Topics

31

Lingkungan / Poster Film Indonesia Gak Kreatif

« on: 04 November 2010, 09:54:49 AM »

32

Kaki Lima / BARRON'S TOEFL iBT with 10 AUDIO CDs

« on: 27 October 2010, 04:06:37 PM »

Judul bukunya Barron's Toefl ibt
12th edition
Kondisi: mulus banget dan disampul..
tp ada beberapa halaman yg distabilo (stabilonya rapi)..hehe..

list halaman yg ada stabilo..: 18, 67, 86,87,114,115..
dikit bngt dibanding ni buku yg tebelnya 812 halaman..


harga aslinya 250..ada d bukunya..
gw jual 200..bisa nego2..tp jgn parah2..soalnya bener2 mluuusssss bgnt! soal latiannya kosong smua..
trus audio CD nya lengkap 10 biji..

fotonya menyusul..

33

Lingkungan / miyabi ke jakarta

« on: 26 October 2010, 06:19:48 PM »

Miyabi ke Jakarta


Heboh nian ranah Twitter Minggu (24/10) malam. Dari mulut ke mulut, eh, dari satu akun Twitter ke yang lainnya, tersebar kabar bahwa Maria Ozawa alias Miyabi--bintang panas Jepang yang diblokir sebuah ormas, yang karya-karyanya menjadi incaran departemen pimpinan Tifatul Sembiring untuk diblokir--datang ke sebuah tempat di Jakarta!

Bukan sembarang kabar burung biru ala Twitter, tapi disertai juga upaya pembuktian. Awalnya adalah tweet dari sebuah akun terproteksi, yang isinya adalah ekspresi kehebohan bertemu Miyabi di Grand Indonesia, Jakarta. Tweet itu lalu disusul sebuah foto tiga perempuan--salah satunya Miyabi.

Agaknya, tweet dari akun terproteksi itu terlampau berharga untuk tak disebarkan. Maka, minimal salah satu dari pengikut akun terproteksi itu meretweet-nya, melanggar tujuan dibuatnya mode tweet terproteksi oleh Twitter. Apa boleh buat, tersebar luaslah hal itu.

Menelusuri berbagai tweet, agaknya tempat foto Miyabi itu adalah di Social House, sebuah restoran mewah di Grand Indonesia. Restoran itu, melalui akun Twitter, menjawab komentar tentang datangnya Miyabi itu dengan, "Welcome Miyabi! "

Nah, ikon emosi di belakang jawaban itu memang bisa multitafsir. Tapi, bila Miyabi memang betul datang ke Jakarta, artinya kebobolanlah ormas yang mengklaim akan mencegat si bintang panas bila datang ke sini.

Seorang pegawai di restoran mewah tadi menuturkan, Miyabi memang datang ke Social House sekitar pukul 16.30, Minggu sore. Rupanya, kedatangannya itu tak diumumkan sebelumnya kepada para pekerja maupun tetamu lainnya. Miyabi datang memenuhi undangan kenalannya, yang tak perlulah identitasnya disebutkan di sini.

Terlepas dari tujuan Miyabi datang ke Jakarta (ia pernah bermain di sebuah film berjudul 'Menculik Miyabi', yang lantas menimbulkan gejolak penolakan sebelum syuting film dimulai), Menteri Komunikasi dan Informatika Tifatul Sembiring, Senin (25/10), kembali meminta dukungan untuk menggunting pornografi di internet. "Gerakan nasional internet sehat dan aman, termasuk dari pornografi, mohon didukung. Jangan diledek," kata Tifatul. Ia menambahkan, "Kami melarang, malah artisnya didatangkan..."

Dodi Ibnu Rusydi, editor dan produser halaman depan Yahoo! Indonesia.

34

Diskusi Umum / Ambapali Theri born from Mango Fruit

« on: 20 October 2010, 07:44:30 PM »

For a man of science, to study Buddhism is not an easy task; there are many things said that are out of an ordinary’s man knowledge. In Abhidhamma, there are things like the modes of birth: some are born from moisture, some from flowers, some from fruit and some from spontaneous birth. These are out of the ordinary that men need to accept the concept of births in this Universe. Since most of them were written in Pali Canon, revealed to us by our Lord Buddha, we are taking it as absolute truth.

Human being can be born from fruit (Mae Lamu -Mangrove fruit), some from Lotus flower (Upalavana Theri), some taking rebirth in Deva world are spontaneous born, and now I will present to you Ambapali Theri who was born from the Mango fruit. A gardener found the baby under a Mango fruit tree. Some interpreted as born from a tree trunk, nut we have to take this Ambapali Theri case as born from mango fruit.
This is the story of a courtesan who later took ordination as Bhikkhuni and had attained the highest holiness of arahatship. When you present the case to today’s monks, they will surely see it in disbelief, because even they could not attain the preliminary stage of Sotapanna. You can very well assess their ability whether they could communicate with Gods – the spiritual world. Many of them could not; though they are learned Pali scholars.

The life story of Ambapali Theri, Bhikkhuni.

The beautiful Ambapali was found in the King's gardens in Vesali , at the foot of a mango tree. Being a miraculous girl, the King’s gardener brought her to the city, where she was known as the Mango guardian's girl. She grew up and became extremely lovely, with such grace and charm that many young princes contended for her favors.

Finally, the king of Rajagaha got into the contention for her favor too. To end their quarrels, they all agreed to appoint her as a courtesan; a courtesan is no more than a woman of easy virtue. .She on her part, agreed on five conditions, one of which was that her charge should be 500 kahapana. Many rich and famous came to her for companionship. With so many admirers she made so much money for herself as well as collecting taxes for the king. She thus made Vesali very rich with the king of Rajagaha as one of her patrons as well as father of her child, Vimala Kondanna. King Bimbisara of Rajagaha was inspired by the prosperity of Vesali to appoint a courtesan to his own city as well.

One day, she went to an assembly where the Lord Buddha was giving a discourse. When she heard the Buddha's teachings in Vesali, she became converted and saw the path to insight. So impressed and fulfilled was she by his teachings that she built a Vihara in her lovely gardens and offered it to the Buddha and the order. Her own son, who was later the Elder Vimala Kondanna, left the world to enter the order, and some time after that she herself became ordained a Bhikkhuni. The Elder Vimala Kondanna preached to her, and she, studying the alterations as illustrated by her own ageing body, son found the path to her liberation.
Instead of being ashamed or frightened of her decreasing beauty and decadent body and trying to disguise or hide it, the notorious beauty of yore calmly accepts the fact, and in experiencing it, she saw impermanence, unhappiness, and its causes. Comprehending the cycle of life, seeing things as they really were, her insight was clear and she attained Arahatship.

Again, after all she was living her final existence when she met the Buddha who was ready to preach her the Dhamma and her son who finally put her on the path to liberation. Enlightenment can be attained by one who is living his/her final existence; it is not that we could attain enlightenment because we work hard for it. There are three critical conditions that must be met:

One must live in an era when there appeared in the world, the teaching BuddhaOne must be living his/her final existenceOne must meet with the teaching Buddha – who could lead you the way.
When all three conditions are met, we could for certain attain our liberation. In an era devoid of teaching Buddha, we could only aspire for the liberation; but we could never attain arahatship in that era. Doing merits are the only good kamma we could accrue that will help us to further our goal. If a Dhamma teacher could tell you, whether you are living your last existence, now, and then you should hold on to this Dhamma teacher, he/she is a true Dhamma teacher.

In this Gotama dispensation, we are now, we only have met – one condition – within the active Buddha dispensation; but no one could tell us whether we are living our last existence or not? We are also living outside the Jambudipa and most of all we cannot meet the teaching Buddha, he could never meet him. Think carefully.

35

Buddhisme untuk Pemula / The Two Schools of Buddhism

« on: 20 October 2010, 07:38:57 PM »

If some one has studied Buddhism very carefully – both Theravada and Mahayana – we will find that there are two kinds of dhamma that Buddha bequeathed to the world: (a) Theravada  – the dhamma that he preached in Jambudipa Buddha Land; (b) The other that he preached in Tavatimsa heaven – to Bodhisatta’..If we take it apart of his teachings, we will find that the dhamma can be put into two regions.
Theravada – for those who live in Jambudipa;
Mahayana – for those who live outside of Jambudipa – China, Japan, Korea, etcs..

Why people in Myanmar, Thailand, and Cambodia embraced Theravada?

In the early days, countries like Myanmar, Thailand, Cambodia, and Laos were religious and economic colonies of India. Many Hindu traders lived there and made their living there. Sri Lanka was and is part of Jambudipa. A Brahmin priest when they die in the colonies it is natural that he will reappear in the same region. Hence, many in these four countries have Brahmana lineage. In later part of the history, Hindu religion had penetrated into the core of the native civilization, that even today for instance, many in the Mon state still practice Brahmana ritual, a good example is the “Phaya Ko Zu Puzaw Pwe”or “Nine Gods Ceremony”, in which they made offering to the five great Brahmin Gods: Vishnu, Siva, Ganesh, Saravasti and Cindi. This offering is conducted in houses where sickness and death occurred too frequent. Angkor Wat ancient temples in Cambodia are another example of Hindu culture penetration into Cambodia.

I will quote the Jataka story of Buddha’s past existence, that in ancient time, Hindu culture has landed in Myanmar, Thailand, Cambodia and Laos. Myanmar at that time was named Indradvipa in Hindu Sagar Map.

Manimekhala, a Divinity of the Sea
By Sylvain Levi
The Indian Historical Quarterly
Vol.VI, No.4, 1930.12, pp. 597-614

A large number of the stories of the Pali Jataka has drawn materials from the adventures in the sea. The sea and its navigation evidently occupied a large place in Indian life in the period when these stories were conceived. The study of these texts throws much light on the glorious period, almost completely ignored in other branches of literature, of the Indian civilization during which the mariners, the missionaries and the merchants of India carried the culture of their fatherland to the islands of the Archipelago, to the Malay peninsula and Indo-China. I shall confine myself here to the study of an obscure divinity of the sea, Manimekhala, "Girdle of Gems," who appears in Maha Janaka Pali Jataka .
.

