Sekuntum teratai untuk Anda semua, para calon Buddha.
Sebagai orang yang mendapatkan manfaat langsung dari silsilah yang diturunkan oleh Y.A. Marpa, saya merasa berkewajiban untuk melengkapi apa yang telah disampaikan Bro Juned, untuk itu, saya tuliskan imel ini dan menyertakan tiga posting lainnya yaitu:
1. Marpa Lotsawa
2. The Lineage of the Kagyu
3. Silsilah Kagyupa: The Golden Rosary
Pada tgl 05 Sep lalu, saya menemui Y.M. D.N. Tsatrul Rinpoche di rumah Om Bunyamin untuk keperluan membicarakan acara Maha Puja Buddha Amitabha yg dilaksanakan pada tgl 07 Sep lalu di mana saya menjadi penerjemahnya.
Saya sampaikan pertanyaan Bro Hadi kepada Tsatrul Rinpoche dan beliau jawab, "Sederhana saja." Sederhana bagi beliau, tidak bagi saya...hehehe. Kurang lebih intinya sebagai berikut:
Bagi beliau-beliau yang telah merealisasi sunyata (kekosongan), tidak lagi dicengkram oleh dualisme, antara yang baik dan tidak. Mereka telah melampaui dualisme itu. Mereka bukan lagi manusia biasa seperti saya dan kebanyakan dari kita yang masih belum mencapai tataran itu. Jadi, aktivitas yang di luar terlihat oleh kita, manusia biasa, sebagai meminum anggur, makan daging, dan berhubungan seks seperti orang kebanyakan, sesungguhnya kondisi batin mereka tidaklah seperti kondisi batin orang kebanyakan saat melakukan aktivitas2 tersebut dan tentu saja, tujuan mereka melakukan hal-hal tersebut juga berbeda dengan kita, manusia biasa.
Tsatrul Rinpoche mengatakan bahwa ada Lama2/Rinpoche2/Yogi2 yg sudah tinggi pencapaian spiritualnya yang mampu minum anggur dan kencing anggur atau mengeluarkan anggur tersebut melalui jarinya seperti yang kita lihat di film2 silat HK. Salah satunya adalah Y.A. Mindrolling Trichen Rinpoche, pemegang silsilah Nyingma. Tsatrul Rinpoche yg lahir di Clement Town, Dehradun, tempat wiharanya Mindrolling Trichen Rinpoche memang dekat dengan beliau. Okt tahun 2005 lalu, saya pas ada karma baik mengunjungi Mindrolling Trichen Rinpoche yang juga dikenal sebagai Sleeping Lama ini dan mendapatkan blessing dari beliau, hanya saja, waktu itu saya belum menyadari betapa beruntungnya saya.
Kata Tsatrul Rinpoche, "kalau Milarepa saja bisa memindahkan racun ke pintu dan ke tubuh Geshe Tsaphuwa, apalagi Marpa yang merupakan gurunya Milarepa."
Bagi Bro en Sis yang belum bersentuhan dengan atau belum familiar dengan Vajrayana, Anda tidak harus mempercayai hal ini. Tapi cobalah untuk berpikiran terbuka. Silakan simak 3 posting lain yang saya sertakan.
Tapi hal ini juga bukan ditemui di tradisi Tibetan saja, ingat Biksu Chikung dari Tiongkok? Yang makan daging, minum arak, dan berperilaku urakan, tapi jauh lebih sadar, eling, dan membantu banyak orang ketimbang para biksu lain yang terlihat tidak minum arak, makan daging, dan berperilaku "seperti" waras?
Hanya saja, celakanya, perilaku2 beliau-beliau yg sudah punya pencapaian spiritual tertentu ini yg seharusnya dilihat secara kontekstual, yg hanya berlaku untuk konteks tertentu kemudian dijadikan justifikasi oleh banyak orang-orang biasa yg belum cerah untuk melakukan hal2 tersebut.
Sebagai penutup, just for food of thought, sebagai bahan renungan, saya akan ketikan dan kutipkan dari buku Path to Buddhahood: Teachings on Gampopa's Jewel Ornament of Liberation oleh Ringu Tulku Rinpoche, guru pertama saya di Vajrayana. But, please don't take it out of context.
"Gampopa was born in 1079 and died in 1153. Despite his renown as a physician, he was unable to save his wife and two children, who died in epidemic that ravaged the region where they lived. Full of grief, he came to a deep understanding of the transitory nature of all things and the inherent suffering that this implied. He renounced the world and devoted himself totally to spiritual practice, seeking a way out of samsara. Gampopa became a monk and for many years followed the teachings of the Kadampa geshes of the time. One day he happened to hear the name of Milarepa, the famous Tibetan yogic poet, and intense devotion immediately arose in him. Deeply inspired, he began to cry and left at once to seek out Milarepa.
