SESSION 2

2. The World Buddhism

2.1 Brief Timeline
2.2 Buddhayana in the west
2.3 The new wave of buddhism
2.4 Agama Buddha Indonesia
 Theravada timelines
Year Major Events in Theravada Buddhism
• The Second Council convenes in Vesali to discuss controversial points of Vinaya. The first schism of
the Sangha occurs, in which the Mahasanghika school parts ways with the traditionalist
383 B.C.E. Sthaviravadins. At issue is the Mahasanghika's reluctance to accept the Suttas and the Vinaya as
the final authority on the Buddha's teachings. This schism marks the first beginnings of what would
later evolve into Mahayana Buddhism.
• Third Council is convened by King Asoka at Pataliputra (India). Disputes on points of doctrine lead
to further schisms, spawning the Sarvastivadin and Vibhajjavadin sects. The Abhidhamma Pitaka is
250 B.C.E.
recited at the Council, along with additional sections of the Khuddaka Nikaya. • The modern Pali
Tipitaka is now essentially completed.
• King Asoka sends his son, Ven. Mahinda, on a mission to bring Buddhism to Sri Lanka. King
247 B.C.E.
Devanampiya Tissa of Sri Lanka is converted.
• Ven. Mahinda establishes the Mahavihara (Great Monastery) of Anuradhapura, Sri Lanka. The
Vibhajjavadin community living there becomes known as the Theravadins. • Mahinda's sister, Ven.
240 B.C.E.
Sanghamitta, arrives in Sri Lanka with a cutting from the original Bodhi tree, and establishes the
bhikkhuni-sangha (nuns) in Sri Lanka.
• Famine and schisms in Sri Lanka point out the need for a written record of the Tipitaka to preserve
the Buddhist religion. • King Vattagamani convenes a Fourth Council, in which 500 reciters and
100 C.E.
scribes from the Mahavihara write down the Pali Tipitaka for the first time, on palm leaves.
Theravada Buddhism first appears in Burma and Central Thailand.
• Buddhist monastic university at Nalanda, India flourishes; remains a world centre of Buddhist
200 C.E.
study for over 1,000 years.
 • Ven. Buddhaghosa collates the various Sinhalese commentaries on the Canon - drawing primarily
on the Maha Atthakatha (Great Commentary) preserved at the Mahavihara, and translates his work
into Pali. This makes Sinhalese Buddhist scholarship available to the entire Theravadin world. As a
cornerstone to his work, Buddhaghosa composes the Visuddhimagga (The Path of Purity) which
425 C.E.
eventually becomes the classic Sri Lankan textbook on the Buddha's teachings.
• Dhammapala composes commentaries on parts of the Canon missed by Buddhaghosa (such as the
Udana, Itivuttaka, Theragatha, and Therigatha), along with extensive sub-commentaries on
Buddhaghosa's work.
• The bhikkhu and bhikkhuni communities at Anuradhapura die out following invasions from South
1050
India.
• Bhikkhus from Pagan arrive in Polonnaruwa, Sri Lanka to reinstate the Theravada ordination line in
1070
Sri Lanka.
• Polonnaruwa destroyed by foreign invasion. With the guidance of two monks from a forest branch
1164 of the Mahavihara sect - Ven. Mahakassapa and Ven. Sariputta. • King Parakramabahu reunites all
bhikkhus in Sri Lanka into the Mahavihara sect.
1236 • Bhikkhus from Kañcipuram, India, arrive in Sri Lanka to revive the Theravada ordination line.
1279 • Last inscriptional evidence of a Theravada Bhikkhuni nunnery (in Burma).
1287 • Pagan (Burma) looted by Mongol invaders; its decline begins.
• A forest-based Sri Lankan ordination line arrives in Burma and Thailand. • Theravada spreads to
Laos.
13th cen.
• Thai Theravada monasteries first appear in Cambodia shortly before the Thais win their
independence from the Khmers.
• King Kirti Sri Rajasinha obtains bhikkhus from the Thai court to reinstate the bhikkhu ordination
1753
line, which had died out in Sri Lanka. This is the origin of the Siam Nikaya.
• King Rama I, founder of the current dynasty in Thailand, obtains copies of the Tipitaka from Sri
1777 Lanka and sponsors a Council to standardize the Thai version of the Tipitaka, copies of which are
then donated to temples throughout the country.
 • Sri Lankans ordained in the Burmese city of Amarapura found the Amarapura Nikaya in Sri Lanka to
1803 supplement the Siam Nikaya, which admitted only brahmins from the Up Country highlands around
Kandy.
1828 • Thailand's Prince Mongkut (later King Rama IV) founds the Dhammayut Sect.
• Forest monks headed by Ven. Paññananda go to Burma for reordination, returning to Sri Lanka the
1862 following year to found the Ramañña Nikaya. • First translation of the Dhammapada into a Western
language (German).
1868 • Fifth Council is held at Mandalay, Burma; Pali Canon is inscribed on 729 marble slabs.
• Ven. Mohottivatte Gunananda defeats Christian missionaries in a public debate, sparking a
1873
nationwide revival of Sri Lankan pride in its Buddhist traditions.
• Sir Edwin Arnold publishes his epic narrative poem Light of Asia, stimulating popular Western
1879
interest in Buddhism.
• Helena Blavatsky and Henry Steel Olcott, founders of the Theosophical Society, arrive in Sri Lanka
1880 from the USA, embrace Buddhism, and begin a campaign to restore Buddhism on the island by
encouraging the establishment of Buddhist schools.
• Pali Text Society is founded in England by T.W. Rhys Davids; most of the Tipitaka is published in
1881
roman script and, over the next 100 years, in English translation.
• Maha Bodhi Society founded in India by the Sri Lankan lay follower Anagarika Dharmapala, in an
1891
effort to reintroduce Buddhism to India.
1899 • First Western Theravada monk (Gordon Douglas) ordains, in Burma.
1900 • Ven. Ajahn Mun and Ven. Ajahn Sao revive the forest meditation tradition in Thailand.
• King Rama V of Thailand institutes a Sangha Act that formally marks the beginnings of the
1902 Mahanikaya and Dhammayut sects. Sangha government, which up to that time had been in the
hands of a lay official appointed by the king, is handed over to the bhikkhus themselves.
 • Mahasi Sayadaw becomes head teacher at a government sponsored Vipassana meditation centre
1949
in Rangoon, Burma.
1954 • Burmese government sponsors a Sixth Council in Rangoon.
1956 • Buddha Jayanti Year, commemorating 2,500 years of Buddhism.
• Ven. Nyanaponika Thera establishes the Buddhist Publication Society in Sri Lanka to publish
English-language books on Theravada Buddhism. • Sarvodaya Shramadana Movement is founded in
1958 Sri Lanka to bring Buddhist ideals to bear in solving pressing social problems. • Two Germans ordain
at the Royal Thai Embassy in London, becoming the first to take full Theravada ordination in the
West.

• Refugees from war in Vietnam, Cambodia, and Laos settle in North America, Australia and Europe,
establishing many Buddhist communities in the West. • Ven. Taungpulu Sayadaw and Dr. Rina Sircar,
from Burma, establish the Taungpulu Kaba-Aye Monastery in Northern California, USA. • Ven. Ajahn
1970's Chah establishes Wat Pah Nanachat, a forest monastery in Thailand for training Western monks. •
Insight Meditation Society, a lay meditation center, is founded in Massachusetts, USA. • Ven. Ajahn
Chah travels to England to establish a small community of monks at the Hamsptead Vihara, which
later moves to Sussex, England, now known as Chithurst Forest Monastery.

• Lay meditation centers grow in popularity in North America, Australia and Europe. • First
1980's Theravada forest monastery in the USA (Bhavana Society) is established in West Virginia. • Amaravati
Buddhist Monastery established in England by Ven. Ajahn Sumedho.

• Continued western expansion of the Theravada Sangha: monasteries from the Thai forest
traditions established in California, USA (Metta Forest Monastery, founded by Ven. Ajaan Suwat;
1990's Abhayagiri Monastery, founded by Ven. Ajahns Amaro and Pasanno). • Buddhism meets cyberspace:
Buddhist computer networks (BuddhaNet) emerge. • Several editions of the Pali Tipitaka become
available online.
 Tibetan Buddhism
Year Major Events in Tibetan Buddhism
• Buddhism begins to percolate into Tibetan region and teachings affect Bon religion in kingdom of Shang-Shung
c200 C.E.
(South Tibet).

• Buddhist scriptures begin to reach early Tibetan Kingdoms (North Tibet) during reign of King Lhatotori
3rd century
Nyentsen.

• King Songtsen Gampo unifies Tibet and marries Chinese princess Wen Cheng and Nepalese Princess Bhrkuti
641
who bring Buddha images.

641-650 • Construction of Potala Palace, and Jokang and Ramoche temples to house Buddha images.

773?
• King Trisong Detsen (r.755-797) invites Shantarakshita to Tibet.

774 • King Trisong Detsen invites Padmasambhava, yogin of Swat, to Tibet, and construction of Samye begins (775).

• Samye, Tibet's first monastery, built by Trisong Detsen and Padmasambhava. • Great Convocation, 3000
C785
monks ordained. • Translating begins. • Padmasambhava founds Nyingma order.

