Post Sectarian Periods
Indonesian Buddhist Trusteeship Council (Perwalian Umat Buddha Indonesia (Walubi))
Minister
of religious affairs Alamsyah Ratu Perwiranegara held a meeting with
the leadership of all assemblies and sangha in Indonesia. In this
meeting all the Tribunal's Sangha stated all sects of Buddhism, based on
the belief That the one true God with different designations. In this
meeting established Perwalian Umat Buddha Indonesia (WALUBI)
representing Buddhists in 1978. This name given by Minister of religious
affairs Alamsyah Ratu Perwiranegara.
Walubi
is federate with members: 1. Sangha Theravada Indonesia, 2. Sangha
Mahayana Indonesia, 3. Sangha Agung Indonesia 4. Assemblies: 1. Assembly
of the Buddhist Nichiren Syosyu Indonesia 2. Assembly of Mahayana
Buddhism Indonesia 3. Assembly Dharmaduta Kasogatan, 4. Assembly of the
Priest of Buddha Dhamma Indonesia (Mapanbudhi) 5. The Buddha Maitreya
Priest Indonesia (Mapanbumi) 6. All Indonesia Assembly Chaplain
Tridharma 7. The Scholars of Buddhism Indonesia (MUABI) after Buddhist
Congress renamed The Indonesian Buddhayana Council (MBI).
Walubi
Chaired by Suparto Hs from Mapanbudhi with Ir. T. Soekarno from NSI and
advisor Board chaired by Soemantri M.S, from MUABI. Walubi have the
Trial Sangha's and placing the three sanghas as an institution fatwa was
with its chairman Ven. Ashin Jinarakkhita. The arrangement of its
administrator is as follows:
Suparto Hs. From Majelis Pandita Buddha Dharma Indonesia as Chairperson (General Sekretary).
- 1.Central Board (DPP) WALUBI, are:
- 1.Suwarto Kolopaking, SH. (MUABI)
- 2.Ir. T. Soekarno (Nichiren Shoshu Indonesia)
- 3.Gunawan Sindhumarto, SH. ( Majelis Agama Buddha Mahayana Indonesia )
- 4.Drs. Oka Diputhera (Majelis Dharmaduta Kasogatan Indonesia)
- 5.Bhaggadewa Siddharta (Majelis Rohaniawan Tridharma Seluruh Indonesia)
- 6.Herman S. Endro, SH. (Majelis Pandita Buddha Dharma Indonesia)
- 7.Ir. Hartanto Kulle (Majelis Pandita Buddha Maitreya Indonesia)
- 2.Honor council, are:
- 1.Soemantri MS. (MUABI-MBI)
- 2.Sumeda Widyadharma ( Majelis Pandita Buddha Dharma Indonesia)
- 3.Giriputra Soemarsono (Majelis Dharmaduta Kasogatan Indonesia)
- 4.IS. Susilo (Majelis Agama Buddha Mahayana Indonesi)
- 5.Zen Dharma (Majelis Pandita Buddha Maitreya Indonesia)
- 6.Sasanaputera ( Majelis Rohaniawan Tridharma Seluruh Indonesia)
- 7.Seno Soenoto (Nichiren Shoshu Indonesia)
The
workshop was held on February 20, 1978 in Jakarta produced the document
“the stabilization of the Buddhist Teaching Workshops in Indonesia
National Personality”. Results of this workshop is the Foundation to
hold a Congress of Buddhists Indonesia.
After
held Pre-Congress, Indonesian Buddhist Congress was held on May 8, 1979
in Yogyakarta. Pledge of Buddhists in which among others will carry out
with a vengeance and it as well-good all statutes and decisions of the
Indonesian Buddhist Congress, stated in an open forum before the
Minister of religious affairs Alamsyah Ratu Perwiranegara in a National
Ceremony on Vesak on May 10, 1979 in Mendut Temple and signed by all
Buddhist Sangha and the Tribunal, including NSI, which at that time
recognized as Buddhism that is similar to other assemblies.
The
Congress confirmed the Decision of Buddhists Indonesia Workshop the
stabilization of the teachings of Buddhism with Indonesia's national
Personalities. Results of the Congress that include
a code of conduct, Criteria of Buddhism, Buddhist Indonesia Pledge and
the inaugural resolutions of Workshops the stabilization of the
teachings of Buddhism With Indonesia's national Personalities. The
decision regarding the admission of all sects of Buddhism in Indonesia
against:
- 1.The belief of God (all sects respect different designations to refer to God, but in fact one and the same)
- 2.Buddha Gotama as Prophet (Great Teacher).