Maha Janaka Story Jataka 539.

[/b]
The Maha Janaka story, no.539, is one of the last of the collection. It is included in the "large section," and has for its hero one of the greatest names of the Indian tradition-the king Janaka, here Maha-Janaka, of the country of Videha, who has been glorified by the Upanisads, as well as by the epics, as the accomplished type of wisdom and whom Buddhism could not afford to neglect. It is superfluous to say that Maha-Janaka is no other than Buddha in a previous birth. One day the assembled monks were extolling the Master for having left the palace for searching and preaching the law. The Buddha intervenes and tells them: "It is not for the first time that I have left a palace,'' and he began to tell them the story of Maha-Janaka. Of this long story, full of incidents, I will draw the attention of the reader only to the episode in which Manimekhala, the goddess of the sea, appears. Mahajanaka Jataka (No. 539) Mahajanaka, the posthumous son of king Aritthajanaka who had been killed by his brother, is brought up in exile at Campa, in the house of a brahman who had given hospitality to his mother. His mother puts at his disposal the jewels which she had saved "Well, mother," said he, "give me this wealth, I will take half of it and go to the Land of Gold, I will bring from there much wealth and will recover my throne". He took half of this fortune, procured the articles of trade and embarked on his boat in the company of other merchants who were going to the Land of Gold. Before leaving, he bowed unto his mother and said:
"Mother, I am going to the Land of Gold." The mother said:
"My child, a voyage does not always succeed, there are many obstacles, better not go. You have abundant wealth for recovering the throne."
"No, I will go there, Mother", and he saluted his mother, went out and got on board the ship. This very day, Polajanaka, the first younger brother and the murderer of Aritthajanaka, was attacked by illness and took to bed. Seven hundred merchants had embarked on the boat, in seven days the ship had done seven hundred leagues, but on account of her high speed she could not hold out, the planks cracked, water poured in everywhere and the vessel foundered in the deep ocean. The men wept and cried and invoked all kinds of divinities. But the great sage did neither weep nor cry, nor did he invoke any divinity; when he saw that the boat was foundering, he mixed sugar with larified butter, filled his stomach with it, soaked in oil two of his robes which were very smooth, dressed himself tight, and held himself close to the mast. When the boat foundered, the mast floated, the men were eaten up by fishes and tortoises, and the water around was full of blood, The great sage clinging to the top of the mast observed:
"It is towards this direction that Mithila lies."
He then jumped from the top of the mast over the fishes and the tortoises and fell into the sea at a distance of one hundred and forty cubits. This very day Polajanaka died, and from this very moment he began to cross the ocean by force of his arms like a golden trunk of tree rolling on the waves which had the colour of gems. He swam for a full day and further on till the seventh day when he observed that it was a full moon day. Then he washed his mouth with saline water and observed the fast. There upon the four gods (Lokapala Devas of the four kings), the protectors of the earth, said:

"If there are beings that honour their mother even who are in danger of perishing in the ocean, a danger which they did not merit, you ought to save them."

[/b]
This is what they said to Manimekhala, the daughter of a god, appointed to watch the ocean. But during seven days she did not throw her glance at the sea as the fortune she was enjoying had distracted her thoughts. It is also said that the daughter of a god had gone to an assembly of the gods. "It is now seven days", she said to herself, "that I have not thought of the sea. Let me see what passes there." She then perceived Mahajanaka. "If Mahajanaka had perished I would not have been any longer admitted into the assembly of the gods." At this thought she went near the great sage, standing in the sky with the ornaments on her body and addressing the great sage she pronounced the first stanza:
"Who is there that toils in the high sea without
even sighting the shores? Thou shouldst know why thou
makest such an effort."
The great sage told her: "Now it is seven days
that I have been traversing the ocean and I have not
seen any living being except myself. Who is there
that speaks to me?"
He looked up into the sky and pronounced the
second stanza: "I know what the world is and what the
price of effort is. This is why I am striving in the
ocean even without sighting the shores."
The goddess interested to hear him talking on
religion told him in a verse:
"In the endless abyss,
thou seest not the shores. Thy effort is useless and
thou runnest towards death." But the great sage said:
"Who tells you that? If after making all my
efforts I must die, I will be blameless."
He who acts bravely does not repent. He is
discharged with regard to all, gods, parents, and
ancestors. As much as I can, I will exert myself. I will act
bravely striving towards the shores."
On hearing this the goddess praised him in a
stanza: "On the vast ocean and without the shores in
sight, thou makest a long effort without losing thy
courage. Thou shalt reach the place which your heart
longs for." And she asked him still, "Oh, Sage of great
energy, where shall I lead you?"--"To the city of
Mithila" was the reply. Thereupon she took him in her
arms raising him up like a bunch of garlands and
pressing him in her bosom like a cherished child she
shot forth through the sky. He had had his whole body
burnt while remaining in sea water for seven days,
and so he fell deeply asleep through the touch of the
goddess. Thus she carried him to Mithila.
Buddha then reveals the story to his Monks thus:The goddess of that time, Manimekhala , is to-day the Bhikkhuni Uppalavanna Theri; and Maha Janaka is I myself.
In ancient time, Myanmar, Thailand, Cambodia and Laos, are the Indian trading colonies; thus Hindu culture and civilization has penetrated to these land. Needless to say, they embraced the Theravada Buddhism, the dhamma that Buddha preached in Jambudipa.

36

Diskusi Umum / Buddhists believes in Gods, too

« on: 20 October 2010, 07:35:55 PM »

Buddhism is about learning of the path to the cessation of suffering; and Buddha never said, Buddhists should not believe in Gods. What Buddha did say about Gods was that – from the beginning less time, we have planted seeds of kamma and hence we are recycling in the Samsara (31 planes of existence). To attain liberation from samsara there is no one but you, yourself alone could clean up all your kamma’s you planted; Gods cannot do that for you. That was interpreted by some, that Buddhists don’t believe in Gods.

Those who have not read the Maha Janaka Jataka Story and the Buddha’s foremost lay Buddhist disciples, two merchant brother Sapussa and Bhallika Story and the so frequently chanted “Metta Paritta sutta” and “Yadana Paritta Sutta” should read them again and see how Gods got involved in saving or helping human beings. I will present excerpts and let the reader judge for them whether God has a part to play in our lives.

Do Buddhists believe in Gods?

This is a very good question; because many dhamma teachers will say, Buddhism does not believe in God. I don’t find in any place where Buddha said, we should not believe in Gods. When people take out of context after reading the Pali Canon, they interpret the Canon in many different ways to suit their own ideas.
To answer to the question we must first define Gods. The word God applies to those beings that possess supernatural power; may they be celestial or terrestrial they are all Gods or Devatas. The tenet of Buddhism is to accept the Buddhist Cosmology of the 31 planes of existence. All Buddhists must accept this 31 planes of existence, Buddhist Cosmology because without this Cosmology as basis, there can be no Nibbana.

Let’s look at the 31 planes:

Four states of deprivation – Asuras, Petas, Animals, & hells.
Seven states of sensuous planes – human, Catumaharajika deva, Tavatimsa deva, Yamas deva, Tusia deva, Nimmanariti deva, paranimitta vasavati deva

Who are Gods?

Gods are those beings living in Catumaharajika realm and upward to paranimitta vasavati deva realm - beings living in the six realms above the human realm. They are all classified as Gods. We Buddhist cannot deny that all Gods living in these six realms do not exist nor can we deny of the existence of asuras and petas in the realms of deprivation.

Who are Asuras ?

Asura, a race of celestial beings or the asuras are the powerful beings who are opposed to the devas.. They possessed certain supernatural power, some even more powerful than devas. Some will classify guardian Nymphs (Oksarsaunk nat in Myanmar) as Asuras. In Myanmar there are these guardian Nymphs living around Pagoda’s. In all eight directions around Shwedagon Pagoda, there are Pagoda Nymphs or spiritual beings. The 37 Nats (except Indra – Tagyarmin) can be classified into this state. Many will accept them as truly powerful spirits by the performance of Natgadaws who represent them. In earlier time, they were given their own domain regions for them to govern by early Myanmar kings. They are the supreme power in their own region. There are also tree spirits, mountain spirits, forest spirits, village spirits, district spirits, etcs, with each has influence over their given area of domain. In upper Myanmar, one initiated as novice must present him to the village tree Gods located at the mid of the village under a big tree where a shrine was built. In real life, they exist and they live among us, human being. (You can read the Dhammapada stories written about them and Dhammapada is part of Pali Canon).

We all believe God’s existence.

Buddha at the time when he renounced the world and left for the forest, the prevailing religion then was Brahmanism. It teaches you ascetics and its practice of austerity is the only way to find everlasting peace. Needless to say, he went to ashrams to learn from Brahmin teachers: Alara Kalama and Udaka Ramaputta. Our Bodhisatta learnt everything that the two teachers taught him. He was able to reach out to the Brahma planes through Jhanas practice. That was the ultimate goal for Brahmin to be with Brahma. Prince Siddhatta was not satisfied with their practice, because he still could not find the end of suffering. He said even Brahma at the end of their life span in Brahma realm; they all must be recycled within the 31 planes (Samsara). Buddha after his enlightenment Sakka, the king of Devas was all the time works for Buddha as a facilitator to Buddha. During his 45 years of ministry he had discourses with many devas who came to him for clarifications – many sutta’s and many Dhammapada stories will attest to this fact. How can we Buddhist say, we don’t believe in Gods.

