Sanghyang Adi Buddha is a concept of God in Indonesian Buddhism. This term was used by Ashin Jinarakkhita at the time of Buddhist revival in Indonesia in the mid-20th century to reconcile the first principle of the official philosophical foundation of Indonesia (Pancasila), i.e. Ketuhanan Yang Maha Esa (lit. "Recognition of the Divine Omnipotence") that requires the belief in a supreme God, which Buddhism, strictly speaking, does not believe in.[1][2] This concept is used by the Indonesian Buddhist Council, an organization that seeks to represent all Buddhist traditions in Indonesia such as Theravada, Mahayana, and Vajrayana.[3]
Dhamma.[3] The Adi-buddha is not a monotheistic deity as in the Abrahamic traditions, but is rather the primordial nature of mind, the part of the mind that never enters samsara, and is thus the "primordial Buddha." As the Primordial Buddha never entertains conceptual ignorance or proliferation, all that arises is referred to as "self-liberated." Sogyal Rinpoche writes:"[Kuntuzangpo] represents the absolute, naked, sky-like primordial purity of the nature of our mind."[5]
"
For the purposes of official recognition as a religion by the state, Mahabhiksu Ashin Jinarakkhita encouraged Indonesian Buddhists to present the Adi-Buddha as: "a concept of “supreme divinity” in the Dharma that would be most readily recognizable and acceptable to predominantly Muslim authorities."[6]
Adi-Buddha is the Primordial Buddha, or Paramadi Buddha (The first and incomparable Buddha). He has some other names in other Buddhist traditions such as Adau‐Buddha (Primordial Buddha), Anadi‐Buddha (Uncreated Buddha), Uru‐Buddha (Buddha of the Buddhas). He also called Adinatha (The first Protector), Svayambhulokanatha (self-originating World Protector), Vajradhara (Vajra Holder), Vajrasattva (Vajra Being), Svayambhu (the Self-Originating One), or Sanghyang Adwaya (Unequalled). In Chinese language, Adi‐Buddha is Pen‐chu‐fu(Chinese: 本初佛; pinyin: Běnchūfó), while aramadi‐Buddha is translated as Sheng‐chu‐fu.[citation needed] In Tibet Dan‐pohi‐sans‐rgyas, Mchog‐gi‐dan‐pohi‐sans‐rgyas, or Thogmahi‐sans‐rgyas are all refers to "Buddha of the Buddhas", that existed since the beginning, as the first: Paramadi‐buddhoddhrta‐sri‐kalacakra‐nama‐tantraraja and Jnanasattva‐manjusryadi‐buddha‐nama‐sadhana.[7][8]
Sakyamuni originally was the manifestation of Adi‐Buddha in this world. Herman S. Hendro (1968) wrote:[7]
"Dalam Kitab Sutji Sang Hyang Kamahayanikan, pupuh ke-19 didjelaskan bahwa Sang Buddha Gautama telah menunggal dengan Sang Hyang Adhi Buddha atau dengan kata lain bahwa Sang Buddha Gautama adalah pengedjawantahan dari Sang Adhi Buddha. Karena itu bila kita menjebut Sang Adhi Buddha maka itu adalah Sang Buddha jang tidak berkarya (saguna)."
"In the Sacred Book of Sanghyang Kamahayanikan, 19th stanza, is explained that the Buddha Gautama was merged with Sang Hyang Adhi Buddha, or in other words the Buddha Gautama was the manifestation of the Adhi Buddha. Therefore if we refers the Adhi Buddha then He is the Buddha who is inactive (saguna)."
With his power, he emanates into five
Sanskrit (lit. "not down" or "without (back) to the bottom").[8]
There is, O monks, an Unborn, Unoriginated, Uncreated, Unformed. Were there not, O monks, this Unborn, Unoriginated, Uncreated, Unformed, there would be no escape from the world of the born, originated, created, formed. Since, O monks, there is an Unborn, Unoriginated, Uncreated, Unformed, therefore is there an escape from the born, originated, created, formed. What is dependent, that also moves; what is independent does not move. Where there is no movement, there is rest; where rest is, there is no desire; where there is no desire, there is neither coming nor going, no ceasing-to-be, no further coming to be. Where there is no ceasing-to-be, no further coming-to-be, there is neither this shore [this world] nor the other shore [Nirvana], nor anything between them.
