Konsensus pemersatu Theravāda dan Mahāyāna

Konsensus pemersatu Theravāda dan Mahāyāna atau Pokok-pokok dasar pemersatu Theravāda dan Mahāyāna, dikenal dalam bahasa Inggris sebagai Basic points unifying Theravāda and Mahāyāna, adalah sebuah pernyataan kesepakatan umum penting antara Buddhisme aliran Theravāda dan Mahāyāna yang disusun pada World Buddhist Saṅgha Council (WBSC) tahun 1967. Mendiang Y.M. Pandita Pimbure Sorata Thera, Sekretaris Jenderal pendiri WBSC, meminta Y.M. Walpola Rahula menyajikan formula ringkas yang menyatukan semua aliran Buddhisme yang berbeda. Konsensus ini kemudian disetujui dengan suara bulat oleh para dewan.

Dokumen konsensus asli

Delapan poin konsensus pemersatu aliran Buddhisme ditulis dalam bahasa Inggris dengan format sebagai berikut:

“ # The Buddha is our only Master (teacher and guide)

1. We take refuge in the Buddha, the Dharma and the Saṅgha (the Three Jewels).
2. We do not believe that this world is created and ruled by a God.
3. We consider that the purpose of life is to develop compassion for all living beings without discrimination and to work for their good, happiness, and peace; and to develop wisdom (prajñā) leading to the realization of Ultimate Truth.
4. We accept the Four Noble Truths, namely duḥkha, the arising of duḥkha, the cessation of duḥkha, and the path leading to the cessation of duḥkha; and the law of cause and effect (pratītyasamutpāda).
5. All conditioned things (saṃskāra) are impermanent (anitya) and duḥkha, and that all conditioned and unconditioned things (dharma) are without self (anātma) (see trilaksana).
6. We accept the thirty-seven qualities conducive to enlightenment (bodhipakṣadharma) as different aspects of the Path taught by the Buddha leading to Enlightenment.
7. There are three ways of attaining bodhi or Enlightenment: namely as a disciple (śrāvaka), as a pratyekabuddha and as a samyaksambuddha (perfectly and fully enlightened Buddha). We accept it as the highest, noblest, and most heroic to follow the career of a Bodhisattva and to become a samyaksambuddha in order to save others.
8. We admit that in different countries there are differences regarding Buddhist beliefs and practices. These external forms and expressions should not be confused with the essential teachings of the Buddha.

”

Dalam bahasa Indonesia, konsensus tersebut diterjemahkan sebagai berikut:

“ # Sang Buddha hanyalah satu-satunya Guru dan Penunjuk Jalan.

1. Kami berlindung dalam Tiratana (Buddha, Dhamma, dan Saṅgha).
2. Kami tidak mempercayai dunia ini diciptakan dan diatur oleh Tuhan [personal].
3. Kami mengingat bahwa tujuan hidup adalah mengembangkan belas kasih untuk semua makhluk tanpa diskriminasi dan berusaha untuk kebaikan, kebahagiaan, dan kedamaian mereka; dan untuk mengembangkan kebijaksanaan (paññā/prajñā) yang mengarah pada perealisasian Kebenaran Tertinggi.
4. Kami menerima Empat Kebenaran Mulia, yaitu dukkha, penyebab timbulnya dukkha, padamnya dukkha, dan jalan menuju pada padamnya dukkha; dan menerima hukum sebab dan akibat (Paṭiccasamuppāda/Pratītyasamutpāda).
5. Segala sesuatu yang berkondisi (saṅkhāra/saṃskāra) adalah tidak kekal (anicca/anitya) dan dukkha, dan segala sesuatu yang berkondisi dan yang tidak berkondisi (dhamma) adalah tanpa inti, bukan diri sejati (anatta/anatman).
6. Kami menerima Tigapuluh Tujuh (37) kualitas yang membantu menuju Pencerahan (Bodhipakkhika Dhamma / Bodhipaksa Dharma) sebagai segi-segi yang berbeda dari Jalan yang diajarkan oleh Sang Buddha yang mengarah pada Kecerahan.
7. Ada tiga jalan mencapai bodhi atau Kecerahan: yaitu sebagai Sāvakabuddha/Śrāvakabuddha, sebagai Paccekabuddha/Pratyekabuddha, dan sebagai Sammāsambuddha/Samyaksambuddha. Kami menerimanya sebagai yang tertinggi, termulia dan terheroik untuk mengikuti karir Bodhisatta/Bodhisattva dan untuk menjadi seorang Sammāsambuddha dalam rangka menyelamatkan makhluk lain.
8. Kami mengakui bahwa di negara yang berbeda terdapat perbedaan pandangan kepercayaan-kepercayaan dan praktik Buddhis. Bentuk dan ekspresi luar ini seharusnya tidak boleh dicampuradukkan/dikelirukan (perlu dipisahkan) dengan esensi/inti ajaran-ajaran Sang Buddha.

