From The Collaborative International Dictionary of English v.0.48 :
doctrine \doc"trine\ (d[o^]k"tr[i^]n), n. [F. doctrine, L. doctrina, fr. doctor. See Doctor.]
1. Teaching; instruction.
2. That which is taught; what is held, put forth as true, and
supported by a teacher, a school, or a sect; a principle
or position, or the body of principles, in any branch of
knowledge; any tenet or dogma; a principle of faith; as,
the doctrine of atoms; the doctrine of chances. "The
doctrine of gravitation." --I. Watts.
doc·trine (dktrn)
n.
1. A principle or body of principles presented for acceptance or belief, as by a religious, political, scientific, or philosophic group; dogma.
2. A rule or principle of law, especially when established by precedent.
3. A statement of official government policy, especially in foreign affairs and military strategy.
4. Archaic Something taught; a teaching.
doc·trine (dktrn)
n.
1. A principle or body of principles presented for acceptance or belief, as by a religious, political, scientific, or philosophic group; dogma.
2. A rule or principle of law, especially when established by precedent.
3. A statement of official government policy, especially in foreign affairs and military strategy.
4. Archaic Something taught; a teaching.
Singkatnya doktrin adalah pandangan, ajaran, panduan yang Palinya adalah vada. Dan Satipatthana adl ajaran yang memandu agar kita memandang fenomena dalam cara tertentu melalui 4 kerangka utama dengan tujuan utk menghalau penderitaan, mencapai metode yang benar dan merealisasi Nibbana.
Satipatthana bukan doktrin, tapi metode universal yang bisa dipraktikkan semua orang tanpa memeluk doktrin tertentu. Jika Satipatthana adalah doktrin, berdasarkan kepercayaan, diajarkan orang lain, berarti tidak ada yang namanya Samma Sambuddha dan Pacceka Buddha. Berarti pencerahan "terinspirasikan" dan muncul dari luar, bukan dari dalam.
Kenyataannya Satipatthana diajarkan oleh Sang Buddha sehingga Satipatthana merupakan doktrin metode yang berasal dari seorang Buddha, doktrin Buddha. Kenyataannya, tidak semua orang yg memeluk doktrin lain yg berbeda akan menerima Satipatthana ini jika diberikan.
Saya tidak menyangkal bahwa pada suatu masa tertentu, di tempat tertentu di mana tidak ada ajaran seorang Buddha, akan ada yang mampu merealisasikan pencerahan melalui penemuannya akan keseluruhan/sebagian metode Satipatthana. Namun ketika metode ini dia ajarkan pada orang lain, saat itu juga metode itu menjadi sebuah doktrin, sebuah ajaran. Jadi batasi diskusi kita pada konteksnya agar tidak melebar kemana-mana karena saya tidak & tidak pernah berpendapat bahwa tidak akan ada Samma Sambuddha dan Pacceka Buddha. Kenyataannya di thread lalu tentang topik itu saya bahkan tidak pernah berpendapat bahwa seorg Samma Sambuddha merealisasikan kebuddhaannya melalui ingatan masa lalu sbg seorg siswa Samma Sambuddha terdahulu.
Maaf bro.. Sekadar mengingatkan, kesimpulan akan pencerahan terinspirasikan dan muncul entah dari luar atau dari dalam diri, tidaklah valid.
Sudah oot makin jauh. FYI, saya akan berusaha sebaik2nya menjawab pertanyaan Bro Kain di atas dlm thread berbeda. Utk sekarang fokus aja pada pembahasan awal. Apakah Bro Kain yakin benar dalam Satipatthana tidak ada sama sekali penilaian kusala/akusala dan unsur usaha benar dalam menyikapi penilaian tsb? Karena pada bagian Dhammanupassana ada bagian yang meski tidak kentara tetapi berbeda dari kebanyakan bagian lain Satipatthana Sutta. Silakan para forumers menilai sendiri apakah Satipatthana yang diajarkan Sang Buddha adalah metode meditasi yang semata-mata pasif belaka terhadap objek apapun (sehingga Usaha tidak diperlukan) atau sebaliknya bertindak dengan mahir & cekatan berdasarkan sifat objek tsb (sehingga Usaha adalah perlu).
[spoiler=perbedaan]Nivarana sebagai akusala:
[1] "There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. And how does a monk remain focused on mental qualities in & of themselves with reference to the five hindrances? There is the case where, there being sensual desire present within, a monk discerns that 'There is sensual desire present within me.' Or, there being no sensual desire present within, he discerns that 'There is no sensual desire present within me.' He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no future arising of sensual desire that has been abandoned. (The same formula is repeated for the remaining hindrances: ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty.)
"In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the five hindrances.
dan Samyojana sebagai akusala:
[3] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media. And how does he remain focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media? There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both. He discerns how there is the arising of an unarisen fetter. And he discerns how there is the abandoning of a fetter once it has arisen. And he discerns how there is no future arising of a fetter that has been abandoned. (The same formula is repeated for the remaining sense media: ear, nose, tongue, body, & intellect.)
"In this way he remains focused internally on the mental qualities in & of themselves, or focused externally... unsustained by anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media.
