//honeypot demagogic

 Forum DhammaCitta. Forum Diskusi Buddhis Indonesia

Show Posts

This section allows you to view all posts made by this member. Note that you can only see posts made in areas you currently have access to.


Topics - bluppy

Pages: [1] 2 3 4
1
Tahun ke-11 berturut, Ehipassiko Foundation menggelar
AJAHN BRAHM
TOUR D’INDONESIA 2019
“Relax to the Max”

Ajahn Brahm, 68 tahun, 45 vassa, adalah guru meditasi dan pembicara internasional, penulis trilogi “Si Cacing dan Kotoran Kesayangannya”.
——————————–
#TALK SHOW
Plus peluncuran buku:
– Si Cacing dan Cerita Kesayangannya

BANTEN
6 Mei 19, 7-10pm
Hotel Royale Krakatau Cilegon
500 kursi
081380422800, 081212898068, 081318827322, 081905141727

JAMBI
7 Mei 19, 7-10pm
Abadi Convention Centre
1.500 kursi
082378535533, 085378078999

BANDARLAMPUNG
8 Mei 19, 7-10pm
Hotel Novotel
1.500 kursi
082280203000, 081933233773, 0811795928

BANDUNG
9 Mei 19, 7-10pm
Sudirman Grandballroom
1.000 kursi
087823768588

JAKARTA
12 Mei 19, 2-5pm
Mal Taman Palem L5
2.500 kursi
0817294983, 087785441488, 081380877737
——————————–
#MEDITATION RETREAT
Pengajar: AJAHN BRAHM

KARAWACI
10-12 Mei 2019
Hotel Yasmin Karawaci, Tangerang
Tol Jakarta-Merak Exit 21
https://goo.gl/maps/BDZvjgLTo4m
480 peserta
Check-in: 10 Mei 19, 12pm
Check-out: 12 Mei 19, 10am

Kegiatan:
-Dana: Dhammadana & Sanghadana
-Sila: 5-sila
-Bhavana: meditasi terpandu & pribadi, ceramah, tanya-jawab.

Dana:
Rp2.500.000, untuk akomodasi (1 kamar 2 orang), makanan nabati pagi, siang, malam, minuman, aula.

Gratis:
-Buku Si Cacing dan Cerita Kesayangannya
-Matras meditasi
-Kaos Relax to the Max

Catatan:
-Usia minimal 17 tahun.
-Tak sakit kritis.
-Tak harus pengalaman meditasi.
-Tak harus beragama Buddha.
-Pengajaran dalam English, diterjemahkan ke Indonesia.

Registrasi:
WA 081807111239: nama, gender, usia, kota, size kaos.

Hasil kegiatan amal ini akan disalurkan untuk bakti sosial dan beasiswa.

Love You,
EHIPASSIKO FOUNDATION
Dharma Character Building
http://www.ehipassiko.or.id

2
Kursus meditasi Vipassana 10 hari
tanggal: 22 des 2014 - 2 jan 2015
tempat: Dhamma Guna, Klaten

Dapat mendaftar di
http://www2.dhamma.org/id/schedules/schjava.htm

Teknik Meditasi Vipassana diajarkan pada kursus-kursus residensial sepuluh-hari,dimana peserta mempelajari dasar-dasar dari metode ini,dan berlatih secukupnya untuk mengalami hasil yang bermanfaat . Tidak ada pungutan biaya untuk kursus,tidak juga untuk biaya makanan dan akomodasi. Semua pengeluaran dibiayai semata-mata oleh sumbangan, dari mereka yang setelah menyelesaikan kursus dan mengalami manfaat-manfaat dari Vipassana, berharap dapat memberi kesempatan bagi orang lain untuk memperoleh manfaat ini .

3
Kafe Jongkok / Ramalan Jayabaya
« on: 29 November 2013, 11:02:54 AM »
Ramalan Jayabaya adalah ramalan dalam tradisi Jawa yang salah satunya dipercaya ditulis oleh Jayabaya, raja Kerajaan Kadiri. Jadi penulisan sumber ini sudah sejak zamannya Sultan Agung dari Mataram bertahta (1613-1645 M). ramalan dari 500 tahun yg lalu

