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| Buddhisme Dasar | Praktik Bodhisattva | Sutra dan Komentar |
| Praktik Ch'an | Praktik Sukhavati | Buddhisme dan Psikologi |
| Buddhisme dan Ekologi | Ekonomi Buddhist | Humanisme dan Buddhisme |
Pedoman lengkap tetapi mudah dipahami oleh Dr. Peter Della Santina, sebuah teks yang harus dibaca oleh seorang Buddhist: " Buddhism has awakened considerable interest in the West, and there are many persons who enjoy positions of some note in western society who are either Buddhist or sympathetic to Buddhism. This is perhaps most clearly exemplified by the remark said to have been made by the great twentieth-century scientist Albert Einstein, that although he was not a religious man, if he had been one, he would have been a Buddhist. At first glance it may seem surprising that such a remark should be made by one regarded as the father of modern western science. However, if we look more closely at contemporary western society, we find a Buddhist astrophysicist in France, a psychologist who is a Buddhist in Italy, and a leading English judge who is one, too. Indeed, it would not be too much to say that Buddhism is fast becoming the favorite choice of westerners who belong to the elite in the areas of science and art. I will look at the reasons for this in a moment, but before doing so, I would like to compare this situation with that found in traditionally Buddhist communities and countries". http://www.ecst.csuchico.edu/~dsantina/tree/
Sebuah artikel detil dan luas akan Chinese Buddhism, oleh Ven. Master Yin Shun: " Venerable Yin Shun's expertise and writings in Buddhism have been widely acknowledged by the Chinese Buddhists this century. The "Miao Yun Collection" written by the Venerable provides us with important information and a systematic approach to Buddhism, giving us a better insight and understanding of Buddhism. We would like to take this opportunity to thank the Triple Gem, and hope that more people may benefit from the Venerable's writing" : http://www.purifymind.com/Writing.htm
Praktik Bodhisattva adalah esensi dari praktik Mahayana. Pada website berikut dijelaskan secara detil tentang Sutra Jala yang merupakan landasan moral praktik Bodhisattva: "If a disciple of the Buddha should see any being violate the Five Precepts, the Eight Precepts, the Ten Precepts, other prohibitions, or commit any of the Seven Cardinal Sins or any offense which leads to the Eight Adversities -- any violations of the precepts whatever -- he should counsel the offender to repent and reform.Hence, if a Bodhisattva does not do so and furthermore continues to live together in the assembly with the offender, share in the offerings of the laity, participate in the same Uposatha ceremony and recite the precepts -- while failing to bring up that person's offense, enjoining him to repent -- the disciple commits a secondary offense" : http://www.ymba.org/bns/bnsframe.htm
Pikiran Bodhi adalah esensi dari
praktik Bodhisattva. Berikut adalah dorongan dari Ch'an
Master Shih-Hsien Hsing-An untuk mengembangkan pikiran Bodhi:
"If, even though you have heard that it takes
a very long time to attain the Buddha stage, you do not fear and never
think of regressing or giving up,and if, even though it appears to be almost
impossibly difficult to convert all sentient beings, you never tire, but, on
the contrary, as if climbing the highest mountain you must, of necessity,
want to arrive at the peak or, as if ascending a tall tower you urgently
want to reach the top, continuing tirelessly and with good faith -- just
this kind of thought is called True Thought" :
A
Composition Urging the Generation of the Bodhi Mind : http://www.ymba.org/freebooks_main.html
Disebut oleh banyak orang Sutra Prajnaparamita adalah pamungkas dari praktik Mahayana. Berikut adalah penjelasan rinci Sutra Prajnaparamita oleh Tripitaka Master Tsuan Tsang : "Let us return once more to the example of the mirror and the reflection. The mirror was made to reflect whatever it faces, including mountains, rivers, and even the great earth. However, the problem arises when the reflection is mistaken for the object and when there is no realization that it may vanish at any time, being, as it is, a part of the birth-and-death cycle. The inherent ability to reflect is the Real Self, the timeless characteristic of the mirror we are talking about, yet it is very seldom realized. There was a Ch’an master who said, “Always facing it, yet not knowing what it is!” This means that worldlings do not recognize the nature of seeing for what it is: Ignoring the clarity of the mirror, they hold on to the reflection " : http://www.ymba.org/heart/content.html
