Revival of Buddhist Education in Indonesia
The
new order era schools must provide religious education. Buddhists began
to pay attention to the development of education. Perbudhi and PUUI yan
initially moves in the field of broadcasting and religious services at
the monastery, began organizing a cetiya/courses-reserved Buddhist
teachers and assigning their activist plunge into schools. Understaffed
and Buddhist schools of education are still felt to this day. Many
Buddhists traditionally follow another religious education at school,
then moved the religion. Buddhists are not only founded a monastery, but
also began to develop the school. Like Buddhists Tridharma in Jakarta
set up “Sila Paramita” Buddhist School (1967). Later founded a school in
Jambi is “Sariputra School” and the Tri Ratna School in Sibolga, North
Sumatra, and so on. To print the teacher of Buddhism, Buddhists in
Semarang is a pioneer in the presence of the Buddhist Teachers School
“Smaratungga” in Boyolali[19]. In Banyumas also founded Buddhist Teachers School “Mpu Tantular”[20].
At
Jakarta in 1979 founded the Nalanda Buddhist Academy (now the Nalanda
Buddhist College). Up in 2010 there are 15 Buddhist College are
recorded, among them: Nalanda Buddhist College (Jakarta), Smaratungga
Buddhist College (Boyolali), Mahaprajna Buddhist College
(Cilincing-Jakarta), the Buddhist Srivijaya Empire State College
(Banten), Kertarajasa Buddhist College (Unfortunate), Sailendra dynasty
Buddhist College (Semarang), Bodhi Dharma Buddhist College (Medan),
Ashin Jinarakkhita Buddhist College (Lampung), Raden Wijaya Buddhist
College (Wonogiri), Dutavira Buddhist College (Jakarta), etc. some of
them became the member of International Association of Buddhist
Universities (IABU) and Association of Theravada Buddhist Universities
(ATBU).
Conclusion
Buddhism
is a religion which has since long been embraced by most of society
archipelago. Srivijaya and Majapahit era was the golden era for
Buddhism. The existence of Buddhism in Nusantara (Indonesia) can be
proven by the existence of a legacy-legacy in the form of inscriptions
and buildings of the temple as well as foreign literature, particularly
literature-originating from China. A tradition or school of Buddhism
that held by Nusantara society was non-Mahayana Buddhism, however, for
the development of subsequent Mahayana and the Surmang Foundation became
more popular in the community. This is evidenced by the many historical
relics that have the value of the philosophy of Mahayana and the
Tantrayana. From historical relics can also be seen that there has been a
follow between Hinduism-Shiva with Mahayana Buddhism in Indonesia.
After
experiencing two heyday, i.e. the Srivijaya and Majapahit Empires,
Buddhism in Indonesia finally decline after the fall of Majapahit
Kingdom. But after four days, after 500 years later since the collapse
of the Kingdom of Mahapahit in 1478, Buddhism began to bounce back from
his sleep. Travel the revival and development of Buddhism beginning in
the colonial era to the present through a winding road. Various problems
arise alternately.
At
the time of colonization, the development of Buddhism face constraints
include lack of notable understand Buddha Dharma and confront aggression
missionaries of other religions. During the old order, independence and
development of Buddhism tinged by differences of opinions and views
among Buddhists leaders giving rise to turmoil here and there until the
establishment of various Buddhist organizations. In addition, the
Government has not acknowledged the attitude of Buddhism as the official
religion, has narrowed the motion the development of Buddhism. However
during this time, was born the Sangha Indonesia as Buddhists protector.
Buddhism
became one of the official religion of the development of Buddhism in
coloring the new order era. In addition, the formation of a single
Container and chaos within the Organization WALUBI also occurred during
this period. Instead of unifying the whole Buddhists all over Indonesia,
not so long ago, the presence of the hostile hospital and the split
cause WALUBI amongst Buddhists. caused any prejudice, misconceptions,
and the impositions of a few unscrupulous private interests Trustees
WALUBI.
The
dissolution of the old WALUBI and established New-WALUBI for the
purpose of burying the problem exists, it appears that does not give a
good impact. Even so, there is a bright side of the chaos that ensued.
At least Buddhist Sangha Institution which eventually have to sit
abreast KASI with the institutions of the clergy in other religions.
The new paradigm in buddhism which envolved today is a
single container is no longer a necessity. Each Assembly or religious
organizations have the freedom, and therefore is responsible for
implementing the vision and mission. Each of them. not to intervene in
each other. Diversity is preserved without neglecting the unity,
tolerance, mutual understanding, and brotherhood. Experience teaches
that the hostile hospital organisation and conflicts occur because of
abuse of power/position for personal gain, the use of violence to impose
their will and practices that deviate from the values of religious
(Scriptural). The Buddhist community becomes increasingly idealized
through inter-disciplinary approach to appreciate and understand the
sect with the various schools of Buddhism. Inter-religious dialogue is
increasingly developed, so did the inter-ethnic dialogue sects
(particularly in the mainstream environment or KASI). Globalization and
advances in information technology have presented various influences
from abroad. Monk/biksuni or foreign dharmaduta more and more are
visiting Indonesia. Further efforts to
safely Buddhist teachings through socially engaged Buddhism, Buddhist
social care, has become increasingly evident. That movement does not
just come from the assemblies, but also more recently a prominent
Buddhist Tzu Chi Foundation (based in Taiwan) spreading the love without
discriminating group, nation, and religion.
