalah untuk sangha masa lampau, sekarang dan yang akan datang.

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Re: Buddhapadana: Pengaruh dari Mahayanis kah???
« Reply #14 on: 31 January 2011, 12:46:55 PM »
 [at] peacemind:

Thx atas penjelasan berdasarkan komentarnya,ada bbrp hal menarik yg ingin saya tanggapi di sini:

1. Sam mengatakan bhw masih wajar ada bnyk Buddhakhetta krn dunia ini sangat luas & ada bnyk Buddha lain selain Gotama di tmpt lain. Apakah hal secara eksplisit dinyatakan dlm komentar Apadana tsb? Jika ya,berarti selama ini saya salah menganggap bhw dlm tradisi Pali/Theravada hny mengenal satu Buddha (yaitu Gotama) dlm satu masa,krn walaupun gak ada dlm sutta,namun setidaknya dlm komentar mengatakan bs ada bnyk Buddhakhetta selain Buddhakhetta kita.

2. Menurut komentar, yg mengadakan tanya jawab bkn Samma Sambuddha tetapi Pacceka Buddha. Agaknya ini bertentangan dg syair2 sebelumnya (misalnya syair 18 & 21) yg menyatakan "kehadiran" para Buddha dg Sangha-nya & para Pacceka Buddha. Jg dg syair 30 di mana disebutkan ketiga jenis Buddha (Samma Sambuddha,Pacceka,Savaka Buddha) bergembira dlm istana ciptaan (pikiran) Sang Buddha. Pastinya yg tanya jwb tsb bkn hanya Pacceka Buddha saja,tetapi jg Samma Sambuddha & Savaka Buddha dr masa lampau & masa sekarang.

3. Memang gak masalah menghormati para Buddha dr ketiga masa,tetapi dlm teks Apadana ini tdk sekedar menghormati para Buddha dr masa lampau & sekarang di Buddhakhetta kita,tetapi jg para Buddha dr Buddhakhetta lain di 10 penjuru arah. Jd balik lagi ke poin 1 di atas,apakah secara komentar,tradisi Pali mengakui adanya Buddha pd masa sekarang selain Gotama yg mengajar di Buddhakhetta lain?

Thx
"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