- 3.Holding the Tripitaka Scriptures of the Pali Canon and are committed to carrying out/Guidelines and Implementing Pancasila elegant timepiece.
Criteria
the Buddhist religion in indonesia , i e the presence of : the lord of
almighty god, triratna / tiratana , trilaksana law / tilakkhana , catur
arya satyani / cattari ariya saccani, pratitya samutpada /
paticcasamuppada , karma / kamma , punarbhava / punnabhava , nirvana /
nibbana, and the bodhisattva / bodhisatta .
The code of conduct also decided at the Congress include:
- 1.Buddhists is a large family with the same teachers, though professing different sects.
- 2.In the teachings of the sect preached themselves must pass speech, attitudes, and actions to the detriment of other sects.
- 3.Each coaching people are encouraged to learn also other sects, positively steeped in the teachings of the sect other than its own.
- 4.In any event excluded personal considerations, group, or material advantage. Each Member of the other members help each other walubi in an attempt to hold of Buddhist infrastructure and Buddhism develop.
- 5.Each Member also abstain from actions that could undermine the atmosphere of family unity, and spreading the dharma in accordance with the Scriptures and does not interfere with the Affairs of the household of another members of Walubi.
Results
of the Indonesian Buddhist Congress is the basis and large means to
bring about harmony, unity and unity of Buddhists in Indonesia. With the
results of the Congress which is the basis of harmony, unity and unity
of Buddhists is not the means that will be immediately created harmony.
It is not easy to implement program Walubi in the first years of the
formation.
In
1981, held an extraordinary Congress Walubi. Results of the
extraordinary Congress was the replacement of the DPP Walubi. The new
Chairman is Soemantri M.S from MBI and Secretary General of the Seno
Sunoto of NSI.
In
1980, The Guidance Customs Hindu and Buddhist Societies formed an
institution under the name Combined the monastery, Temple, Gray's House
(Gavikra), but the Agency is not to develop, because the
temple-monasteries and temples as well as the home of deashes already
was under the coaching socio-political service Assembly.
Replacement
of the leadership is not bringing an increase in Walubi Concord intern
Buddhists and terlaksananya Walubi program, but rather Welcome the day
of Vesak as Secretary General of the Seno Sunoto Walubi contained in
newspapers 'Sinar Harapan' in 1983 were contrary to the code of conduct
and results of the workshop on the stabilization of the teachings of
Buddhism. In his speech that Seno Sunoto changed the Feast day of Vesak
as a reply to Bob for Buddhists based on the philosophy and Outlook on
life of Japan. Protests in the newspaper can be stopped so as not to
cause unrest and disrupt unity more amongst the Buddhists. Those
problems would be resolved by DP Walubi Center. However, the issue was
never resolved.
Then
in early 1985 arise again disquiet amongst the Buddhists in Central
Java, especially in Wonogiri about other Buddha at the presence of
addition to Gautama Buddha. In a consultation officials Directorate
General of the Hindu-Buddhist Bimas with Buddhist leaders, Seno admitted
that Niciren Daisyonim is a Buddhist. The problem about the existence
of two Buddhas are contrary to the criteria of the Buddhist code of
ethics and the results of the workshop the stabilization of the
teachings of Buddhism and damage internal unity of Buddhists, are not
resolved by the DPP Walubi came to the 1st Walubi Congress in 1986.
1st Walubi Congress
The 1st
Walubi Congress was held on 8-11 July 1986 confirming the results of
the Congress of the people of Indonesia about the Buddhist code of
ethics, the criteria of Buddhism in Indonesia, Buddhism with a national
personality, Indonesia pledge Buddhists Indonesia. In the Congress was
elected General Chairman was the Most Venerable Girirakkhito and his
Deputy were Drs. Aggi Tjetje.
Based
on the Widyaka Sabha fatwā Walubi and historically, factual and faith,
that NSI has strayed from the criteria of Buddhism in Indonesia, as well
as violating the code of conduct and decision workshops the
stabilization of the teachings of Buddhism with Indonesia which has
National Personality was confirmed by the Congress of the Buddhists and
Congress Walubi. This result does not use Niciren Syosyu Indonesia as
part of the Buddhism, therefore the NSI excluded from Walubi on July 10,
1987.