Zen Master Han-shan adalah salah sesepuh Zen yang tenar pada masa dinasti Ming di China. Selain menganjurkan Zen, beliau pun juga mengajarkan praktik PureLand : "We should, therefore, practice both Buddha Recitation and Zen. This is a proper and safe approach. One who can practice Buddha Recitation and then observe where Amitabha Buddha comes from and where He goes will, over a period of time, come to understand what Amitabha Buddha represents. This will allow his innate, bright wisdom to flow forth. This is no different from meditating on a koan or hua-t'ou. But sincere practice and hard work are necessary " : http://www.ymba.org/han/hanfrm.htm
Sebuah penjelasan komprehensif akan Buddhisme Chan :
"To understand Zen through an intellectual approach is by no means "reprehensible." As a matter of fact, it is the only way for the beginner to approach Zen, for who can get into Zen without having first some understanding or "conceptual knowledge" about it! There is no exception to this for anyone" : http://www.gileht.com/Chan/The_Nature_of_Chan_Buddhism.htm
"Song of Enlightenment" sebuah karya klasik terkenal dari sesepuh C'han, Yung-chia Hsuan-chueh, [Yongjia Xuanjue] : "When silent, there is speech; When speaking, there is silence.The great gate of giving is open and unblocked. Should someone ask what the principle of my explanations is, I inform him that it is the power of mahaprajna" : http://www.gileht.com/Chan/Shodoka_17_for_html.htm
"Verses on the faith mind" sebuah karya klasik terkenal dari Patriarch Chan ke-tiga: Seng Tsan, lengkap dengan komentar dari Ch'an Master Sheng Yen: "The phrase "faith in mind" contains the two meanings of "believing in" and "realizing" the mind. "Mind" is especially emphasized in Ch'an. True faith in mind is the belief grounded in realization that we have a fundamental, unmoving, unchanging mind. This mind is precisely Buddha mind; it is also Tathagatagarbha (womb of Tathagata) in every sentient being. But the mind experienced by ordinary beings in the midst of vexations is deluded mind, not true mind. Those who seek to rid themselves of vexations imagine that there is a true mind to attain. However, from the perspective of Buddha mind, there is only one mind, neither true nor false. There is no need to discriminate, for everything, everywhere, is mind everlasting. When we fully realize Buddha mind, the believing mind and the mind which is believed in merge into one; since they are the same, the need for mere belief in this mind disappears" : http://www.gileht.com/Chan/Sengtsan_hsin_hsin_ming_01.htm
" The Song of Precious Mirror Samadhi" , sebuah karya klasik dari Master Tung Shan. Tung-shan Liang-chieh (Tõzan Ryõkai, 807-869) adalah pendiri sekte Ts'ao-tung (Sõtõ) dari tradisi Ch'an. Naskah ini banyak berbicara detil tentang praktik yang dianjurkan dalam sekte Ts'ao Tung Ch'an - lengkap dengan komentar. "Within causes and conditions, time and season, it is serene and illuminating.So minute it enters where there is no gap, so vast it transcends dimension.A hairsbreadth's deviation, and you are out of tune" : http://www.gileht.com/Chan/The_Song_of_the_Jeweled_Mirror_Samadhi_08_for_html.htm
Ch'an Master Hsu Yun adalah sesepuh Ch'an modern yang telah menjadi sumber inspirasi untuk banyak praktisi Mahayana. Pada artikel berikut beliau memberikan dasar-dasar untuk berlatih Ch'an. Diterjemahkan oleh Ven. Guo Gu Bhiksu : "Many people come to ask me for guidance. This makes me feel ashamed. Everyone works so hard --- splitting firewood, hoeing the fields, carrying soil, moving bricks --- and yet from morning to night not putting down the thought of practicing the Path. Such determination for the Path is touching. I, Xuyun, repent my inadequacy on the Path and my lack of virtue. I am unable to instruct you and can use only a few saying from the ancients in response to your questions. There are four prerequisites concerning methods of practice: (1) Deep faith in the law of cause and consequence; (2) Strict observance of precepts; (3) Immovable faith (4) Choosing a Dharma door method of practice : http://hjem.get2net.dk/civet-cat/zen-writings/essentials-of-chan-practise.htm