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Widya, dr. D. K. Sejarah Perkembangan Agama Buddha, Jakarta: Ditjen Bimas Hindu & Buddha Depag RI-UT, 1993
Rusli, HS. Teori dan Praktek Tantra-Vajrayana, Medan: IBC, 1982.
Narada, Sang Buddha & Ajaran-ajarannya, Malang: Yayasan Dhammadipa Arama 1996.
S.Widyadharma, Dhamma Sari. Jakarta: Yayasan Dhammadipa Arama, 1990.
Kiprah Kasogatan Jakarta: 1994
Dharmakusumah, Alam Kematian sementara (Bardo Tholdo), Jakarta: 1992.
Soekmono, R. Pengantar Sejarah kebudayaan Indonesia, Jakarta: Djambatan, 1973.
Tim Penerjemah, Sanghyang Kamahayanikan, Jakarta: Ditjen Bimas Hindu & Buddha Depag RI, 1979.
Tim Penyusun, Perkembangan Agama Buddha di Indonesia, Jakarta: Lembaga Litbang Majelis Buddhayana Indonesia, 2005
Kern, J.H.C and Rassers, W.H, Çiwa and Buddha. Jakarta: Djambatan, 1982
Kandahjaya, Hudaya. The Master Key for Reading Borobudur Symbolism, Jakarta: Penerbit Karaniya, 1995.
_________, Ashin Jinarakkhita and Adi Buddha in Indonesian Buddhism, (paper), presented in the Numata Conference on Buddhism and Islam at McGill University, in 2009 and at the 16th Congress of International Association of Buddhist Studies, Dharma Drum Buddhist College, Taiwan, in 2011.
Electronic Sources
[1] Presented on International Conference “Buddhism and Australia 2012” that be held on February, 2nd - 4th 2012. in Murdoch University, Perth – Australia.
[2]
He is a Buddhist Lecturer and Dean of Dharma Achariya in Smaratungga
Buddhist College, Indonesia. Now he still study in for Graduate School
of Mahachulalongkornrajavidyalaya University, Thailand in Buddhist
Studies Program.
[3] No Name, History of Buddhist Development in Indonesia, published , Monday, July, 16th 2007 http://dharmoghandul.blogspot.com/2007/07/sejarah-perkembangan-agama-buddha-di.html, retrieved at December, 20th 2011.
[7]
He is the founder of the first Buddhist school in Indonesia. The school
is located in Jakarta's original Batavia English School (1931), was
closed at the time of Japan's colonization, then reopened under the name
Sin Hwa English School (1945), and the latter being the chaitya School
in 1955. Prior to becoming biku, Tee Boan's been also taught at the
school. The school has a Buddhist Chaitya, first Buddhist places of
worship in Jakarta that no institution of the said.
[8] Support Perbudhi to the Sangha Indonesia and stated as the refuge of Perbudhi in addition to Maha Sangha Indonesia has caused PUUI, whose name has been changed to The Scholars of Buddhism Indonesia (MUABI) States out of the Perbudhi.
[9]
There are several versions of which is to say that:”... Until the
mid-1970s, Buddhists in Indonesia is composed of many organizations. At
that time there were few organizations of Buddhists who were active in
the field of coaching is not nurtured by religious Sangha (that is the
time). Based on the existence of the situation and condition of
Buddhists in Indonesia like that, then in the afternoon on October 23,
1976, housed in the Maha Vihara Dhammaloka (now Vihara Tanah Putih),
Semarang, some Buddhist monks and devotees namely: Ven. Aggabalo, Ven.
Khemasarano, Ven. Sudhammo, Ven. Khemiyo, and Ven Nanavutto; Mr. Suratin
MS., Mr. Mochtar Rashid, and Mrs. Supangat, to the agreement to form
Sangha Theravada Indonesia. See on 30 tahun Pengabdian Sangha Theravada Indonesia, hal. 98-99, Diambil dari : http://samaggi-phala.or.id/berita/awal_sti.html
[10]
The initiator of Foundation of Sangha Mahayana Indonesia namely Bhiksu
Dharmabatama Mahasthavira (Huat Sien), Bhiksu Heng Sin Sakyaputra
Mahasthavira (Zinc Hiong), Bhiksu Dharmasagaro Sthavira (Ting Hay),
Bhiksu Mioa Kai, Bhiksu Ru Kong, Bhiksu Dharmasetya Sthavira (Xing Xiu),
Bhiksu Cong Miao Huat, Bhiksuni Ti Gie Yao, Bhiksuni Beng Kie, and
Bhiksuni Tuan Sin. Its Administrator consists of the Most Ven.