2nd Walubi Congress
2nd WALUBI Congress was held in Desember, 7th 1992, who
returns choose Ven. Girirakkhito as a chairperson. For General
Secretary was be choose Drs. Budi Setiawan (Director of Buddhist
Society, Department of Religious Affairs). The Congress also chose the
Dra. Siti Hartati Murdaya as Board of trustees. Congress formed The
Framers By law Walubi consists of 30 peoples.
Buddhist
organizations re-occurring conflict after the Congress because of a
difference opinions regarding the work of the Framers Bylaw. This
continued until the occurrence of acts of violence reported to National
Commission for Human Rights. SAGIN and MBI expelled from Walubi[11]
by reason of the discipline of the Organization and teaching. Both were
accused of heresy because syncretism, divisive, as well as animating
chinese custom.[12]
Konferensi Agung Sangha Indonesia (KASI)
Konferensi
Agung Sangha Indonesia was formed on 14 November 1998 as a means to
streamline and returns the position of the Sangha who suffered riot as a
result of internal conflicts and the existence of Walubi and
misrelationships among members of Walubi. KASI was founded by the monks
of the three Sangha in Indonesia: Sangha Theravada Indonesia, Sangha
Mahayana Indonesia, dan Sangha Agung Indonesia, supported by assemblies
of autonomous under the auspices of these sanghas, as the Indonesian
Buddhayana Council (MBI), Assembly of Buddhism Theravada Indonesia
(Magabudhi), and The Mahayana Buddhism Indonesia (Magabhumi).
A manuscript of establishment of Indonesian Sangha Great Conference (KASI) was signed together by :
ñ Most Ven.Dharmasagaro Mahasthavira : Ketua Sangha Mahayana Indonesia
ñ Most Ven. Sri Pannavaro Mahathera : Ketua Sangha Theravadha Indonesia
ñ Most Ven. Arya Maitri Mahasthavira : Wakil Ketua Sangha Agung Indonesia
ñ Most Ven. Prajnavira Mahasthavira who choosed as General Secretary
KASI
is the association of sangha sangha ( of a fraternity the monk . bhiksu
) from a meeting ( conference ) supreme. with a holding in the
Scriptures of Buddhism (Pali Tripitaka, Mahayanis, Tibetan/kanjur), this
agency as decision considering the Dhamma (Dhammaniyoga). Although KASI
is The Sangha-are members of the Sangha is its administrator/monks, but
the monk of KASI also remained involved laity as helmate of the sangha.
According
to The Tripitaka, the Sangha and the Laity is a group standing
respectively. The presence of the Sangha is a mandatory law, whereas the
presence of lay organizations (the Layperson) is indeed laudable, but
not a must. A lay organization be changed or may be disbanded and
renamed, but the Sangha to be preserved its existence with all its
provisions as mentioned in the Vinaya Scriptures of the Pali
Canon/Tripitaka. In a meeting with the Minister of religious affairs,
also reported some activity KASI, among others: following the Work of
the Executive Committee Meeting II VI World Buddhist Sangha Council
(WBSC) in Sri Lanka on February 17-22 April 1999 and holding a Vesak
With se-North Sumatra in Medan. Leadership of the World Buddhist Sangha
Council (WBSC) is pleased to welcome the formation of KASI, and also
raised the Most Venereble Ashin Jinarakkhita Maha Nayaka Sthavira
(76-year-old monk pioneer of Buddhism in Indonesia) as Vice President of
WBSC.
KASI
as organization official buddhists it said in a letter numbered 455. 5 /
1204 that was signed plh director general social and political the
department of the interior of the Republic of Indonesia, Drs H Ragam. The
establishment of KASI hence now buddhists indonesia having an
institution cleric who parallel to the institutions of the clergy in
other religions where kepengurusannya up in the hands of the clergy as
an assembly of
the indonesian (MUI) of mohammedanism, a conference prelates indonesia
(KWI) of catholics , fellowship of the churches of indonesia (PGI) of
christianity.
