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Offline willyyandi

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Ajahn Brahm dikucilkan karena melakukan penahbisan Bhikkhuni di Australia.

Buddhis Channel, 5 November 2009

Kuala Lumpur, Malaysia – Kamis, 22 Oktober 2009, Saudari Vayama, Nirodha, Seri dan Hassapanna (Baca Hassapannya) ditahbiskan sebagai Bhikkhuni Therawada dengan upacara dua kali penahbisan (dual ordination) yang dilakukan di Wihara Bodhinyana Buddhist, Perth – Australia Barat.

Ayya Tathaaloka dari United States sebagai guru pembimbing, Ajahn Brahm dan Ajahn Sujato melakukan pengesahan acariya chanting pada sesi upacara bhikkhu.

Penahbisan Bhikkhuni Therawada di Australia sepenuhnya didukung oleh komunitas umat Buddhis Australia.

Akan tetapi, tak satu pun dukungan datang dari bhikkhu Barat di Eropa yang menjalin hubungan dengan Thailand. Tentu saja para tokoh bhikkhu Barat, bersama-sama dengan para bhikkhu Barat di Thailand secara formal meminta Ajahn Brahm untuk dikucilkan dari Wat Pah Pong, wihara tempat Ajahn Brahm berlatih di bawah pimpinan Ajahn Chah.

Setelah diskusi yang cukup alot, Ajahn Brahm disomasi (ditegur) di dalam sebuah pertemuan di Thailand pada hari Minggu tanggal 1 November. Dia diberikan pilihan untuk membuat pernyataan publik bahwa penahbisan itu tidak sah atau dikucilkan dari komunitas Wat Pah Pong.

Ajahn Brahm menolak mengakui kesalahan, ia tidak ingin mengingkari prosedur penahbisan yang sah menurut winaya (aturan monastik yang ditetapkan oleh Buddha), ia juga tidak ingin menentang harapan Perkumpulan Sanggha Australia (Australian Sangha Association)dan ribuan umat Buddhis dari penjuru dunia yang mendukung secara penuh integritas para perempuan di dalam Buddhisme Therawada.

Di banyak opini masyarakat, hari itu adalah hari yang memprihatinkan ketika para bhikkhu yang memiliki keyakinan pada penahbisan tidak bersuara untuk mendukung tindakan berani Ajahn Brahm. Malahan, sekumpulan para bhikkhu di Wat Pah Pong yang kurang memiliki aturan dasar monastik yang ditetapkan oleh Buddha, menggunakan pengucilan sebagai pengawasan yang mengesankan dan untuk menjaga “tradisi”.

Bagaimanapun, dukungan untuk Ajahn Brahm dari seluruh dunia terus bertambah, termasuk yang mulia Bhikkhu Bodhi (Ven.Bhikkhu Bodhi), penerjemah sutta-sutta Buddha – Majjhima Nikaya, dan penulis buku “The Buddha’s Words”, serta banyak pengikutnya di Singapura, para anggota dari Buddhist Fellowship. (Sati)

http://www.buddhistchannel.tv/index.php?id=70,8659,0,0,1,0
(Terjemahan ada pada ******)
« Last Edit: 15 December 2009, 05:28:00 PM by Indra »

Offline Sunkmanitu Tanka Ob'waci

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Bagaimanapun, dukungan untuk Ajahn Brahm dari seluruh dunia terus bertambah, termasuk yang mulia Bhikkhu Bodhi (Ven.Bhikkhu Bodhi), penerjemah sutta-sutta Buddha – Majjhima Nikaya, dan penulis buku “The Buddha’s Words”, serta banyak pengikutnya di Singapura, para anggota dari Buddhist Fellowship.

dukungan dari Bhikkhu Bodhi sudah ditarik kembali.
HANYA MENERIMA UCAPAN TERIMA KASIH DALAM BENTUK GRP
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Offline Indra

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Bagaimanapun, dukungan untuk Ajahn Brahm dari seluruh dunia terus bertambah, termasuk yang mulia Bhikkhu Bodhi (Ven.Bhikkhu Bodhi), penerjemah sutta-sutta Buddha – Majjhima Nikaya, dan penulis buku “The Buddha’s Words”, serta banyak pengikutnya di Singapura, para anggota dari Buddhist Fellowship.

dukungan dari Bhikkhu Bodhi sudah ditarik kembali.

benar, Bhikkhu Bodhi akhirnya meralat kembali dukungannya, setelah mengetahui kisah lengkapnya

Offline willyyandi

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Memang benar
namun bukan berarti bhikkhu bodhi menjadi tidak mendukung pemunculan bhikkhuni

Offline The Ronald

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hmm.. apanya yg salah seh? sry ga tau ttg vinaya..
...