Ajaran Ch'an dari Bodhidharma, sebuah naskah klasik yang memberikan esensi ajaran Ch'an : "MANY roads lead to the Path, but basically there are only two: reason and practice. To enter by reason means to realize the essence through instruction and to believe that all living things share the same true nature, which isn’t apparent because it’s shrouded by sensation and delusion. Those who turn from delusion back to reality, who meditate on walls,’ the absence of self and other, the oneness of mortal and sage, and who remain unmoved even by scriptures are in complete and unspoken agreement with reason. Without moving, without effort, they enter, we say, by reason.To enter by practice refers to four all-inclusive practices: Suffering injustice, adapting to conditions, seeking nothing, and practicing the Dharma " : http://hjem.get2net.dk/civet-cat/zen-writings/teachings-of-bodhidharma.htm
Dogen Zenji seorang praktisi besar di Jepang memberikan petunjuk bagaimana melatih diri : "The practice of Buddha’s teaching is always done by receiving the essential instructions of a master, not by following your own ideas. In fact, Buddha’s teaching cannot be attained by having ideas or not having ideas. Only when the mind of pure practice coincides with the way will body and mind be calm. If body and mind are not yet calm, they will not be at ease. When body and mind are not at ease, thorns grow on the path of realization" : http://hjem.get2net.dk/civet-cat/zen-writings/dogen-guidelines.htm
Sebuah pedoman paling lengkap dari ajaran Ch'an Master Hsu Yun: "Such a master was Xu Yun. There was not enough of him left for anyone to grasp. In 1940 the Japanese Imperial Air Force bombed Nan Hua Monastery in which he sat meditating; but they could not get their hands on him. In 1951, when he was an old man of ninety-three, cadres of communist thugs beat him repeatedly; but although they broke his bones and did succeed in killing younger, stronger priests, they could not get their hands on him, either. There was not enough of him left for anyone to grasp. How can the Buddha Self be killed? Xu Yun would not die until he was ready to die, until he accomplished the tasks which he had set for himself.: http://www.purifymind.com/EmptyCloudHsuYun.htm
Pedoman ringkas untuk permulaan berpraktik Chan, Oleh Ch'an Master Sheng Yen: "However, we are very active and artificial people, with far too many things to do. We must have discipline to help us put an end to deficient habits. For this reason it is not entirely correct to say that Chan involves no practice. There are indeed principles that must be followed" : http://www.purifymind.com/PrerequisitesChan.htm
Sebuah petunjuk lengkap untuk berpraktik meditasi, oleh Master Ting Chen: " Originally, one's own mind and nature are pure, and there is nothing to accept and nothing to refuse; there is neither existence nor non-existence; there is only clear understanding without attachment and with no dwelling. One who wants to know the no-attachment, no-dwelling mind can find it through meditation, because it is only then that the mind does not think of right and wrong, of good and evil or of self and others. If this seems obscure, then consider the following: The past is already gone; when you do not think of it, the thought of the past is gone, too. Then, there is no past nor any thought of the past. Furthermore, the future has yet not arrived. If you do not wish for nor seek after it, the thought regarding the future vanishes. Then, there is no future nor any thought about the future. Finally, the present is already present. Without grasping at it or dwelling upon it and without there being any thought about it, the thought of the present disappears, and there is no present nor any thought of the present. The mind that does not dwell on anything whatsoever is known as the True Mind or Original Nature" : http://www.purifymind.com/Meditation.htm
Sebuah doktrin pikiran akan ajaran PureLAnd: " ACCORDING to the experienced people “There is no pure land besides chan, and there is no chan besides pure land.” Therefore, the practitioners of chan also will get rebirth in pure land. The doctrines of chan do not mention the West means including ten directions, from this point of view we should understand that the BIRTH of existence will be in the realms where all classes dwell(men, devas, Buddhas, disciples, non-disciples), or the temporary realms, where the occupants have got rid of the evils of unenlightened views and thoughts, or the realms of permanent reward and freedom, the BIRTH of non-existence will be in the realm of eternal rest and light and of eternal spirit, the abode of Buddhas" : http://www.purifymind.com/drfu24.htm