Isi Ramalan

1. Besuk yen wis ana kreta tanpa jaran --- Kelak jika sudah ada kereta tanpa kuda.
2. Tanah Jawa kalungan wesi --- Pulau Jawa berkalung besi.
3. Prahu mlaku ing dhuwur awang-awang --- Perahu berjalan di angkasa.
4. Kali ilang kedhunge --- Sungai kehilangan mata air.
5. Pasar ilang kumandhang --- Pasar kehilangan suara.
6. Iku tandha yen tekane zaman Jayabaya wis cedhak --- Itulah pertanda zaman Jayabaya telah mendekat.
7. Bumi saya suwe saya mengkeret --- Bumi semakin lama semakin mengerut.
8. Sekilan bumi dipajeki --- Sejengkal tanah dikenai pajak.
9. Jaran doyan mangan sambel --- Kuda suka makan sambal.
10. Wong wadon nganggo pakeyan lanang --- Orang perempuan berpakaian lelaki.
11. Iku tandhane yen wong bakal nemoni wolak-waliking zaman--- Itu pertanda orang akan mengalami zaman berbolak-balik
12. Akeh janji ora ditetepi --- Banyak janji tidak ditepati.
13. keh wong wani nglanggar sumpahe dhewe--- Banyak orang berani melanggar sumpah sendiri.
14. Manungsa padha seneng nyalah--- Orang-orang saling lempar kesalahan.
15. Ora ngendahake hukum Hyang Widhi--- Tak peduli akan hukum Hyang Widhi.
16. Barang jahat diangkat-angkat--- Yang jahat dijunjung-junjung.
17. Barang suci dibenci--- Yang suci (justru) dibenci.
18. Akeh manungsa mung ngutamakke dhuwit--- Banyak orang hanya mementingkan uang.
19. Lali kamanungsan--- Lupa jati kemanusiaan.
20. Lali kabecikan--- Lupa hikmah kebaikan.
21. Lali sanak lali kadang--- Lupa sanak lupa saudara.
22. Akeh bapa lali anak--- Banyak ayah lupa anak.
23. Akeh anak wani nglawan ibu--- Banyak anak berani melawan ibu.
24. Nantang bapa--- Menantang ayah.
25. Sedulur padha cidra--- Saudara dan saudara saling khianat.
26. Kulawarga padha curiga--- Keluarga saling curiga.
27. Kanca dadi mungsuh --- Kawan menjadi lawan.
28. Akeh manungsa lali asale --- Banyak orang lupa asal-usul.
29. Ukuman Ratu ora adil --- Hukuman Raja tidak adil
30. Akeh pangkat sing jahat lan ganjil--- Banyak pejabat jahat dan ganjil
31. Akeh kelakuan sing ganjil --- Banyak ulah-tabiat ganjil
32. Wong apik-apik padha kapencil --- Orang yang baik justru tersisih.
33. Akeh wong nyambut gawe apik-apik padha krasa isin --- Banyak orang kerja halal justru merasa malu.
34. Luwih utama ngapusi --- Lebih mengutamakan menipu.
35. Wegah nyambut gawe --- Malas untuk bekerja.
36. Kepingin urip mewah --- Inginnya hidup mewah.
37. Ngumbar nafsu angkara murka, nggedhekake duraka --- Melepas nafsu angkara murka, memupuk durhaka.
38. Wong bener thenger-thenger --- Orang (yang) benar termangu-mangu.
39. Wong salah bungah --- Orang (yang) salah gembira ria.
40. Wong apik ditampik-tampik--- Orang (yang) baik ditolak ditampik (diping-pong).
41. Wong jahat munggah pangkat--- Orang (yang) jahat naik pangkat.
42. Wong agung kasinggung--- Orang (yang) mulia dilecehkan
43. Wong ala kapuja--- Orang (yang) jahat dipuji-puji.
44. Wong wadon ilang kawirangane--- perempuan hilang malu.
45. Wong lanang ilang kaprawirane--- Laki-laki hilang jiwa kepemimpinan.
46. Akeh wong lanang ora duwe bojo--- Banyak laki-laki tak mau beristri.
47. Akeh wong wadon ora setya marang bojone--- Banyak perempuan ingkar pada suami.
48. Akeh ibu padha ngedol anake--- Banyak ibu menjual anak.
49. Akeh wong wadon ngedol awake--- Banyak perempuan menjual diri.
50. Akeh wong ijol bebojo--- Banyak orang gonta-ganti pasangan.
51. Wong wadon nunggang jaran--- Perempuan menunggang kuda.
52. Wong lanang linggih plangki--- Laki-laki naik tandu.
53. Randha seuang loro--- Dua janda harga seuang (Red.: seuang = 8,5 sen).
54. Prawan seaga lima--- Lima perawan lima picis.
55. Dhudha pincang laku sembilan uang--- Duda pincang laku sembilan uang.
56. Akeh wong ngedol ngelmu--- Banyak orang berdagang ilmu.
57. Akeh wong ngaku-aku--- Banyak orang mengaku diri.
58. Njabane putih njerone dhadhu--- Di luar putih di dalam jingga.
59. Ngakune suci, nanging sucine palsu--- Mengaku suci, tapi palsu belaka.
60. Akeh bujuk akeh lojo--- Banyak tipu banyak muslihat.
61. Akeh udan salah mangsa--- Banyak hujan salah musim.
62. Akeh prawan tuwa--- Banyak perawan tua.
63. Akeh randha nglairake anak--- Banyak janda melahirkan bayi.
64. Akeh jabang bayi lahir nggoleki bapakne--- Banyak anak lahir mencari bapaknya.
65. Agama akeh sing nantang--- Agama banyak ditentang.
66. Prikamanungsan saya ilang--- Perikemanusiaan semakin hilang.
67. Omah suci dibenci--- Rumah suci dijauhi.
68. Omah ala saya dipuja--- Rumah maksiat makin dipuja.
69. Wong wadon lacur ing ngendi-endi--- Perempuan lacur dimana-mana.
70. Akeh laknat--- Banyak kutukan
71. Akeh pengkianat--- Banyak pengkhianat.
72. Anak mangan bapak---Anak makan bapak.
73. Sedulur mangan sedulur---Saudara makan saudara.
74. Kanca dadi mungsuh---Kawan menjadi lawan.
75. Guru disatru---Guru dimusuhi.
76. Tangga padha curiga---Tetangga saling curiga.
77. Kana-kene saya angkara murka --- Angkara murka semakin menjadi-jadi.
78. Sing weruh kebubuhan---Barangsiapa tahu terkena beban.
79. Sing ora weruh ketutuh---Sedang yang tak tahu disalahkan.
80. Besuk yen ana peperangan---Kelak jika terjadi perang.
81. Teka saka wetan, kulon, kidul lan lor---Datang dari timur, barat, selatan, dan utara.
82. Akeh wong becik saya sengsara--- Banyak orang baik makin sengsara.
83. Wong jahat saya seneng--- Sedang yang jahat makin bahagia.
84. Wektu iku akeh dhandhang diunekake kuntul--- Ketika itu burung gagak dibilang bangau.
85. Wong salah dianggep bener---Orang salah dipandang benar.
86. Pengkhianat nikmat---Pengkhianat nikmat.
87. Durjana saya sempurna--- Durjana semakin sempurna.
88. Wong jahat munggah pangkat--- Orang jahat naik pangkat.
89. Wong lugu kebelenggu--- Orang yang lugu dibelenggu.
90. Wong mulya dikunjara--- Orang yang mulia dipenjara.
91. Sing curang garang--- Yang curang berkuasa.
92. Sing jujur kojur--- Yang jujur sengsara.
93. Pedagang akeh sing keplarang--- Pedagang banyak yang tenggelam.
94. Wong main akeh sing ndadi---Penjudi banyak merajalela.
95. Akeh barang haram---Banyak barang haram.
96. Akeh anak haram---Banyak anak haram.
97. Wong wadon nglamar wong lanang---Perempuan melamar laki-laki.
98. Wong lanang ngasorake drajate dhewe---Laki-laki memperhina derajat sendiri.
99. Akeh barang-barang mlebu luang---Banyak barang terbuang-buang.
100. Akeh wong kaliren lan wuda---Banyak orang lapar dan telanjang.