Buddha as the chief protector

Earlier in the history of mankind, human kind fears of the unknown called spirits; spirits can be tree spirits, mountain spirits, etcs. Even today, people traveling by automobile through Htaunkkyan Town en-route to Pyi (Prome) without exception will stop by at ShweNyaungBin to make offering to the Tree spirit for safe journey.
With the appearance of Buddha in Jambudipa, the enlightened being, people starts to understand the true Buddhist cosmology. They come to know what samsara is and what Nibbana is and the path leading to Nibbana – the end of the cycle of rebirths. At one time, Buddha’s disciples (Monks) were sent to secluded forest to practice their meditation in the forest. Five hundred Bhikkhu’s gone to the forest and were haunted by the tree spirits. So they were scarce and came back to report to the Buddha. Buddha then composed “Metta Paritta Sutta” for them to chant and appease the tree spirits. From that time on, for the past 2500 years monks have been chanting this protective sutta “Metta Paritta Sutta” as routine as their daily alms. Insert here is an abridged “Metta Sutta” . This sutta is in essence an appeasement to the tree Gods; forest Gods or the Mountain Gods. This was what happens when you chant paritta sutta in Pali, not knowing the purpose of the sutta and why and where you must recite the sutta.

Why Buddha gave Metta Paritta Sutta to his Monks?

Lord Buddha was then residing at Savatthi in the pleasaunce of Anthapindika; and a group of monks received permission from the Lord to meditate in a distant forest during their retreat for the rainy season. The monks took shelter under huge trees as temporary residence and engaged themselves intensively in the practice of meditation.
The tree deities inhabiting this forest could not stay in their tree-abodes which were above the monks, for the monks were imbued with spiritual power due to meditation, and they had to come down to stay on the ground. So the deities were very much annoyed and frustrated; and when they realised that the monks would spend the whole rainy season there, they tried to scare the monks away during the nights. They purposely harassed the monks in various ways.
Living under such impossible conditions for some time, the disturbed meditators rushed back to the Buddha and informed about their difficulties. So the Buddha advised them to recite the text of Loving-kindness and to radiate the spirit of Love to all sentient beings. Encouraged by this media, the meditators returned to forest and practised in accordance with the instructions to permeate the ten directions with the radiant thoughts of Love. The tree-gods were very much pleased to be affected by this power of love and thenceforth let the monks stay there to meditate peacefully without any further disturbances.

This discourse, as a matter of fact, is the Buddhist doctrine of Love, which promulgates the method of practice to disseminate Love in order to attain Purity and Peace to realize finally the Perfect Emancipation.
Monks forgetful of what they recite when in fear of tree spirits, they will say, Buddhists don’t believe in Gods. Tree gods are also included, can you imagine, Monks scarce of tree Gods?

Yadana Paritta Sutta

When a place is plagued by pestilence, Buddhist Monks will recite this “Yadana Paritta sutta” to make appeasement with the evil spirits so they will depart from the place. Buddha personnel attendant himself (Ananda) and Buddha himself went to Vesali to clean up the city of Vesali the evil spirits, Yakkhas that scarce the inhabitants of Vesali. Here is an abridged “Yadana Paritta Sutta”.
During the lifetime of our Lord Buddha the city of Vesali was afflicted by famine, which killed thousands of poverty stricken families. Due to the presence of decaying corpses the evil spirits haunted the city, and led to inevitable pestilence. Plagued by these three perils of famine, devils and pestilence, the Vesalians sought the help of the Buddha who was then dwelling at Rajagaha. Moved by deep compassionate love, Lord Buddha marched to the plagued city of Vesali, followed by hundreds of monks including the Venerable Ananda. No sooner had the Lord arrived at the city, than the torrential rains poured down and swept away the putrefying dead bodies. So the city was cleansed and the atmosphere became purified. Then the Buddha delivered the Discourse on Precious Jewels (Yadana sutta”to the Venerable Ananda and instructed him to tour the city reciting the discourse as a means of protection to the citizens of Vesali.

The Venerable Ananda obeyed the command and sprinkled the holy water from the alms-bowl of the Lord, to banish the evil spirits consequently. And eventually the pestilence subsided.
Thereafter the Venerable Ananda reported the events promptly to the Lord, who was awaiting his arrival at the City Hall of Vesali. Then again Lord Buddha recited the same discourse and explained the intrinsic value of the text to the assembled disciples. Thus the recitation of the discourse had been approved by the Lord and the assembly.
This discourse is one of the most popular suttas that Monks commit by-heart to their memory for them to recite the suttas, when ever they are invited on various occasions.

Thus, Buddha’s Image is used, since the introduction of Buddhism to Myanmar, people of Myanmar used them as a Protector against all unknown. Again, along with Buddha image, they also brought in “Shin Thiwali” and Shin Upagote” one is for wealth and fortune and the other for protection.

Maha Janaka and Manimekhala Goddess

This was the story retold by Buddha himself one of his past existences when he was King Maha Janaka. This story tells you that there is Goddess who is being assigned to save and care for people of virtue from getting perished in the ocean. Maha Janaka, the posthumous son of king Aritthajanaka who had been killed by his brother, is brought up in exile at Campa, in the house of a brahman who had given hospitality to his mother. His mother puts at his disposal the jewels which she had saved "Well, mother," said he, "give me this wealth, I will take half of it and go to the Land of Gold, I will bring from there much wealth and will recover my throne". He took half of this fortune, procured the articles of trade and embarked on his boat in the company of other merchants who were going to the Land of Gold. Before leaving, he bowed unto his mother and said:

"Mother, I am going to the Land of Gold."

The mother said:

"My child, a voyage does not always succeed, there are many obstacles, better not go. You have abundant wealth for recovering the throne."

"No, I will go there, Mother", and he saluted his mother, went out and got on board the ship.

This very day, Polajanaka, the first younger brother and the murderer of Aritthajanaka, was attacked by illness and took to bed. Seven hundred merchants had embarked on the boat, in seven days the ship had done seven hundred leagues, but on account of her high speed she could not hold out, the planks cracked, water poured in everywhere and the vessel foundered in the deep ocean. The men wept and cried and invoked all kinds of divinities. But the great sage did neither weep nor cry, nor did he invoke any divinity; when he saw that the boat was foundering, he mixed sugar with larified butter, filled his stomach with it, soaked in oil two of his robes which were very smooth, dressed himself tight, and held himself close to the mast. When the boat foundered, the mast floated, the men were eaten up by fishes and tortoises, and the water around was full of blood, The great sage clinging to the top of the mast observed: "It is towards this direction that Mithila lies." He then jumped from the top of the mast over the fishes and the tortoises and fell into the sea at a distance of one hundred and forty cubits. This very day Polajanaka died, and from this very moment he began to cross the ocean by force of his arms like a golden trunk of tree rolling on the waves which had the colour of gems. He swam for a full day and further on till the seventh day when he observed that it was a full moon day. Then he washed his mouth with saline water and observed the fast. There upon the four gods (Lokapala Devas of the four kings), the protectors of the earth, said: "If there are beings that honour their mother even who are in danger of perishing in the ocean, a danger which they did not merit, you ought to save them." This is what they said to Manimekhala, the daughter of a god, appointed to watch the ocean. But during seven days she did not throw her glance at the sea as the fortune she was enjoying had distracted her thoughts. It is also said that the daughter of a god had gone to an assembly of the gods. "It is now seven days", she said to herself, "that I have not thought of the sea. Let me see what passes there." She then perceived Maha Janaka.

"If Maha Janaka had perished I would not have been any longer admitted into the assembly of the gods."

At this thought she went near the great sage, standing in the sky with the ornaments on her body and addressing the great sage she pronounced the first stanza: "Who is there that toils in the high sea without

even sighting the shores? Thou shouldst know why thou
makest such an effort." The great sage told her: "Now it is seven days
that I have been traversing the ocean and I have not
seen any living being except myself. Who is there
that speaks to me?" He looked up into the sky and pronounced the
second stanza: "I know what the world is and what the
price of effort is. This is why I am striving in the
ocean even without sighting the shores." The goddess interested to hear him talking on
religion told him in a verse: "In the endless abyss,
thou seest not the shores. Thy effort is useless and
thou runnest towards death." But the great sage said: "Who tells you that? If after making all my
efforts I must die, I will be blameless." He who acts bravely does not repent. He is
discharged with regard to all, gods, parents, and
ancestors. As much as I can, I will exert myself. I will act
bravely striving towards the shores."
On hearing this the goddess praised him in a
stanza: "On the vast ocean and without the shores in
sight, thou makest a long effort without losing thy
courage. Thou shalt reach the place which your heart
longs for." And she asked him still, "Oh, Sage of great
energy, where shall I lead you?"--"To the city of
Mithila" was the reply. Thereupon she took him in her
arms raising him up like a bunch of garlands and
pressing him in her bosom like a cherished child she
shot forth through the sky. He had had his whole body
burnt while remaining in sea water for seven days,
and so he fell deeply asleep through the touch of the
goddess. Thus she carried him to Mithila. Buddha then reveals the story to his Monks thus:

The goddess of that time, Manimekhala , is to-day the Bhikkhuni Uppalavanna Theri, my chief female disciple; and Maha Janaka is I myself.

After you read the above, how will you judge the statement that Buddhists don’t believe in Gods? There are Gods everywhere, as long as we are living in this human world, we some days are bound to need divine helps. All we need to do is to live a virtuous life, Gods will come to help us; but God cannot stand in to clean your kamma you have planted. Buddhist must believe in Gods and Goddesses. Buddha said so.

37

Buddhisme untuk Pemula / The Scale of Goodness in giving Gifts

« on: 20 October 2010, 07:27:51 PM »

In ancient time, when our Lord Buddha appeared in Jambudipa, in connection with his lay disciple, Anathapindaka, he said this to him: In giving gift there is a goodness scale that we can use to measure the degree of goodness. This scale of goodness was available in those days. Base on this goodness scale, many Theravadins in Myanmar wanted to be the donor of the Monastery – Phaya Dagar, Kyaung Dagar, which rank the highest in the goodness scale.

Buddha said, when he was a Bodhisatta, Velama Brahmin, that was in the era when there was no Buddha to teach the dhamma, he was not able to give gifts even to one with the right view.

