Ekayāna Buddhism; Indonesian Buddhayāna; Ashin Jinarakkhita; Buddhism in Indonesia; Sanghyang Ādibuddha
摘要
This thesis provides a case study for understanding Ekayāna Buddhism based on research on the oldest Buddhist organization in the revival period of Buddhism in Indonesia, the Indonesian “Buddhayāna”. Buddhism gained a foothold in the archipelago during the early centuries CE and it prevailed for more than 1,000 years, until the early of the sixteenth century CE. Then it entered a latent period, when only a few Buddhists and Hindus remained, mainly on the island of Bali. In the middle of the twentieth century CE, Ashin Jinarakkhita, the first modern Indonesian monk, started the revival period of Indonesian Buddhism. Ashin Jinarakkhita (1923-2002) was ordained as a novice by Master Benqing本清 and he received his full ordination by Mahāsi Sayādaw. In 1955, he formed the first Indonesian Buddhist lay organisation, Persaudaraan Upasaka Upasika Indonesia (PUUI). Today, the PUUI is called Indonesian Buddhayāna Council (MBI). In 1960, he established the Sangha Suci Indonesia, as a monastic organization. Today, it is known as Mahā Saṅgha Indonesia (SAGIN), a community of monastics from the Theravāda, Dharmaguptaka, and Mūlasarvāstivāda ordination lineages. These two organizations, together with Buddhayāna foundations, are the Indonesian Buddhayāna Congregation (KBI). The Indonesian Buddhayāna promotes the “One Vehicle” (Ekayāna), the teaching that the three vehicles are truly one path to enlightenment. They attempt to call on the wisdom from all traditions by promoting the values of nonsectarianism, inclusivism, pluralism, universalism, and the belief in Sanghyang Ādibuddha. This thesis delineates some justifications for the establishment of KBI as a “nonsectarian” and inclusivist Buddhist organization in contemporary Indonesian Buddhism. It provides historical background of the founder and the KBI, and its structures and practices. Finally, it elaborates the five values of the KBI and addresses the nonsectarianism and inclusiveness, the first two values of the organization, which are complex issues.
目次
ABSTRACT I DEDICATION III ACKNOWLEDGEMENTS IV CONTENTS V LIST OF FIGURES VII LIST OF TABLES VIII ABBREVIATIONS IX CHAPTER 1: INTRODUCTION 1 1.1. Background of Problems 2 1.2. Objective and Significance 7 1.3. Methodology 7 1.4. Literature Review 8 1.5. Limitation 13 CHAPTER 2: RATIONALE BEHIND THE FORMATION OF THE KBI 15 2.1. Origin of Contemporary Vinaya Lineages 16 2.1.1. Origin of Theravādin Monastic Ordination 19 2.1.2. Origin of Dharmaguptaka Monastic Ordination 22 2.1.3. Origin of Mūlasarvāstivādin Monastic Ordination 25 2.2. Textual Bases 33 2.2.1. The Term “Ekāyano” in the Satipaṭṭhāna Sutta 34 2.2.2. The Term “Ekayāna” in the Saddharmapuṇḍarīka Sūtra 45 2.3. Early Buddhism in Indonesia 50 2.3.1. Buddhism of Borobudur 53 2.3.2. Bhīnneka Tunggal Ika 58 CHAPTER 3: HISTORY AND DEVELOPMENT OF THE KBI 61 3.1. Biography of Ashin Jinarakkhita 61 3.2. Historical Background of Organizations 71 3.3. Organizational Profiles and Structures 77 3.4. Practices 87 CHAPTER 4: VALUES OF THE KBI 94 4.1. Nonsectarianism 94 4.2. Inclusivism 100 4.3. Pluralism 105 4.4. Universalism 110 4.5. Belief in Sanghyang Ādibuddha (Dharmakāya) 113 CHAPTER 5: 122 CONCLUSION 122 APPENDIX 1: DIVISIONS OF THE REGIONAL SAGIN 125 APPENDIX 2: 26 PROVINCIAL BOARDS OF THE MBI 126 APPENDIX 3: THE KBI AND ITS EDUCATIONAL INSTITUTIONS &; PUBLISHING AGENCIES 127 APPENDIX 4: PHOTOGRAPHS OF ASHIN JINARAKKHITA 129 APPENDIX 5: SOME ACTIVITIES OF THE KBI 130 BIBLIOGRAPHY 134 Primary Sources 134 Secondary Sources 135 LIST OF FIGURES Figure 1: Lineages of Soṇaka 28 Figure 2: Accommodative Dimension 42 Figure 3: “Triangle of Buddhayāna” 78 Figure 4: Organizational Structure of the SAGIN 82 Figure 5: Organizational Structure of the MBI 86 LIST OF TABLES Table 1: Comparison of Pāṭimokkha for Monks in Theravāda, Mūlasarvāstivāda, and Dharmaguptaka 30 Table 2: Comparison of Pāṭimokkha for Nuns in Theravāda, Mūlasarvāstivāda, and Dharmaguptaka 31