4
Kafe Jongkok / Komik favorite ?
« on: 16 November 2013, 02:32:04 PM »
Komik yang paling disukai apa ?

My recent favorites :
1. Master Keaton by Hokusei Katushika and Urasawa Naoki
2. Yotsubato! by Azuma Kiyohiko
3. Otoyomegatari by Mori Kaoru

komik yg unik
4. Mr. Fredward's Duck by Ushijima Keiko
5. Sabbath Cafe by Yachi Emiko

5
Diskusi Umum / Interview with Ajahn Amaro
« on: 06 November 2013, 11:09:21 AM »
    

The following interview appears in the Spring 2007 issue of Inquiring Mind.

THE BOTTOM LINE:
DHARMA IN LINE WITH THE DHARMA

An interview with Ajahn Amaro

Perhaps no one can truly understand money, power and sex until trying to give them up completely. So we begin our exploration of “the tough stuff” by turning to Ajahn Amaro and asking him to explain the monastic approach to these worldly matters. Amaro was ordained by Ajahn Chah in Thailand in 1979 and currently serves as coabbot of Abhayagiri Monastery in Redwood Valley, California. Touching on everything from the economics to the “communist” ideals to the renunciate lifestyle of his forest monastery, Amaro makes it clear that the Buddha’s path to freedom is radical and difficult, and is not likely to be completed “on your terms.” Not long after Ajahn Amaro‘s fiftieth birthday this past fall Inquiring Mind staff members joined him in Berkeley for the following conversation.

AJAHN AMARO: In the Thai forest tradition, one of the basic principles in setting up a monastery is to make sure that it’s a place where everybody from across the whole social spectrum has an equal sense of belonging. There’s no entry fee, so everyone has equal access to the teachings and to the amenities of the monastery, such as the meditation hall if they want to come for blessing ceremonies. The whole relationship to money is in that spirit so that everyone feels welcome.

INQUIRING MIND: It must have been challenging to translate this principle and related practices into a Western context. Did you have to make any fundamental changes when your teacher Ajahn Chah’s branch monasteries were established in England?

AA: Actually, Ajahn Chah was open to all kinds of adaptations. He told his monks, “You can change the way you wear the robes; you can change the chanting.” But he insisted on keeping at least one thing the same: “You must go out on almsround every day.” He was surprisingly strict about that. Ajahn Sumedho replied, “What? In London? Who’s going to offer us almsfood when we go out in the morning with our bowls?” But Ajahn Chah said, “You have to go on almsround because it’s your duty as a monk to be the fourth heavenly messenger. If you don’t, then you’re depriving people of the opportunity of coming in contact with monastics.” You might remember from stories about the Buddha that a monk was the messenger who pointed the way to freedom from suffering.

As it turned out, it was on almsround on Hampstead Heath one day that the monks in England met a guy out jogging who ended up donating a forest in the countryside to them. He happened to own a forest and was looking to find some people to be forest wardens, and they were a bunch of monks stuck in London looking for a forest.

