Suvarnadvipi Dharmakīrti - Sumatra Srivijaya
http://www.kadamchoeling.or.id/img/serlingpa.jpgDharmakīrti (ca. 7th century) also known as Serlingpa Dharmakīrti or Suvarnadvipi Dharmakīrti, was a Buddhist scholar of Srivijayan origin, Suvarnadvipa (Sumatra). He was one of the Buddhist founders of Indian philosophical logic. He was one of the primary theorists of Buddhist atomism, according to which the only items considered to exist are momentary states of consciousness.
Born around the turn of the 7th century in Sumatra, Dharmakirti was a Srivijayan prince of Sailendra dynasty. He became a revered scholar monk in Srivijaya and moved to India to became a teacher at the famed Nalanda University, as well as a poet. He built on and reinterpreted the work of Dignaga, the pioneer of Buddhist Logic, and was very influential among Brahman logicians as well as Buddhists. His theories became normative in Tibet and are studied to this day as a part of the basic monastic curriculum.
Collins colourfully contextualised Dharmakirti and his experience of disaffection and collegiate misunderstanding at Nalanda:-
Dharmakirti's synthesis is the apex of Buddhist philosophy, at the moment when it was institutionally fading. Nalanda was still bustling, buoyed by cosmopolitan incursions of Brahmans and lay students, but the weeds were growing around the deserted stupas not just in the south but in northern India as well. Dharmakirti is the last flaming of the torch before it blows out, the owl of Minerva taking wing at dusk: the creativity of synthesis as a fading institutional base goes on the defensive. Dharmakirti himself was a lay Buddhist, not a devout monk, and his personal tone sounds like secular ambition rather than a quest for salvation.
The closing stanza of his great work laments the dearth of capable intellectuals to follow his philosophy: "My work will find no one in this world who would easily grasp its deep sayings. It will be absorbed and perish in my own person, just as a river in the ocean."
A Tibetan historian says that when he finished the work, his pupils showed no appreciation, and his enemies "tied up the leaves to the tail of a dog and let him run through the streets where the leaves became scattered" (Stcherbatsky, 1962: 1:35–36). In fact, Dharmakirti did end up dominating the leading philosophers of the last generations of Indian Buddhism. But his pessimism was prescient. Leaving Nalanda, he retired to his home in the south, where he founded a monastery. The next successful Brahman student from the south was to be Shankara, and when he came north, it would be to plunder the carcass of a dying Buddhism.
Writings
[*]The Seven Treatises on Valid Cognition:
[*]Saṃbandhaparikṣhāvrtti (Analysis of Relations)
[*]Pramāṇaviniścaya (Ascertainment of Valid Cognition)
[*]Pramāṇavārttikakārika (Commentary on Dignaga's 'Compendium of Valid Cognition')
[*]Nyāyabinduprakaraṇa (Drop of Reasoning)
[*]Hetubindunāmaprakaraṇa (Drop of Reasons)
[*]Saṃtānāntarasiddhināmaprakaraṇa (Proof of Others' Continuums)
[*]Vādanyāyanāmaprakaraṇa (Reasoning for Debate)
Philosophy
Dharmakirti presents most of his ideas in the guise of commentary on Dignaga's works, even if his theories go beyond what was presented by his predecessor. Some of his ideas, like his proof for the authority of the Buddha's words, are innovations, for Dignaga considered language just as fallible as inference.
There has long been disagreement among Indian and Tibetan doxographers as to how to categorise Dharmakirti's thought. The Gelug school asserts that he expressed Yogachara views, most non-Gelug Tibetan commentators assert that he expressed Sautrantika views and, according to one Tibetan source, a number of renowned later Indian Madhyamikas asserted that he expressed Madhyamaka views.
Stcherbatsky relates Dharmakirti to his own understanding of Kant. He compares Dharmakirti's 'point-instant' to Kant's thing in itself.
“The fundamental difference between the Kantian Thing-in-Itself and Dharmakirti's 'Own essence' consists in the clear identification of the latter with a single point instant of reality which corresponds to a moment of sensation".”
Mindstream: the play of beginninglessness and temporality, a continuum
Dharmakīrti (fl. 7th century) wrote a treatise on the nature of the mindstream in his Substantiation of Other Mindstreams (Saṃtãnãntarasiddhi). Ratnakīrti (fl. c7–8th century), a disciple of Dharmakīrti, wrote a work that further developed and refined the themes therein, entitled: 'Refutation of Other mindstreams' (Saṃtãnãntaradusana).