Sebuah penjelasan detik akan jenis jenis praktik PureLand: " There are three angles for understanding the content of thinking of Buddha, the concentration of the mind upon reality(Contemplating the Amitabha Buddha via Reality), the concentration of the mind upon phenomena(Contemplating the Amitabha Buddha via phenomena), and the invocation(Contemplating the Amitabha Buddha via chanting the name of Amitabha Buddha). No matter which contemplation the object is Amitabha Buddha. “The content of contemplating the Amitabha Buddha via Reality” is about the fundamental substance or body of all things, because it is formless therefore very hard to control it. “The content of contemplating the Amitabha Buddha via phenomena” has form but is very complicate to practice. Therefore “Contemplating the Amitabha Buddha via chanting the name of Amitabha Buddha is the easiest way to practice the Pure Land doctrine " : http://www.purifymind.com/drfu23.htm
Sebuah studi komprehensif akan tradisi PureLand: " ACCOMPLISHED practitioners in history admonished us that a practitioner when study the Buddhist doctrines at the same time should match real practice, then we will not go to the wrong way which is to hold the subjective views of ego. This will produce all kinds of differently wrong idea and mislead those who are interested in Buddhist doctrines and practices. THE Buddhist cosmology is the description of truth which is from the experientially entering of limitless practitioners. And most of Mahayana doctrines remind us that If we do not have the real practice, we will not have the mercy and wisdom of Bodhisattva, then we will not understand the width and depth of the Buddhist cosmology. WHEN we study The Canon deeply, we will discover that Pure Land is as a matter of fact the greatest institution of learning cosmic reality. Pure Land is the achievements of entering experientially of all Buddhas. What a word means in its broadest, Pure Land as a matter of fact is the method of becoming Buddha (as a Bodhisattva does on reaching supreme perfect bodhi)" : http://www.purifymind.com/drfu2.htm
Sebuah pedoman ringkas dan komprehensif akan praktik PureLand oleh Ven. Thich Thien Tham. Sebuah teks penting yang harus dibaca praktisi PureLand : " What is Pure Land? In practice, the most common technique of the Pure Land school is the recitation of Amitabha Buddha's name.Along with this popular form of Pure Land, there is also a higher aspect, in which Amitabha, the Buddha of Infinite Light and Life, is equated with our Buddha Nature, infinitely bright and everlasting (Self-Nature Amitabha, Mind-Only Pure Land)" : http://www.ymba.org/BWF/bwf0.htm
Sebuah petunjuk praktis akan praktik PureLand, oleh cendekiawan Budhis Cheng Wei An : "Having made up your mind to engage in Pure Land practice by reciting the Buddha's name, you should not dwell on sundry good or bad actions once they have been performed. In other words, everyday activities should be carried out in a matter-of-fact way, and once finished, be let go.Do not hold on to them - or they will disturb your peace of mind. In fact, the reason you fail to let go of sundry good or bad actions is that your mind has not yet been tamed. If you have recited the Buddha's name to the point where the mind-ground is bright and clear, the mind in samadhi has no room for sundry thoughts.You should realize that Buddha Recitation can turn ordinary persons into sages. It is the most important means of liberation in this world and the worlds beyond " : http://www.ymba.org/monkey/monkyfrm.htm
Sebuah pedoman ritual dari praktik PureLand : "May the merits of the practice be shared by all sentient beings.May the beings of all worlds accept this Pure Land practice.May we accumulate innumerable merit in this very lifetime.May we be welcomed into the Pure Land by Amitabha Buddha when we depart this world.May we be reborn into the Pure Realm of Bliss and realize our own Buddha Nature" : http://www.cloudwater.org/dailypureland.html