Representative of Buddhist Indonesia (Perwakilan Umat Buddha Indonesia (new-Walubi)
Representative
of Buddhists Indonesia formed on the basis of National Consensus
Buddhists Indonesia on 20 August 1998, consists of the Confederation
some Buddhist organizations fractions a few Buddhist organizations, as
well as some Buddhist organizations that don't fit in KASI. It's
organization was lead by Dra. Hartati Murdaya.
This is a container of community organizations of Buddhists Indonesia
which consists of assemblies of Buddhism, Buddhist, religious
institutions, The Honor Council the Sangha and viable Container was
breathing on Buddhism.
Buddhist Youth Organization
Encouragement
to develop organization also found in groups of young people and women.
The Buddhist Youth Indonesia (Pembudhi) who was born in the
neighborhood MUABI (1973) and was active in the KNPI and Golkar after
signing the Declaration of Indonesian Youth (1986) and prepare Youth
Buddhist Congress. The Government ordered him to come with an intended
element of youth assemblies, so that it gets done deliberation Walubi
together in 1986 which gave birth to a younger generation of Buddhist
Indonesia (Gemabudhi) with Chairman Lieus Sungkharisma.
Youth
Organization growing among the assembly between others : Tridharma
Youth (1954), The Joint Secretariat of the Indonesian Buddhayana
Monasteries Youth (sekber Pmvbi - Buddhayana Youth) 1973 , Then The
Young Generation Mahayana Buddhism Indonesia (1986), Theravada Indonesia
Youth (patria ) 1995 , etc.
Buddhis Women Organization
Buddhist
women Indonesia originally was a local Buddhist women's organizations
in Bandung (1973), then along with women's groups from assemblies, held a
Congress Woman Walubi Buddhist Indonesia in 1987 and gave birth to a
large family of Buddhist Women Indonesia (KBWBI). Subsequent
developments gave rise to various women's organizations based on
Buddhist assemblies that exist in Indonesia as Women Theravada Indonesia
(Wandani), Indonesia, and the Mahayana Women etc.
Buddhist Become Official State Religion
An
ancient literature said that the buddhist religion in indonesia will
asleep in four times and shall stand again after 500 years later since
the collapse of the royal mahapahit on in 1478. it appear to be a
reality. After passing the 4 (four) era, i e , the Kingdom of Islam ,
era of Colonization , the Independence, and the Old Order; and also
after about 500 years since the collapse of the Royal Mahapahit in 1478,
Buddhism started to rise again in the archipelago (indonesia). It is
characterized by the presence of a presidential decree republic of
Indonesia number 45, 1974 and decision president of the republic of
indonesia Number. 30, 1978 who sets the establishment of the directorate
general for guidance society Hinduism and Buddhism.
If
counted, since since the collapse of the royal majapahit on in 1478 and
the rising of Presidential Degree of Republic Indonesia Number 30 in
1978 , there is a time lapse more or less 500 years. And by the
presidential decree, Buddhism became one of the official religions
recognized by the State and is aligned with other religions. In 1983,
the day of Vesak (Vesak) designated by the Government as a holiday of
Justice (Buddhist Year 2499 BE) with the Decree the President of the
REPUBLIC of INDONESIA No. 3/1983.
Buddhism in Indonesian National Identity
Indonesian
state philosophy is Pancasila. The pancasila was formulated by Soekarno
and deliverd as a speech without text before the committee to
Investigate Preparatory Efforts for Independence on the June 1st,1945. The principle of Divinity, which is the most relevant to this study, was at that time described as follows.
“I
have described four principles: (1) Indonesian Nationalism, (2)
Internationalism and Humanity, (3) Consensus or Democracy, (4) Social
Security. The fifth Principle should be: to build independent Indonesia
which is devoted to the God who is one. The every Indonesian Should
believe in his or her own god. A christian worships the god according to
instructions of Jesus Christ, a moslem believes in God according to the
instrucion of the prophet Muhammad s.a.w., a Buddhist performs
religious to his scriptures”[13].
Still
a question whether the existence of the circle of Buddhist teachings
acknowledged the existence of the Godhead That the one true God, make
the Government at that time feel free to make Buddhism as the official
religion. Then, the most Venerable Ashin Jinarakkhita proposed the name
Sanghyang Adi Buddha, Buddha trance dance as the name of God in the
teachings of Buddhism. It is then submitted to the Minister of religious
affairs and the Government finally accepted Buddhism as the official
religion of the country in 1978. It is listed in the GBHN 1978,
Presidential Decree Number 30, 1978, as well as Circulars Minister of
Home Affairs No. 477/74054/1978 (18 November 1978)[14].
