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286
Sutra Mahayana / Re: Sutra Jasa Pahala Membuat Patung Buddha
« on: 11 January 2012, 09:56:30 AM »
semua juga tidak harga mati, karma itu kan dari motivasi dan faktor mental
Kalau dia bikin patung buat cari uang, karma baiknya sangat kecil dibandingkan orang yg bikin patung supaya orang lain membuat jejak karma ketemu Buddha
Kalau bakar buku Dharma supaya orang lain tidak bisa baca, karma buruknya lebih besar dibanding tukang sampah yang gak sengaja bakar buku Dharma yg dibuang ke tempat sampah, yg saya juga gak tau apa iya dia dapat karma buruk.
Sisanya tanya Buddha.
edit: Jadi ingat, patung-patung unfinished Buddha yg ditemukan di sekeliling Borobudur dikubur, tetapi tidak dihancurkan. Biarpun cacat dan salah bikin, seniman yg mengerti tidak akan menghancurkan produk gagalnya. Mungkin ada maksudnya yg berhubungan dengan penjelasan saya. Mungkin
Kalau dia bikin patung buat cari uang, karma baiknya sangat kecil dibandingkan orang yg bikin patung supaya orang lain membuat jejak karma ketemu Buddha
Kalau bakar buku Dharma supaya orang lain tidak bisa baca, karma buruknya lebih besar dibanding tukang sampah yang gak sengaja bakar buku Dharma yg dibuang ke tempat sampah, yg saya juga gak tau apa iya dia dapat karma buruk.
Sisanya tanya Buddha.
edit: Jadi ingat, patung-patung unfinished Buddha yg ditemukan di sekeliling Borobudur dikubur, tetapi tidak dihancurkan. Biarpun cacat dan salah bikin, seniman yg mengerti tidak akan menghancurkan produk gagalnya. Mungkin ada maksudnya yg berhubungan dengan penjelasan saya. Mungkin
287
Sutra Mahayana / Re: Sutra Jasa Pahala Membuat Patung Buddha
« on: 11 January 2012, 09:39:36 AM »artinya kalau yang merusak patung buda yang kejadian di korea itu sudah dipastikan avici ya?
trus kalau membakar buku budis?
trus kalau merusak simbol agama lain neraka yang mana hukumannya?
Kalau yg merusak simbol agama lain saya gak tau
Tapi yg dua sebelumnya, karena sepertinya diwarnai dengan kilesa kebencian dan kecemburuan, dan juga ketidaktahuan, sepertinya iya, Avici.
Bedakan! Membakar buku dharma dengan tanpa kilesa, seperti master Zen yg mengajari muridnya supaya tidak melekat pada kata-kata di buku, tidak termasuk. Juga yg bakar patung kayu "buat cari relik"
Semua balik lagi ke motivasi dan faktor mental yg mengikuti perbuatan itu.
288
Sutra Mahayana / Re: Sutra Jasa Pahala Membuat Patung Buddha
« on: 11 January 2012, 09:05:13 AM »
The most serious of the 'five forms of opposition' since the day of historical Buddha has always been to injure the Buddhist community. Although in modern society persecution seldom exists, the insensitive use of Buddhist symbols and terms in such manner as to denigrate the image of Buddhism falls into this category
Contemporary Buddhists have been hesitant to speak out against such abuses since they are aware images and symbols are merely guidepost (upaya) and should not become objects of attachment. Zen patriachs even spoke of burning the statues and scriptures to counteract the tendency to grasp the means as the goal.
On the other hand, the image or symbols represent one of the most important upaya to lead men to Enlightenment and to ridicule it or use it jestingly not only damages its use for another individuals but in turn injures the image of Buddhism itself in the eyes of general public. In contemporary society damage to the 'public image' is far worse for the cause of Enlightenment than the physical destruction of temples or religious object.
hal 102.
Hal 99-103 menjelaskan tentang neraka avici,
dengan logika yg dibalik, bisa dilihat bahwa membuat patung Buddha dengan niat yg baik dan diberi tempat sepantasnya, menghasilkan karma baik yang besar.
Karena, menyebabkan jejak karma bertemu Buddha tumbuh dalam arus batin orang2 yg melihatnya.