Today, we can hardly find a Sotapanna, one that has the right view; so instead many Theravadins are shooting for the highest scale – Monastery Donor – Kyaung Dagar.

Buddha said, among the goodness that one can accrue, donating a Monastery to the Sangha is the highest.

In the days of the old, many in Myanmar aspires for their lifelong goal: to become a donor of the Monastery and the word then was my ultimate goal in my lifetime – Phaya Dagar – Kyaung Dagar – donor of the Monastery.

Offering of alms with your own hands

In offering alms respectfully with one’s own hands, it is a tradition for male donor – head of the household – to offer alms respectfully with his own hands. Female donors are to avoid coming too close to the Sangha. It is a Vinaya rules for Sangha (Monks) to guard his six senses’ doorways. A true ascetic Bhikkhu by the rules must safe guard his six sense doorways:

1. sense of sight,

2. sense of smell,

3. sense of hearing,

4. sense of taste,

5. sense of touch, and

6. mind consciousness

Female should be aware of the facts that the perfumes or fragrance that she wears could trigger the sense of smell and to arouse the sensual perception on the part of some Monks. The same could be the cause with other senses. In Myanmar, in villages, it is a tradition, for male to come close to the Monks when offering alms to them in a respectful manner. The picture depicts the accepted tradition for male to respectfully offer alms to Sanghas. Female lay disciples should observe the rules not to cause the Sangha to break the Vinaya rules by being arouse through any of the six senses, by being coming too close to the Monk.

The Scale of Goodness (Velama sutta)

Once, when the Buddha was dwelling near Savatthi at the Jeta Grove, the householder Anathapindika visited him and, after greeting him politely, sat down at one side.

The Exalted One addressed Anathapindika, “Are alms given in your house, householder?”

“Yes, Lord, alms are given by my family, but they consist only of broken rice and sour gruel.”

“Householder, whether one gives coarse or choice alms, if one gives with respect, thoughtfully, by one’s own hand, gives things that are not leftovers, and with belief in the result of actions, then, wherever one is born as a result of having given with respect, the mind will experience pleasantness.”

“Long ago, householder, there lived a brahman named Velama who gave very valuable gifts. He gave thousands of bowls of gold, silver and copper, filled with jewels; thousands of horses with trappings; banners and nets of gold; carriages spread with saffron-colored blankets; thousands of milk-giving cows with fine jute ropes and silver milk pails; beds with covers of fleece, white blankets, embroidered coverlets, and with crimson cushions at the ends; lengths of cloth of the best flax, silk, wool and cotton. And how to describe all the food, sweets and syrups that he gave? They flowed like rivers.”

“Householder, who was the brahman who made those very valuable gifts? It was me.”

1.0. Gifts offer to one of worthy one:

If those gifts were given, householder, there were no worthy recipients. Although the brahman Velama gave such valuable gifts.

a. If he had fed just one person of right view (Sotapanna), the fruit of the latter deed would have been greater.”

b. “…and though he fed a hundred people of right view (Sotapanna), the fruit of feeding a Once-returner (Sekadagami) would have been greater.”

c. .“…and though he fed a hundred (Sekadagami), the fruit of feeding one Non-returner (Anagami) would have been greater.”

d. “…and though he fed a hundred (Anagami) the fruit of feeding one Arahat would have been greater.”

e. “…and though he fed a hundred Arahats, the fruit of feeding one Non-teaching Buddha (Paccekabuddha) would have been greater.”

f. “…and though he fed a hundred Paccekabuddhas, the fruit of feeding a Perfect One, a Teaching Buddha (SammaSambuddha), would have been greater.”

g. “…and though he fed a SammaSambuddha, the fruit of feeding the Order of monks with the Buddha at its head would have been greater.”

h. “…and though he fed the Sangha with the Buddha at its head, the fruit of building a monastery for the use of the Sangha would have been greater.”

i. “…and though he built a monastery for the monks, the fruit of sincerely taking refuge in the Buddha, Dhamma and the Sangha would have been greater.”

j. “…and though he sincerely took refuge in the Buddha, Dhamma and the Sangha, the fruit of sincerely undertaking the Five Moral Precepts would have been greater.”

As lay Buddhist, Buddha said, the fruit of observing the five-precepts – is very high in the goodness scale.

38

Diskusi Umum / A Dhamma Teacher must be able to read the mind of Others

« on: 20 October 2010, 07:25:16 PM »

In the life time of our Lord Buddha, Sariputta was the Captain of the faith, dhamma; however, he has no power to read the mind of his pupil. Thus he was unable to give his disciple the right theme for meditation. He was at a loss as to what he should do to bring his disciple to gain arahatship. This was what the blessed one said to Sariputta: No.

“"Sāriputta, it is not yours to have knowledge of the hearts and to read the thoughts of men.”

Now, in this era, we should take a look at the modern Buddha’s disciples: do they all or some have the ability to read the mind of others? Next question is do the modern Buddha disciples possess the ability to read the mind of their disciples, since in the life time of Buddha only Buddha has the ability to read the mind of others and be able to formulate the right theme of meditation to enable others to gain spiritual progress.

If only in modern time, we have dhamma teachers have the ability to read the mind of others, then probably those who went for retreat could gain some benefit of retreat and meditation. Thus, meditators before they go for retreat, they should check the dhamma’s teacher reputation whether he/she has that ability? Now, even Sariputta was not able to read the mind of others, he said to himself, I must take my pupil to the Buddha and let the master prescribe for him the right theme for meditation. He took his disciple to the master and there and then in one day, the Master prescribed the right theme for meditation for Sariputta’s disciple and that pupil had attained arahatship the same day.

Logic tells me that we living in this modern time, would find it very difficult to find someone like our Lord Buddha who could read the mind of others. Hence, could anyone gain any spiritual progress in this modern time, in the decaying dhamma era?

I will cite you the “Tittha Jataka”: -
No. 25.
TITTHA-JĀTAKA.

"Change thou the spot."--This story was told by the Master while at Jetavana, about an ex-goldsmith, who had become a Brother and was co-resident with the Captain of the Faith (Sāriputta).

Now, it is only a Buddha who has knowledge of the hearts and can read the thoughts of men; and therefore through lack of this power, the Captain of the Faith had so little knowledge of the heart and thoughts of his co-resident, as to prescribe impurity as the theme for meditation. This was no good to that Brother. The reason why it was no good to him was that, according to tradition, he had invariably been born, throughout five hundred successive births, as a goldsmith; and, consequently, the cumulative effect of seeing absolutely pure gold for so long a time had made the theme of impurity useless. He spent four months without being able to get so much as the first inkling of the idea. Finding himself unable to confer Arahatship on his co-resident, the Captain of the Faith thought to himself, "This must certainly be one whom none but a Buddha can .convert; I will take him to the Buddha." So at early dawn he came with the Brother to the Master.

"What can it be, Sāriputta," said the Master, "that has brought you here with this Brother?" "Sir, I gave him a theme for meditation, and after four months he has not attained to so much as the first inkling of the idea; so I brought him to you, thinking that here was one whom none but a Buddha can convert." "What meditation, Sāriputta, did you prescribe for him?" "The meditation on impurity, Blessed One." "Sāriputta, it is not yours to have knowledge of the hearts and to read the thoughts of men. Depart now alone, and in the evening come back to fetch your co-resident."

After thus dismissing the Elder, the Master had that Brother clad in a nice under-cloth and a robe, kept him constantly at his side when he went into town for alms, and saw that he received choice food of all kinds. Returning to the Monastery once more, surrounded by the Brethren, the Master retired during the daytime [183] to his perfumed chamber, and at evening, as he walked about the Monastery with that Brother by his side, he made a pond appear and in it a great clump of lotuses out of which grew a great lotus-flower. "Sit here, Brother," he said, "and gaze at this flower." And, leaving the Brother seated thus, he retired to his perfumed chamber.

That Brother gazed and gazed at that flower. The Blessed One made it decay. As the Brother looked at it, the flower in its decay faded; the petals fell off, beginning at the rim, till in a little while all were gone; then the Stamens fell away, and only the pericarp was left. As he looked, that Brother thought within himself, "Even now, this lotus-flower was lovely and fair; yet its colour is departed, and only the pericarp is left standing. Decay has come upon this beautiful lotus; what may not befall my body?

Transitory are all compounded things!" And with the thought he won Insight.

Knowing that the Brother's mind had risen to Insight, the Master, seated as he was in his perfumed chamber, emitted a radiant semblance of himself, and uttered this stanza:--

Pluck out self-love, as with the hand you pluck
The autumn water-lily. Set your heart
On naught but this, the perfect Path of Peace,
And that Extinction which the Buddha taught.

At the close of this stanza, that Brother won Arahatship. At the thought that he would never be born again, never be troubled with existence in any shape hereafter, he burst into a heartfelt utterance beginning with these stanzas He who has lived his life, whose thought is ripe;

He who, from all defilements purged and free,
Wears his last body; he whose life is pure,
Whose subject senses own him sovereign lord;--
He, like the moon that wins her way at last
From Rāhu's jaws 1, has won supreme release.

The foulness which enveloped me, which wrought
Delusion's utter darkness, I dispelled;
--As, tricked with thousand rays, the beaming sun
Illumines heaven with a flood of light.

After this and renewed utterances of joy, he went to the Blessed One and saluted him. The Elder, too, came, and after due salutation to the Master, went away with his co-resident.

When news of all this spread among the Brethren, [184] they gathered together in the Hall of Truth and there sat praising the virtues of the Lord of Wisdom, and saying, "Sirs, through not knowing the hearts and thoughts of men, the Elder Sāriputta was ignorant of his co-resident's disposition. But the Master knew, and in a single day bestowed on him Arahatship together with perfected scholarship. Oh, how great are the marvellous powers of a Buddha!"

Entering and taking the seat set ready for him, the Master asked, saying, "What is the theme of your discourse here in conclave, Brethren?"