Offline Indra

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Memang benar
namun bukan berarti bhikkhu bodhi menjadi tidak mendukung pemunculan bhikkhuni

Benar tapi tidak dicantumkan dalam posting awal (mungkin dengan sengaja) dapat mengakibatkan misinformasi

Offline willyyandi

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makanya saya kasih link biar jelas kalo mau info lebih lanjut

Offline Lex Chan

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Bagaimanapun, dukungan untuk Ajahn Brahm dari seluruh dunia terus bertambah, termasuk yang mulia Bhikkhu Bodhi (Ven.Bhikkhu Bodhi), penerjemah sutta-sutta Buddha – Majjhima Nikaya, dan penulis buku “The Buddha’s Words”, serta banyak pengikutnya di Singapura, para anggota dari Buddhist Fellowship.

dukungan dari Bhikkhu Bodhi sudah ditarik kembali.

benar, Bhikkhu Bodhi akhirnya meralat kembali dukungannya, setelah mengetahui kisah lengkapnya

apakah ada penjelasan Bhikkhu Bodhi mengapa meralat dukungannya?
“Give the world the best you have and you may get hurt. Give the world your best anyway”
-Mother Teresa-

Offline Indra

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Nov. 6, 2009
Dear Ven. Sujato,

Over the past few days I have obtained more information about the background to the bhikkhuni ordination in Perth than I had available to me last week, when I wrote my letter of congratulations. This more recent information has given me a fuller and clearer picture of the implications of the ordination. While I did expect that Ajahn Brahm and you would be ostracized by the wider WPP Sangha, at the time I wrote I did not realize that relations between monastic communities and among the individual monks that comprise this tradition were as tight and communally determined as they actually are. In the light of my recent insights into the way this tradition functions, I have been compelled to revise the opinion I expressed in the letter I sent you last week and which I approved being posted on your website. I would appreciate it if you would also post this letter on the same website to round out my assessment of the ordination.

I first want to make it absolutely clear that in principle I fully support bhikkhuni ordination. I regard the women who have taken this ordination, whether from lineages based in the so-called “Mahayana countries” or from the recently emergent Theravada bhikkhunis, as legitimately ordained bhikkhunis, fully entitled to participate in the Sangha acts prescribed for them in the Vinaya. I also believe that a full-scale revival of the Bhikkhuni Sangha and its unqualified acceptance by the Bhikkhu Sangha is an imperative for the Theravāda tradition in our time.

At the same time, however, in view of the intimate communal structure of the WPP Sangha and the close bonds between the abbots of the monasteries belonging to this tradition, I have been regretfully forced to the conclusion that Ajahn Brahm and yourself were at fault for proceeding in the hasty and secretive way in which you conducted the ordination. In my opinion, in view of the fact that Ajahn Brahm had been an important and much respected member of this community, he should have discussed the issue openly and fully at a meeting with all its prominent representatives, and patiently attempted to prevail upon them with the art of persuasion. You might object that he (and yourself) have tried doing so for years without success, but I am not sure that there has not been substantial progress in this area. Don’t forget that several of the European abbots and siladharas attended the conference at Hamburg, which in itself marked a significant step forward. Further, and especially, a World Abbots’ Meeting was scheduled to be held at Bodhinyana Monastery in December, with the bhikkhuni issue given a prominent place on the agenda. You would only have had to wait patiently for another six weeks to bring the issue to a head.

I believe that, even if you both had felt that the urgency of bhikkhuni ordination had reached a “tipping point,” the meeting in December would have served as the ideal venue to press for a final decision. Even if you were pessimistic that the meeting would have had fruitful results, it still could have served as a final testing ground. If, at that meeting, the international abbots had approved bhikkhuni ordination, at least for Western Australia, you would have been at liberty to arrange the ordination in harmony with the wider WPP Sangha (at least the international branches) and thus hurt feelings would have been minimized. If, on the other hand, the proposal to conduct bhikkhuni ordination was flatly rejected, Ajahn Brahm could have made a reasonable choice. He could either have decided to withdraw from the WPP network and arrange the ordination as a fully autonomous elder monk; or else, while still belonging to the WPP Sangha, he could have conducted the ordination in defiance of the prevailing decision and risked excommunication. In such an event, at least, the decision to proceed with bhikkhuni ordination would have been made openly and after a final attempt at persuasion had failed. Six more weeks of waiting, and the issue could have been decided by a simple up or down vote. As it is, by conducting the ordination in a secretive way, without giving sufficient heed to the opinions and feelings of others in his tradition, he has caused divisions, belligerence, and pain which, with more circumspection, might have been avoided or at least reduced.

The opinion I express here is in full accord with the qualifications that I made in the full version of my Hamburg presentation, which I will cite as an appendix to this letter. Please be assured that, while I express these reservations about the way Ajahn Brahm proceeded in this affair, I still lend him my moral support just as much as I support the revival of bhikkhuni ordination in the Theravāda tradition.

