Mahakarmawibhangga 2 -  - Mahakarmavibhangga - Mahakarmavibhanga - Mahakammavibhanga - Great Exposition of the Law of Karma - महाकर्मविभङ्ग - Mahākarmavibhaṅga

Museum Maha Karmawibhangga Museum Karmawibhangga terletak di dalam kompleks Taman Wisata Candi Borobudur. Di dalam museum terdapat dua ruang display utama yaitu Ruang Pemugaran dan Ruang Karmawibhangga. Ruang Pemugaran berisi foto-foto pemugaran Candi Borobudur, teknik-teknik pemasangan batu, beberapa artefak hasil penggalian dalam rangka pemugaran candi Borobudur, dan beberapa aretefak bernuansa agama Hindu yang ditemukan di sekitar candi Borobudur. Ruang Karmawibhangga berisi 160 foto Relief Karmawibhangga yang dipahatkan pada kaki candi yang karena suatu sebab tidak bisa dinikmati oleh adanya penambahan kaki candi selebar 3 m mengelilingi kaki candi yang berelief Karmawibhangga. Di bagian selasar museum juga dapat diamati batu-batu candi yang belum ditemukan pasangannya sehingga belum bisa dipasang kembali ke posisi aslinya di candi Borobudur. Juga bisa dicermati cara-cara pemasangan batu relung. Terdapat juga koleksi kepala Budha terbesar di Indonesia ditutup dengan vitrin kaca. Kepala Budha ini merupakan potongan dari badan arca Budha yang ditemukan di Selomerto, Wonosobo. Koleksi lain yang tidak kalah pentingnya yang ditempatkan sebagai koleksi outdoor adalah cattra stupa (bagian atas stupa utama candi Borobudur) dan arca Buddha yang belum selesai yang berasal dari dalam stupa induk. Bagi masyarakat sekitar candi Borobudur, arca Buddha yang belum selesai tersebut dipercaya masih memiliki kekuatan magis. Mereka menyebutnya dengan nama Mbah Belet. Pada hari-hari yang dianggap keramat, misalnya Jum’at Kliwon, masih dapat dijumpai beberapa orang datang bunga sesaji datang ke arca tersebut. Lokasi Museum Jalan Pramudyawardani Borobudur Telp. (0293) 788266 Fax. (0293) 788132 Transportasi Jarak tempuh dari Bandar udara : 40 Km Jarak tempuh dari Pelabuhan Laut : 80 Km Jarak tempuh dari Terminal Bus : 1 Km Jarak tempuh dari Stasiun KA : 40 Km Jadwal Kunjung Museum buka pada hari : Pukul 06.00 - 17.30 Wib Fasilitas Luas Tanah / Luas Bangunan : 6.400 m2 / 764,46 m2 - Ruang Pameran Tetap - Ruang Pameran Temporer - Ruang Auditorium - Ruang Laboratorium/Konservasi - Ruang Penyimpanan Koleksi - Ruang Administasi - Audio Visual - Cafetaria/Coffe shop - Toilet Organisasi Jumlah Pegawai 34 orang Bimbingan Edukasi : 2 orang Tenaga Fungsional : 22 orang Tenaga Administrasi : 1 orang Keamanan : 3 orang Cleaning service : 6 orang http://wisatadanbudaya.blogspot.com/2009/10/museum-maha-karmawibhangga.html

Escape from the illusory world The lowest level of the monument exposes the “realm of desire”, a state of mind with a lack of morality, previous to the teachings of the Buddha. The second level shows the “realm of forms”, which is the stage when humans get wiser about the meaning of life and are trying to get virtuous. The third and highest level is the “realm of formlessness”, where one understands already that the visible world is illusory and the real aim of life is in the inside of oneself: purification in order to escape from the circle of reincarnations, meaning sufferings… Are you ready? MAHAKARMA BINANGGA: Relief numbering of 160 panels MAHAKARMA VIBANGGA: Relief the opt of laws, punishment and various sins. ELEPHANT: relief that tells the queens dream to Lumbini park in the preparation of the birth of budda (see panel 28) JATAKA: The lowest relief of the main wall which shows the prince who married a nymph. GANDARYUHA: Sudhana the merchant client who made pilgrimage by searching for spiritual knowledge. http://www.differentbaliindonesia.com/encyclopedia-borobudur-temple.html Mahakarmavibhanga Sutra – A Brief Critical Analysis Prof.Dr.Mrs.K.Sankarnarayan K.J. Somaiya Centre for Buddhist Studies The Buddha’s teaching on kamma (karma) has an important place in the doctrinal foundations of Buddhism. The nature of its moral efficacy is essential to Buddhist philosophy and practice. The Buddha’s doctrine on kamma has metaphysical implications, but these must be understood through textual analysis that takes into account the context of the Buddha’s discourses. Culture, language, myth, social life and religious rivalries all play a part in the composition of the text, both with regard to what is said and how it is said. The Buddha’s discourses in the canonical texts need to be contextualized as discourses, conversations in which he was in dialogue with his interlocutors: religious and lay inhabitants of his day. An important element of dialogue is that each part of it happens as a response to something preceding it. It does not happen in isolation. The Buddha’s discourses need to be read bearing in mind that he is responding to the world views and life- accounts of others. Keeping this in mind, this paper would like to throw light, in a brief critical analysis, based on the Sanskrit text “ Mahakarmavibhanga Sutra ” (based on Sanskrit fragments preserved in Nepal National Archives) and the Pali Mahakammavibhangasutta as in the Majjhima Nikaya. http://www.beyondthenet.net/slabs/abstract2006/articles/SLABS_CONF-2006-art_30.doc