"Naught else, Blessed One, than this,--that you alone had knowledge of the heart, and could read the thoughts, of the co-resident of the Captain of the Faith."

"This is no marvel, Brethren; that I, as Buddha, should now know that Brother's disposition. Even in bygone days I knew it equally well." And, so saying, he told this story of the past.

_____________________________

Once on a time Brahmadatta was reigning in Benares. In those days the Bodhisatta used to be the king's director in things temporal and spiritual. At this time folk had washed another horse, a sorry beast, at the bathing-place of the king's state-charger. And when the groom was for leading the state-charger down into the same water, the animal was so affronted that he would not go in. So the groom went off to the king and said, "Please your Majesty, your state-charger won't take his bath."

Then the king sent the Bodhisatta, saying, "Do you go, sage, and find out why the animal will not go into the water when they lead him down." "Very good, sire," said the Bodhisatta, and went his way to the waterside. Here he examined the horse; and, finding it was not ailing in any way, he tried to divine what the reason could be. At last he came to the conclusion that some other horse must have been washed at that place, and that the charger had taken such umbrage thereat that he would not go into the water. So he asked the grooms what animal they had washed first in the water. "Another horse, my lord,--an ordinary animal." "Ah, it's his self-love that has been offended so deeply that he will not go into the water," said the Bodhisatta to himself; "the thing to do is to wash him elsewhere." So he said to the groom, "A man will tire, my friend, of even the daintiest fare, if he has it always. And that's how it is with this horse. He has been washed here times without number. Take him to other waters [185], and there bathe and water him." And so saying, he repeated this stanza:--

Change thou the spot, and let the charger drink
Now here, now there, with constant change of scene.
For even milk-rice cloys a man at last.

After listening to his words, they led the horse off elsewhere, and there watered and bathed him all-right. And while they were washing the animal down after watering him, the Bodhisatta went back to the king. "Well," said the king; "has my horse taken his drink and bath, my friend?" "He has, sire." "Why would he not do so at first?" "For the following reason," said the Bodhisatta, and told the king the whole story. "What a clever fellow he is," said the king; "he can read the mind even of an animal like this." And he gave great honour to the Bodhisatta, and when his life closed passed away to fare according to his deserts. The Bodhisatta also passed away to fare likewise according to his deserts.

_____________________________

When the Master had ended his lesson and had repeated what he had said as to his knowledge, in the past as well as the present, of that Brother's disposition, he shewed the connexion, and identified the Birth by saying, "This Brother was the state-charger of those days; Ānanda was the king and I myself the wise minister."

sumber: http://maungpaw.blogspot.com/2007/07/dhamma-teacher-must-be-able-to-read.html

39

Diskusi Umum / Buddhahood attainable for those living outside of Jambudipa?

« on: 20 October 2010, 07:22:56 PM »

My review of our Bodhisatta Gautama’s past existences, in the period between Dipankara Buddha's and Kassapa Buddha’s era, tells me that our Bodhisatta lived his entire lives in Jambudipa for countless existences in order to meet with all the Buddha’s that preceded him. Those aspirants for Buddha hood living outside the Jambudipa (Myanmar, Thailand, Cambodia and Laos) might just be an unrealizable day-dream?

Dipankara Buddha's era.

Long, long time ago, countless world cycles ago, there appeared in Jambudipa Dipankara Buddha. Dipankara Buddha lives in an era when the human life span was 100,000 years on earth. Our Bodhisatta Gotama was an ascetic Sumedha ascetic who was already qualified to take arahatship; but for the sake of saving sentient beings he delay his arahatship and made his verbal aspiration to become a Buddha.

In the kingdom of Ramavati the ruling king was Sumedha and his chief queen was Sumedha; between them they had a son who gave up royal life and attained enlightenment. The enlightened being was named Dipankara Buddha. At the same time an ascetic by the name of Sumedha, our Bodhisatta Gotama, was living near the city. Hearing that the Dipankara Buddha will be visiting Ramavati, the ascetic Sumedha started to prepare and decorate a stretch of the road for the Buddha. Before the road was done, Dipankara Buddha arrived before Sumedha could get the road ready.

The folks at Ramavati to welcome Dipankara Buddha

A muddy stretch lay ahead of the Buddha. Lying across the muddy road, Sumedha requested that the Dipankara Buddha and His retinue tread on him so as not to soil their feet. He then made his verbal aspiration for Buddha hood. A lady from the audience heard that the ascetic aspired for Buddha hood, she gave from her eight lotus flowers, five lotus flowers to him and she too made her wish to be his help mate for to fulfill his wishes.

The Dipankara Buddha with his supernatural power seeing that the ascetic Sumedha would be the future Gotama Buddha made his definite prediction. He said, "In the distant future you will be born into the Sakyan clan and will attain enlightenment as the Buddha Gotama." From this point on, the Bodhisatta started in earnest to complete the ten virtues – paramitas – ten perfections. To make this verbal aspiration, one must be qualified for all the eight requisites:

Eight conditions must be met to make a verbal wish for Buddha hood.
According to the Theravada tradition, the eight conditions must be met:

1. If one so wished one could at this point attain Arahatship and obtain one's liberation from samsara.
2. One must be a human being (This applies to the Jambudipa tradition unlike one in Amitabha Buddhaland.).
3. One must be a male.
4. One must come face to face with a living Buddha.
5. One must be an ascetic.
6. One must possess psychic powers (known as Attha-Samapatti Jhana-labhi).
7. One must be prepared to lay down one's life for the Buddha.
8. One must have the strong determination to be a Buddha even though one knows that one might have to suffer as an animal, demon, etc., in an unhappy world. In other words, one has to suppress one's attainment of Arahanthship with determination and remain in samsara for the benefit of mankind and Gods.

At the time of the Buddha Dipankara, over 200,000 world cycles and sixteen incalculable periods after He made the first verbal aspiration, our Bodhisatta met the eight requirements and received the definite proclamations.

All his existences were in Jambudipa

Since, all Buddha’s must appear in Jambudipa, a Bodhisatta must take his Bodhisatta existences in Jambudipa to meet with each and every one of them that preceded him. While fulfilling his paramitas, our Bodhisatta appeared in Jambudipa to meet with Buddha’s that preceded him

The ascetic Sumedha throughout his Samsara journey in fulfilling his ten perfections - Dana, Sila, Nekhamma, Paninia, Viriya, Khanti, Sacca, Adhittana, Metta and Upekkha - the prerequisites to Buddha hood, had gone through twenty-three Buddha’s that came before him. He must meet with each and every one of the Buddha’s and must receive the Buddha’s prediction from each and every one of them. Our Bodhisatta Gotama had met every one of them and had received from every Buddha that appeared before him that he would become a Buddha in this era.

1. Dipankara Buddha - when Bodhisatta was Ascetic Sumedha
2. Kondanna Buddha - when Bodhisatta was Raja or King
3. Mangala Buddha - when Bodhisatta was wise man
4. Sumana Buddha - when Bodhisatta was King
5. Revata Buddha - when Bodhisatta was wise man
6. Sobhita Buddha - when Bodhisatta was wise man
7. Anomadassi Buddha - when Bodhisatta was Devil King
8. Paduma Buddha - when Bodhisatta was Bodhisatta Lion
9. Narada Buddha - when Bodhisatta was an ascetic
10. Padumuttara Buddha - when Bodhisatta was wise man
11. Sumedha Buddha - when Bodhisatta was wise man
12. Sujata Buddha - when Bodhisatta was wise rich man
13. Piyadassi Buddha - when Bodhisatta was wise man
14. Atthadassi Buddha - when Bodhisatta was an ascetic
15. .Dhammadassi Buddha - when Bodhisatta was Heavenly King
16. Siddhattha Buddha - when Bodhisatta was wise man
17. Tissa Buddha - when Bodhisatta was wise man
18. Phussa Buddha - when Bodhisatta was Raja or King
19. Vipassi Buddha - when Bodhisatta was Raja or King
20. Sikhi Buddha - when Bodhisatta was Raja or King
21. Vessabhu Buddha - when Bodhisatta was Bhikkhu (monk)
22. Kakussandha Buddha - when Bodhisatta was Bhikkhu (monk)
23. Konagamana Buddha - when Bodhisatta was wise rich man
24. Kassapa Buddha - when Bodhisatta was Bhikkhu (monk)

Those aspirants for Buddha hood.

Those Theravadins living outside of Jambudipa will find it very hard for them to fulfill their aspiration of becoming a Buddha, unless he exists as a being in Jambudipa to redeem Buddha’s definite prediction. We know the Gotama Buddha’s prediction of all the future Buddha that will appear, in future time, in Jambudipa:

In the future (ten) Bodhisatta's will attain full awakening in the following order:

1. The most honourable (Ariya) Metteyya,
2. (King) Rama,
3. (King) Pasenadi of Kosala,
4. (the Deva) Abhibhu,
5. (the Asura Deva) Dighasoni,
6. (the Brahman) Candani,
7. (the young man) Subha,
8. the Brahman Todeyya,
9. (the elephant) Nalagiri, and
10. (the elephant) Palaleya.

Question No.1:
Can you attain Buddha hood living outside of Jambudipa?

The Buddha’s tradition requires that a Buddha aspirant must live in Jambudipa in order to meet with the Buddha’s that appear before him, in person and receive the Buddha’s definite prediction that he will become a Buddha in future time. I will let those follow the logical path what they should do to become a Buddha in future time. I have not seen a single name sounding like Myanmar, Thai, Cambodian or Laos, in the list of ten future Buddha’s’

What is the logical conclusion?

Theoretically, according to the Sutta Pitaka, it is conditionally possible to attain enlightenment in any of the four stages: Sotapanna, Sekadagami, Anagami, Arahatship – through mindfulness meditation (Vipassana meditation – living anywhere on earth whether you live in Jambudipa or outside of Jambudipa. However, an in-depth study (precedence’s of the past lives of our Bodhisatta Gautama) and the Dhammapada will tell us that it is much easier to attain ariyahood - Sotapanna, Sekadagami, Anagami, Arahatship if you meet with the Buddha in person. This then leads us to require that our existences be in Jambudipa, because Buddha only appears in Jambudipa. Again, knowing that many of Buddha’s disciples were chosen from the group of Brahmana, Brahmana lineage could be an quintessential to attaining enlightenment.