”

Perluasan konsensus

Walpola Sri Rahula pada tahun 1981 menawarkan alternatif terhadap delapan poin konsensus di atas dengan menyatakan kembali sebagai berikut:

“ # Whatever our sects, denominations or systems, as Buddhists we all accept the Buddha as our Master who gave us the Teaching.

1. We all take refuge in the Triple Jewel: the Buddha, our Teacher; the Dhamma, his teaching; and the Sangha, the Community of holy ones. In other words, we take refuge in the Teacher, the Teaching and the Taught.
2. Whether Theravāda or Mahāyāna, we do not believe that this world is created and ruled by a god at his will.
3. Following the example of the Buddha, our Teacher, who is embodiment of Great Compassion (mahākaruṇa) and Great Wisdom (mahāprajñā), we consider that the purpose of life is to develop compassion for all living beings without discrimination and to work for their good, happiness and peace; and to develop wisdom leading to the realization of Ultimate Truth.
4. We accept the Four Noble Truths taught by the Buddha, namely, Dukkha, the fact that our existence in this world is in predicament, is impermanent, imperfect, unsatisfactory, full of conflict; Samudaya, the fact that this state of affairs is due to our egoistic selfishness based on the false idea of self; Nirodha, the fact that there is definitely the possibility of deliverance, liberation, freedom from this predicament by the total eradication of the egoistic selfishness; and Magga, the fact that this liberation can be achieved through the Middle Path which is eight-fold, leading to the perfection of ethical conduct (sila), mental discipline (samadhi) and wisdom (panna). We accept the universal law of cause and effect taught in the Paṭiccasamuppada (Skt. pratītyasamutpada; Conditioned Genesis or Dependent Origination), and accordingly we accept that everything is relative, interdependent and interrelated and nothing is absolute, permanent and everlasting in this universe.
5. We understand, according to the teaching of the Buddha, that all conditioned things (samkhara) are impermanent (anicca) and imperfect and unsatisfactory (dukkha), and all conditioned and unconditioned things (dhamma) are without self (anatta).
6. We accept the Thirty-seven Qualities conducive to Enlightenment (bodhipakkhiyadhamma) as different aspects of the Path taught by the Buddha leading to Enlightenment, namely:
   • Four Forms of Presence of Mindfulness (Pali: satipatthana; Skt. smrtyupasthana);
   • Four Right Efforts (Pali. sammappadhana; Skt. samyakpradhana);
   • Four Bases of Supernatural Powers (Pali. iddhipada; Skt. rddhipada);
   • Five Faculties (indriya: Pali. saddha, viriya, sati, samadhi, panna; Skt. sraddha, virya, smrti, samadhi, prajna);
   • Five Powers (bala, same five qualities as above);
   • Seven Factors of Enlightenment (Pali. bojjhanga; Skt. bodhyanga);
   • Eight-fold Noble Path (Pali. ariyamagga; Skt. aryamarga).
7. There are three ways of attaining Bodhi or Enlightenment according to the ability and capacity of each individual: namely, as a Śrāvaka (disciple), as a Pratyekabuddha (Individual Buddha) and as a Samyaksambuddha (Perfectly and Fully Enlightened Buddha). We accept it as the highest, noblest and most heroic to follow the career of a Bodhisattva and to become a Samyaksambuddha in order to save others. But these three states are on the same Path, not on different paths. In fact, the Sandhinirmocana-sutra, a well-known important Mahayana sutra, clearly and emphatically says that those who follow the line of Śrāvakayāna (Vehicle of Disciples) or the line of Pratyekabuddhayāna (Vehicle of Individual Buddhas) or the line of Tathāgatas (Mahayana) attain the supreme Nirvana by the same Path, and that for all of them there is only one Path of Purification (visuddhi-marga) and only one Purification (visuddhi) and no second one, and that they are not different paths and different purifications, and that Śrāvakayāna and Mahayana constitute One Vehicle One Yana (ekayāna) and not distinct and different vehicles or yanas.
8. We admit that in different countries there are differences with regard to the ways of life of Buddhist monks, popular Buddhist beliefs and practices, rites and rituals, ceremonies, customs and habits. These external forms and expressions should not be confused with the essential teachings of the Buddha.

”