IM: When you set up a Buddhist monastery in the English countryside, how were you going to get the support you needed? No one knew who you were, what you did, or even that you existed.

AA: Ajahn Chah said, “If you make good soup, people will hear about it.” When Ajahn Sumedho and his group in England accepted the gift of this forest and set up a monastery in the country, they took that principle very seriously. Some people said, “You’re crazy. How are you going to survive? Look at the economics. In London, you’ve got guaranteed income from rent on the houses that were donated to you. You’ve got people who know you and look after you. Yet you’re moving away to a place where you have no assets, no one knows you, and no one’s going to look after you. What are you going to live on?”

Indeed, when Ajahn Sumedho and the monks gave up the houses in London and moved down to Sussex, they had no guaranteed means of support. If someone didn’t show up with food, building materials or cloth for them to wear, then the monks would go without. But by going out for alms, not only were they making sure they were seen, they were demonstrating that they were vulnerable. It’s a strange alchemy. The basis of support and involvement from the greater community is created by that vulnerability. And that’s when people started coming.

We’ve followed that principle in all of our branch monasteries ever since. We don’t proselytize. We don’t try to fundraise. If we have a need, we just let the word spread. If people find out, then that’s good; and if they don’t, then they don’t. We just let the funds come in and accumulate, and we figure out how best to fulfill our plans as that happens. Our projects are driven by the level of support rather than by the schedule and the desires of the people who live at the monastery.

IM: In a monastic situation you’re really dealing with a whole other way of organizing a society. How do you make your decisions?

AA: We’re kind of a communist outfit, spiritual communists! All the real property of the community is owned by the community. Things that affect the whole community are most often discussed and decided on by the whole community. And decisions are ideally made by consensus. According to the vinaya, the monastic discipline, everyone has an equal say. Occasionally, if things cannot be decided by consensus, they’ll be decided by majority vote. Incidentally, Ajahn Buddhadasa once wrote a book on this theme, called Dhammic Socialism.

In the spirit of communality, we’re the janitors as well as the teachers and the administrative staff. We don’t employ anybody. We’re fulfilling all of the different roles ourselves, so I might be in the role of Dharma teacher one moment and toilet cleaner a bit later.

IM: So the monastery is practicing a kind of communism, guided by dedication to the greater good of all. That presents an interesting contrast to nonmonastic Buddhist centers set up in a capitalist way—with hired executive directors and fundraising drives. Many centers say they have to charge a lot in order to build something that will be suitable for people who expect a certain degree of comfort when they meditate or go on retreats.

AA: The contrast is clear in the very act of taking ordination. You make a deal with the preceptor to live at an absolutely basic standard of living. You agree to be content—even if your only clothing is discarded cloth, your only food is what gets dropped into your bowl on almsround, your only shelter is at the root of a tree, and your only medicine is fermented urine.

IM: You agree to drink urine? We thought you monastics were renouncing sense pleasures. [Laughter]

AA: Sure. Fermented urine. It’s called Vitamin P in the trade. [Laughter] It’s actually a very good medicine for preventing colds, for example; as soon as you get a sore throat you take it. Of course, it’s not to everyone’s taste. [Laughter] But traditionally, it’s the standard you agree to.

It should be added that even though you’ve consciously agreed to these four supports (rag robes, almsfood, root of a tree and fermented urine) as your standard, if something better comes along, that’s fine. In the ordination ceremony, you state that too. You’re allowed to wear cotton robes, wool robes, even silk robes, but if all that is available is rags, that’s what you agree to wear.

IM: Silk robes? So after setting such a standard of simplicity, is it really considered perfectly okay if people offer you a mansion or drive you around in a Rolls-Royce?

AA: Yes. It’s very interesting that in the lifetime of the Buddha, fellow yogis would sometimes criticize him: “How can you call yourself a monk when the king invites you to the palace and you eat at banquets? A seven-story building was built for you. How can you accept such a thing?” The Buddha replied, “Of all of the monks who live in this seven-story mansion, none of them consider that they ‘own’ it or that it is their ‘right.’ They all look upon it as a roof over their heads for a night. They didn’t ask or maneuver for it. Therefore, it is blameless.”

IM: When is the line crossed? How many donated Rolls-Royces are too many?

AA: If you study the vinaya texts, it’s feedback from the lay community that often determines what is too much, so the monastic community makes a choice as to what is appropriate by balancing these different sources of feedback.

Foreseeing the wide spread of the Dharma, the Buddha also laid down rules adaptable to different times in history and different cultures. He said you must be guided by the lifestyle of average householders who are supporters of your monastery. Would these ordinary people consider a gift to be luxurious? The Sangha has to weigh it up. If there’s a multibillionaire who wants to make a donation of $20 million for us to build a meditation hall, shall we accept that? What if she’s making a stipulation that it’s got to have marble floors and gold fittings? The community would discuss it and likely reply, “Well, it’d be very nice to build a meditation hall, but hey, marble is a bit too lavish.”