792 • Exponents of Indian Buddhism prevail in debate with Chinese at Samye.

840 • Persecution of Tibetan Buddhism under King Lang Darma, period of conflict and civil strife begins.
877 • Destruction of Tibetan Dynasties. • Buddhism almost completely wiped out in Tibet.
978 • Commencement of second Buddhist period in Tibet. • Atisha (982-1054).
1038 • Atisha comes to Tibet and founds the Kadampa school (which later becomes the Gelugpa order).

• Marpa the translator (1012-1099) founder of the Kargyu school, travels to India, studies under Naropa.
• Gampopa (1079-1153) is responsible for the actual founding of the Kagyu school on the basis of Kadampa,
C1039
later to be known as Gelugpa. Monastic practice and education system, with the Tantric practices of Naropa,
Marpa and Milarepa.

1040 • Birth of Milarepa, 2nd hierarch of Kagyu order and a renowned poet.
1055 • Birth of Marchik Labdron (1055-1153) founder of the Chod lineage, the main lineage founded by a woman.
• Founding of the Sakya Lineage by Brogmi (992-1072). • Gonchok Guelpo (1034-1102) establishes the first
1060
monastery of the Sakya monastic order.
• Sakya Pandita submits to Godan Khan; beginning of the first priest/patron relationship between a Tibetan
1247
Lama and a Mongol Khan.
1261 • Tibet is reunited with Sakya Pandita, Grand Lama of Sakya, as king.
1350 • King Changchub Gyaltsen defeats Sakya and founds a secular dynasty.
1409 • Ganden, first Gelug monastery, built by monastic reformer Tsongkhapa (1357-1419).
1435-81 • In prolonged warfare, Karmapa supporters gain control of royal court.
1578 • Gelug-pa leader gets the title of Dalai ("Ocean") from Altan Khan.
1642 • Gushri Khan enthrones the 5th Dalai Lama as temporal ruler of Tibet.
1653 • "Great Fifth" Dalai Lama meets Qing Emperor Shunzhi near Beijing.
1682 • Fifth Dalai Lama dies; regent conceals death for the next 14 years.
1716-21 • Italian Jesuit priest, Ippolito Desideri studies and teaches in Lhasa.
1717 • Dzungar Mongols invade Tibet and sack Lhasa. • Fifth DL's tomb looted.
1720 • Dzungars driven out, Qing (Chinese) forces install Kesang Gyatso as the 7th Dalai Lama.
• The position of Amban is created by a 13-point Qing decree on Tibet. 29-point Qing decree prescribes "golden
1721
urn" lottery for picking DL and PL, bans visits by non-Chinese, and increases Amban's powers.
1904 • British troops under Colonel Younghusband enter Tibet and occupy Lhasa.
1910-12 • Chinese troops occupy Tibet, shoot at unarmed crowds on entering Lhasa.
1911 • Bogh Haan, the Urga "Living Buddha," proclaims Mongolia independent.
1913 • 13th Dalai Lama proclaims Tibet a "religious and independent nation".
1924-25 • Pressure from monks causes Dalai Lama to dismiss his British-trained officers.
1933 • Truce ends. China and Tibet fighting; the 13th Dalai Lama dies at age 58.
1934 • Reting Rimpoche named regent. • China permitted to open Lhasa mission.
1940 • The five-year-old Tenzin Gyatso is enthroned as the 14th Dalai Lama.
1941 • Unable to keep celibacy vow, Reting is replaced as regent by Taktra.
1945 • Newly opened English-language school is closed after monks protest.
1950 • Red China invades Tibet; Tibetan army destroyed in battle at Chamdo.
1951 • 17-point agreement between China and Tibet; Chinese occupy Lhasa.
• Tibetans in Kham and Amdo (Qinghai) begin revolt against Chinese ruler.
1956
• Dalai Lama visits India for 2,500th anniversary of the Buddha's birth.
1959 • Dalai Lama flees to India. 87,000 Tibetans die in anti-Chinese revolt.
• International Commission of Jurists: "acts of genocide *have+ been committed... to destroy the Tibetans as a
1960
religious group."
1963 • Dalai Lama approves a democratic constitution for the Tibetan exile community.
1964 • The Panchen Lama is arrested after calling for Tibetan independence.
1978 • Visitors find only 8 temples left in TAR, down from 2,700 in 1959.
1979-80 • China allows a series of three delegations from Dalai Lama to visit Tibet.
1989 • Dalai Lama receives the Nobel Peace Prize.
• Dalai Lama recognizes six-year-old Gedhun Choekyi Nyima as 11th Panchen Lama. China denounces the Dalai
1995
Lama's choice.
1999 • The Karmapa (Urgyen Trinley Dorje) flees Tibet to join the Dalai Lama in exile.
 Chinese buddhism
Year Major Events in Chinese Buddhism

• Historical record has it that two Buddhist monks, Kasyapa and Dharmaraksha,
from India in 68 AD, arrived at the court of Emperor Ming (58-75) of the Han
1st century CE Dynasty (25-220 AD). They enjoyed imperial favour and stayed on to translate
various Buddhist Texts, one of which, The 'Sutra of Forty-two Sections' continues
to be popular even today.

• First translations of Indian Buddhist texts into Chinese by An Shih-Kao in 148.

• A Mahayana monk, Lokaksema translates Small Perfections of Wisdom Sutra
and A Land of Bliss Sutra (168).
• First Buddhist monastery constructed.
2nd century CE
• This early work of translating texts continues into 3rd century.
• Dhamaraksa (born 230) translates a large number of sutras, including the Lotus
Sutra and Large Perfection of Wisdom Sutra, and founded monasteries, ordained
Sangha, and expounded the Dharma

• Fo-T'u-Teng founds Buddhist order of nuns (317).

4th century CE • Translation of Buddhist texts into Chinese by Kumarajiva (344-413) and Hui-
yüan (344-416).
 • Chinese pilgrim scholar Fa-hsien visits India (399-414).
• Amitabha (Amida) the Pure Land School (Ching t'u) emerges in China (402). • First Patriarch
of Pure Land was T'an-Luan (476-542)
5th century CE
• Persecution of Buddhism under Emperor Wu or Shih-tusu (424-451).
• Restoration under the new Emperor, Wen-ch'eng-ti (454).
• T'ien Tai school founded by Hui-Wen (470-?) in South China.

• Bodhidharma, first Patriarch of the Ch'an School arrives in China from India in 520 (variant
526).
6th century CE • The T'ang dynasty (618-907) was the Golden Age of Chinese Buddhism.
• The T'ien-tai School was established by Chih-i (538-597) • Hua-yen School establish by Fa-
shun (557-640) • Dhyana School (Ch'an; Jap.Zen) Schools of Chinese Buddhism.

• The Southern School of Ch'an or new Ch'an begins in earnest with Hui-neng (638-713) the
Sixth Patriarch.
• The Persecution in 845, during the reign of Emperor Wu-tsung (841-7) an order came to the
7th century CE effect that all Buddhist establishments should be destroyed, initiating a decline in Chinese
Buddhism.
• The invention of block printing by Chinese Buddhists. The oldest extant book printed is the
Tun-hung book of 868 it contained excerpts from the Diamond Sutra .
• In 972, the first emperor of the Sung Dynasty ordered the complete printing of the Chinese
Tripitaka. This was achieved in 983, known as the Shu-pen (Szechuan edition). • Two classic
10th century CE collections appeared, the 'Blue Cliff Record', (Pi-yen-lu; Jap. Hekiganroku) compiled by Hsueh
Tou Ch'ung Hsien (980-1152) and the 'Gateless Gate' (Wu-men-kuan; Jap. Mumonkan)
compiled by Wu-men Hui kai (1184-1260).
 • China during the Yuan Dynasty was under Mongolian rule and the influences of Tibetan Lamaism. It was
during the Mogol Dynasty that the Buddhist-Taoist controversy was brought before Mangu Khan in 1255. The
acrimonious debate, which had started over a 1000 years before was finally concluded in the Buddhist's
12th to 15th favour by an edict of Kublai Khan in 1281.
century CE • Movement toward unity among the schools developed under the Ming Dynasty (1368-1643)
• Master Chu-hung, (born 1535) united in his person the two leading trends in Ming Buddhism:
harmonization of the different schools (specifically Cha'n and Pureland) and the inauguration of a lay
Buddhist movement.