The
workshop was held on February 20, 1978 in Jakarta produced documents of
'Workshop the stabilization of the teachings of Buddhism in Indonesian
National Identity”. Workshop document contains the code of conduct,
criteria of Buddhism in indonesia later confirmed as well as on the
pledge along the Buddhist Congress in 1979. The decision regarding the
admission of all sects of Buddhism in Indonesia against:
- 1.The belief of God (all sects respect different designations to refer to God, but in fact one and the same) – Monotheis.
- 2.Buddha Gotama as Prophet (Great Teacher).
- 3.Holding the Tripitaka Scriptures of the Pali Canon and are committed to carrying out/Guidelines and Implementing Pancasila elegant timepiece.
It
also set out any criteria of Buddhism in Indonesia, namely the
existence of: Almighty God, Triratna/Tiratana, Law
Trilaksana/Tilakkhana, Satyani/Aryan Chess Cattari Ariya Saccani,
Pratitya Samutpada/Karma/Paticcasamuppada, Kamma, Punnabhava,
Punarbhava/Nirvana/Nibbana, and Bodhisattva/Bodhisatta.
Therefore,
Buddhists at the time viewed the need to adjust to the new order
Government which sets out the terms of the religion is to believe in God
(theistik), the political conditions in the past very difficult for
Buddhism to thrive if it does not apply to categories of the Godhead
that the one true God and would be considered Atheists and will not be
allowed to develop.
Peculiar
characteristic of Indonesian Buddhism appearing in a couple of decades
after the failed communist coup in 1965, Indonesian Buddhism has
accepted Adi Buddha in order to comply with the Indonesian State
principle of Dicinity which has been strongly enforced since 1965. the
indonesian Buddhism called Buddhayana appears syncretistic as one can
see it from its liturgical publication[15].
In this transformation, the first indigenous monk Ashin Jinarakkhita
has played a significant role throughout. In the words of scholars who
have since investigated further, the situation can be generally
summarized in three suggestions.
One, the adoption of Adi Buddha[16]
was due to Indonesian government framing of buddhism into monotheistic
religions, especially Islam, exerted major influence. Two, the adoption
was also perceived as forming theistic Buddhism and therefore causing
conflicts among Indonesian Budddhist organizations to arise. Three, in
the middle of all these, Ashin Jinarakkhita, The Buddhist Leader of the
time was allegedly the one who created Adi Buddha[17]
and Buddhayana. It is said that he had a particularly strong
personality, was a great pragmatist and a shrewd judge of political
developments, wore a theravada robe yet wore a beard in the Mahayana
style. The latter eans the issue on hand cannot be examined just from
the view or the action of the religious leader alone, but must also
consider the state's view and governing acts as well as the history
behind it.
In
the archipelago, the discourse on divinity was neither totally new even
for the fourtheenth century Java nor the end of it. The concept of
divinity has been known to Indonesia for long time[18].
The one term of divinity Buddhism was called Sanghyang Adi Buddha is
from the word “adi buddha”. The term Adi Buddha reffereing to the
concept of absolute and abstract divinity was employed for the forst
time in Sanghyang Kamahayanikan. This term also found in scribed in the
Pagarruyung I (Bukit Gombak I) inscription dated to 13 April 1356. The
inscription claims that a descendant of Amararyya dynasty, the
Illustrious King Adityawarman, who has the banner of non-duality, who
was exceedingly like Adi Buddha – embedded with virtues of loving
kindness, compassion, joy, and tranquility- was a king beneficial to
misfortunate living beings.
This
concept refers to the similarity of the concept of God in other
religions (Islam, Christianity, Hinduism) which is the majority religion
in Indonesia and a prerequisite for any mention of Theistik Religion in
Indonesia. Government recognition of the appellation of God in Buddhism
appeared in Government Regulation No. 21 RI in 1975 about oath/promise
of a civil servant who claimed “Demi Allah” for those who are Buddhists
replaced “Demi Sanghyang Adi Buddha” (later confirmed by Indonesian Law
No. 43, 1999). The God term by 'Sanghyang Adi Buddha' is a trance dance
of Buddhists under the Guidance of MUABI (now MBI – Indonesian
Buddhayana Council).
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