IM: And very cold to sit on! [Laughter]

AA: We might say, “Thanks very much, but we can’t accept the donation on that basis.” So you can decline an offering in that way if there are riders on it that are inappropriate. The Buddha was aware of what is considered indulgent in the eyes of society.

IM: A key question is how the lifestyle of a practice center affects what is taught and what is learned there. Not everyone is drawn to practicing like a monk or nun. There are plenty of us who would blanch at the very thought of sleeping on the floor of a bare cabin in the woods, eating only before noon, or using an outhouse. So we end up at retreat centers that, unlike monasteries supported purely by donations, are financed by high fees and fundraising drives. Depending on which setting one chooses for practice, does the Dharma change?

AA: It’s an interesting question. What could change is that the Dharma that gets people in the door—filling the seats and paying the entry fee—might have to be more entertaining and less threatening. If you’re not charging at all, you can talk about unattractive things. You can dwell upon subjects that might not be that interesting to many people or might even be really off-putting, like the unattractiveness of the body. On the other hand, if you’re charging, you may start wondering, what can we do to make the Dharma sexy? What can we put up on the billboard so people will be assured of getting their money’s worth?

IM: But those laypeople who don’t want to take robes, who want their comforts when they study the Dharma, might not come in contact with the teachings if it weren’t for retreat centers where there’s delicious food, clean bedding, bathtubs. So for them, something is gained. But you’re suggesting something is also sacrificed.

AA: It’s a huge issue really: Dharma on my terms. Is it Dharma? Contrast that to: Dharma in line with the Dharma. If Dharma is practiced according to my preferences, it’s not necessarily a gateway to liberation. That’s its danger. I’m not saying that having a sink with hot and cold running water in your room is necessarily an obstruction to enlightenment. . . .

IM: Lucky for you. We heard that you have a new abbot’s kuti (cabin) with a private bathroom!

AA: Absolutely! But there are other dimensions to this discussion. It seems to me that for many laypeople in our society who go to the nice retreat centers, the whole role of renunciation is excised from the Dharma field. Monasticism is forgotten or seen as a quaint lifestyle that happens off on the edges. It’s not really a central piece of Dharma. The fact that the Buddha was a monk gets lost.

Of course, people are free to practice as they want. Nonetheless, many Western Dharma centers seem to marginalize what to the rest of the Buddhist world is central and historically vital to the whole process of Dharma practice and enlightenment. It’s like opening up the chest, detaching all the veins and arteries, carefully removing the heart, and maintaining the body on a life-support system. One can’t help but wonder, is this thing really alive? Is this really going to carry on? Obviously, my perspective is slanted; I’m a card-carrying monk. But in wedging Dharma teachings into a comfortable life, one may be missing something that’s crucial to the Dharma. I would suggest that people look closely at that: is the Dharma something that I tack onto my life or is it something that I offer myself up to? It’s just like nature: do we see it as a pretty and refreshing adjunct to my world or do we see that all that we are, mentally and physically, is inescapably part of nature?

I’ve noticed that for some people, when they don’t have things according to their own preferred model, they fall apart. I’ve seen that happen many times, with famous Dharma teachers as well as regular folks. Renunciate practice can help develop resilience in meeting life’s difficult conditions. It counters the drift towards, “I’ve got to have everything according to my way.”

It has to do with the relinquishment of control. If you didn’t choose the food that you ate every day for the rest of your life, how would that feel? What if you couldn’t drive a car and you could only go places on invitation? At a monastery, you can’t listen to music, play games or watch DVDs; there’s no radio, no TV, no sex, no dinner.

IM: And when you’re not a customer, when you’re not paying, you can’t complain. In monasteries, if you complain, nobody listens to you because nobody complains, right? When you walk in the door, then you live according to the system. That’s it.

AA: When you relinquish control and take on the simplicity of the renunciate life, you have an opportunity to reflect on all the things to which you’ve become habituated. You take on restrictions in order to contact the most profound dimension of your own nature. There are no special meals or special rooms for special needs. If you’re continually seeking comfort or trying to arrange the material world to meet your preferences, then you don’t notice those areas of bondage and attachment, and they remain barriers to accessing the fundamental unconditioned nature of the mind.

IM: In giving up the desire for control of your own life, you’re finding freedom.

AA: Yes, and that’s practicing Dharma in line with the Dharma.

© 2007 Inquiring Mind
http://www.inquiringmind.com/Articles/TheBottomLine.html

6
Politik, ekonomi, Sosial dan budaya Umum / Passive income
« on: 21 October 2013, 07:26:44 PM »
Untuk mendapatkan financial freedom, salah satu caranya adalah berusaha menambah passive income
Saya tidak punya pengalaman apapun ttg passive income.
Jadi penasaran Apakah Ada member DC yang sudah ada yang pernah mencoba mengumpulkan passive income?
Kalau Ada, tolong di share tips nya ?

Sepertinya yang paling mudah syaratnya adalah deposito? Yg kedua termudah membeli bond?