Contemporary Buddhists have been hesitant to speak out against such abuses since they are aware images and symbols are merely guidepost (upaya) and should not become objects of attachment. Zen patriachs even spoke of burning the statues and scriptures to counteract the tendency to grasp the means as the goal.
On the other hand, the image or symbols represent one of the most important upaya to lead men to Enlightenment and to ridicule it or use it jestingly not only damages its use for another individuals but in turn injures the image of Buddhism itself in the eyes of general public. In contemporary society damage to the 'public image' is far worse for the cause of Enlightenment than the physical destruction of temples or religious object.
hal 102.
Hal 99-103 menjelaskan tentang neraka avici,
dengan logika yg dibalik, bisa dilihat bahwa membuat patung Buddha dengan niat yg baik dan diberi tempat sepantasnya, menghasilkan karma baik yang besar.
Karena, menyebabkan jejak karma bertemu Buddha tumbuh dalam arus batin orang2 yg melihatnya.
289
Sutra Mahayana / Re: Sutra Jasa Pahala Membuat Patung Buddha
« on: 11 January 2012, 08:36:13 AM »
menaruh patung Buddha di tempat seperti Buddha Bar akibatnya, neraka avici
ref: The Buddhist concept of hell, by Daigian and Alicia matsunaga (1972)
Philosopical Library
New York
Buku ini mendasarkan mayoritas deskripsi neraka dari Saddharma-smrti-upasthana Sutra (Sutra Pengingat Dharma Sejati/ Sutra of the Remembrance of the True Law)
Tentang menghancurkan patung Buddha ada di halaman 101, sedangkan tentang "menghancurkan public image tentang agama Buddha dan simbol religius" ada di halaman 102
Sedangkan akibat spesifik dari perbuatan itu adalah neraka minor bagian dari avici, no 13, Hell of Rapid Pain, dimana tangan yg menghancurkan tsb dipotong2 dengan pedang, dan neraka minor no 16, Hell of eleven flames, dimana mereka digigit ular berbisa dan disiksa.
karena: Mereka yang menghancurkan tubuh dharma, berupa simbol2 religius seperti rupang, stupa, tripitaka, yg merupakan alat untuk mengajarkan dharma sehingga orang mencapai pencerahan,
artinya mereka menghalangi orang lain meraih pencerahan, dan
itu merupakan kejahatan yang sangat besar
Menggunakan simbol2 ini dengan tidak sepantasnya melukai public image mereka di masyarakat, dan jauh lebih besar kerusakan yg dihasilkan akibat hal ini dalam masyarakat kontemporer. Sebuah alat yg dapat menghasilkan keyakinan dan membawa menuju pencerahan menjadi hilang maknanya, bukankah bisa dibilang ini juga menghalangi orang menuju pencerahan?
Sehingga, buat saya, Buddha Bar = neraka avici
jika ada yg bingung apa maksudnya membawa orang menuju pencerahan, bukannya itu cuma patung?
Bayangkan suatu zaman dimana ajaran Buddha sudah dilupakan orang, lalu kamu hidup di zaman itu. Suatu hari, dari sebuah reruntuhan vihara, kamu melihat patung Buddha. Walaupun kamu tidak tahu siapa dia, tetapi patung cantik itu membangkitkan sebuah perasaan tenang, damai.
Kamu mendapatkan sebuah jejak karma, yang betapapun kecilnya, akan menjadi sebab kamu ketemu Buddha atau ajarannya di masa mendatang.
Apalagi sekarang, dimana kamu kenal siapa beliau, dan punya saddha terhadap beliau, jejak karmanya lebih besar lagi.
ref: The Buddhist concept of hell, by Daigian and Alicia matsunaga (1972)
Philosopical Library
New York
Buku ini mendasarkan mayoritas deskripsi neraka dari Saddharma-smrti-upasthana Sutra (Sutra Pengingat Dharma Sejati/ Sutra of the Remembrance of the True Law)
Tentang menghancurkan patung Buddha ada di halaman 101, sedangkan tentang "menghancurkan public image tentang agama Buddha dan simbol religius" ada di halaman 102
Sedangkan akibat spesifik dari perbuatan itu adalah neraka minor bagian dari avici, no 13, Hell of Rapid Pain, dimana tangan yg menghancurkan tsb dipotong2 dengan pedang, dan neraka minor no 16, Hell of eleven flames, dimana mereka digigit ular berbisa dan disiksa.