Professor Li Ping Nan adalah penerus ajaran dari Patriarch PureLand terakhir Master Yin Guang. Ajaran beliau sederhana dan langsung menuju pada pikiran: "When reciting Buddha's name, you must set everything else aside and concentrate. Recitation of Buddha's name must be initiated by your mind, must be recited by your mouth, must enter your ears, and must register in your mind. You must think clearly, recite clearly, and hear clearly. Only in this way you can get a result" : http://www.amitabha.com/teachers/li_ping_nan/lipingnan.htm
Sebuah petunjuk komprehensif akan praktik mengingat Nama Buddha: "When we have too much thought during chanting the name of Amitabha (we don’t know where they are from and cannot get rid of them), this is the phenomenon we will meet but we have to ignore it (leave all the thoughts alone, no matter they are in or out, and just listen to the words[Namo Amitabha] from your mouth clearly), the point is the words “Namo Amitabha”. The TONE from our mouth is very important point for the Pure Land Doctrine, and the idea is “LISTEN to our own tone”, we are chanting “Namo Amitabha” at the same time we are hearing “Namo Amitabha” : http://www.purifymind.com/drfu24.htm
Berikut ini merupakan summary perbedaan prinsipil antara Ekonomi Buddhist and Ekonomi Kapitalis-disampaikan oleh Ajahn Sulak Sivaraksa, seorang tokoh 'socially enganged Buddhism': http://www.evrel.ewf.uni-erlangen.de/pesc/p7sulak.htm
Artikel dari Ajahn Sulak Sivaraksa yang membahas soal Ekonomi Buddhist: " Alternatives to consumerism- a Buddhist programme (Nuremberg Forum, 28 September 2000)": http://www.evrel.ewf.uni-erlangen.de/pesc/R2000-Sivaraksa.htm
Sebuah anjuran akan praktik
Ekonomi yang benar menurut Buddhist: "Hundred millions are suffering
in the world without food according to the reports of UN development
Programme. But billions of dollars are spent on weapons and nuclear testing
in the countries. Many suffer from malnutrition due to the lack of proper
food while some rich are wasting a lot of food. Why not we help all those
suffering mass with our contributions? The purpose of wealth is to
help others according to Buddha. The wealth we accumulate cannot be
taken to next world. All the properties, all belongings have to be left when
a person leaves this world. The wealth is no use if it is not utilized for
the family, relatives, society, country, religion and nation. Householder
must perform five sacrifices towards others with his wealth in the view of
Buddhism. Giving to relatives, welcoming of guests, offering to ancestors,
offering to monks and giving to government. These are the benefits of
rightly earned wealth" :
http://www.purifymind.com/EconoBudd.htm
Sebuah artikel yang memberikan dasar dari Psikologi Buddhisme: Non Self Psychology : " Buddhist psychology is what we call a non-self psychology. According to Buddhist teachings the self is a delusion which we create as a defensive structure to protect ourselves from knowing the realities of life. This Buddhist analysis rests upon an understanding that, as humans, we are bound to experience afflictions (dukkha) of many kinds throughout our lifetimes. These afflictions may be small or large. Our bodies get sick or don't work properly. We get old and die. Our friends leave us or fall out with us. They may die also. Everything is uncertain because nothing is permanent. We can say that we are surrounded by evidence of existential suffering, and that this evidence is unavoidable. We are frightened by it ": http://www.buddhistpsychology.info/non-self.htm
Sebuah studi literatur akademik
akan hubungan meditasi dengan psikoterapi: "Are meditation and
psychotherapy compatible? While meditation leads to physiological,
behavioral, and cognitive changes that may have potential therapeutic
benefits, psychoanalytic and Jungian critics claim that meditation is
regressive, fosters dissociation, and neglects the unconscious. In contrast,
transpersonal theorists contend that, when used with attention to assessing
the individual's developmental stage and choice of an appropriate method,
meditation may promote inner calm, loving kindness toward oneself and
others, access to previously unconscious material, transformative insight
into emotional conflicts, and changes in the experience of personal
identity.
Introduction ": http://www.purifymind.com/MediPsycho.htm
Sebuah artikel komprehensif yang membahas aspek aspek dasar ekologi yang ada dalam Buddhisme : "The Interconnection of Dharma and Deeds": http://jbe.gold.ac.uk/5/walda981.htm