Ditunggu respond teman-teman, terutama bro tesla, mas tidar, William phang, yg sepertinya Ada pengalaman investasi dll?
Tahnks

7
Kursus meditasi 1 hari untuk remaja 13-18 tahun

Waktu : Minggu, 20 oktober 2013
Jam     : Jam 9 pagi  - 4 sore
Tempat: Sekolah Alam Medan

Tidak dikenakan biaya untuk kursus ini
Pendaftaran via Tuty Fu 081397692118 /08153100657
atau website indonesian.dhamma.org

8
Kafe Jongkok / nice youtube
« on: 07 September 2013, 10:08:22 AM »
where is matt?
Spoiler: ShowHide


free hug
Spoiler: ShowHide


the girl who silenced the world for 5 minutes
Spoiler: ShowHide

9
Hari ada ada 9 ledakan bom di kota Bodhgaya, ada beberapa bom yang meledak di dalam kompleks Mahabodhi Vihara, tempat Sang Buddha mencapai penerangan sempurna di bawah Pohon Bodhi. Dua bhikkhu terluka, tetapi tidak ada korban jiwa.

http://indiatoday.intoday.in/story/serial-blasts-bodhgaya-in-bihar-mahabodhi-temple/1/287300.html

Dhammapada 3.(223)    
Kalahkan kemarahan dengan cinta kasih
dan kalahkan kejahatan dengan kebajikan.
Kalahkan kekikiran dengan kemurahan hati,
dan kalahkan kebohongan dengan kejujuran.

Cerita terjadinya syair ini...
Spoiler: ShowHide

Kisah Uttara Seorang Umat Awam

Uttara adalah putri dari Punna, seorang buruh tani yang bekerja pada pria kaya bernama Sumana di Rajagaha. Suatu hari, Punna dan istrinya berdana makanan kepada Sariputta Thera di saat beliau baru saja mencapai keadaan pencerapan mental yang dalam (nirodha sampatti). Sebagai akibat dari perbuatan baik itu, mereka mendadak menjadi kaya. Punna menemukan emas di tanah yang ia bajak, dan secara resmi raja menyatakan Punna sebagai seorang bankir yang besar.

Pada suatu kesempatan, Punna sekeluarga berdana makanan kepada Sang Buddha dan para bhikkhu selama tujuh hari, dan pada hari ketujuh, setelah mendengarkan khotbah Sang Buddha, mereka sekeluarga mencapai tingkat kesucian sotapatti.

Kemudian Uttara, putri Punna menikah dengan anak Sumana. Keluarga Sumana bukan keluarga Buddhis, sehingga Uttara tidak merasa bahagia di rumah suaminya. Iapun bercerita kepada ayahnya, Punna, “Ayah, mengapa ayah mengurung saya di kandang ini ? Di sini saya tidak melihat para bhikkhu dan saya tidak memiliki kesempatan berdana kepada para bhikkhu.”

Punna menjadi menyesal dan ia segera memberi uang sebesar 15.000 kepada Uttara. Setelah mendapat ijin dari suaminya, Uttara menggunakan uangnya untuk menyewa seorang wanita untuk menggantikan dirinya memenuhi kebutuhan suaminya. Akhirnya ditetapkan bahwa Sirima, seorang pelacur yang sangat cantik dan terkenal, menggantikannya sebagai seorang istri selama 15 hari.

Selama waktu itu, Uttara memberikan dana makanan kepada Sang Buddha dan para bhikkhu. Pada hari ke lima belas, saat ia sibuk menyiapkan makanan di dapur, suaminya melihat dari balik jendela kamar dan tersenyum seraya bergumam pada dirinya sendiri, “Betapa bodohnya ia. Dia tak tahu cara bersenang-senang. Dia selalu menyibukkan diri dengan upacara pemberian dana.”

Sirima melihat suami Uttara tersenyum pada Uttara, ia menjadi sangat cemburu pada Uttara, ia lupa bahwa dirinya hanya sebagai istri pengganti yang dibayar. Menjadi tak terkendali, segera Sirima pergi ke dapur dan mengambil sesendok besar mentega panas dengan maksud mengguyurkannya di kepala Uttara. Uttara melihatnya datang, namun ia tidak memiliki maksud buruk pada Sirima. Ia menyadari, berkat Sirimalah ia dapat mendengarkan Dhamma, berdana makanan, dan berbuat kebaikan lainnya, sehingga ia merasa berterima kasih pada Sirima.

Tiba-tiba ia menyadari bahwa Sirima datang mendekat dan hendak menuangkan mentega panas ke arahnya, iapun berseru, “Bila aku memiliki maksud buruk terhadap Sirima, biarlah mentega panas ini melukaiku, tapi bila aku tidak memiliki maksud buruk padanya, mentega panas ini tak akan melukaiku.”

Karena Uttara tidak memiliki maksud buruk terhadap Sirima, mentega panas yang dituang di kepalanya hanya terasa bagai air dingin. Sirima berpikir pasti mentega itu telah menjadi dingin saat dituangkan, maka ia bermaksud mengambil mentega panas yang lain. Saat hendak menuangkan mentega panas tersebut, pelayan-pelayan Uttara menyerang dan memukulnya keras-keras. Uttara menghentikan para pelayannya dan menyuruh mereka mengobati luka Sirima dengan balsam.