• The revolution of 1911 that toppled the Manchu Dynasty and established the Republic of China brought
problems for the Buddhist Sangha. To combat these trends arose a remarkable monk, T'ai-hsu (1898-1947)
who was able to rally his fellow religionists and to initiate a program of reform. On the national scale he
organised a Chinese Buddhist Society in 1929.
• A revival of the Idealistic School was initiated by the publication in 1901of the Ch'eng-wei-shih-lun (Notes
on the Completion of the Idealistic Doctrine) of K'uei-chi, long lost in China but brought back from Japan. The
leader of this revival was the layman Ou-yang Chien, and the Institute of Inner Learning, which he organised
in Naking (Nanjing) in 1922.
• Hsu Yun, Ch'an Master (1840-1959) 'Universally regarded as the most outstanding Buddhist of the Chinese
Sangha in the modern era' (Richard Hunn). Dharma successor of all five Ch'an schools; main reformer in
Chinese Buddhism revival (1900-50).
The Modern Era
• Wong Mou-Lam translated the The Platform Sutra into English and founded the journal Chinese Buddhism
(1930).
• (1898-1978) Upasaka Lu K'uan Yu (Charles Luk) Translator and Writer on Ch'an. Born in Canton. Lived in
exile in Hong Kong.
• The official formation of the Chinese Buddhist Association by the government of the People's Republic of
China on May 30th, 1953.
• The Cultural Revolution (1965-75) Buddhist temples and monasteries were sacked and the already
weakened Sangha was further depleted. The excesses of this time have since been regretted, however, and a
more liberal policy introduced.
• Ven. Cheng Yen founds Tzu Chi Compassion Relief Association (1966) and Tzu Chi Compassion Foundation
(1980)
 JAPANESE BUDDHISM
Year Major Events in Japanese Buddhism
538 or 552 • Buddhism introduced into Japan.
594 C.E. • Imperial Decree Encouraging Buddhism promulgated.
607 • Horyu-ji Temple built, completed in 615 C.E.
621 or 622 • "Commentaries on the Three Scriptures", by Prince Shotoku.
752 • The Huge Statue of the Vairocana Buddha of the Todai-ji Temple of Nara completed.
770 • One Million Miniature Stupas (Pagodas) built in 794 C.E. Capital moved from Nara to Kyoto.
805 • Saicho (767-822) established Tendai Buddhism.
806 • Kukai (774-835) established Shingon Buddhism.
822 • The Establishment of the Mahayana Disiplines.
972 • Kuya (903-972), an advocator of the Pure Land Faith, died.
• Genshin (944-1017) wrote the 0-jo-yo-shu (Collection of Essential Documents to Attain the Birth
985
in the Pure Land)
1124 • Ryonin (1072-1132) founded the Yuzu- gatari) written Nembutsu Sect.
1175 • Honen (1133-1212) founded the Jodo Sect.
1191 • Eisai (1141-1215) founded the Rinzai Sect of Zen Buddhism.
1224 • Shinran (1173-1262) founded the Jodo-Shin Sect.
1227 • Dogen (1200-1253) founded the Soto Zen Sect.
1252 • The Huge Image of Amida Buddha at Kamakura cast.
1253 • Nichiren (1222-1282) founded the Nichiren Sect of Buddhism.
1275 • Ippen (1239-1289) founded the Ji Sect.
1339 • The Moss-garden of the Saiho-ji Temple in Kyoto built.
1397 • The Kinkaku-ji Temple or the Golden Pavilion in Kyoto built.
• The Rock-garden of the Ryoan-ji Temple in Kyoto built. • Rennyo (1415-1499), restorer of the
1499
Jodo-Shin Sect, died.
1602 • The Jodo-Shin Sect Split into the Higashi (East) and the Nishi (West) Hongan-ji Schools.
1613 • The Danka System or the Family-temple system formed.
1654 • Ingen or Yin-yuan (1592-1673) introduced the Obaku Sect of Zen Buddhism.
1681 • Buddhist Scriptures in Chinese Version published by Tetsugen.
1868 • Buddhism suppressed by the Shintoists. • The Meiji Restoration.
•Celibacy and vegetarianism allowed by governmental permission.
1872
•Ban on Christianity cancelled. • Women admitted to Buddhist temple.
1873 •Religions in Japan put under government control.
1934 Taisho Edition of the Buddhist Scriptures in Chinese Version completed in 100 volumes.
1951 • The Religious Juridical Persons Law. • Japan's Peace Treaty enforced signed.
1952 • The Second World Buddhists Conference held in Tokyo.
1959 • Buddha Jayanti, commemorating 2,500 years of Buddhism is held in Japan.
1968 • International Buddhist Exchange Centre incorporated.
 Menurut Edwar Conze,
sejarah agama Buddha dibagi 4 periode:

• Periode I agama Buddha Kuno

• Periode II munculnya Mahayana

• Periode III munculnya Tantra dan Ch’an

• Periode IV bertahan (1000 tahun terakhir)

 Konsili Buddhis Pertama
Diskusi manapun yg berkenaan dgn sejarah dan ajaran
berbagai aliran dlm agama Buddha harus dimulai dgn
Konsili Buddhis Pertama

- 543 SM, Rajagaha, masa Raja Ajatasattu.

- 500 Arahat menyusun kembali doktrin ajaran Buddha.

- Dipimpin oleh YA Mahakassapa.

- YA Ananda menuturkan Dharma.

- YA Upali menuturkan Winaya.

Ada 1 biku yang berbeda pendapat dgn hasil Konsili ini:

Biku Purana
 Konsili Buddhis Kedua

- 443 SM, Vesali, masa Raja Kalasoka.

- Sebagian merasa perlu mengubah

beberapa aturan kecil, sebagian tidak.

- Buddhahood vs Arahantship.

- Timbul tradisi yang berbeda setelah konsili ini.

- Hanya Vinaya yang dibahas.

 Asal Usul Mahayana-1

• Mahayana muncul di India Selatan, abad I Masehi.

• Referensi dlm Sutra Mahayana sendiri
(misalnya: Astasahasrika Prajnaparamita 225)

• Guru terkemuka: Asvaghosa, Nagarjuna, Aryadeva.

• Mahayana tidak berasal dari Therawada.

• Mahayana merupakan kelanjutan dari Mahasangika:
faksi yg memisahkan diri dari tubuh utama agama
Buddha setelah Konsili di Vesali dan yg selanjutnya
terus mengkritik umat Buddha ortodoks atas
kemelekatan mereka pada literatur.
 Asal Usul Mahayana-2
Mengapa sebagian ajaran Mahayana
tidak dikenal dalam tradisi Pali?

1. Mahayana muncul dari Mahasanghika yg

memisahkan diri dari otoritas Konsili Kedua.

2. Mahayana diturunkan oleh para biku independen

(seperti Biku Purana yang menolak otoritas Konsili I).

3. Mahayana mewarisi ajaran-ajaran yg tidak beredar di

dunia manusia di abad-abad itu (dilestarikan di dunia
naga dan non-manusia).

4. Mahayana memasukkan berbagai ajaran tradisional

yg lain seperti Lokottaravada dan Satyasiddhi yg
sejak itu lenyap.
 Asal Usul Mahayana-3

Mahayana berkembang tatkala

agama Buddha tradisional menjadi:
• Konservatif dan berpikiran literal, terpaku pada kata-
kata dan bukannya pada semangat ajaran, dan secara
keseluruhan menolak perubahan.
• Skolastik, terlalu terikat dgn analisis dan klasifikasi
keadaan-keadaan mental.
• Negatif satu sisi dalam konsepsinya mengenai Jalan dan
Nirwana.
• Terlalu melekat pada melulu aspek formal membiara.
• Individualis secara spritual.
 Konsili Buddhis Ketiga

- 308 SM, Pataliputta, masa Raja Asoka.

- Membahas perbedaan pendapat yang dianut oleh Sangha.
- Ketua Konsili, YA Moggaliputta Tissa menyusun buku Kathavatthu
yang menolak pandangan keliru yang dianut sebagian murid.
- Ajaran itu disepakati dan diterima oleh konsili ini dan dikenal
sebagai Therawada atau "Jalan Para Sesepuh".
- Abhidhamma Pitaka dimasukkan dalam konsili ini.
-Misionari diutus ke 9 negeri.

Sedikitnya pada zaman ini ada 3 Kitab Suci: Theravada,

Sarvastivada, dan Mahasanghika.
 Konsili Buddhis Keempat

- 80 SM, Matale Sri Lanka, masa Raja Vattagamani

Abhaya.

- Tipitaka dan Kitab Komentar (Atthakatha)

dituliskan pada daun palem.

 Konsili Buddhis Kelima

- 1871, Mandalay, masa Raja Mindon.

- Diikuti 2.400 biku yang dipimpin oleh
YA Jagarabhivamsa.
- Tipitaka dipahatkan pada 728 potongan batu pualam
di Kuthodaw Pagoda.
- Pahatan Tipitaka yang memakan waktu 7 tahun, 6 bulan
dan 14 hari, ini dicatat dalam Guiness Book of World Record
sebagai ”Buku Terbesar di Dunia”.
 Konsili Buddhis Keenam

- 1956, Yangon.

- Mingun Sayadaw menguncarkan 16.000 halaman

Tipitaka

di luar kepala (gelar: Tipitakadhara).

- Guiness Book of World Record 1985 mencatat

Mingun Sayadaw sebagai:

”Manusia Dengan Ingatan Terdahsyat di Dunia”.