He did not refute the tenets of the Saṃtãnãntarasiddhi but further developed the topic from an empirical one, that is, where there are manifold minds cognised by one's experience of others' mental processes attributed through the perceived actions of other sentient beings to an absolutist view, where there is only "one mindstream" (ekacitta). Ratnakīrti's argument is that the valid cognition (pramāna) of another's mindstream is an inference (anumāna), not a direct perception (pratyakṣa). Moreover, Ratnakīrti introduced the two truths doctrine as key to the nature of the discussion as inference is trafficking with illusiory universals (samanya), the proof of the mindstreams of others, whilst empirically valid in relative truth (saṃvṛtisatya), does not hold ultimate metaphysical certainty in absolute truth (paramārthasatya).
Dharmakirti held the mindstream to be beginningless yet also described the mindstream as a temporal sequence, and that as there are no true
beginnings, there are no true endings, hence, the "beginningless time" motif that is frequently used to describe the concept of mindstream, as
Dunne relates:
Buddhist philosophers often speak of beginninglessness. It is claimed that the minds of living beings, for example, have no beginning, and that our current niverse is only one in a beginningless cycle of expansion and decay. Some Buddhist thinkers would claim that even the most mundane task can have no true beginning. That is, if a beginning occurs, there must be some moment, some "now", in which it occurs. For the present to exist, however, there must be a past and a future, for what would "now" mean if there were no time other than now? And of course, if there is a past, then how could now be a beginning? Now should instead be the end of the past. Each beginning in short, must itself have a beginning.
Last edited by vikramavardhana on 5-5-2014 10:34 PM
Lojong
(Tib. blo sbyong) — literally ‘training the mind’, or ‘transforming the mind’. These teachings, which emphasize the practice of bodhichitta and especially relative bodhichitta and the 'exchanging oneself for others', were introduced to Tibet by Lord Atisha in the eleventh century. Unlike the lamrim teachings, which were also introduced by Atisha at the same time, and which can be practised by anyone, the lojong teachings are intended primarily for disciples of the highest capacity and were not taught widely until the time of Geshe Chekawa.
The word lo means mind, but specifically the untamed thinking mind. Jong can mean to learn, exercise, train, purify or refine. Zenkar Rinpoche explains that in this context jong means to use powerful remedies or antidotes in order to subjugate, tame or transform the mind.
These powerful remedies, which include both skilful means and wisdom are employed to subjugate the self-clinging, based on a false conception of self, that is at the root of all suffering. The wisdom methods, such as meditative analysis, lead to the realization of selflessness, while the skilful means focus on the development of great compassion, through the meditative practices of equalizing ourselves and others (bdag gzhan mnyam pa), exchanging ourselves and others (bdag gzhan brje ba) and considering others as more important than ourselves (bdag las gzhan gces pa).
Geshe Thupten Jinpa (translator), Mind Training: The Great Collection (as part of an anthology of early lojong texts), Wisdom Publications, 2005
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नीलकण्ठ धारनी
Nilakantha Dharani
Dikenali juga sbg Maha Karuna Dharani... Dharani diperguna untuk bertapa. Dharani ini dibaca oleh avalokiteshvar depan perhimpunan para Buddha, bodhisattva, deva-deva dan raja2. Di sebelah timur asia, ia dibaca untuk pemurnian jiva dan perlindungan. Di Srivijaya, amalan keagamaan menurut kpd yg tersurat dan tersirat (Theravada & Mahayana). Dharani2 juga boleh ditemui dalam teks-teks Pali....
Sejarah Terjemahan
12 gulungan Nilakantha Lokeshvar नीलकण्ठ लोकेश्वर, bermaksud Tuan Dunia Berleher Biru (lord Shiva), ditemui di Gua Batu Dunhuang, di wilayah Gansu, China (sekarang wilayah itu ramai org Islam). Teks ini diterjemah ke bhs Cina oleh tiga org tuan guru ketika abad ke-7 dan ke-8 M:
[*]Chih Tong, menterjemah 2 kali antar 627-649.
[*]Bhagava Dharm 650-660.
[*]Bodhi Ruci, 709.