Dharmasagaro (General Chairpersons), Ven. Dharmabatama (1st Chairperson), Ven. Sakyasakti (2nd Chairman), Ven. Dutavira (General Secretary), Ven. Dhyanavira (1st Secretary) and Ven. Andhanavira (2nd
Secretary). Sangha Mahayana Indonesia, conceived the idea of
construction of Pusdiklat Mahayana Buddhism Indonesia. The ideals of the
Sangha is disseminating the teachings of Mahayana Buddhism in Indonesia
Indonesia language as well as using translating Scriptures of Buddhism
into the language of Indonesia.
[11]
prefixed to the 'twin' AD/ ART and followed with sackings 13 steward
Central Leaders of walubi derived from membership Indonesian Buddhayana
Assembly (MBI) and Sangha Agung Indonesia, the conflict in WALUBI was
continue dismissal of the membership of Indonesian buddhayana assembly
(MBI) with Decree no. 135 /sk/dpp wlb/1.8 /x/94. then walubi issued the
decision no. 141/sk/dpp wlb/1.8/94 about dismissal of the order of
Sangha Agung Indonesia (SAGIN) and Indonesian buddhayana Assembly (MBI)
from walubi on october 15 1994.
[12]
At the time of the new order Government hold a clearance against
Buddhist religious institutions with cleaning it from indigenous Chinese
elements is considered a foreign culture. This provision is based on
the instructions of the Minister of Home Affairs (No. 455.2 -360) 1988
about structuring a temple not justified using the term vihara or
cetiya. In other words the monastery or cetya shouldn't show the symbols
or Chinese culture.
[14]
Although Buddhism has officially become a State religion, but the use
of the term Sanghyang Adi Buddha as a God and its own controversies
being debated among Buddhists Indonesia until now. This is because the
concept of the Adi Buddha just trance dance in the schools of
Vajrayana/Tantrayana Buddhism is not God in the sense of Personality God
like monotheis religion (religion of Abraham). Politicization by using
and menyandingkan term Adi Buddha trance dance as a personal God is
contrary to the teachings of Buddhism that is basically nonteis. With
the existence of this politicization, making Buddhism in Indonesia to be
a little different with Buddhism in the world.
[15] Jan Bakker, Laurence-Khantipalo Mills, and Egaku Mayeda in Kandahjaya, Hudaya. Ashin Jinarakkhita and Adi Buddha in Indonesian Buddhayana (Paper that presented at the Numata Conference on Buddhism and Islam at Macgil University in 2009, and at the 16th Congress of the International Association of Buddhist Studies, Dharma Drum Buddhist College, Taiwan, in 2011.
[16]
Adi Buddha is another name of Dharmakaya which is an embodiment of the
five Dhyani-Buddha-. Adi Buddha is the Primordial Buddha, the one, or is
called also paramadi Buddha (Buddha of the first and unmatched), Anadi
Buddha (the Buddha neither created), Uru-Buddha (Buddha of all Buddhas),
also called adinatha (first patron), swayambhu (that is by itself),
svayambhulokanatha (protector of the world that exists by itself), or
Sanghyang Adwaya (there is no second to none). The term comes from the
tradition of the adi Buddha Aisvarika (Isvara, the Lord, the blessed
Buddha), the nepal Mahayana spread through Bengal, up to known on Java
island.
[17]
Ven. Jinnarakkhita reveals to the TEMPO, ' ... but I did hold to the
principle that the Buddhism in Indonesia is a Buddhist Deity Who is the
one true God. Which in Buddhism is called Sang-Hyang in Buddhism. I took
a stance of Buddhist in Indonesia should be oriented to the Buddhist
Borobudur. Due to the Borobudur--Mahayana Buddhist who knew the Sang
Hyang Adi Buddha. Because it is a religion See on Buddhist '.'Berkiblat ke Borobudur' retrieved on December, 20th 2011. http://majalah.tempointeraktif.com/id/arsip/1973/11/03/AG/mbm.19731103.AG63253.id.html
[18]
The concept of divinity can be found in Sanghyang Kamahayanikan, the
kelurak inscription, the Kunjarakarna Dharmakathana, Gandhavyuha-Sutra,
Namasangiti, karanda-vyuha, svayambhu purana,
mahavairocanabhisambodhi-sutra, guhya-samaya sutra,
Tattvasangraha-sutra, and paramadi Buddhodharta-Sri Kalacakra-Sutra.
http://www.buddhismandaustralia.com/index.php/en/articles/articles-2012/102-buddhism-in-indonesia-past-and-present-ven-d...
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