 TIPITAKA

ABHIDHAMMA
VINAYA PITAKA SUTTA PITAKA
PITAKA

KITAB SUCI AGAMA BUDDHA 1.Suttavibhanga

1.Parajika Pali
1.Digha Nikaya
1.Silakkhandha-
1.Dhammasangani
2.Vibhanga
2.Pacittiya Pali vagga 3.Dhatukatha
2.Maha-vagga 4.Puggala Pannatti
3.Patika-vagga 5.Kathavatthu
2.Khandhaka 2.Majjhima Nikaya 6.Yamaka
1.Mahavagga Pali 1.Mulapariyaya- 7.Patthana
2.Cullavagga Pali vagga
2.Sihanada-vagga
3.Tatiya-vagga
3.Parivara Pali 4.Mahayamaka-
vagga

Tipitaka = "tiga (ti) keranjang (pitaka)”: 5.Culayamaka-

vagga
6.Gahapati-vagga
7.Bhikkhu-vagga
8.Paribbajaka-
vagga
1. Disiplin (Vinaya Pitaka) 9.Raja-vagga
10.Brahma-vagga
11.Devadaha-
vagga
12.Anupada-
vagga
2. Ceramah (Sutta Pitaka) 13.Sunnata-
vagga
14.Vibhanga-
vagga
15.Salayatana-
vagga
3. Doktrin Mutlak (Abhidhamma Pitaka). 3.Samyutta Nikaya
1.Sagatha-vagga
2.Nidana-vagga
3.Khandha-vagga
4.Salayatana-
vagga
5.Maha-vagga
4.Anguttara Nikaya
1.Ekaka-nipata
2.Duka-nipata
3.Tika-nipata

Kitab rujukan lain: 4.Catukka-nipata

5.Panncaka-
nipata
6.Chakka-nipata
7.Sattaka-nipata
8.Atthaka-nipata

- Komentar (Atthakatha) 9.Navaka-nipata

10.Dasaka-nipata
11.Ekadasaka-
nipata
5.Khuddaka Nikaya
1.Khuddaka Patha

- Sub-komentar (Tika) 2.Dhammapada

3.Udana
4.Itivuttaka
5.Sutta-nipata
6.Vimanavatthu
7.Petavatthu

- Sub-sub-komentar (Anu-Tika, Madhu-Tika). 8.Theragatha

9.Therigatha
10.Jataka
11.Niddesa
12.Patisambhida
13.Apadana
14.Buddhavamsa
15.Cariyapitaka
 Sebuat riset mendalam
mengungkapkan bahwa baik
Kitab Suci Pali maupun Sanskerta
dapat ditelusuri ke asal yang sama
yang diyakini berasal dari dialek Timur
yang dipakai sebagai idiom
di wilayah kerajaan Buddha.
 18 TRADISI BUDDHIS

A. STHAVIRAVADA B. MAHASANGHIKA

1. Haimavatika 12. Ekavyavaharika

2. Vajjiputtaka 13. Kaukulika
3. Mahisasaka 14. Bahusrutiya
4. Sarvastivadin 15. Prajnaptivada
5. Dharmagupta 16. Purvasaila
6. Kasyapiya 17. Aparasaila
7. Samkantika 18. Caityika
8. Sammitiya
9. Dharmottariya
10. Bhadryayaniya
11. Sannagarika
 RUTE PENYEBARAN AGAMA BUDDHA

Jalur Selatan
- Tradisi Therawada
- Dari India ke Sri Lanka, lalu ke Myanmar, Thailand,
Laos, Kamboja

Jalur Utara
- Tradisi Mahayana (berbagai aliran)
- Dari India ke Asia Tengah, Cina, Korea, Jepang,
Vietnam, Tibet, Mongolia
- Ke Indonesia
RUTE PENYEBARAN AGAMA BUDDHA
 THERAWADA

- “Jalan Sesepuh”

- Sri Lanka, Myanmar, Thailand, Kamboja, Laos

- Memakai bahasa Pali, Kanon Pali

- Lebih tradisional

- Beraspirasi menjadi Araha (Savaka Buddha)

 Sak Yant Thai Temple Tattoos
• Sak Yant Buddhist temple tattoos made by
Buddhist monks, Brahmin Masters and Ruesi
Sages, Kata Khom, Magic Amulets
 MAHAYANA
- “Kendaraan Besar”
- China, Tibet, Jepang, Korea, Taiwan, Vietnam
- Memakai bahasa Sanskerta, Cina, Tibet
- Lebih moderat
- Beraspirasi menjadi Sammasambuddha
melalui jalan Bodhisattwa
- Aliran besar Mahayana:
Paramitayana: jalur Bodhisattwa berdasarkan Sutra:
Madhyamika, Yogacara, Avatamsaka,
T’ien-t’ai, Chan/Zen, Pure Land/Amitabha Buddha
Vajrayana: jalur Bodhisattwa berdasarkan Sutra & Tantra
 VAJRAYANA

- "Kendaraan Intan"

- Bhutan, Mongolia, Tibet, Nepal

- Phadmasambhava & Shantarakshita

menyebarkan Dharma dari India ke Tibet pada abad ke-

8,

atas permintaan Raja Tibet: Songsten Gampo.

- Agama lokal di Tibet: Bon.

 VAJRAYANA
Beberapa aliran Vajrayana:

- Nyingma didirikan Padmasambhava, tertua, Sogyal Rinpoche

- Gelug didirikan Tsongkapa, menekankan ajaran & vinaya,

Dalai Lama, Lama Zopa

- Kagyu didirikan Naropa di India, menekankan meditasi,

Karmapa, Kalu Rinpoche

- Sakya didirikan Biwarpa di India,

menekankan ajaran & meditasi, Sakya Trizin

- Kadam didirikan Atisha,

Gelug+Kagyu+Sakya mewarisi ajarannya

- Ri-me kombinasi berbagai sekte Vajrayana,

Jamyang Khyentze
 Theravada
1. Dhammayutika
2. Maha-Nikaya
3. Dhamma-nikaya
 Dhammayuttika
• The Dhammayuttika Nikaya or Thammayut
Nikaya (Thai: ธรรมยุต (ทามะยุด) นิกาย; Khmer: ធម្មយុត្តិក
និកាយ) is an order of Theravada Buddhist monks
in Thailand and Cambodia. Its name is derived
from the Pali dhamma ("teachings of the
Buddha") + yutti (in accordance with) + ka
(group).
 Dhammayuttika
• The Dhammayuttika Nikaya, or simply Thammayut, began in 1833 as a reform movement
by Prince Mongkut, son of King Rama II. Thammayut remained a reform movement until
passage of the Sangha Act of 1902 formally recognized it as the lesser of Thailand's two
Theravada denominations.[1]
• Prince Mongkut was a bhikkhu (ordination name: Vajirañāṇo) for 27 years (1824-1851)
before becoming the King of Siam (1851-1860); in 1836 he became the first abbot of Wat
Bowonniwet. After the then 20-year-old prince entered monastic life in 1824, he noticed
what he saw as serious discrepancies between the rules given in the Pali Canon and the
actual practices of Thai monks; and aimed to upgrade monastic discipline to make it
more orthodox. Mongkut also made an effort to remove all non-Buddhist, folk religious,
and superstitious elements that had become part of previous practices.[2] Thammayut
monks were expected to eat only one meal a day and the meal was to be gathered
during a traditional alms round.
• The Thammayut Nikaya has produced two particularly highly revered forest monks: Phra
Ajahn Sao Kantasilo Mahathera (1861-1941) and Phra Ajahn Mun Bhuridatta (1870-
1949). Their bone fragments were distributed to various people and Thai provinces after
the cremation and have since, according to their followers, transformed into crystal-like
relics (Pali: śarīra-dhātu) in various hues of translucency and opacity.
• The current Supreme Patriarch of Thailand, Somdet Phra Nyanasamvara Suvaddhana, is a
member of the Thammayut Nikaya.
 Dhammayuttika Nikaya in Cambodia
• In 1855, the Khmer King Norodom invited Preah Saukonn Pan, also referred to as
Maha Pan, a Khmer monk educated in the lineage of Thailand's King Mongkut, to
establish a branch of the Dhammayuttika order in Cambodia.[1][2] Maha Pan
became the first Supreme Patriarch of the Cambodian Dhammayuttika lineage,
residing at Wat Botum Vaddey, a new temple erected by the king specifically for
the purpose of housing Dhammayuttika monks.[1] The Dhammayuttika Nikaya in
Cambodia benefited from royal patronage, but was also sometimes regarded with
suspicion due to its ties to the Thai monarchy.[1]
• The Dhammayuttika order in Cambodia suffered greatly under the Khmer Rouge,
being particularly targeted due to their perceived ties to the monarchy and a
foreign power, in addition to the Khmer Rouge's general repression of the Buddhist
hierarchy in Cambodia.[3] Between 1981 and 1991, the Dhammayuttika Nikaya was
combined with the Cambodian Mohanikay under a unified sangha system
established under Vietnamese auspices.[4] In 1991 King Sihanouk returned from
exile and appointed the first new Dhammayuttika sangharaja in ten years,
effectively ending the policy of official unification.[4] The Dhammayuttika continues
to exist in Cambodia, though its monks constitute a very small minority of the
sangha in Cambodia. On issues such as the role of monks in HIV/AIDS treatment
and education, its current sangharaja Bour Kry has adopted a more liberal position
than that of Mohanikay head Tep Vong, but less radical than that of certain
Engaged Buddhist elements of the Mohanikay order.
 Maha Nikaya
• The Maha Nikaya (literal translation: Great Collection) is the largest order of
Theravada Buddhist monks in Thailand.
• The identification of the Maha Nikaya as a single, discrete, entity may be seen as
questionable: after the founding of the Dhammayuttika Nikaya in 1833, all
recognized monks not ordained in the Dhammayuttika order were considered to
be part of the 'maha nikaya', the 'great collection' of those outside the new
Dhammayuttika fraternity. As such, most monks in Thailand belong to the Maha
Nikaya more or less by default; the order itself did not originally establish any
particular practices or views that characterized those adhering to its lineage.
• In Cambodia, a similar situation exists; the Dhammayuttika Nikaya was imported
from Thailand in 1855, and those monks remaining outside the Dhammayuttika
order were recognized as being members of the 'Maha Nikaya' (Khmer: ម្ហានិកាយ
Mohanikay). A separate supreme patriarch for the Dhammayuttika Nikaya was
appointed by King Norodom; the previous national supreme patriarch then
became the titular head of the Cambodian Maha Nikaya.
• In Thailand, a single supreme patriarch is recognized as having authority over both
the Maha Nikaya and the Dhammayuttika Nikaya. In recent years, some Maha
Nikaya monks have campaigned for the creation of a separate Maha Nikaya
patriarch, as recent Thai supreme patriarchs have invariably been drawn from the
royalty-supported Dhammayuttika Nikaya.
 Mahapanya Vidayalai
• Mahapanya Vidayalai (Thai: มหาปั ญญาวิทยาลัย), translated
roughly as college of wisdom, is an international
Buddhist school located in Hat Yai, Thailand. The
college is affiliated with
Mahachulalongkornrajavidyalaya University.
• Founded by Oou Joo Heng, Supreme Patriarch of
Anamikaya (the Vietnamese Mahayana Buddhist sect
of Thailand) and with supports of the Theravada
Sangha, the school was launched in 2002. Currently, it
is offering high school education as well as an
international bachelor degree program in Buddhist
studies with a concentration in Mahayana Buddhism.
 Mahayana
• The Mahayana is more of an umbrella body for a great variety of schools, from the
Tantra school (the secret teaching of Yoga) well represented in Tibet and Nepal to the
Pure Land sect, whose essential teaching is that salvation can be attained only through
absolute trust in the saving power of Amitabha, longing to be reborn in his paradise
through his grace, which are found in China, Korea and Japan. Ch'an and Zen
Buddhism, of China and Japan, are meditation schools.
• It is generally accepted, that what we know today as the Mahayana arose from the
Mahasanghikas sect who were the earliest seceders, and the forerunners of the
Mahayana. They took up the cause of their new sect with zeal and enthusiasm and in a
few decades grew remarkably in power and popularity. They adapted the existing
monastic rules and thus revolutionised the Buddhist Order of Monks. Moreover, they
made alterations in the arrangements and interpretation of the Sutra (Discourses) and
the Vinaya (Rules) texts. And they rejected certain portions of the canon, which had
been accepted in the First Council.
• According to it, the Buddhas are lokottara (supramundane) and are connected only
externally with the worldly life. This conception of the Buddha contributed much to the
growth of the Mahayana philosophy. The ideal of the Mahayana school is that of the
Bodhisattva, a person who delays his or her own enlightenment in order to
compassionately assist all other beings and ultimately attains to the highest Bodhi.
 Mahayana Lineages Imported from India
Chinese Buddhism
1. Madhyamika (San Lun, Ch.) Based on the Chinese translation of Nagarjuna's (second century) Madhyamika
Karika and two other works of uncertain authorship, this lineage emphasized the notion of shunyata
(emptiness) and wu (nonbeing). So rigorous was the teaching of this lineage, that it declared that the elements
constituting perceived objects, when examined, are really no more than mental phenonena and have no true
existence.
2. Yogacara Founded in the third century by Maitreyanatha and made famous by Asanga and Vasubandhu in the
fourth or fifth century, this school held that the source of all ideas is vijñana ("consciousness"), which is seen as
the fundamental basis of existence. Ultimate Reality is therefore only perceived but has not real existence.
Indigenous Mahayana Lineages
1. T'ien T'ai Named after the mountains on which the founder Zhi Yi (d. 597 C.E.) resided, this lineage is based on a
scheme of classification intended to integrate and harmonize the vast array of Buddhist scriptures and doctrines.
This scheme of classification is based on the Buddhist doctrine of upaya ("skilful means"). The most important
form of Buddhism for this lineage is the Mahayana devotionalism found in the Lotus Sutra.
2. Avatamsaka (Hua Yen, Ch.) This lineage takes its name from the Avatamsaka Sutra, its central sacred text, and
like the T'ien T'ai school is oriented towards a classification of sutras. Basic to this lineage is the assertion that all
particulars are merely manifestations of the absolute mind and are therefore fundamentally the same.
3. Pure Land (Amitabha) Based on the Sukhavati Vyuha ("Pure Land Sutra"), this lineage was founded in 402 C.E.
by Hui Yuan. The Pure Land lineage held that the spiritual quality of the world has been in decline since its
height during the lifetime of the Buddha and taught followers to cultivate through prayer and devotion a sincere
intent to be reborn in the heavenly paradise of the Buddha Amitabha.
4. Ch'an Its name is derived from the Sanskrit term dhyana (meditation), this lineage emphasises meditation as the
only means to a spiritual awakening beyond words or thought, dispensing almost entirely with the teachings
and practices of traditional Buddhism. Ch'an is thought to have been brought to China by the enigmatic South
Indian monk Bodhidharma in about the year 500 C.E.
 Vajrayana Buddhism
This is the kind of Buddhism predominant in the Himalayan nations of Tibet,
Nepal, Bhutan, and also Mongolia. It is known as Vajrayana because of the ritual
use of the vajra, a symbol of imperishable diamond, of thunder and lightning. At
the center of Tibetan Buddhism is the religious figure called the lama, Tibetan for
"guru"," source of another of its names, Lamaism. Several major lineages of lamas
developed, beginning in the ninth century with the Nyingma-pa. Two centuries
later, Sarma-pa divided into the Sakya-pa and the Kagyu-pa. Three hundred years
later, one of Tibet's revered lamas, Tsong-kha-pa, founded the reforming Gelug-
pa.