Terjemahan di negara Khotan (Selatan Xinjiang, etnik di situ berketurunan Saka/Timur Parsi) dibuat oleh Bhaga Dharm... Teks untuk Tripitaka China dibuat mengikut teks Siddham (Sanskrit) oleh Chih Tung. Semua teks Sanskrit itu dikumpul semula oleh Dorje Rolpahi dalam himpunan dharani pelbagai bhs dgn judul "Teks Sanskrit dari Istana Jajahan Beijing". Tujuan utama berbuat begitu adalah untuk mengembalikan semula bunyi bhs Sanskrit dgn bantuan teks org Tibet. Pembetulan semula bunyi oleh Dorje itu, dibuat dengan perbandingan teks yg ditranskripsi oleh Chih Tong pd 627-649 M. Ia lebih pjg drpd teks amoghavajra... Usaha ini sdh dijlnkan semenjak abad 18 M..... Versi Chih Tong ini jrg disebut dlm tradisi Mahayana..
Teks yg diterjemah ke bhs Cina oleh Vajrabodgi, turut diterjemah 2 kali oleh pelajarnya, amoghavajra (723-774). Pd 14 M, ia diterjemah lg oleh Dhyanbhadra (1326-1363). Versi teks ini oleh bhiksu amoghvajra turut ditulis dlm huruf siddham dlm kumpulan Tripitaka bhs Cina. Ia dipakai meluas skrg. Mantra 1000 ayat turut ditemui dlm Sutra Batu Fangshan.
ये धर्मा हेतु प्रभवा हेतुं
तेषां तथागतः ह्यवदत्
तेषां च यो निरोध
एवं वादी महाश्रमण
Segala fenomena kejadian di alam itu timbul bersebab... Penyebabnya itu sudah diajar oleh dia yg sdh dtg dan sdh pergi... Penghapusannya itu pun sdh diisytiharkan oleh Shraman agung...
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- Karandavyuha Sutram
नमः सप्तानां सम्यक् संबुद्ध कोटिनां ... तदयथा ॐ चले चुले चुन्दि स्वाहा ... namaha saptanam samyak sambuddha kotinam... tadyatha om cale cule cundi svaha...
Ikut sebutan ejaan aksara Siddham... Dharani ini dr teks sutra Karandavyuha diterjemah ke bhs Tibet pd kurun ke-4 M smp ke-5 M oleh Pandit Jinamitra di Biara Samya... Tradisi tantri ini msk ke Tibet dr Kashmir...
Bilangan japa ulang...
[*]10,000 x nampak muntah hitam.
[*]200,000 x bc untuk cuci dosa besar.
[*]700,000 x sb 5 jenis karma buruk.
[*]800,000 x oleh upasaka/upasika boleh mengelak sekitar anda terkena bencana dan penyakit
[*]Jika nampak muntah putih, itu maksud dosa (pencemaran karma) sudah habis.
Buat perbuatan amal kebajikan jgn sebab mahu balasan tp demi kebajikan semua makhluk bersama... inilah karma yoga...
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Puisi Cakra Senjata Tajam
[*]Teks ini merupakan teks asas untuk latihan minda aliran mahayana.
[*]Penulis teks ini, Yogi Dharmarakshita Shailendra, seorang kerabat diraja Srivijaya dari Palembang, Sumatra.
[*]Teks ini disebarkan oleh bhiksu atisha, putera raja Bengal ke Tibet dan diterjemah oleh upasaka Drom Tompa.
[*]Teks ini ditulis kira2 1000 tahun lalu...
Sinopsis Ceramah
[*]Dharmarakshita (Pemelihara Dharma) tinggal di hutan berlatih seorang diri.
[*]Orang ramai masih pergi jumpanya berbincang agama, minta nasihat dan ajaran.
[*]Org2 itu yg berjumpa dia pun jenis yg ego, pemarah dan mementingkan diri.
[*]Keadaan ini menumbulkan susah untuk Guru Ji ini mengajar.
[*]Dia sgt sabar ajar dharma.
[*]Tujuan utama latihan beliau untuk menjinakkan jiwa manusia yg liar.
[*]Jadi dia pun duduk bersama org2 itu menjinakkan mereka dgn amrutham dharma dgn bodhicitta.
[*]Bila minda menjadi jinak, org2 itu pun sdh ditolong dr sengsara duniawi dan dibebaskan hati & jiwa.
[*]Guru Ji sgt kesian dgn org2 yg ego dan mementingkan diri itu.