Should Mahayanists be concerned?

Do Mahayanists be concerned of living in Jambudipa? Even though Mahayanists worship both Sakyamuni and Amitabha Buddha, their destination for liberation is in Sukhavati – the Amitabha Buddhaland. The Amitabhabuddhaland is located not on this planet; it is located on a planet so far away from us. Mahayanists do not have to take rebirth in Jambudipa; the pious Mahayanists would be saved to this Amitabha Buddhaland where they could practice the dhamma for their final liberation.

What is the logical training path?

Theravadins aspirants for Buddha hood would have to take rebirth in Jambudipa in order to meet with all the Buddha’s’ that appear before him to receive definite predictions from each and every one of the Buddha. I would leave the other conclusion for those who seek ariyahood – Sotapanna, Sekadagami, Anagami and arahatship. Each of you could draw your own conclusion and practice accordingly.
Sadhu! Sadhu! Sadhu!

sumber: http://maungpaw.blogspot.com/2007/07/buddhahood-attainable-for-those-living.html

40

Diskusi Umum / Bodhisatta Believes in Gods

« on: 20 October 2010, 07:21:36 PM »

Bodhisatta Believes in Gods

No. 194.

MAṆICORA-JĀTAKA.

Some Buddhists said, Buddhism is Godless and Buddhists do not believe in Gods. I wonder why many Buddhists said this; it is not true. There are 550 Jataka stories (part of Pali Canon), about Buddha’s past lives that as Bodhisatta got involved with Gods and some with Ghosts. I will cite you one Jataka, Manicora Jataka, where the king of Gods (Sakka – Thagyarmin) came down from heaven to save the virtuous woman Sujata, the wife of our Bodhisatta.

There is a misconception in the Buddhist community: some preachers said that to gain Nibbána, God plays no part in one’s enlightenment and it is strictly based on one’s kamma accrued merits and paramitas – perfection. People turn around and interpret this statement to mean across the board, in every aspect of Buddhist belief, God plays no part. If anyone cares to read – Jataka Stories – you will soon find that God plays an important role in the lives of our Bodhisatta. God oversees everything that moves on earth. Sakka, the king of Gods oversees the four great Lokapala Devas – the four great Gods - Vessavaṇa (Kuvera), Virūḷhaka, Dhataraṭṭha, and Virūpakkha. Gods play a part in some way in our lives, to cite an example, the chanting of Paritta suttas - Mahasamaya sutta, Atanatiya sutta .. and metta Paritta suttas shows that we human beings cared about spiritual protection provided by Gods. Interpretation based on text taken out of context could misconstrue many to believe something untrue. Many have to rely on the preacher whose are proficient in Pali Language.

Manicora Jataka (194)

"Ye gods are here," etc.--This story the Master told during a stay in Veḷuvana, how Devadatta tried to kill him. Hearing that Devadatta went about to kill him, he said, "Brethren, this is not the only time that Devadatta has been trying to kill me; he tried to do so before, and failed." Then he told them this story.

_____________________________

Once upon a time, Brahmadatta was reigning in Benares, when the Bodhisatta came to life as the son of a householder who lived in a village not far from the city.

When he came to years, they fetched a young lady of family from Benares to marry him. She was a fair and lovely maiden, beautiful as a nymph divine, graceful like a twining creeper, ravishing as a sylph. Her name was Sujātā; she was faithful, virtuous, and dutiful. She always did duly her devoir to her lord and his parents. This girl was very dear and precious to the Bodhisatta. So they two dwelt together in joy, and unity, and oneness of mind.

On a day Sujātā said to her husband, "I have a wish to see my mother and father."

"Very good, my wife," replied he; "make ready food sufficient for the journey." He caused food of all sorts to be cooked, and placed the provisions in a wagon; since he drove the vehicle, he sat in front, and his wife behind. To Benares they went; and there they unyoked the wagon, and washed, and ate. Then the Bodhisatta yoked the oxen again, and sat in front; and Sujātā, who had changed her dress and adorned herself, sat behind.

As the wagon entered the city, the king of Benares happened to be making a solemn circuit round the place mounted upon the back of a splendid elephant; and he passed by that place. Sujātā had come down out of the cart, and was walking behind on foot. The king saw her: her beauty so attracted his eye, that he became enamored of her. He called one of his suites. "Go," said he, "and find out whether yon woman has a husband or no." The man did as he was bid, and came back to tell the king. "She has a husband, I am told," said he; "do you see that man sitting in the cart yonder? He is her husband."

The king could not smother his passion, and sin entered into his mind. "I will find some way of getting rid of this fellow," thought he, "and then I will take the wife myself." Calling to a man, he said, "Here, my good fellow, take this jeweled crest, and make as though you were passing down the street. As you go, drop it in the wagon of yonder man." So saying, he gave him a jeweled crest, and dismissed him. The man took it, and went; as he passed the wagon, he dropped it in; then he returned, and reported to the king that it was done.

"I have lost a jeweled crest!" cried the king: the whole place was in an uproar.

"Shut all the gates!" the king gave order: "cut off the outlets! hunt the thief!" The king's followers obeyed. The city was all confusion! The other man, taking some others with him, went up to the Bodhisatta, crying--"Hullo! stop your cart! [123] the king has lost a jeweled crest; we must search your cart! "And search it he did, till he found the jewel which he had put there himself. "Thief!" cried he, seizing the Bodhisatta; they beat him and kicked him; then binding his arms behind him they dragged him before the king, crying out--"See the thief who stole your jewel!" "Off with his head!" was the king's command. They scourged him with whips, and tormented him at every street corner, and cast him out of the city by the south gates.

Now Sujātā left the wagon, and stretching out her arms she ran after him, wailing as she went--"O my husband, it is I who brought you into this woeful plight!" The king's servants threw the Bodhisatta upon his back, with the intent to cut off his head. When she saw this, Sujātā thought upon her own goodness and virtue, reflecting thus within herself;

"I suppose there can be no spirit here strong enough to stay the hand of cruel and wicked men, who work mischief to the virtuous"; and weeping and wailing she repeated the first stanza:--

"No gods are here: they must be far away;--
No gods, who over the entire world hold sway:
Now wild and violent men may work their will,
For here is no one who could say them nay."

As this virtuous woman thus lamented, the throne of Sakka 1, king of the Gods, grew hot as he sat upon it. "Who is it that would make me fall from my godhead?" thought Sakka. Then he was aware of what was befalling. "The king of Benares," he thought, "is doing a very cruel deed. He is making the virtuous Sujātā miserable; now I must go thither!" So descending from the god world, by his own power he dismounted the wicked king from the elephant on whose back he was riding, and laid him upon his back in the place of execution, but the Bodhisatta he caught up, and decked him with all kinds of ornaments, and made the king's dress come upon him, and set him on the back of the king's elephant. The servants lifted the axe and smote off a head--but it was the king's head; and when it was off, they knew that it was the head of the king.

Sakka took upon him a visible body, and came before the Bodhisatta, and consecrated him to be king; and caused the place of chief queen to be given to Sujātā. And as the courtiers, the brahmins and householders, and the rest, saw Sakka, king of the gods, they rejoiced, saying, "The unrighteous king is slain! now have we received from the hands of Sakka a king who is righteous!" And Sakka stood poised in the air, and declared, "This your righteous king from this time forth shall rule in righteousness. If a king be unrighteous, God sends rain out of season, and in season he sends no rain: and fear of famine, fear of pestilence, fear of the sword--these three fears come upon men for him." Thus did he instruct them, and spoke this second verse:--

"For him no rain falls in the time of rain,
But out of season pours and pours again.
A king comes down from heaven upon the earth.
Behold the reason why this man is slain."

[125] Thus did Sakka admonish a great concourse of folk, and then he went straight to his divine abode. And the Bodhisatta reigned in righteousness, and then went to swell the hosts of heaven.

_____________________________

The Master, having ended this discourse, thus identified the Birth:--"At that time Devadatta was the wicked king; Anuruddha was Sakka; Sujātā was Rāhula's mother (Yasodhaya was reffred to as Rahula's mata); but the king by Sakka's gift was I myself."

41

Diskusi Umum / Our Future Buddha is Lord Rama - Hindu God

« on: 20 October 2010, 07:11:32 PM »

Our Lord Buddha had predicted that in future time, there would be ten Bodhisatta that would attain full enlightenment. They would appear in this order:

“Uttamo Metteyyo Ramo Pasenadi Kosalo caAbhibhu Dighasoni ca Candani ca Subo TodeyyabrahmanoNalagiri Palaleyyo bodhisatta anukkamenaSambodhim labhanti anagate.”

a. The most honourable (Ariya) Metteyya,
b. King Rama – the Hindu God – Lord Rama
c. King Pasenadi of Kosala,
d. The Deva) Abhibhu,
e. Tthe Asura Deva - Dighasoni,
f. The Brahman - Candani,
g. The young man Subha,
h. The Brahman Todeyya,
i. The elephant Nalagiri, and
j. The elephant) Palaleya.

This Gotama sasana will soon end in the year 5,000 B.E, at its dhamma ending age. After a lapse of some ten million years, in the city of Ketumati in Jambudipa, there will appear the next Buddha – Metteyya Buddha.

Metteyya Buddha Era:

(an excerpt from Sayagyi U Chit Tin wrote like this: -

The Bodhisatta will be the son of the Wheel-turning Monarch's head priest, Subrahma, and his wife, Brahmavati. He will be named Ajita, and he will bear the thirty-two marks and eighty minor marks that are common to Buddha’s and Wheel-turning Monarchs. He will lead the household life for eight thousand years. He will have four palaces named: Sirivaddha, Vaddhamana, Siddhattha, and Candaka. He will have 100,000 dancing girls His wife will be Candamukhi and his son will be named Brahmavaddhana.

