Sang Hyang Adi Buddha
"Recognition of the Divine Omnipotence") that requires the belief in a supreme God, which Buddhism, strictly speaking, does not believe in.
[4][better source needed] This term is not found in Pāli Canon, but used in some old Indonesian Vajrayana texts such as Sanghyang Kamahayanikan.
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.
[8] In Udana Nikaya (viii: 3), Sakyamuni gave his teaching:[9] 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.
[4][better source needed] 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.
Inside that stupa once was an incomplete and rough Buddha statue which is depicting the Adi Buddha which is unimaginable by human.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.
[12] Following an alleged coup attempt by the Communist Party of Indonesia (PKI) in 1965, Indonesian Government rejects and prohibits the development of all views that correspond to communism or atheism.
He sought confirmation for this uniquely Indonesian version of Buddhism in ancient Javanese texts, and even the shape of the Buddhist temple complex at Borobudur in Central Java.
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.
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 Ashin Jinarakkhita's assurance, questions came from their fellow Buddhists and, later, also his primary disciples who were on the same boat with him in the beginning.
Though there were also Buddhist monks coming from Sri Lanka and Myanmar, such as 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.
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.
This salutation was popularized by the late Venerable Mahawiku Dharma-aji Uggadhammo, one of the five first disciples of Ashin Jinarakkhita, whose ordained as the first Indonesian Buddhist monks after the independence of Indonesia.