After many hardships Gampopa arrived near the place where the yogi was staying. Having traveled without any rest, Gampopa was by now ill and exhausted. The people in the local village took him in and treated him with great respect and hospitality. "You must be the one whom Milarepa spoke of," they said. "What did he say about m?" asked Gampopa. The villagers replied that Milarepa had predicted his arrival, telling them, "A monk from U is coming. He is a very great bodhisattva and will be the holder of my lineage. Whoever shows him hospitality when he first arrives will be liberated from samsara and will enjoy the best of good fortune."
When Gampopa heard this, he said to himself, "I must be a very special person." Feelings of pride and conceit arose in his mind, and, consequently, when he went to meet Milarepa in his cave, the latter refused to see him. He had Gampopa wait in a nearby cave for fifteen days. When he was finally allowed to see Milarepa, Gampopa found the yogi sititng there with a skull cup full of wine. He handed the skull to Gampopa and invited him to drink. Gampopa was perplexed. He was a fully ordained monk and as such had vowed to abstain from alcohol. Yet here was Milarepa commanding him to drink. It was unthinkable! So great, however, was Gampopa's trust and devotion to his guru that he took the skull cup and drained it of every drop.
This act had a very nice and auspicious significance, as it showed that Gampopa was completely open and ready to receive the entirety of Milarepa's teachings and full realization. It is said that how much a student can benefit from a teacher depends upon how open he or she is. Although Gampopa was a very good monk, he drank the skull cup of wine without hesitation or reservation, which signified that he was completely open and without the slightest doubt.
Milarepa subsequenty gave Gampopa his complete teachings, and within a very short time Gampopa became his best and most realized student. In Gampopa's teachings we therefore find the scholarly erudition adn discipline of his monastic tradition combined with the total realization of a fully accomplished yogi, which he received through Milarepa."
Catatan:
The Kadampa tradition traces its origin to the Mahayana teachings of Atisha from the lineage of Nagarjuna and Asanga. It no longer exists as a separate tradition but has been incorporated into the four major contemporary schools of Tibetan Buddhism.
Geshe
From Wikipedia, the free encyclopedia
[edit]
Introduction
Geshe is a Buddhist academic degree for scholars. The
Geshe degree is awarded in the Sakya and Geluk (tib. <dge lugs>) schools of Tibetan Buddhism. However, disciples from all schools attend the huge monastic universities usually belonging to the Gelug tradition. The scholarly tradition of the Kagyü (tib <bkah brgyud>) school grants the title 'khempo' (tib. <mkhan po>).
The geshe title could be seen as an academic degree in Buddhist philosophy. There are four such degrees, the highest being 'lharampa geshe'. In order to allow all disciples to finish their studies, monks can apply also for the lesser degrees. The tantric colleges also grant a 'geshe' title for scholarship in the tantras.
[edit]
Lharampa Geshe education
It usually takes more than twenty years to complete the highest geshe degree, and covers five distinct subject areas, and the examination is based upon one's proficiency in dialectical debate on these areas - the core texts and commentaries are memorised by the applicant, in order to be able to refer to them as necessary.
The first Tibetan tradition to award a degree at the conclusion of the course of studies were the Sakyas which was also granted on the basis of proficiency in dialectical debate. The Sakya degree was called the Ka-shi - four subjects, or Ka-chu - ten subjects. In Tsongkhapa's time the Sakya
degree was awarded at Samphu, Kyormolung and Dewachen (later Ratö) monasteries.
Each year the there is an annual examination held for those who have completed their studies, in which their performance is evaluated by the abbot of the particular college. The topics for their dialectical examination are drawn from the whole course of study, so students are unable to do any specific preparation because the topic to be debated is selected by the abbot on the spot. Thus, it is a real test of a student's abilities and the depth of his study. At the conclusion the abbot assigns each candidate to a category of geshe according to his ability. There are four such categories, Dorampa, Lingtse, Tsorampa and Lharampa, Lharampa being the highest.
After this, in order to qualify, the geshe candidates are not allowed to miss even one of the three daily debate sessions during the subsequent eight months.
The Geshe curriculum of the Collected Topics
(bsdus-gra) which were preliminary to the syllabus proper, as well as the five major topics, which form the syllabus proper.
[edit]
Lama and Geshe
The geshe degree is a scholarly degree and should not be confused with the spiritual function of a 'lama'; a lama is a person with spiritual insights which allow him or her to spiritually guide disciples. A geshe, on the other hand, is a keeper of the Buddhist knowledge.