Tibetan Buddhist Lineages

• Nyingma-pa Tracing its origin to the Indian adept, Guru Padma-sambhava,
who came to Tibet in 817 C.E. at the invitation of King Trisong Detsen (742-
797) in order to subdue the evil forces then impeding the spread of Buddhism.
This lineage of Buddhism is uniquely Tibetan in that many aspects of the
traditional Bon religion are mixed together with more properly Buddhist
beliefs and practices to form a unique expression of Buddhist piety. This
lineage emphasizes the move towards more advance stages of enlightenment
through "preliminary practice" that comprises the beliefs and practices of
Buddhism before the advent of Tantra, and through the "higher practices,"
which involve the attainment of enlightenment through the chanting of
magical spells, special hand gestures and mystical diagrams.
• Sakya-pa The lineage has descended intact up to the present time from Khon Könchok Gyelpo(1034-1102),
founder of the Sakya tradition. From the doctrinal point of view the tradition traces its origins to the Indian
Yogin Virupa through Gayadhara. His disciple Drogmi Shakya Yeshe (992-1074) travelled to India where he
received teachings on the Kalachakra, the Path and its Fruit, and others from many Indian masters and
returned to Tibet. Later, Khon Könchok Gyelpo, one of his main disciples, built a monastery in the Tsang
province of central Tibet and named it Sakya, or Grey Earth monastery. So the school took its name, Sakya,
from the location of the monastery. Succession to the position of head of the Sakya tradition has been
hereditary since the time of Khon Könchok Gyelpo. The present incumbent is the 4lst occupant of the Sakya
Throne. The central teaching and practice of the Sakya-pa, called Lam-dre (Lam-bras), the Path and Its Fruit,
ultimately leads a practitioner to the state of Hevajra. The Path and Its Fruit is a synthesis of the entire paths
and fruits of both the exoteric and esoteric classes of teachings.
• Kagyu-pa The lineages of the Kagyu school of Tibetan Buddhism derive primarily from two sources: Marpa
Chökyi Lodro (1012-1099) and Khyungpo Nyaljor (978-1079). Marpa received the lineage of tantric teachings
called the Four Commissioned Lineages - concerning the Illusory Body and Consciousness Transference,
Dreams, Clear Light, and Inner Heat directly from Naropa (1016-1100), who had been given them by his
teacher Tilopa (988-1069). Mahamudra, the unique feature of Kagyu tradition, can be explained according to
interpretations of sutra and tantra. Both aspects of the teachings are aimed at direct understanding of the real
nature of the mind. The approach to Mahamudra, which differs slightly within each Kagyu school, generally
follows through the stages of foundation, path and fruit. Tantric practices unique to Kagyu tradition are the Six
Yogas of Naropa, Chakrasambhava and Mahakala. In the context of tantric practice, the application of
Mahamudra becomes much more profound and sophisticated.
• Gelug-pa Founded by Tsong-kha-pa (1357-1419) as a reform movement within Tibetan Buddhism, followers
acclaimed the third teacher as an incarnation of the bodhisattva Avalokiteshvara, thus inaugurating the line of
the Dalai Lama, the fourteenth and most recent of whom was born in 1935. Emphasis in this lineage is on a
strict monastic discipline and on the conviction that the bodhisattva, a Buddha who has foregone final nirvana
out of compassion for all sentient beings, is continually present. This tradition remains dynamic even after
coming into exile. The major Gelug monasteries, Sera, Drepung, Ganden, and Tashi Lhunpo monasteries and
Gyumey Tantric College have been re-established in various Tibetan settlements in Karnataka, and Gyutö
Tantric College has been re-established in Bomdila, Arunachal Pradesh, all in India.
 Persamaan semua aliran
1. Sakayamuni Buddha is the original and historical founder
of Buddhism.
2. The Three Universal Seals, Four Noble Truths, Eight Fold
Paths and Twelve Links of Dependent Origination are the
basic foundation to all schools of Buddhism including the
Tibetan schools of Vajrayana.
3. Threefold training of Precepts, Meditation and Wisdom is
universal to all schools.
4. Organization of the Buddhist teachings / Dharma into
three classifications (Sutra, Vinaya and Sastra) is practised
among the Buddhist Canons of various countries.
5. Mind over matter concept. Mind as the principal area of
taming and control is fundamental to all schools.
 Differences between Theravada and Mahayana Buddhism
# TOPIC
1 The Buddha
2 Bodhisattvas
3 Objective of training
Organisation of Buddhist
4 Pitaka of 5 collections (many suttas) and
scriptures
5 Concept of Bodhicitta
6 Trikaya concept
7 Transmission route
Language of Dharma
8 teaching
Nirvana
9 attained by a Buddha and that of an arahat
(Nibbana in Pali)
Sakyamuni Buddha's
10
disciples
11 Rituals and liturgy
Use of Mantras and
12
Mudras
THERAVADA BUDDHISM MAHAYANA BUDDHISM
Only the historical Gautama (Sakyamuni) Besides Sakyamuni Buddha, other contemporary Buddhas like
Buddha and past Buddhas are accepted. Amitabha and Medicine Buddha are also very popular.
Avalokitesvara, Mansjuri, Ksitigarbha and Samanthabadra are four
Only Maitreya Bodhisattva is accepted.
very well known Bodhisattvas besides Maitreya.
Arahant or Pacceka Buddha. Buddhahood (via the Bodhisattva path).
The Pali Canon is divided into three baskets The Mahayana Buddhist Canon also consists of Tripitaka of
(Tipitaka): Vinaya Pitaka of 5 books, Sutta disciplines, discourses (sutras) and Dharma analysis. It is usually
organised in 12 divisions of topics like Cause and Conditions and
Abhidhamma Pitaka of 7 books. Verses. It contains virtually all the Theravada Tipikata and many
sutras that the latter does not have.
Main emphasis is self liberation.
Besides self liberation, it is important for Mahayana followers to
There is total reliance on oneself to eradicate
help other sentient beings.
all defilements.
Very limited emphasis on the 3 bodies of a
Very well mentioned in Mahayana Buddhism. Samboga-kaya or
Buddha. References are mainly on Nirmana-
reward/enjoyment body completes the Trikaya concept.
kaya and Dharma-kaya.
Southern transmission: Sri Lanka, Thailand,
Northern transmission: Tibet, China, Taiwan, Japan, Korea, Mongolia
Burma, Laos, Cambodia and parts of
and parts of Southeast Asia.
Southeast Asia.
Buddhist canon is translated into the local language (except for the 5
Tipitaka is strictly in Pali. Dharma teaching in
untranslatables), e.g. Tibetan, Chinese and Japanese. Original
Pali supplemented by local language.
language of transmission is Sanskrit.
No distinction is made between nirvana
Also known as 'liberation from Samsara,' there are subtle
distinctions in the level of attainment for the three situations.
or Pacceka Buddha.
Basically historical disciples, whether Arahats A lot of Bodhisattvas are introduced by Sakyamuni Buddha. Most of
or commoners. these are not historical figures.
Owing to local cultural influences, there is much more emphasis on
There are some rituals but not heavily
the use of rituals; e.g. Rituals for the deceased, feeding of Petas,
emphasized as in Mahayana schools.
tantric formalities (in Vajrayana).
Heavily practised in the Vajrayana school of Mahayana Buddhism.
Some equivalent in the use of Parittas.
Other schools also have included some mantras in their daily liturgy.
 The Vajrayana school is particularly meticulous in these areas. There
Very little research and knowledge on the
are many inner and external signs manifested by people before they
process of dying and death. Usually, the
13 Dying and death aspects die. There is heavy stress in doing transference of merit practices in
dying persons are advised to meditate on
the immediate few weeks following death to assist in the deceased's
impermanence, suffering and emptiness.
next rebirth.

This in-between stage after death and before

14 All Mahayana schools teach this after death aspect.
Bardo rebirth is ignored in Theravada school.
This is a highly respected practice but it is left to the disposition of
15 One meal a day practice This the norm among the Theravada Sangha.
each individual in the various Sangha.

This aspect is not necessary. In places like

Very well observed in all Mahayana schools (except the Tibetans due
Thailand where daily morning rounds are still
16 Vegetarianism to the geographical circumstances). However, this aspect is not
practised, it is very difficult to insist on the
compulsory.
type of food to be donated

Can be quite elaborate; with a chamber/hall for Sakyamuni Buddha

Focus of worship in the Simple layout with the image of Sakyamuni and two disciples, one hall for the 3 Buddhas (including Amitabha
17
temple Buddha the focus of worship. and Medicine Buddha) and one hall for the 3 key Bodhisattvas;
besides the protectors, etc.

8 major (Chinese) schools based on the partial doctrines (sutras,

One surviving major school following years sastras or vinaya) of the teachings. The four schools inclined towards
Schools/Sects of the
18 of attrition reducing the number from as practices like Pure Land/Amitabha, Ch'an, Vajrayana and Vinaya (not
tradition
high as 18. for lay people) are more popular than the philosophy based schools
like Tien Tai, Avamtasaka, Yogacara and Madhyamika.

Mainly pre-Buddhism Indian/Brahmin
influences. Many terms like Karma, Sangha,
Non Buddhist influences etc were prevailing terms during Sakyamuni
19
Buddha's life time. References were made
from the Vedas and Upanishads.
In the course of integration and adoption by the people in other
civilizations, there were heavy mutual influences. In China, both
Confucianism and Taoism exerted some influence on Buddhism
which in turn had an impact on the indigenous beliefs. This scenario
was repeated in Japan and Tibet.

Absent from the teachings of the Theravada

20 Buddha nature Heavily stressed, particularly by schools inclined practices.
tradition.
From BLOSSOMS OF THE DHARMA: LIVING AS A BUDDHIST NUN,
by Thubten Chodron, Copyright 1999.
Korean Buddhist Nuns
• As a Western Buddhist nun, I feel very fortunate to have lived in Korea and
trained in this tradition for many years. Having hundreds of years' experience,
the Korean Bhikshunis have established a systematic, effective way of training
new nuns. They begin with a novice period, progress to sutra study schools, and
go on to meditation halls or other vocations of their choosing. The monastic life
here is inspiring, although, as in other Asian countries, it is undergoing change
due to the country's modernization and developments in the predominant Jogye
Order.
• To understand Korean Buddhism and monastic life, it is helpful to remember
that many influences, spanning over a thousand years, have brought Buddhism
to where it is today. These include five hundred years of Confucian law, as well
as Taoism, shamanism, and animism, which are still practiced in many temples.
In recent years, Christianity also has influenced some city temples, which now
have choirs, Sunday schools, and Christian-style religious services. Over time,
Religion : Tibetan
Korean Buddhism and Korean nuns have absorbed these influences and
Buddhism
evolved with their own unique flavor.
School : Gelug
• The nuns' communities are independent from the monks', although sometimes Born : 1950
they reside on the same mountain. However, the monks and nuns may attend United States
formal ceremonies, communal events, Dharma talks, ordination ceremonies, and Title : Venerable
funerals together at a large temple. From time to time abbots and abbesses
come together for annual training periods and discussion of the events at their
temples. Apart from these instances of sharing, the nuns live separate, self-
sufficient lives, with their own supporters, training schools and meditation halls,
in thousands of temples varying in size from small hermitages to very large
temples. They even have their own Bhikshuni masters and "family" lineages. In
the latter, disciples of the same master are "sisters," nuns who are colleagues of
their teacher are "aunts," and so on.
 Thubten Chodron
• The monks and nuns have similar life styles, temple organizations, robes, sutra schools, and meditation halls,
although the nuns' four-year sutra schools are more developed than those of the monks. Because of this, the
monks generally show respect for the nuns, especially those who are elder or positions senior to their own. The
nuns also have a very strong meditation order, where in over thirty-five Bhikshuni meditation halls, twelve
hundred or more nuns practice meditation almost continuously throughout the year.
• The lineage of Korean Bhikshunis is not completely clear. Recently while staying in Chon Yong Sa temple in Seoul, I
discovered its old history log listing the unbroken lineage of abbesses. Queen Seondeok founded the temple 1,350
years ago, when she, her family, and servants became Bhikshunis and resided here. Also, in Chong Yarng Sa Temple
in Seoul, an unbroken lineage of Bhikshunis continues to this day. Records in Buddhist libraries reveal descriptions
of early ordinations even prior to this period and tell of the transmission of the Korean Bhikshuni ordination to
Japanese nuns. Many stories, too, have been passed down about various queens, many of whom became
Bhikshunis, and their great works to support the Dharma. It is suspected that although the Bhikshuni order did not
die out during the Confucian rule or the Japanese occupation, the ordination procedures for both monks and nuns
were simplified.
• Older nuns speak of their teachers and their teachers' lineage, and some nuns in the last fifty years have been
considered great masters, although little is written about their teachings or lives. One great Bhikshuni told me, "If
ever you become enlightened, don't let anyone know, because you will have to spend the rest of your life having to
prove it." We are often told not to discuss our practice too much, but to let it blossom in our clear and
compassionate actions. We should confide only in a trustworthy teacher who can guide our practice and actions, so
that we are not caught in thoughts and experiences even of enlightenment. However, this makes me wonder if
nuns throughout history have not been written about due to their silence and humility!
• Nowadays, the most senior Bhikshunis are generally well known. They preside over the main rituals and ordinations
and are the masters of their lineages or heads of major temples, sutra schools, or meditation halls. Sometimes they
are simply known for being a devout, dedicated Bhikshuni and may or may not have exceptional abilities. Not all of
the senior Bhikshunis have many disciples, but they usually are part of a large "family" lineage, with many younger
nuns following in their footsteps. The products of their work are found in the temples, sutra schools, and
meditation halls they have constructed, as well as in their Dharma teaching, translation work, and the role model of
monastic life they set.
 Who is Ven Chodron?
• Ven. Chodron is known for her work in re-establishing the Bhikshuni
lingeage, cultivating interfaith dialogue, creating Dharma outreach
in prisons, and teaching the Dharma worldwide. Her teaching
emphasizes practical application of Buddhist practices in daily life
and she is respected for making them easily understood and
practiced by Westerners. Ven. Chodron is a co-organizer of Life as a
Western Buddhist Nun, an international conference of Western
Buddhist nuns. She was also a crucial participant in the 1993 and
1994 Western Buddhist teachers conferences with H. H. XIVth Dalai
Lama and was instrumental in the creation of the 2007
International Congress on Buddhist Women's Role in the Sangha.
She is a member of the Committee of Western Bhikshunis [1] and
attends the annual gatherings of Western Buddhist Monastics in the
USA.
• She is founder and Abbess of Sravasti Abbey, a Buddhist monastery
near Newport, Washington.
Western Buddhist monks and nuns and
visiting tourists form a large part of His
Holiness the Dalai Lama’s teaching
audience (Dharmsala,Nov, 2007).
 Western Buddhism
• The western counties saw the emergence of Buddhism somewhere around
the 19th and the 20th century. The scholars as well as the colonists of that
time are credited with the origin of Buddhism in the West. One of the major
incidents in the journey of Buddhism in the West was the establishment of
the Pali Text Society. This nineteenth century society was the result of the
efforts of T.W. Rhys Davies. Another name worth mentioning in this context
is that of Edward Arnold.