Bodhisatta decides to give up household life after he has seen the four signs (an old man, a sick man, a dead man, and a contented man who has gone forth from lay life) and after a son is born to them. They put on the yellow robe and engage in striving. The Bodhisatta Metteyya will go forth in one of his palaces. Accompanied by his followers, he will fly through the air in the palace and go to the Naga tree, which will be his Bodhi tree. He will engage in striving for seven days, which is the minimum period.

There is a detailed account of these events in the Dasabodhisattauddesa:
At the age of eight thousand years, the Bodhisatta will mount a chariot that resembles a glorious celestial palace and when going to the royal park, he will see the four signs. They will produce the knowledge of a sense of urgency. And he will long for the state of going forth. Then he will return and go up to his palace. His mind will be bent on the state of going forth. At that moment, that jewel palace will fly up by a path in the sky, and he will leap up into the sky, like the king of the golden water fowl, together with his followers.

Then the Devas of the ten thousand world systems will take flowers and honour him. The eighty-four thousand kings (of India), the people from the cities and from the countryside will honour him with perfume and flowers.


· The king of the Asuras will guard the palace. The king of the Nagas will take (him) a precious gem,
· the king of the Supannas will take (him) a jewel necklace,
· the king of Gandhabbas will honour him with musical instruments and dancers.
· The Wheel-turning Monarch, together with his consorts and followers, will go to the Bodhisatta.

By the power of the king and the power of the Great Being, all that crowd will be established in the state of going forth, and the people will rise into the sky with him and go [to the Bodhi tree]. Then, the Maha-Brahma will take a sixty-league parasol and hold it [over them]. The Deva king Sakka will blow the Vijayuttara conch shell. [The king of the Yama Devas, Suyama, will take a yak's tail fan and honour him. [The king of the Tusita Devas,] Santusita, will hold a jewel fan. [The Gandhabba Deva,] Pancasikha, will take his celestial lute Velupanda, and play it. The [four Great Deva] Kings, swords in hand, will surround them on all four sides. All those Devas, all those people and Gandhabbas, all those Yakkhas, Nagas, and Supannas, surrounding him in front, in back, and on both sides, will go with him. Surrounded by that crowd of Devas, women, etc., of great splendour and beauty, he [the Bodhisatta] will rise into the sky, [and then] descend near the Terrace of Awakening. At that moment, the Maha-Brahma will take the eight requisites [of an ascetic] created by his psychic powers and offer them to him. Then the Great Being will cut off the topknot of hair [on his head] and throw it up in the sky. He will take the eight requisites from the hands of the [Maha-]Brahma and go forth. For seven days he will make the Great Effort. And all that great crowd [of people] will follow the [example] of the Great Being in going forth.
The Naga tree where the Bodhisatta will be Awakened is described as being 120 cubits high with four (main) branches 120 or 130 cubits long. There will be 2,000 (minor) branches. The tips of the branches will be bent, (constantly) moving, and will be continually in bloom with blossoms as big as wheels. They will have a heavenly smell, full of pollen. The perfume will spread around for ten leagues, both with and against the wind. The leaves will be a deep green in all seasons and the flowers will scatter on the people all around.

He would go forth with his accompaniment

The Anagatavamsa describes the people who go forth with the Buddha, including the names of the most important people among them: He will be accompanied by a large group of people, including friends, ministers, and members of his family.

There will be a fourfold army and an assembly of the four castes to go forth with him. There will be 84,000 princesses and 84,000 Brahmas who are skilled in the Vedas.

Among the 84,000 there will be the brothers Isidatta and Purana; the twins of unlimited wisdom, Jatimitta and Vijaya; the householder Suddhika and the female disciple Suddhana; the male disciple Sankha and the female disciple Sankha, the householder Saddara and the famous man Sudatta; and the husband and wife Visakha and Yasavati. Many other citizens and people from the countryside of various social rank will go forth.

He will attain his awakening at the same Bodh Gaya.

The spot on which the Bodhisattas attain Awakening is one of the four fixed places, so Metteyya will make his final bid for liberation on the same spot as all the past Buddhas - the present-day Bodha-gaya. On the day they attain Self-Awakening, Bodhisattas have a meal of milkrice. They are seated on a spreading of grass. They use mindfulness of breathing as their preparation for developing insight and shatter the forces of Mara. They attain the three knowledges and the special qualities not shared by others, etc., while still seated in the cross-legged position. And they spend seven weeks near the Tree of Awakening after becoming Self-Awakened. The Anagatavamsa commentary says that from the time he becomes Awakened, Ariya Metteyya will be known as the King of the Buddhas (Buddharaja).

Maha Brahma will request him to preach dhamma

Then the Maha-Brahma will request that Buddha Metteyya teach others the path to Nibbana. Buddha Metteyya will preach his first discourse, the Setting in Motion of the Wheel of the Doctrine, in Nagavana ("The Elephant Grove"). The park is said to be in Isipatana near the city of Ketumati. He will be surrounded by an assembly extending one hundred leagues. A great many Devas will approach him at that time, and he will set free one hundred crores from their bondage. This will be the first occasion when a great number of beings attain penetration (Abhisamaya) into the Four Noble Truths.

The era of Buddha Rama

Lord Rama, the Hindu God, has been known to most South East Asian, because of Ramayana or Yamazat Taw – in Burmese. Rama or Ramachandra is a legendary or historical king of ancient India.

In Hinduism, he is considered to be the seventh Avatar of Vishnu.

He is one of the most popular heroes of Hindu mythology and folktales in South and Southeast Asia. The majority of details concerning Rama come from the Ramayana, one of the two great epics of India. Born as the eldest son of Kausalya and Dasaratha, king of Kosala, he is the embodiment of the Supreme Brahman[ needed] and Dharma. Rama is Maryada Purushottama, literally The Perfect Man. Rama is the husband of Sita, who Hindus consider to be an Avatar of Lakshmi and the embodiment of perfect womanhood.

Rama's life and journey is one of perfect adherence to dharma despite harsh tests of life and time. For the sake of his father's honour, Rama abandons his claim to Kosala's throne to serve an exile of fourteen years in the forest. His wife, Sita and brother, Lakshmana being unable to live without Rama decide to join him, and all three spend the fourteen years in exile together. This leads to the kidnapping of Sita by Ravana, the Rakshasa monarch of Lanka. After a long and arduous search that tests his personal strength and virtue, Rama fights a colossal war against Ravana's armies. In a war of powerful and magical beings, greatly destructive weaponry and battles, Rama slays Ravana in battle and liberates his wife. Having completed his exile, Rama returns to be crowned King in Ayodhya (the capital of his Kingdom) and eventually becomes Emperor of the World, after which he reigns for eleven thousand years - an era of perfect happiness, peace, prosperity and justice known as Rama Rajya.

Rama's courage in searching for Sita and fighting a terrible war to rescue his wife and their honour is complemented by Sita's absolute devotion to her husband's love, and perfect chastity despite being Ravana's captive. Rama's younger brothers, namely Lakshmana, Shatrughna and Bharata strongly complement his piety, virtue and strength, and they are believed by many to belong to the Mariyada Purshottama and the Seventh Avatara, mainly embodied by Rama. Rama's piety and virtue attract powerful and devoted allies such as Hanuman and the Vanaras of Kishkindha, with whose help he rescues Sita. The legend of Rama is deeply influential and popular in the societies of the Indian subcontinent and across South East Asia.

Rama is revered for his unending compassion, courage and devotion to religious values and duty.

The essential tale of Rama has also spread across South East Asia, and evolved into unique renditions of the epic - incorporating local history, folktales, religious values as well as unique features from the languages and literary discourse. The national epic of Myanmar, Yama Zatdaw is essentially the Burmese Ramayana, where Rama is named Yama. In the Reamker of Cambodia, Rama is known as Preah Ream. In the Pra Lak Pra Lam of Laos, Buddha is regarded as an incarnation of Rama.

Yama Zatdaw, unofficially Myanmar's national epic, is the Burmese version of the Ramayana. There are nine known pieces of the Yama Zatdaw in Myanmar. The Burmese name for the story itself is Yamayana, while zatdaw refers to the acted play.
The Yama Zatdaw was introduced by oral tradition during King Anawratha's reign. It was influenced greatly by Ayutthaya Kingdom, during which various Konbaung Dynasty kings invaded the kingdom. The invasions often brought back spoils of war, including elements of Ramakien (Thai version of Ramayana) into the epic.

Avatara – seventh incarnation of Vishnu

The Ramayana speaks of how the Goddess Earth, Bhumidevi, came to the Lord Creator, Brahma begging to be rescued from evil kings who were plundering her resources and destroying life through bloody wars and evil conduct. The Devas also came to Brahma fearful of the rule of Ravana, the ten-headed rakshasa emperor of Lanka. Ravana had overpowered the Devas and now ruled the heavens, the earth and the netherworlds. Although a powerful and noble monarch, he was also arrogant, destructive and a patron of evil doers. He had boons that gave him immense strength and was invulnerable to all living and celestial beings, except man and animals.
Brahma, Bhumidevi and the Devas worshipped Vishnu, the Preserver, for deliverance from Ravana's tyrannical rule. Vishnu promised to kill Ravana by incarnating as a man - the eldest son of Kosala's king Dasaratha. His eternal consort, Lakshmi took birth as Sita and was found by king Janaka of Mithila while he was ploughing a field. Vishnu's eternal companion, the Ananta Sesha is said to have incarnated as Lakshmana to stay at his Lord's side on earth. Throughout his life, no one, except himself and a few select sages (among which are included Vasishta, Sharabhanga, Agastya and Vishwamitra) know of his destiny. Rama is continually revered by the many sages he encounters through his life, but only the most learned and exalted know of his true identity. At the end of the war between Rama and Ravana, just as Sita passes her Agni pariskha, Lord Brahma, Indra and the Devas, the celestial sages and Lord Shiva appear out of the sky. They affirm Sita's purity and ask him to end this terrible test. Thanking the Avatara for delivering the universe from the grips of evil, they reveal Rama's divine identity upon the culmination of his mission.