Akhirnya Sirima teringat akan kedudukannya yang sebenarnya, dan ia menyesal bahwa ia telah melakukan kesalahan terhadap Uttara, dan meminta Uttara mengampuninya. Uttarapun menjawab, “Aku memiliki seorang ayah. Aku harus bertanya kepadanya apakah aku harus menerima permintaan maafmu.” Sirima berkata bahwa ia siap pergi memohon pengampunan pada Punna, ayah Uttara.

Uttara menjelaskan padanya, “Sirima, saat aku mengatakan ‘ayahku’, maksud saya bukan ayahku yang sebenarnya, yang membawaku pada rantai kelahiran kembali ini. Yang kumaksud ‘ayahku’ adalah Sang Buddha, yang telah menolongku memotong rantai kelahiran kembali, yang telah mengajariku Dhamma, kebenaran sejati.”

Sirima pun memohon untuk bertemu dengan Sang Buddha. Sehingga pada hari berikutnya direncanakan Sirima akan menyerahkan dana makanan kepada Sang Buddha dan para bhikkhu.

Setelah bersantap, Sang Buddha diberitahu perihal Sirima dan Uttara. Kemudian Sirima mengakui bahwa ia telah berbuat kesalahan terhadap Uttara dan memohon Sang Buddha apakah ia dapat dimaafkan, karena jika tidak, Uttara tidak akan memaafkannya. Kemudian Sang Buddha bertanya kepada Uttara bagaimana perasaannya saat Sirima menyiramkan mentega panas ke arahnya.

Uttara pun menjawab, “Bhante, karena saya telah berhutang budi pada Sirima, saya tetap tidak naik darah, tidak memiliki maksud buruk padanya. Saya selalu memancarkan cinta saya kepadanya.”

Lalu Sang Buddha berkata “Bagus, bagus, Uttara! Dengan tidak memiliki maksud jahat, kau telah mengatasi mereka yang berbuat kesalahan padamu. Dengan tidak melukai, kau dapat mengatasi mereka yang melukaimu. Dengan bermurah hati kau dapat mengatasi orang kikir, dengan berbicara benar kau dapat mengatasi mereka yang berbohong.”

Kemudian Sang Buddha membabarkan syair 223 berikut :

Kalahkan kemarahan dengan cinta kasih
dan kalahkan kejahatan dengan kebajikan.
Kalahkan kekikiran dengan kemurahan hati,
dan kalahkan kebohongan dengan kejujuran.

Sirima dan lima ratus wanita mencapai tingkat kesucian sotapatti setelah khotbah Dhamma itu berakhir.

10
Tolong ! / cara mengganti file pdf ke word?
« on: 06 July 2013, 04:50:23 PM »
Ada yang tahu cara mengganti file pdf ke word?
thanks

11
Retreat Meditasi Vipassana 10 hari
sebagaimana yang diajarkan oleh S.N. Goenka

Kursus yang akan datang di tahun 2013 di
Sumatera Utara (Medan)
07 Agustus – 18 Agustus 2013 
Di Taman Bodhi Asri KM 13,8 Binjai

Sebuah metode sederhana, praktis dan universal
untuk memurnikan pikiran dan mengalami kedamaian sejati
Mengembangkan lebih jauh
• Pemahaman-diri
• Pengendalian-diri
• Kebahagiaan
• Kebijaksanaan
• Kasih sayang

Pelajari Vipassana dengan mengikuti kursus 10-hari penuh,
yang diselenggarakan di berbagai tempat di Indonesia.
Tidak dikenakan biaya kursus; seluruh pengeluaran berasal dari
sumbangan siswa-siswa sebelumnya.

Kontak kami:
e-mail:info [at] java.dhamma.org
web:www.indonesian.dhamma.org
tel:08153100657 / 081397692118 (Tuty)
085276351655 (Erlina)

Pendaftaran melalui internet di www.indonesian.dhamma.org


12
Tolong ! / tanya ttg kaskus ?
« on: 07 May 2013, 01:48:29 PM »
tanya ttg kaskus
misalnya saya mau liat isi thread, sudah coba buka 3-4 thread
tapi di klik judulnya, thread nya kosong, tidak ada isinya
contoh: http://archive.kaskus.co.id/thread/12524883/0/1758-want-to-buy--mau-beli-atau-cari-peralatan-outdoor-disini-tempatnya-1758

apakah perlu bikin account di kaskus dan log in dulu,
baru bisa melihat isi thread ?
karena agak males sign up sih...

thanks untuk jawabannya

13
Tolong ! / cara membuka file odt di komputer?
« on: 01 May 2013, 11:37:09 AM »
ada yang tau cara membuka file odt di komputer?
saya cuma punya word, adobe
tapi tidak tau cara membuka file odt ?

terima kasih ;D

14
Film / vipassana in prison
« on: 04 February 2013, 02:42:05 PM »
ada 2 film ttg
project rehabilitasi narapidana di 2 penjara di 2 negara
di Donaldson Correctional Facility, USA.
dan Penjara Tihar, India. Penjara terbesar di India dengan 10.000 narapidana

dhamma brother
Spoiler: ShowHide


http://www.dhammabrothers.com/Synopsis.htm
Donaldson Correctional Facility is situated in the Alabama countryside southwest of Birmingham. 1,500 men, considered the state's most dangerous prisoners, live behind high security towers and a double row of barbed and electrical wire fences.