His poem, The Light of Asia, brought the teachings of the Buddha to a wider
audience. Not to be forgotten is Christmas Humphreys, an English barrister.
He was responsible for the creation of 'Buddhist Lodge' in the year 1924.
After the Second World War came to its conclusion, Alan Watts played a
significant role in the propagation of Zen Buddhist teachings throughout the
western countries. In 1976, a British monk named Sangharakshita (Dennis
Lockwood) established the 'Friends of Western Buddhism Order' (FWBO).

Till the mid of 20th century, Buddhism in America was mainly practiced by
the small Chinese communities, comprising of manual workers. It was only
around 1950's that Buddhism started surfacing in the native population of
America. In the 1960s, cultural changes started taking place in the country.
This served as an excellent help to the spread of Buddhism in America,
especially Zen and Tibetan Buddhism. Presently, Buddhism is one of the
fasted growing religions in America. Buddhism is also becoming more
popular day by day in Australia.
 Western buddhism
• The Buddhist Churches of America was recognized as “an endorsing
agency” to endorse military chaplains American Buddhism is
adapting to its American setting, as is seen in the Buddhist
Churches of America.
• The monastic lifestyle is not a major focus in the U.S. Asian
Buddhism has traditionally discounted the value of women in the
faith, but American Buddhism has shown a willingness to abandon
Asian tradition. For example, a 40-ish Poolesville, Md., housewife,
Catherine Burroughs, has been recognized as a reincarnated lama in
Tibetan Buddhism.in 1987.
• While second-generation Asians often drop their Buddhist faith, a
growing number of Anglo-Americans are adopting Buddhism as
their chosen faith. Buddhism has been widely promoted in recent
Hollywood movies and by public figures such as Richard Gere.
 Branch Percentage Number of Adherents
Mahayana 56% 185,000,000
Theravada 38% 124,000,000
Vajrayana (Tibetan) 6% 20,000,000

(Statistics sourced from www.adherents.com)

Melanggar Winaya?
- 12th Western Buddhist Monastic Conference - April 2007 - City of the Dharma Realm - Sacramento,
California

HARMONI AKTIF, MASA DEPAN BUDDHADHARMA DI BARAT

MONK IN THE WEST. WHAT A BEAUTIFUL ADAPTATIONS
The (2005) 11th Western Buddhist Monastic Conference - gathered at Shasta Abbey in
California - Monastic Practice.
In May of 1977 Heng Sure and Heng Ch'au started their unique journey
from downtown L.A. to the City of Ten Thousand Buddhas in
Talamage, California. A journey of more than 800 miles
that took two years and nine months to complete. They bowed in peace, and for peace.
Touching their foreheads to the ground, opening their hearts with one wish for the world.
Peace. For everyone, everyday, everywhere.
Ven. Sangharakshita Western Buddhist Order growth
www.fwbo-news.org
Kusala Bhikshu Web Master of Urban Dharma with Ven. Pannyavaro
Web Master of BuddhaNet - Photo taken in Los Angeles, California on
3/10/2006
SPREADING BUDDHISM THROUGH WEB
 Albert Einstein
• Buddhism has the characteristics of
what would be expected in a cosmic
religion for the future: It transcends a
personal God, avoids dogmas and
theology; it covers both the natural
and spiritual; and it is based on a
religious sense aspiring from the
experience of all things, natural and
spiritual, as a meaningful unity.
• If there is any religion that would
cope with modern scientific needs it
would be Buddhism.
3. Agama Buddha Indonesia

Budiman
Link ke Perkembangan AGAMA
Buddha di Indonesia
 Athisa the great teacher of Tibetan
Buddhism
All in all, Atisha studied with 157 great teachers, but he had
such exceptional reverence for this magnificent teacher
from the Golden Isle (the most famous master holding the
complete teachings on how to develop bodhichitta was
Dharmamati, the Sublime Teacher from Suvarnadvipa, the
Golden Isle) and the measures he imparted that tears
would well in his eyes whenever he mentioned or heard his
name. When later asked by his Tibetan disciples if this
display of emotion meant that he favored one of his
teachers above all others, Atisha replied, "I make no
distinctions among all my spiritual mentors. But because of
the kindness of my sublime master from the Golden Isle, I
have gained peace of mind and the dedicated heart of a
bodhichitta aim."
THE FOUNDING FATHER
The late Venerable
Ashin Jinarakkhita.

The founder of Indonesian

Buddhism - BUDDHAYANA.
AGAMA BUDDHA DALAM KONTEKS
KEINDONESIAAN
 AGAMA BUDDHA MULTIKULTURAL
• Agama pertama yang keluar dari batas etnisitas tanpa
membuat berbagai ras menjadi India
• Agama Buddha hidup berdampingan secara harmoni,
bahkan beradaptasi, berasimilasi, tidak mengganggu
kesinambungan budaya lokal sebelumnya
• Umat Buddha tidak mengidentifikasikan diri, tidak juga
diakui sebagai bagian dari satu peradaban tunggal
Buddhis
• Pengaruh agama Buddha telah ikut membentuk beberapa
peradaban besar: India, Tionghoa dan Jepang
 VARIASI BUDAYA LOKAL
• Seperti arca Buddha menunjukkan ciri kekhususan
etnis, agama Buddha tidak membuat bangsa lain
menjadi orang India
• Orang Tionghoa membaca Sutra dan Mantra dalam
bahasa sendiri (keng), yang dipandang bahkan lebih
‘ampuh’ dibanding bahasa aslinya; begitu pula orang
Tibet, Jepang, dll
• Tradisi Therawada walau mempertahankan
pemakaian bahasa Pali secara lisan, penulisannya
memakai aksara masing-masing
• Penggunaan bahasa Kawi (Jawa Kuno) pada kitab-
kitab agama di Jawa al: Sanghyang Kamahayanikan,
Sanghyang Kamahayanan Mantrayana, Kunjara
Karnna, Sutasoma
 AMANAT BUDDHA
MENGENAI
PEMAKAIAN BAHASA

• Buddha mengizinkan para siswa-Nya untuk mempelajari

ajaran Buddha sesuai dengan dialek atau bahasa masing-
masing (Vin. II, 139)
• Ia menasihati para biku untuk menyesuaikan diri dengan
bahasa lokal tempat mereka membabarkan ajaran (M. III,
234-235)
• Umat Buddha Indonesia sepantasnya bisa membedakan
agama dari bahasa, dan memakai bahasa Indonesia yg
baik & benar
 KONDISI UMAT BUDDHA DI INDONESIA
DEWASA INI