[*]Dia pun bersabar dgn permainan minda mereka, kemarahan dendam, sikap penting diri dan mengajar dharma vinaya.
[*]Dia memberitahu secara sopan, sikap mereka itu sgt tida membawa untung dan hanya menyebabkan sakit kpd mereka.
[*]Fokus beliau itu untuk menghapuskan sikap mementingkan diri di pemikiran.
[*]Jd beliau pun ajar latihan minda untuk mencuci pemikiran negatif.
[*]Pemikiran negatif punca segala kesengsaraan... Beribu2 tahun pun org sudah sedar harus berfikir positif.
[*]Teks ini pun ditulis demi kebaikan pengikut ajaran Buddha dan mereka yg mahu bebas.
[*]Kemudia bhiksu atisha membawa teks ini dlm bhs Sanskrit (keluarga diraja Srivijaya mahir bhs Sanskrit), kemudian diterjemah ke bhs Tibet.
[*]Teks ini seterusnya disimpan dan diperintah ajar semula oleh dharmaraja Tsongkapa di Tibet Selatan.
Semua org pun patut membaca teks ini dan kongsi... Ia diterbit oleh TIBETAN WORKS AND ARCHIVES IN DHARAMSALA.
Tsem Rinpoche
saya cina, saya buddhist, dan saya rasa tibet buddhism dah sedikit sebanyak sengek dah jalan.
mereka menyembah reicarnation of dalai lama. seluruh masyarakat tibet berharap mereka/anak mereka adalah reincarnation dalai lama... Saya masih anggap mereka pengikut Mahayana school cuma mereka pun ada banyak school of thoughts. Sebenarnya mentabik hormat guru2 adalah suatu tradisi yg baik cuma saya setuju yg tak patutlah terlampau obses dengan tanggapan2 yg tidak pasti seperti yg anda sebutkan itu.
Tradisi yg guru Srivijaya-Shailendra from Buddhist kingdom Sumantra ajar kpd org Bengal yg bawa semula ke Tibet adalah tradisi Buddhist Brahman Mahayana (Old Kadam lineage) yg mengajar prinsip2:
1. Chatvarisatya aryani (Empat Kebenaran Mulia).
2. Pratityasamutpada (Terbitan Kebergantungan).
3. Marga (Jalan Mulia).
1. Bodhisattvabhumi (Tahap-tahap Kecerahan Makluk)
2. Bodhipathapradip (Jalan Pelita Mencerahi)
3. Bodhicitta (Ini Theravadin sebut Prakrti Pabhasvara Citta - Bhavanga tapak mencetus sekitar, minda)
4. Pengajaran yogatapa oleh Nagarjuna (Madhyamika school)
Saya Hindu (North Indian) tetapi kita berkongsi Tantra-Mantra tradition yg hampir serupa dgn orang Tibet dan Jepun melalui Himalayan Gurus :) Untuk Malayu Jambi kingdom dan Srivijayan empire (before other religions come), sebenarnya ikut Theravada tetapi principles Mahayana dan Mulasarvatisvada pun pakai juga untuk Yoga amalan, Yogacara Bhumi Shastra by Guru Asanga from Peshawar, Pakistan... These principles pun sampai ke Tibet :D salam,
dah lebih kurang 5-6 tahun I tak masuk, cuma saje masuk tengok.
ya, apa yg sapa nampak adalah buddhism cuma tambahan daripada hinduism. cuma tak ada unsur patug dewa dll.
seperti yg seph cakap, yg saya setuju, pagan religion dari cina masukkan unsur ketuhanan/msitik dalam buddhism.
bila nampak kwn sembah patung, minta duit, minta ong, saya cakap salah, dia marah, pastu gi siam cari sami mistik, minta amulet, pakai 10 amulet kat badan, kata boleh power macam2. ni pun dah salah.....
dalam 5 khandas, yg pertama, "rupa" bahsa sanskrit maksud body yg ada 4 elemen(tanah, air, api, angin) ni 4 elemen adalah thermodynamics & fluid dynamics & material science yg saya belajar di university. buddha dah faham 2500 tahun dulu tanpa aparatus apa apa.
ni sebab betul betul nak namo buddha (hormat buddha).
tanah - solidity
air - cohesive energy between molecule
api - temperature - kinetic energy in molecule
angin - flow of molecules from high potential to low potential(temp,pressure,voltage) Last edited by wei_loon5063 on 14-5-2014 05:53 PM
vikramavardhana posted on 14-5-2014 03:35 PM static/image/common/back.gif
Untuk Malayu Jambi kingdom dan Srivijayan empire (before other religions come), sebenarnya ikut Ther ...
yg I tengok, sekarang dah tak wujud, macam satu ajarn cakap now hot adalah agama materialism....
ia dapat memberi rasa kat syurga masa sekarang.