Semoga bermanfaat
Salam Perjuangan
JL
(Sugatadasa)
TheHiddenDragon <[EMAIL PROTECTED] com> wrote: Date: Mon, 4 Sep 2006 05:26:35 -0700 (PDT)
From: TheHiddenDragon <[EMAIL PROTECTED] com>
Subject: Re: MARPA
To: dharma jala <[EMAIL PROTECTED] com>
--- In [EMAIL PROTECTED] ups.com, "hwh" <[EMAIL PROTECTED]> wrote:
>
> Dear rekan2,
>
> Saya sudah membaca buku tentang Milarepa. Ada yang menjadi ganjalan dan pertanyaan bagi saya yaitu saat Gurunya, Marpa diberi bir/ anggur oleh istriya sendiri, Dakmema sampai akhirnya mabuk dan tidak sadar. Begitu pula dengan bhikku2 lainnya.
>
> Apakah meminum bir/ anggur merupakan tradisi Tibet? Apakah boleh sampai menjadi mabuk dan tidak sadar? Apakah hal tersebut tidak melanggar sila atau vinayanya?
minum bir tentu saja melanggar sila, kalau minum dikit n tidak mabuk yah tdk melanggar, lagipula hadi hrs ingat bbrapa faktor ttg pelanggaran sila, wlau minum dikit terus mabuk..ya itu juga melanggar, persisinya sih diri sendiri yg lebih tau.
kalau marpa yg minum yah tidak melanggar vinaya, karena Marpa bukan biksu.
>
> Mohon penjelasannya
>
> Thanks
> Hadi
>
sekalian yah 2 email....... ...
--- In [EMAIL PROTECTED] ups.com, Ika Polim <[EMAIL PROTECTED] .> wrote:
>
> Dear Hwh,
>
> Saya Juga Begitu. Waktu Pertama Saya Baca Bahwa Lama Tibet Boleh Beristri, Saya Kaget Juga.
Lama secara literal adalah Guru.
seorang guru belum tentu adalah seorang biksu.
bedakan dengan istilah Ge Long yg berarti biksu, di India mereka memanggil seroang biksu dgn panggilan Gen La (asal kata Gen Dun : sangha), atau anda boleh panggil Ge Long La.
Rinpoche juga demikian, Rinpoche adalah seorang yang mulia
Rinpoche belum tentu seorang biksu.
Istilah Lama yg betul definisinya adalah demikian, karena byk terjadi kesalahan pengertian, orang memanggil biksu yg statusnya sebagai Guru yg mengajar, atau yg qualified dlm dharma sebagai Lama, akhirnya kita terprangkap dgn istilah Lama adalah utk seorang biksu, padahal Lama itu bukan istilah strict utk biksu, Lama istilah umum utk seorang guru, entah dia statusnya seorang biksu atau bukan.
jadi Lama boleh beristri, kalao Lama yg berstatus sgb biksu yah tentu saja ga boleh ber-istri...
Rinpoche yg berstatus sbg umat biasa boleh beristri, kalo Rinpoche yang berstatus sebagai biksu..yah.. ga perlu saya jawab lagi...lah.. .
> Tapi Saya Tidak Otomatis Berpikiran Negatif / Berprasangka Buruk Akan Hal Itu, Karena Saya Percaya Bahwa Dibalik Itu Pasti Ada Jawaban Logisnya. Dan Saya Berusaha Tidak Mau Terjerat Oleh Pandangan "Mati" Bahwa Rohaniwan Buddha PASTI Selibat, Seperti Kita Lihat Sekarang Ini.
>
> Saya pun Belum Mendapatkan Jwabnya, Apalagi Untuk Hal2 Yang Dikeluhkan Hwh Di Atas.!!
>
>
> With Metta, ika.
J u n a i d i
Student of Tibetan Language & Buddhist Philosophy
Student of Tibetan Language & Buddhist Philosophy
Library of Tibetan Works & Archives
Center for Tibetan Study & Research
Gangchen Kyishong Dharamsala - 176215
Himachal Pradesh - I n d i a
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"May I become at all times, both now and forever; a protector for those without protection; a guide for those who have lost their way; a ship for those with oceans to cross; a bridge for those with rivers to cross; a sanctuary for those in danger; a lamp for those without light; a place of refuge for those who lack of shelter; and a servant to all in need"---Bodhicharyavatara~ Shantideva
Phone.: Tel: +91 189 2222 467
Fax.: +91 189 2223 723
Mobile.: ............ ......... .......
"May I become at all times, both now and forever; a protector for those without protection; a guide for those who have lost their way; a ship for those with oceans to cross; a bridge for those with rivers to cross; a sanctuary for those in danger; a lamp for those without light; a place of refuge for those who lack of shelter; and a servant to all in need"---Bodhicharyavatara~ Shantideva
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