karena: Mereka yang menghancurkan tubuh dharma, berupa simbol2 religius seperti rupang, stupa, tripitaka, yg merupakan alat untuk mengajarkan dharma sehingga orang mencapai pencerahan,
artinya mereka menghalangi orang lain meraih pencerahan, dan
itu merupakan kejahatan yang sangat besar
Menggunakan simbol2 ini dengan tidak sepantasnya melukai public image mereka di masyarakat, dan jauh lebih besar kerusakan yg dihasilkan akibat hal ini dalam masyarakat kontemporer. Sebuah alat yg dapat menghasilkan keyakinan dan membawa menuju pencerahan menjadi hilang maknanya, bukankah bisa dibilang ini juga menghalangi orang menuju pencerahan?
Sehingga, buat saya, Buddha Bar = neraka avici
jika ada yg bingung apa maksudnya membawa orang menuju pencerahan, bukannya itu cuma patung?
Bayangkan suatu zaman dimana ajaran Buddha sudah dilupakan orang, lalu kamu hidup di zaman itu. Suatu hari, dari sebuah reruntuhan vihara, kamu melihat patung Buddha. Walaupun kamu tidak tahu siapa dia, tetapi patung cantik itu membangkitkan sebuah perasaan tenang, damai.
Kamu mendapatkan sebuah jejak karma, yang betapapun kecilnya, akan menjadi sebab kamu ketemu Buddha atau ajarannya di masa mendatang.
Apalagi sekarang, dimana kamu kenal siapa beliau, dan punya saddha terhadap beliau, jejak karmanya lebih besar lagi.
290
Sutra Mahayana / Re: Bhaisajyaraja Saha Bhaisajyasamudgata Bodhisattva Dhyana Sutra
« on: 11 January 2012, 08:03:10 AM »gampang benar menghapus perbuatan parajika dengan mempelajari dan praktek sutra saja !!gak gampang, aku dari dulu bingung apa maksud dari "praktek" tsb
setelah lama belajar mahayana, ternyata kalimat2 dalam sutra punya arti mendalam, kadang satu kalimat perlu penjelasan 2 halaman. Jadi ya sulit kalau tidak tahu apa arti sebenarnya sutra ini. Dari luar sekilas hanya pujian terhadap Buddha Bhaisajaguru. Tapi arti sebenarnya saya gak tahu
291
Sutra Mahayana / Re: Sutra Jasa Pahala Membuat Patung Buddha
« on: 11 January 2012, 07:59:40 AM »
apa yg ada di sutra ini logis dan bisa dijelaskan
dan menghancurkan patung Buddha ataupun stupa dengan pikiran benci, akibatnya neraka
dan menghancurkan patung Buddha ataupun stupa dengan pikiran benci, akibatnya neraka
292
Sutra Mahayana / Re: Sutra Penjelasan Keadaan Kebuddhaan yang Tak Terbayangkan
« on: 10 January 2012, 06:18:52 PM »
Baca ini jadi ingat koan
"Mohon bebaskan pikiranku"
"Siapa yang mengikatmu?"
"Tidak ada yg mengikatku"
"Nah karena tidak ada yg mengikatmu, engkau sudah bebas!"
"Mohon bebaskan pikiranku"
"Siapa yang mengikatmu?"
"Tidak ada yg mengikatku"
"Nah karena tidak ada yg mengikatmu, engkau sudah bebas!"
293
Mahayana / Re: Silsilah Mahayana dan Vajrayana dari Sakyamuni Buddha
« on: 05 January 2012, 02:11:33 PM »
Chandrakirti was born to Brahmin parents in the Salona region of Southern India, about one thousand years after Buddha had passed away. His parents soon realized that he was an unusual child and consulted an oracle about his future. The oracle predicted that he would become a great Buddhist scholar and Yogi. Inspired by this prophecy, Chandrakirti's parents sent their son to the monastic university of Nalanda, where the Abbot Chandranatha ordained him as a monk, giving him the name Chandrakirti. While at Nalanda, Chandrakirti studied under Nagarjuna, who gave him many teachings on the Sutras and Tantras. He was Nagarjuna's last and principal disciple, and Nagarjuna said of him:
I gave my final teachings on non-production to my last disciple, Chandrakirti.