Offline GandalfTheElder

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Tapi yang pasti.... makin banyak bhikkhu yang mendukung kembalinya ordinasi bhikkhuni Theravada...

 :jempol: :jempol: :jempol:

 _/\_
The Siddha Wanderer
Theravada is my root. This is the body of my practice.... It [Tibetan Buddhism]has given me my Compassion practice. Vajrayana is my thunder, my power. This is the heart of my practice..True wisdom is simple and full of lightness and humor. Zen is my no-self (??). This is the soul of my practice.

Offline Tekkss Katsuo

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Re: Ajahn Brahm dikucilkan karena melakukan penahbisan Bhikkhuni di Australia
« Reply #10 on: 15 December 2009, 08:23:18 PM »
ya ampunnn, gitu aja dipermasalahkannnn. sampai dikucilkan segalaaa... btw kenapa dikucilkan, apa nga boleh melakukan penabisan terhdp Para Bhikkhuni?

 _/\_

Offline luis

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Re: Ajahn Brahm dikucilkan karena melakukan penahbisan Bhikkhuni di Australia
« Reply #11 on: 15 December 2009, 08:36:25 PM »
Kayanya "dikucilkan" merupakan terjemahan yang memiliki makna yang "keras" dibandingkan asal katanya dalam bahasa Inggris yaitu "excommunication". Setahu saya, dampak dari excommunication ini hanyalah Ajahn Brahm dan monasterynya (Bodhinyana) tidak lagi dimasukkan sebagai cabang dari Sangha Wat Pah Pong (Tradisi Ajahn Chah).

Penyebabnya adalah, ordinasi yang diselenggarakan oleh Ajahn Brahm di viharanya ini, "bertentangan" dengan kebijakan tradisi di Thailand di mana menurut aturan Thailand, ordinasi bhikkhuni masih belum diperbolehkan. Wat Pah Pong karena berada dalam teritori Thailand, mereka mengharuskan semua cabang2nya untuk ikut dalam peraturan Thailand ini selain mengikuti vinaya. Jadi walaupun ordinasi tersebut sah sesuai vinaya, waktu Ajahn Brahm disidang oleh senior2nya di Thailand, beliau diminta memilih untuk menarik kembali status 4 bhikkhuni tersebut, atau vihara nya tidak dianggap lagi sebagai cabang dari Wat Pah Pong. Ajahn Brahm pun memilih yang kedua.

Dampaknya seperti apa? Positifnya adalah sekarang vihara Ajahn Brahm sudah boleh melanjutkan penahbisan bhikkhuni, karena dengan tidak dimasukannya vihara beliau sebagai cabang dari Wat Pah Pong, mereka bisa mengikuti tradisi Theravada di Australia. Hanya saja, Ajahn Brahm diminta berjanji untuk tidak lagi terlibat dalam penahbisan bhikkhuni berikutnya di viharanya. Dan tentu saja sekarang sudah tidak masalah lagi beliau hadir atau tidak, karena sudah ada 4 bhikkhuni yang dapat merintis kembali tradisinya :)

Bagaimana dengan hubungan Ajahn Brahm dengan para seniornya di Thailand? Banyak dari mereka yang meneruskan friendship yang sudah mereka bangun, sebagaimana mereka berteman dengan sesama Sangha di luar Wat Pah Pong. Hanya saja, memang perlu sedikit waktu untuk mendinginkan suasana terutama untuk para seniornya yang "menentang" ordinasi ini, walaupun mereka juga punya pertimbangan2 lain yang saya rasa niatnya memang baik untuk kelangsungan Buddha Dhamma terutama di tradisi Theravada.

Berikut saya lampirkan surat terbuka dari Ajahn Brahm dalam mengklarifikasi masalah ini.

A Theravada Bhikkhuni Ordination was held in Perth on Thursday 22nd October. The decision to proceed with the Bhikkhuni Ordination was finalised only on 20th September 2009, when the Committee of The Buddhist Society of Western Australia unanimously gave their support. We did realise this was a sensitive matter and resolved to keep it in-house for the next month as we finalised the preparations. On Wednesday 13th October, 24 days after the decision was finalised, I informed Ajahn Sumedho in Amaravati, as a matter of courtesy, during my brief visit to the UK to see my mother (who has severe dementia).

The matter of Bhikkhuni Ordination had been discussed in Wat Pah Pong about two years ago and, as I recall, they resolved to follow the lead of the Mahatherasamakom (the supreme Monks’ Council of Thailand). I was and remain under the impression that the ordination of Bhikkhunis outside of Thailand was not contravening the rulings of the Mahatherasamakom. This is because I had consulted with the acting Sangharaja, Somdej Phra Pootajarn, well beforehand to ask him precisely his opinion on the ordination of Bhikkhunis outside of Thailand. His response, which I have circulated amongst the Western Sangha for a long time now, was "Thai Sangha law does not extend outside of Thailand". He repeated this another two times to make his intention clear.