From the
better source needed
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Sanghyang Adi Buddha is the origin of everything in the universe, but he himself is without beginning or end, self-originating, infinite, omnipotent, unconditioned, absolute, omnipresent, almighty, incomparable, and immortal. However, those words are unable to describe the true self of Sanghyang Adi Buddha. The existence of Adi Buddha demonstrates that this life is not the product of chaos, but the product of spiritual hierarchy. By the presence of Adi Buddha, this life becomes useful and be possible to attain enlightenment and Buddhahood.
better source needed
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Indonesian National Encyclopedia
Indonesian National Encyclopedia (1988) describes Adi Buddha and the traditions that are used this term thus:[7]
Adi-Buddha is a term for the Almighty God in Buddhism. This title came from the Aisvarika tradition of Mahayana in Nepal, which is spread through Bengal, and became also known in Java. Aisvarika is the term for the disciples of theist view in Buddhism. This word came from 'Isvara' which means 'God' or 'Great Buddha' or 'the Almighty', and 'ika' which means 'follower' or 'disciple'. This term is used by the Svabhavavak Buddhism in Nepal. This school is one of the branch of Tantrayana school of Mahayana. The term for God Almighty in this school is Adi-Buddha. Later, this view also spread to Java in the time of Srivijaya and Majapahit. The present scholars knows this term from the paper of B.H. Hodgson, a researcher who studied the religious in Nepal. According to this view, one can coalesce (moksha) with Adi-Buddha or Isvara through his efforts with the ascetic path (tapa) and meditating (Dhyana).
The Seeker's Glossary of Buddhism
The Seeker's Glossary of Buddhism[10] gives the following definition for Adi Buddha:
, for the 'primordial Buddha', the Buddha without beginning." (Ling: 8)
The primordial Buddha. Although the concept itself can be traced to early Buddhism, it is widely acknowledge that the notion of the Adi-Buddha was fully developed in esoteric Buddhism. In [traditional Mahayana] Buddhism, the Adi-Buddha is represented by Mahavairocana Buddha". (Preb: 38)
Indonesia
Since the time of
better source needed
]
Some Indonesian sacred texts that contain the name of Sanghyang Adi Buddha are:
better source needed
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Guna Karanda Vyuha text
In the time of nothingness, Shambu was already exist, this is what is called Svayambhu (self-manifested), and preceded all things, this is why he is called the Adi Buddha.
All praises for Sanghyang Adi Buddha, this is the Sanghyang Kamahayanikan that I have been wanted to teach you, to the sons of Buddha (whom also) the family of Tathagata, the grandeur of 'Sanghyang Mahayana' practices is what i have to teach you.
Herman S. Hendro (1968), in his paper, mentioned:[7]
The closed uppermost large stupa [of Borobudur] is the epitome of a man who has reached the Absolute Freedom (Nibbana/ Nirvana) and united with Adi Buddha. Inside that stupa once was an incomplete and rough Buddha statue which is depicting the Adi Buddha which is unimaginable by human.