Gotama Buddha made this prediction of the future Buddha

This is the story of Lord Rama, again, the Hindu God, the seventh Avatar of Lord Vishnu who will be the future Buddha after Metteyya Buddha, so said Gotama Buddha in his prediction of the future of Buddhism.

sumber: http://maungpaw.blogspot.com/2007/07/our-future-buddha-is-lord-rama-hindu.html

42

Diskusi Umum / pertanyaan seputar Buddha..

« on: 17 October 2010, 01:00:58 AM »

saya agak bingung nih..

nah..pas sebelum mencapai penerangan sempurna, pada saat terlahir jd pemuda yang bernama Sumedha..kan udah diramalin tuh oleh Buddha Dipankara kalau pemuda tersebut akan menjadi Buddha dan wanita yang mendampingi dia pada saat itu akan menjadi murid utama (wanita)..
trus kenapa Buddha Gotama pada saat itu malah tidak mengijinkan langsung wanita untuk memasuki Sangha padahal sudah tahu bahwa wanita tersebut sdh diramalin oleh Buddha Dipankara bakal menjadi murid utama Buddha Gotama?

nah, ada lagi..

apakah Buddha sendiri yang menemukan ajaran atau menemukannya lewat pengembangan ingatan masa lampu mengenai ajaran Buddha2 terdahulu? bukannya sesaat sebelum mencapai pencerahan, ingatan masa lampau dulu yang diperoleh?

43

Kafe Jongkok / happy b'day to bro diamond

« on: 16 October 2010, 06:32:34 PM »

happy b'day to bro diamond...wish u all the best



moga2 panjang umur dan sehat selalu

44

Politik, ekonomi, Sosial dan budaya Umum / Gagal di World Bank, Sri Mulyani Back to Jakarta?

« on: 13 October 2010, 08:12:55 PM »

HMINEWS.COM- Sebagai Managing Director di Wolrd Bank, prestasi kerja Sri Mulyani di Bank Dunia ternyata tidak sebaik yang diharapkan. Terbukti, dari segi leadership, analisa, konsep, administrasi managerial dan kinerjanya, prestasi Sri Mulyani Indrawati (SMI) kalah di bawah Direktur Eksekutif yang lain yakni adalah Ngozi Okonjo-Iweala ( dari Nigeria ) dan Graeme Wheeler ( dari New Zealand ) yang segera digantikan oleh Mahmoud Mohieldin (dari Mesir).

‘’ Saya menduga, barangkali itulah alasan sebenarnya mengapa Sri Mulyani ingin kembali ke Indonesia, karena di World Bank dia mungkin tidak kerasan lagi lantaran kalah wibawa dan prestasi dengan para managing director lainnya. Kalau di sini kan banyak media yang mudah membesar-besarkannya,’’ kata seorang ekonom UI yang enggan disebut namanya.

Terbetik berita dari sumber yang sangat bisa dipercaya di World Bank Washington DC, bahwa ternyata Prestasi dan kemampuannya jauh dibawah dua (2) Managing Director Bank Dunia yang sejajar dengannya ( di Bank Dunia ada tiga (3) Managing Director ( MD ), dua (2) Senior Vice President dan tiga (3) Vice President yang kedudukannya sejajar dan dua (2) Vice President yang merupakan staf dari Robert Zoellick, President Bank Dunia ).

Ada pun dua (2) MD yang lain adalah Ngozi Okonjo-Iweala ( dari Nigeria ) dan Graeme Wheeler ( dari New Zealand ) yang segera digantikan oleh Mahmoud Mohieldin ( dari Mesir ).

Berita tersebut tentu tidak kami percayai begitu saja dan mendorong kami untuk mengetahui lebih jauh tentang para MD lain dari Bank Dunia yang prestasinya diatas Sri Mulyani.

Dr Ngozi Okonjo-Iweala dari Nigeria ,yang ditunjuk menjadi Menteri Keuangan ( 2003 ) dan Menteri Luar Negeri Nigeria ( 2006 ) ternyata lulus S1 dari Harvard University USA dengan predikat Magna Cum Laude 1977 dan mendapatkan gelar PhD dari Massachusetts Institut of Technology ( MIT ) dalam Ekonomi Regional dan Pembangunan . Ayahnya seorang Profesor Ekonomi ( Chukuka Okonjo ) yang mendalami Statistik Matematik dan menjadi anggota dari Asosiasi Matematik Jerman. Putri sulungnya , Onyinye Iweala , lulus PhD dari Harvard University USA dalam bidang Experimental Pathology tahun 2008 dan Harvard Medical School tahun 2010.

Sebelum ditunjuk menjadi Menteri Keuangan Nigeria 2003 , DR Ngozi Okonjo-Iweala adalah Vice President dan Corporate Secretary Bank Dunia. Dia juga mendapat penghargaan sebagai Global Finance Minister of the Year 2005 dari Majalah Euromoney dan juga penghargaan dari Financial Times/The Banker 2005. Dia mendapat 5 buah gelar Doctor Honoris Causa dari Perguruan Tinggi di USA ( 3 buah ), Irlandia ( 1 buah ) dan Jamaica ( 1 buah ).

Dengan sederet prestasi dan pengalaman kerja yang seperti itu sangatlah mudah dimengerti bahwa prestasi kerjanya sebagai Managing Director Bank Dunia jauh diatas Sri Mulyani Indrawati (SMI), walaupun SMI juga pernah menjadi Direktur Eksekutif IMF Asia Tenggara ( 2002-2004) , Menteri/Kepala Bappenas ( 2004-2005) dan Menteri Keuangan ( 2005-2010 ), dan hanya pernah mendapat penghargaan dari majalah Euromoney Asia, bukan Euromoney (yang kelas dunia internasonal-red).

‘’ Kita sudah mendengar dari sahabat yang bekerja di Bank Dunia, dari segi leadership, analisa, konsep, administrasi managerial dan kinerjanya, di World Bank Sri Mulyani yang lulusan Illinois itu, ternyata kalah berat dibanding Ngozi Okonjo-Iweala yang lulusan Harvard dan MIT,’’ kata Ir.Abdulrachim, alumnus ITB dan aktivis gerakan mahasiswa 1977-78 yang juga peneliti ekonomi di Komite Bangkit Indonesia.

Pada Oktober 2005 , Dr Ngozi Okonjo-Iweala sebagai Menteri Keuangan sukses memimpin Tim negosiasi hutang Pemerintah Nigeria dengan Paris Club , dengan hasilnya adalah dihapuskannya hutang pokok Nigeria sebesar $ 18 Milyard ( Rp 162 Trilyun ). Sebagai gantinya Nigeria membayar lunas $ 12 Milyard ( Rp 108 Trilyun ) yang merupakan sebagian dari hutang Nigeria . Sebelumnya Nigeria selalu membayar hutangnya $ 1 Milyard setiap tahunnya, tetapi tidak mengurangi pokok hutangnya secara berarti. Dengan berhasilnya mengurangi pokok hutang bagi Nigeria sangat terlihat rasa Nasionalisme dan pengabdian kepada negaranya, walaupun dia sebelumnya bekerja sebagai Vice President Bank Dunia.

Hal ini kalau dibandingkan dengan Sri Mulyani justru bertentangan sekali. Pada waktu menjadi Menteri Keuangan selama 4 tahun 7 bulan , Sri Mulyani (Doktor Ilmu Ekonomi lulusan Universitas Illinois, AS) malahan membuat tambahan hutang RI besar sekali, sekitar Rp 400 Trilyun ( $ 36 Milyard ) , jauh lebih besar dari separoh hutang luar negeri RI yang dibuat Orde Baru selama 32 tahun sampai dengan Maret 98 ( $ 65,57 Milyard , berarti separohnya sama dengan $ 32,785 Milyard ).

Hal ini sangat memprihatinkan , karena akan sangat membebani Negara RI selama puluhan tahun , dan akan sangat menguntungkan negara-negara kreditor yang akan terus menerus mendapatkan kekuatan untuk mendikte ekonomi Indonesia ke depan. Di sinilah sangat terlihat bagaimana rendahnya rasa Nasionalisme Sri Mulyani dan dapat dipertanyakan kesetiaannya kepada bangsa dan negara. Betapa jauh bedanya dengan kesetiaan Dr Ngozi Okonja-Iweala kepada bangsa dan negaranya, Nigeria.

Itulah ”hipokrisi politik imagologi” Sri Mulyani yang berbuat skandal Century: sudah membebani rakyat kita dengan utang luar negeri dan prestasinya buruk di World Bank, masih juga membuat situs ‘’srimulyani.net” yang dikelola koleganya untuk ”mencuci dosa dan membersihkan citra” dirinya, yang sebenarnya justru menambah beban masalah bagi bangsa kita dan dirinya sendiri pula. []by/ham]

sumber: http://hminews.com/news/sr-mulyani-gagal-di-worl-bank-back-to-jakarta-sri/

saya rasa seh untuk orang baru wajar2 aja..toh br masuk juga ke world bank..jangan dibandingkan dengan managing director yang uda senior kali ya...pasti masih jauhlah..

trus analisanya mengenai kemampuan SMI berdasarkan penghargaan yang diperoleh gt kayaknya kurang tepat deh..

ada opini ttg artikel di atas?

45

Diskusi Umum / Pantaskah ini?

« on: 13 October 2010, 05:26:12 PM »

Katanya kita berlindung kepada Buddha, Dhamma dan Sangha..walaupun ajaran Buddha sendiri terpecah2..namun, saya sempet shock dengan pic di bawah..



bolehkah Bikkhu memperoleh blessing dr petapa lain?