Even though my ordination as a monk was in Thailand, I understood that my obligations were to the Dhamma and Vinaya, not to the Thai state. Nor was allegiance to Thailand part of the advice given to me by the Acting Sangharaja who presented me with the Thai ecclesiastical honour of Tan Chao Khun. The certificate that I received at the ceremony merely states that “Phra Brahmavamso of Bodhinyana Monastery in Australia is a monk of Royal Grade with the title of Phra Visuddhisamvarathera. May he accept the duty in the Buddha’s dispensation of teaching, settling Sangha business and looking after the monks and novices in his monastery in an appropriate manner. And to develop happiness and well being in the Buddha’s Dispensation.”

At the meeting in Wat Pah Pong on Sunday 1st November 2009, to which I was summoned at very short notice, it was apparent that the senior Thai monks had a poor understanding of the Vinaya rules concerning sanghakamma (formal acts of Sangha governance). For example, it took a long time to convince them that a Bhikkhuni Ordination is a double sanghakamma.The first part being performed by a gathering of Bhikkhunis presided over by the Preceptor (“Upajjhaya” or “Pavattini” -Ayya Tathaaloka from the USA) and the second part where the new Bhikkhunis approach the Bhikkhu Sangha to have their ordination confirmed by a ñatticatutthakamma (a formal motion followed by 3 announcements). I was one of the two Bhikkhus who chanted the ñatticatutthakamma in the Bhikkhu Sangha.

Once the senior Thai monks understood that I was not the Upajjhaya, they were willing to let the matter drop, provided I would promise in the midst of the Sangha not to participate in the ordination of any more Bhikkhunis. Remembering the example of Venerable Ananda at the First Council, I made that promise to the assembled Sangha three times. It looked as if harmony would be restored.

However, some senior monks raised the question of the status of the four women who had received Bhikkhuni Ordination. I accepted that they would not be regarded as Bhikkhunis in Thailand under the present climate, but the ordination was legitimate and they were Bhikkhunis. A senior monk then claimed that the ordination was invalid because of "ditthi vipatti", which he explained as meaning without the approval of the Sangha of Wat Pah Pong. As anyone with a basic knowledge of sanghakamma knows, this is nonsense. However, that unfounded view held sway and the meeting came down to a single clear choice: If Ajahn Brahm would state in the midst of the Sangha that the four women were not Bhikkhunis then there would be no penalty, otherwise Bodhinyana Buddhist Monastery would be removed from the list of branch monasteries of Wat Pah Pong. I paused for a minute to reflect and, considering that I could not go against the Vinaya and state the Bhikkhunis were not properly ordained, nor could I go against the wishes of the Sangha of Bodhinyana and the thousands of lay Buddhists that support the Bhikkhuni Ordination, I refused to recant.

As a result, Bodhinyana Buddhist Monastery was removed as a branch monastery of Wat Pah Pong. I emphasise that this decision had nothing to do with the process, secretive or otherwise, through which the ordination took place. The decision to excommunicate Bodhinyana Buddhist Monastery rested solely on my refusal to state that the Bhikkhuni Ordination was invalid.

After the meeting formally concluded I paid my respects to many of the senior monks who reminded me of their continued friendship. For example, one old friend said to me "meuan derm" (meaning "just as before"). I hope that a similar attitude will prevail among all my friends in the Western Sangha.

With mega metta,
Ajahn Brahm
Do not blame nor criticise anyone, as there is no one to blame in the first place.

Offline Lex Chan

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Re: Ajahn Brahm dikucilkan karena melakukan penahbisan Bhikkhuni di Australia
« Reply #12 on: 15 December 2009, 08:47:41 PM »
WPP Sangha = Wat Pah Pong Sangha? ???
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Offline luis

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Re: Ajahn Brahm dikucilkan karena melakukan penahbisan Bhikkhuni di Australia
« Reply #13 on: 15 December 2009, 09:08:47 PM »
Yup Wat Pah Pong Sangha :)
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Offline tesla

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Re: Ajahn Brahm dikucilkan karena melakukan penahbisan Bhikkhuni di Australia
« Reply #14 on: 15 December 2009, 09:37:57 PM »
saya mendukung Ajahn Brahm utk penahbisan bhikkhuni di Australia :jempol:
Lepaskan keserakahan akan kesenangan. Lihatlah bahwa melepaskan dunia adalah kedamaian. Tidak ada sesuatu pun yang perlu kau raup, dan tidak ada satu pun yang perlu kau dorong pergi. ~ Buddha ~

 

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