• Agama Buddha di Indonesia datang dari berbagai

sumber → heterogenitas
• Primordialisme juga keterikatan afinitas pada kultural
asing cenderung menimbulkan konflik
• Benturan nilai bisa mengakibatkan krisis penganutan
agama
• Dibutuhkan penganutan yang toleran, inklusif, non-
sektarian, kontekstual, menghargai pluralisme &
universalisme → harmoni
 AGAMA BUDDHA INDONESIA
• Buddhayana di Indonesia, mencari harmoni &
kerukunan tanpa melenyapkan sekte atau identitas yg
berlainan
• Bukan label yg mengategorikan agama Buddha sebagai
salah satu dari tradisi sekte (seperti agama Buddha
China, Jepang, Tibet, Thai)
• Memelihara benang merah penganutan agama Buddha
dari zaman Sriwijaya, Mataram Kuno, Majapahit, hingga
sekarang, karena agama Buddha bukan agama baru di
Indonesia
• Agama yg universal (pd tingkat tekstual), ketika
dipraktikkan sesuai dg perkembangan zaman, dapat
bercorak lokal sesuai dg budaya setempat
 WAWASAN KEBANGSAAN

• Nilai universal dari agama mengatasi perbedaan bangsa,

tetapi agama Buddha tidak meniadakan kebangsaan
• Buddha menghargai eksistensi suatu negara/ bangsa,
lewat petunjuk mengenai:
7 Syarat Kesejahteraan Negara (D. II, 74-75)
agar dapat mempertahankan kedaulatan & hidup
berdampingan dg negara lain secara damai
• Umat Buddha berkepribadian nasional menunjukkan
watak/sifat/sikap keindonesiaan yg luhur, yg
membedakannya dari bangsa lain
Mangka Jinatwa lawan Siwatatwa tunggal
BHINNEKA TUNGGAL IKA
TANHANA DHARMMA MANGRWA
(Kitab Sutasoma)

Karena hakikat Jina dan Siwa adalah satu

BERBEDA-BEDA NAMUN SATU
TIADA KEBENARAN BERMUKA DUA
 PANCASILA
DASAR NEGARA

• Ketuhanan Yang Maha Esa

• Kemanusiaan yang Adil dan Beradab
• Persatuan Indonesia
• Kerakyatan yang Dipimpin oleh Hikmat
Kebijaksanaan dalam
Permusyawaratan/Perwakilan
• Keadilan Sosial bagi Seluruh Rakyat
Indonesia
• Berdasarkan Pancasila, negara mengakui agama-agama yg
berkeyakinan thd Tuhan Yang Maha Esa dan menolak ateisme
• Sebutan Tuhan dlm agama Buddha dipergunakan oleh UU RI
No 43 Th 1999 (Perubahan atas UU No 8 Th 1974 tt Pokok-
Pokok Kepegawaian), sebagaimana Peraturan Pemerintah RI
No 21 Th 1975 (tt Sumpah/Janji PNS): Demi Allah diganti dg
demi Sang Hyang Adi-Buddha
• Lokakarya Pemantapan Ajaran Agama Buddha dg Kepribadian
Nasional Indonesia 20 Pebr 79, Ketetapan Kongres Umat
Buddha Indonesia 8 Mei 79 mengakui sebutan Tuhan Yang
Maha Esa berbeda-beda, Nabi Buddha Gotama, Kitab Suci
Tipitaka/Tripitaka, semua sekte mempunyai umat yg berbeda-
beda, melaksanakan Pedoman Penghayatan & Pengamalan
Pancasila
 PELESTARIAN WARISAN LELUHUR
• Umat Buddha Indonesia
menerima warisan
Candi sekaligus berikut
semangat & hakikat
spiritualitasnya
• Candi mengingatkan
kita pada kejayaan di
masa silam

Pemusatan perayaan keagamaan secara nasional di Candi

Borobudur (dll) bukan sekadar berkumpul, simbol
persatuan & wawasan nusantara, tetapi menunjukkan
bahwa hanya ada satu agama Buddha, yg memiliki akar
budaya Indonesia
 TOKOH-TOKOH
NILAI BUDDHAYANA

Ashin Jinarakkhita Bhikkhu Buddhadasa

Theravada, Indonesia Theravada, Thailand

B. Thich Nhat Hanh Dalai Lama B. Sri Dhammananda

Mahayana, Vietnam Vajrayana, Tibet Theravada, Sri Lanka

Sammasambuddha Gotama
Buddha-yana, Kapilavatthu Ajahn Sulak Sangharakshita
Theravada, Thailand Mahayana, Inggris
 BUDDHAYANA,
HARUS MULAI DARI MANA?

• Kronologi Hidup Buddha

• Empat Kebenaran Mulia & Jalan Mulia Berfaktor Delapan
• Doktrin Dasar atau Sepuluh Prinsip Universal
• Seandainya karena terpaksa oleh keadaan atau tempat
lahir kita harus berakar pada aliran tertentu, kita juga
semestinya menjaga agar pikiran tetap terbuka
dengan cara studi banding terhadap aliran Buddhis lain
• Jika kita serius terhadap perkembangan spiritual dan
tidak terlalu memperhatikan aspek kultural dan historis,
maka kita tidak perlu berafiliasi pada salah satu
aliran/sekte/tradisi, karena bukankah semua aliran itu
hanyalah suatu ekspresi kultural yg merupakan bentuk
luar belaka?
 10 PRINSIP UNIVERSAL
DALAM AGAMA BUDDHA

1. BUDDHA — Guru historis, prinsip spiritual MiddleWay

Pencerahan, inspirasi, cara, tujuan Hard But Not Too Hard

2. CITA-CITA BODHISATTVA “Starter Kit”

3. HIDUP INI SATU dan TAK BERBAGI
4. KETIDAKKEKALAN atau LINGKARAN KEBERADAAN
5. TANPA INTI atau KESUNYAAN
6. KARMA dan KELAHIRAN BERULANG
7. EMPAT KEBENARAN MULIA
8. JALAN TENGAH — tidak ekstrem
9. PENYELAMATAN DIRI SENDIRI
10. MEDITASI— pengembangan pikiran tertinggi
 BUDDHAYANA DI INDONESIA

Berpedoman pada Kitab Suci Tipitaka/Tripitaka

• Sumber utama semua aliran agama Buddha
adalah kitab suci Tipitaka/Tripitaka

Berkepribadian Nasional
• Untuk dapat mengakar dengan kuat, suatu agama
harus menyesuaikan dengan budaya atau
kepribadian bangsa setempat
• Agama Buddha, ketika masuk ke Tibet
menjadi agama Buddha Tibet, ketika masuk
ke Cina menjadi agama Buddha Cina. Ketika masuk
ke Indonesia seharusnya menjadi
agama Buddha Indonesia.
 BUDDHAYANA DI INDONESIA

• Satu wihara untuk puja bakti semua aliran

(dengan jadwal masing-masing)
• Bacaan paritta/mantra atau sutta/sutra
tidak terbatas untuk penganut satu sekte
• Hari-hari suci dirayakan tanpa membedakan tradisi
• Dharmadesana tidak eksklusif ajaran satu sekte
• Mempelajari ajaran intersekte → pascasekte
• Penggunaan kosakata Buddhis dlm bahasa Indonesia
• Individu dapat memilih tradisi yg paling cocok baginya
 BUDDHA SENDIRI TRADISI APA?

• Tidak pernah terdapat Therawada, Mahayana, atau

Vajrayana semasa Buddha Gotama membabarkan Dharma
• Label-label tersebut baru diperkenalkan di era sesudahnya
oleh umat Buddha sebagai suatu alasan untuk
memudahkan mereka memahami dari mana seseorang
memandang kedalaman dan totalitas Buddha dan Ajaran-
Nya.
• Kita tidak seharusnya bermimpi untuk menyebut Buddha
sebagai seorang Therawada, Mahayana, atau Vajrayana,
bahkan Buddha tidak pernah menyebut diri-Nya sendiri
sebagai seorang 'Buddhis‘!
 ADI BUDDHA from the glossary of
Buddhism
See also: Esoteric School; Vairocana Buddha.

“Term used in Mahayana Buddhism, especially in Nepal and Tibet, for

the ‘primordial Buddha,’ the Buddha without beginning.”

“The primordial Buddha. Although the concept itself can be traced to

early Buddhism, it is widely acknowledged that the notion of the
Adi-Buddha was fully developed in esoteric Buddhism. In early
Tibetan Vajrayana Buddhism, the Adi-Buddha is often associated
with Samantabhadra, who represents the Dharma-kaya. In later
Tibetan Vajrayana, it is Vajradhara who represents the Dharma-
kaya. In [traditional Mahayana] Buddhism, the Adi-Buddha is
represented by Mahavairocana.”
 KASI dan WALUBI!
• Walubi bukanlah walubi
• KASI lahir dari perpecahan di WALUBI
• Perkembangan terkini
 BUDDHAYANA
• Buddhayana yang baru saja
kita sama sama pelajari adalah
Buddhayana secara filosofis.
• Selanjutnya kita akan belajar
Buddhayana secara
Organisatoris