The Dhamma Brothers tells a dramatic story of human potential and transformation as it closely follows and documents the stories of a group of prisoners as they enter into this arduous program. It will challenge assumptions about the very nature of prisons as places of punishment rather than rehabilitation. Despite the difficulty in obtaining permission to film inside a prison, the Alabama Department of Corrections allowed a film crew to document, not only the Vipassana program, but many other scenes and settings revealing the daily lives of prisoners and staff.

Doing Time, Doing Vipassana
Spoiler: ShowHide
[/youtube]

The film describes the way in which Vipassana has been sucessfully used within the Indian prison system to dramatically change the behaviour and attitude of the inmates and jailers who participated in the courses and, thereby, improve the entire atmosphere of the prisons.

15
http://www.yasati.com/panelProgram

1    Long Retreat    30 days    2013/Jan/02 to 2013/Jan/31       
Sayadaw U Sobhita    

2    Regular Retreat    10 Days    2013/Jan/18 to 2013/Jan/27       
Sayadaw U Sobhita    

3    Short Retreat    4 days    2013/Jan/24 to 2013/Jan/27       
Sayadaw U Sobhita    

4    Regular Retreat    10 Days    2013/Feb/22 to 2013/Mar/03       
Kammathanacariya Sayadaw Ashin Asabhacara    

5    Regular Retreat    10 Days    2013/Apr/05 to 2013/Apr/14       
Sayadaw U Pannathami
   
6    Long Retreat    24 days    2013/Apr/05 to 2013/Apr/28       
Sayadaw U Pannathami    

7    Regular Retreat    10 Days    2013/Apr/19 to 2013/Apr/28   
Sayadaw U Pannathami    

8    INSATI    3 days    2013/May/09 to 2013/May/12       
Sayalay Pannacari    

9    INSATI    3 days    2013/May/24 to 2013/May/26        
Sayalay Pannacari

10    Peringatan Waisak    1 day    2013/May/25 to 2013/May/25    
   
11    Buddhist Culture 1 (umur 10 - 13 tahun)    7 days    2013/Jun/15 to 2013/Jun/21       Sayadaw Nanda Siddhi    

12    Samanera & Sikkhavati Sementara (umur 12 - 18 tahun)    14 days    2013/Jun/23 to 2013/Jul/06       Sayadaw Nanda Siddhi    

13    Buddhist Culture 2 (umur 14 - 18 tahun)    7 days    2013/Jul/07 to 2013/Jul/13       Sayadaw Nanda Siddhi    

14    Retreat Masa Vassa    3 months    2013/Jul/24 to 2013/Oct/16        
Sayadaw U Sujata    

15    Short Retreat    3 days    2013/Jul/26 to 2013/Jul/28        
Sayadaw U Sujata    

16    Regular Retreat (Lebaran)    10 days    2013/Aug/02 to 2013/Aug/11       
Sayadaw U Sujata    

17    Short Retreat    3 days    2013/Aug/16 to 2013/Aug/18       
Sayadaw U Sujata    

18    Regular Retreat    10 days    2013/Aug/16 to 2013/Aug/25       
Sayadaw U Sujata    

19    Short Retreat    3 days    2013/Aug/23 to 2013/Aug/25        
Sayadaw U Sujata    

20    Short Retreat    3 days    2013/Aug/30 to 2013/Sep/01       
Sayadaw U Sujata    

21    Regular Retreat    10 days    2013/Aug/30 to 2013/Sep/08       
Sayadaw U Sujata    

22    Short Retreat    3 days    2013/Sep/06 to 2013/Sep/08        
Sayadaw U Sujata    

23    Short Retreat    3 days    2013/Sep/13 to 2013/Sep/15       
Sayadaw U Sujata    

24    Regular Retreat    10 days    2013/Sep/13 to 2013/Sep/22       
Sayadaw U Sujata    

25    Short Retreat    3 days    2013/Sep/20 to 2013/Sep/22        
Sayadaw U Sujata    

26    Short Retreat    3 days    2013/Sep/27 to 2013/Sep/29       
Sayadaw U Sujata    

27    Regular Retreat    10 days    2013/Sep/27 to 2013/Oct/06       
Sayadaw U Sujata    

28    Short Retreat    3 days    2013/Oct/04 to 2013/Oct/06       
Sayadaw U Sujata    

29    Short Retreat    3 days    2013/Oct/11 to 2013/Oct/13       
Sayadaw U Sujata    

30    Regular Retreat    10 days    2013/Oct/11 to 2013/Oct/19        
Sayadaw U Sujata    

31    Kathina Puja    1 day    2013/Oct/20 to 2013/Oct/20    

32    Regular Retreat (Akhir Tahun)    12 days    2013/Dec/21 to 2014/Jan/01       Sayadaw Nanda Siddhi    

Pages: [1] 2 3 4
anything