Svasti Sri,
Jomlah join untuk sebaran dharma, saudara :D{:1_138:}
Ya betul, seperti kamu sebut. Benda yg dilihat sbg magic itu cumalah dilihat dgn worldview mechanical shj dlm Hindu-Buddhism. Perkara sama juga bg Hindus. Pandangan alam semesta disimpulkan dgn 36 tattva (komponen alam semesta).
Patung devas itu cuma salah satu bentuk bantuan untuk masuk semadhi kerana kebanyakan org perlu memahami persekitarannya dgn membiasakan diri dgn unsur-unsur alam yg berupa dulu. Personally saya berpendapat, mungkin orang Cina atau yg lain2 sudah melupakan terma "fungsian" tetapi memahami vikraha atau murti itu seperti yg difahami oleh Muslim. Lalu menimbulkan silap fahaman.
Vikraha, pratim atau murti cuma berfungsi sbg icon sahaja. Untuk itu pun bukan semua jenis bhn boleh diperbuat murti yg berfungsi. Perlu upacara pula dari mendapatkan rupa bg spirit (murti). Rujukan kami boleh ditemui dlm kitab2 Vaishnava seperti Pancaratra dan Garuda Purana... Murti (yg dilihat sbg patung) itu berfungsi seperti telefon untuk menghubungkan kamu dgn spirit2 tertentu. Untuk telefon itu, kamu perlukan talian, pencawang talian, dll. Itu semua dicerminkan oleh upacara tertentu yg digaris oleh kitab2...
Fitrah makluk (beings' nature) sebenarnya berlapis2. Yand dalaman iaitu atman yg berhubung dgn Paramatman itu suci. Tapi lapisan2 luaran itu terikat dgn bhava dan prakrti. Sebelum kita mencapai hati nurani yg bercahaya itu, kita memerlukan pemahaman mengenai jivatma, atma dan lapisan diri makluk yg halus2 (psikologi). Who's the moderators here? I think there is a need for 2-3 persons to moderate discussions and sharing. Preferably Buddhists for the site. I saw other sites and they have their own activities. Buddhist brothers and sisters should also use this site for positive sharing {:1_132:} bila nampak kwn sembah patung, minta duit, minta ong, saya cakap salah, dia marah, pastu gi siam cari sami mistik, minta amulet, pakai 10 amulet kat badan, kata boleh power macam2. ni pun dah salah.....
perbuatan kawan awak begini disebabkan oleh avidya (jahil)... tidak memahami dharma. vikramavardhana posted on 14-5-2014 06:26 PM static/image/common/back.gif
Who's the moderators here? I think there is a need for 2-3 persons to moderate discussions and shari ...
LOL, appreciate your effort and intention bro, but guess you better save your time. very little people here are interested in understanding other religion. most it to condemn other religion to make theirs truthful
vikramavardhana posted on 14-5-2014 06:42 PM static/image/common/back.gif
perbuatan kawan awak begini disebabkan oleh avidya (jahil)... tidak memahami dharma.
tu salah satu sebab, satu lagi adalah sebab masyarakat tak menekan persefahaman dhamma. walaupun di tokong mahayana, tak ada pengajaran yg betul.
wei_loon5063 posted on 14-5-2014 10:10 PM static/image/common/back.gif
LOL, appreciate your effort and intention bro, but guess you better save your time. very little...
I personally believe, we have to save our people first. Many among us are not so well informed about the dharma vinaya. In this matter, Buddhist brethren must not give up. Jangan perduli dengan penganut agama lain. Sikap mereka yang awak sebut itu sebenarnya menunjukkan bahawa mereka tidak matang lalu terprerangkap dalam pancaskandha... Baginda Buddha sgt bermurah hati berkongsi pengalaman rohani baginda, oleh itu kita mesti bersyukur dengan cuba mempelajari asas2 dharma. Not only for Chinese, Sri Lankan or Thais but also for Indians, kami terasa penting untuk org ramai memahami pengajaran arya gurus :D
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