Modern Indonesia
The unfinished buddha statue of the main stupa of Borobudur Temple at Karmawibhangga Museum
At the time
Indonesian independence in 1945, the leaders of the nascent state agreed on a proposed ideology that would serve all ethnicities, religions, and races,[11] (i.e., Pancasila) as the basic foundation of the state and nationhood. The first precept of Pancasila is "Belief in the Almighty Godliness" ("Recognition of the Divine Omnipotence").[note 1] The majority of Indonesian people mistranslated the sanskrit "Esa" ("Almighty") as "Eka" ("One"). This misconception has brought doubt upon the Indonesian conception of Buddhism as a monotheist religion.[12]
Following
Indonesian Department of the Interior No.477/74054/1978 (November 18, 1978).[12]
Controversy
The use of Sanghyang Adi Buddha as a name for a supreme God is controversial among
Vajrayana traditions, is not a god in the sense of a personal god of the monotheistic religions. The use of the name of Sanghyang Adi Buddha as a personal god, is the product of a compromise with political reality, and is contrary to the teachings of Buddhism. Because of this political compromise, Indonesian Buddhism differs from mainstream Buddhism. This controversy also extends to Very Venerable Ashin Jinarakkhita as the originator of the term Sanghyang Adi Buddha as a god in Buddhism.[11][12]
While the State seemed to be easily satisfied with
Narada Mahathera, Mahasi Sayadaw and other Sangha members, they only came a few times during these early years.[11]
In the same year when the controversy was erupting (1974), the Indonesian Directorate General Guidance of Hindu-Buddhism (Gde Puja, MA.) issued a resolution on all schools/ traditions of Buddhism that they should believe in the presence of an Almighty God (First precept of Pancasila), and while each of this sects may give different names to Him, He is essentially the same entity. This resolution became indirectly a government imposition of the doctrine of Oneness of God on all schools/ traditions of Buddhism. Any schools/ traditions that do not believe in the existence of One God would be dissolved. This happened to the Mahayana school/ tradition of the monk Sun Karma Chandra which was dissolved on July 21, 1978.[12]
Nowadays, the term of Sanghyang Adi Buddha only used mostly by Indonesian Buddhayana Council and Indonesian Supreme Sangha. Some schools treat the concept indifferently, while the others simply refuse and consider the idea as heresy (especially the Indonesian Theravada Sangha), and only a fraction supports it fully or partially.
Usage
Religious usage
Salutation
Sanghyang Adi Buddha is used in greeting especially by Indonesian Buddhayana Council, i.e. Namo Sanghyang Adi Buddhaya. This salutation was popularized by the late Venerable Mahawiku Dharma-aji
Indonesian Government Regulation Number 21/1975 about the vow of the civil bureaucrat, arranges the vow for the Buddhist bureaucrat by mentions "Demi Sanghyang Adi Buddha" ("by Sanghyang Adi Buddha") in the beginning of the vow.[4][17]
Gallery
"Namo Sanghyang Adi Buddhaya" is used as a welcome greeting on Vihara Buddhayana Dharmawira Centre, Surabaya, Indonesia.
^The Indonesian word "Tuhan" usually is translated into "God" or "Lord". "Tuhan" is a noun while "Ketuhanan" is an adjective. Wilis in her paper cited: With the addition of prefix and suffix, it changes the noun into an adjective “Ketuhanan” or “Lordness.” Page 3, 4.
^See the preface on Buddhist ritual books Li Fo Chan Hui Wen PA SHE PA FO by Sagin, Saddharma Pundarika Sutra Avalokitesvara Bodhisattva Samanta Mukha Varga (2005) by the Indonesian Supreme Sangha, and Amitabha Sutra, Evening Service complete edition + translation.
^The salutation on the PREFACE of Paguyuban Wulan Bahagia and East Java Indonesian Buddhist Council's magazine is Namo SangHyang Adi Buddhaya, Namo Buddhaya.
^ abcdeHudaya Kandahjaya. September 2nd, 1989. "ADI BUDDHA dalam AGAMA BUDDHA INDONESIA". Bogor: Forum Pengkajian Agama Buddha Indonesia. (in Indonesian)
^ abTranslator: Jeanne Martani and Krishnanda W. Mukti. 1976. "Adi Buddha". Translated from "Encyclopedia of Buddhisme" (Edited by G.P. Malalasekera. Published by: Government of Ceylon, 1953). Publisher: Yayasan Buddhayana Jakarta.
^Van Hien Study Group. 2003. The Seeker's Glossary of Buddhism, "Adi-Buddha", p. 7. New York: Sutra Translation Committee of the United States and Canada. Strictly for free distribution
^RO. Wednesday, Juni 3rd, 1987. "Suara Karya", Bhikkhu Uggadhammo Telah Tiada, p. IX. Jakarta. (in Indonesian)
^YM. Khemacaro, YM. Pasadiko Nyanavijjananda, and YM. Thiradhammo. 2006. PARITTĀ (Buku Tuntunan Puja Bhakti). Palembang: Penerbit Svarnadipa Sriwijaya.
^Editor: Ashin Nyanavirya. September 2013. Buku Tuntunan Puja Kunjungan Kasih, Second Edition, p. 4. Surabaya: Yayasan Buddhayana Dharmawira Centre. Free distribution.
