The participants' trip to
Vihara Karangdjati was full of enthusiasm and curiosity because this activity
as a part of the Multicultural and Inter-religion Dialogue Training held by
Stube-HEMAT Yogyakarta on March 6-8, 2020, was the first experience of inter-religion
interaction by visiting directly a temple and having dialogue with leaders of Buddhists.
At the Vihara, Supriyanto, one of the staffs welcomed the participants and
served traditional snacks, such as boiled peanuts, cassava chips and nagasari.
In the introduction, the participants shared their experiences and chatted
while brewing warm jasmine-scented tea. Wanti told about her experiences in her
hometown in Halmahera. Erik Poae also revealed the difference situation in
Halmahera which is dominantly Christian and in Jakarta where he study is mostly
Moslem. Kelik, a Hindu student from Bali, revealed that religious life in his
village is fine among ordinary people rather than among religious leaders and
he hoped that in the future it will be better. Additionaly, Mutiara from
Bandung shared her interaction experience with Sumba people who have different
religion and tradition in Exploring Sumba program. While Budi from Riau felt
that he did not have experience in intolerance.
Furthermore, Totok
Tejamano, S.Ag, chairman of Vihara Karangdjati who is also the Trustee of
Buddhist Society in Yogyakarta municipality expressed his pleasure in meeting
students who are eager to learn new things here. He narrated the history of
Vihara Karangdjati as the oldest temple in Yogyakarta that had been established
since 1950 and inaugurated in 1962, even though the main building itself had formerly
built as a dairy since the Dutch era. At that time Karangjati was a plantation
area and after the independence of Indonesian the land became the property of
Romo Among. Elsewhere, in 1958 Bhante Jinaputta carried out a 'vassa' and lived
in Cetiya Buddha Khirti, owned by Tjan Tjoen Gie (Gunavarman Boediharjo) in
Sayidan village, the only Buddhist place of worship in Yogyakarta. Based on the
the agreement between Tjan Tjoen Gie and Romo Among, Bhante Jinaputta lived in
Romo Among’s dairy building and since then the religious activities began to be
held there. There are eight figures in Karangdjati Temple known as Djojo 8
(Joyo Wolu) who were active in there, including Romo Among, Tjan Tjoen Gie,
Soeharto Djojosoempeno, Djoeri Soekisno, Kho Tjie Hong, Tan Hok Lay,
Moesihardjono, and Krismanto. The monastery began to develop by constructing wall
surrounding the building and gate in 1962 and was declared the establishment of
the monastery. The following years were difficult times when the pioneers died
including Romo Among in 1993. The Vihara Karangdjati began to revive in 1998 and
it gradually renovated supporting building, altar, canopy and the west wall. At
the same time with celebration of Kathina 2550/2006, the family of Romo Among
granted the monastery land to the Indonesian Teravada Sangha. The development
of Buddhism so far was the involvement of the community who supported each
other and reflected brotherhood that enabled to answer every struggle.
Totok also introduced the
philosophy of ‘Jalan Tengah’ (Middle Way) of Vihara Karangdjati, which is saying
“Kesusu Selak Ngopo, alon–alon yo ngenteni opo?” (why we are in a hurry, what
is being pursued? Why we are slowly, what you are waiting for?) This philosophy
reminds us that whatever a person does should begin wisely, not in a hurry, one
should think clearly and balance in doing it. Regarding to Namo Buddaya's
greeting, it is used to greet or express the earnest heart.
Imperceptibly, the discussion
became more serious, deep and it ignited the curiosity, but it remained relax
and came to the questions asked by participants, "Mr. Totok, apologize me in
advance, I want to know whether the Buddha followers worshiped the statue of
Siddharta Gautama?" Pak Totok and Mas Supri laughed while answering,
"Yes, most people think that when we face and prostrate in front of the
statue, we are praying for begging. Actually it is not, the tradition means
spiritual expression and enthusiasm to attain Buddhahood. Not only to remember
Shiddharta Buddha Gautama as the main teacher who showed the way of
deliverance, but spiritually the statue had a strong suggestion to attain
Buddhahood. Then what is meant by Buddha himself? Buddha is not something that
is a form or a name or a person, but a title that can be attained by Shiddarta,
which is 'achieving a goal' through 'great enlightenment'. The word 'Buddha'
itself comes from the verb 'buddh' which means to wake up, be aware, understand
and be enlightened from darkness or astray towards the light of truth. Buddha
statues are also used by Buddhists as a tool to concentrate and meditate in
worshiping the Almighty God called Sang Hyang Adhi Buddha. So, the Buddha
statue is not Siddharta as a human being but Tathagata or Afatara, the Adi
Buddha", he explained.
At the end of the
meeting, Totok gave a message to students to hold hands together to maintain
the unity of the nation in the midst of the current social conditions of
society. Divisive politics have been going on for a long time in the
archipelago by pitting kings to gain power, now the issue has shifted to terms
of religions, ethnic and indigenous or foreigners. Young people, especially
students need to notice and be aware of this by being together, compiling
Indonesia. (PUT).
Comments
Post a Comment