Sebaliknya pada bagian Sambojjhanga sebagai kusala:
[4] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening. And how does he remain focused on mental qualities in & of themselves with reference to the seven factors for Awakening? There is the case where, there being mindfulness as a factor for Awakening present within, he discerns that 'Mindfulness as a factor for Awakening is present within me.' Or, there being no mindfulness as a factor for Awakening present within, he discerns that 'Mindfulness as a factor for Awakening is not present within me.' He discerns how there is the arising of unarisen mindfulness as a factor for Awakening. And he discerns how there is the culmination of the development of mindfulness as a factor for Awakening once it has arisen. (The same formula is repeated for the remaining factors for Awakening: analysis of qualities, persistence, rapture, serenity, concentration, & equanimity.)
"In this way he remains focused internally on mental qualities in & of themselves, or externally... unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening.
Sukhi hotu,
[/spoiler]
Pendapat saya, dalam Satipatthana, apa pun objek yang ada, dikenali sebagaimana adanya. Jika kusala, maka dikenali sebagai kusala. Jika akusala, dikenali sebagai akusala. Namun
dalam Satipatthana tersebut tidak ada pengembangan kusala dan penekanan terhadap akusala. [/quote]
Bila hanya mentok pada melihat objek sebagaimana adanya dan tidak ada penekanan thdp akusala sebaliknya pengembangan thdp kusala, mungkin beginilah bagan Satipatthana bagian Dhammanupassana menurut Bro Kain?
Satipatthana bagian Dhammanupassana dalam pandangan non-dualis: ShowHide D. Mental Qualities
"And how does a monk remain focused on mental qualities in & of themselves?
[1] "There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. And how does a monk remain focused on mental qualities in & of themselves with reference to the five hindrances? There is the case where, there being sensual desire present within, a monk discerns that 'There is sensual desire present within me.' Or, there being no sensual desire present within, he discerns that 'There is no sensual desire present within me.' He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no future arising of sensual desire that has been abandoned. (The same formula is repeated for the remaining hindrances: ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty.)
"In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the five hindrances.
[2] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates. And how does he remain focused on mental qualities in & of themselves with reference to the five clinging-aggregates? There is the case where a monk [discerns]: 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.'
"In this way he remains focused internally on the mental qualities in & of themselves, or focused externally... unsustained by anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates.
[3] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media. And how does he remain focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media? There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both. He discerns how there is the arising of an unarisen fetter. And he discerns how there is the abandoning of a fetter once it has arisen. And he discerns how there is no future arising of a fetter that has been abandoned. (The same formula is repeated for the remaining sense media: ear, nose, tongue, body, & intellect.)
"In this way he remains focused internally on the mental qualities in & of themselves, or focused externally... unsustained by anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media.
[4] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening. And how does he remain focused on mental qualities in & of themselves with reference to the seven factors for Awakening? There is the case where, there being mindfulness as a factor for Awakening present within, he discerns that 'Mindfulness as a factor for Awakening is present within me.' Or, there being no mindfulness as a factor for Awakening present within, he discerns that 'Mindfulness as a factor for Awakening is not present within me.' He discerns how there is the arising of unarisen mindfulness as a factor for Awakening. And he discerns how there is the culmination of the development of mindfulness as a factor for Awakening once it has arisen. (The same formula is repeated for the remaining factors for Awakening: analysis of qualities, persistence, rapture, serenity, concentration, & equanimity.)
"In this way he remains focused internally on mental qualities in & of themselves, or externally... unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening.
[5] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the four noble truths. And how does he remain focused on mental qualities in & of themselves with reference to the four noble truths? There is the case where he discerns, as it has come to be, that 'This is stress.' He discerns, as it has come to be, that 'This is the origination of stress.' He discerns, as it has come to be, that 'This is the cessation of stress.' He discerns, as it has come to be, that 'This is the way leading to the cessation of stress.' [1]
"In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the four noble truths...
Pendapat saya, dalam meditasi non-dualisme yang umum ditemukan di mana saja yg berbau New Age dan bersifat universal spiritualism, memang hanya sejauh melihat timbul tenggelamnya fenomena lah yang ada. Jika demikian, pastilah pencerahan tidak sulit direalisasikan! Bahkan mungkin setiap yogi yg berdedikasi tidak akan terlahirkan kembali karena itulah kelahiran terakhir mereka.
Saya setuju sudah OOT, jadi Saya tidak akan melanjutkan lagi. Pendek saja, apa yang saya pegang adalah ucapan Buddha tentang kamma di mana kamma gelap membawa pada hasil gelap, kamma terang membawa hasil terang, kamma gelap dan terang pada hasil gelap dan terang, dan kamma bukan gelap bukan terang yang menuju pada terhentinya kelahiran kembali.
Saya tidak bermaksud agar diskusi dihentikan, tetapi OOTnya yg dihentikan. Semoga jelas.
Meski JMB8 adalah jenis kamma bukan gelap bukan terang yg membawa pada terhentinya kelahiran bukan berarti kamma jenis ini menegasikan terang seperti halnya kepada gelap, melainkan mendaya-gunakan terang sebagai batu loncatan. Kongruen dng bunyi Dhammapada ayat 183.
Sukhi hotu,
Topic: Usaha Benar ternyata dualitas (Read 38637 times)