Chandrakirti became proficient in all areas of the teachings, and soon developed a great reputation both as a scholar and as a Teacher. He was a conscientious disciple, training day and night according to his Teacher's instructions. As a result he developed a special meditative concentration and many extraordinary powers. One day, his Abbot decided that it would be beneficial if Chandrakirti were to demonstrate his meditative powers and mental freedom to the other monks. To this end he appointed Chandrakirti as storekeeper to the monastery, a post that involved the great responsibility of looking after the cows and buffaloes kept by the monastery to supply its dairy produce. Chandrakirti however refused to take milk from the animals because he felt it should be saved for their young, and he left them to wander freely on the neighbouring hills. Nevertheless, he still managed to provide the monks with an abundant supply of dairy produce!
One day Chandrakirti and his assistant Suryakirti were summoned before the Abbot and the assembled monks and asked to explain how they managed to provide such an abundant supply of food while the animals were roaming unattended on the hills. To the great delight of the entire assembly Suryakirti explained that Chandrakirti had painted a picture of a cow on a wall, and was drawing from this picture all the milk that was required:
Glorious Chandrakirti perfectly sustains and nourishes the monks
By drawing milk from pictures of cows!
While he was studying at Nalanda, Chandrakirti would often debate with a fellow student called Chandragomin, who was a lay practitioner. Though they were both great scholars and highly respected Teachers, conventionally they held different philosophical views. Chandragomin held the Chittamatra view, and Chandrakirti held the Madhyamika-Prasangika view. Sometimes Chandragomin found it difficult to give answers to Chandrakirti's penetrating questions, and so he would ask if he could reply the following day. Then he would retire to his room and speak directly to Avalokiteshvara, who would give him the correct answers. Chandrakirti assumed that Chandragomin was consulting other Chittamatrin Teachers; he had no idea that he was receiving help directly from Avalokiteshvara. Then one day Chandrakirti asked an especially difficult question which Chandragomin could not answer. Chandragomin said `I shall give you the answer tomorrow.' Chandrakirti asked `How will you be able to answer tomorrow what you cannot answer today?' and Chandragomin replied `I shall ask Avalokiteshvara tonight, and tomorrow I shall give you the answer. If I cannot answer tomorrow, you will win the debate.' That night Chandrakirti stole up to Chandragomin's room and peeped through the window. To his amazement he saw Chandragomin talking directly to a manifestation of Avalokiteshvara! Chandragomin was asking questions, and Avalokiteshvara was patiently giving answers. Chandrakirti was filled with awe, and immediately developed a wish to meet Avalokiteshvara directly. He rushed into Chandragomin's room; but as soon as he entered, the Deity vanished.
Longing to meet Avalokiteshvara directly as Chandragomin had done, he returned to his room and practised the yoga of Buddha Avalokiteshvara repeatedly for many days. After a while he started to have visions of Avalokiteshvara in his dreams. Urged on by this, he practised even more earnestly, making heartfelt requests to Avalokiteshvara to appear directly to him. Then one day Avalokiteshvara manifested in front of him. Chandrakirti was delighted. He said to Avalokiteshvara `Now I can really benefit others. Please sit on my shoulders so I can show you to everyone else in the town.' Avalokiteshvara replied that even though Chandrakirti could see him, others would not be able to. Chandrakirti, however, continued to request strongly, and so eventually Avalokiteshvara agreed. Chandrakirti took Avalokiteshvara on his shoulders and ran through the town, shouting to everyone to come to see his Spiritual Guide and make prostrations to him. As Avalokiteshvara had predicted, no one saw a thing, except one person with heavy karmic obscurations who saw Chandrakirti with a dead dog on his shoulders, and a woman wine seller who saw Avalokiteshvara's right foot. Even so, as a result of this slight vision the woman immediately gained a realization of higher concentration and a very peaceful mind.
Another incident that illustrates Chandrakirti's extraordinary attainments occurred while a war known as the Dhuruka war was being waged in the region of Nalanda monastery. As the fighting drew close to the monastery, the local people and the ordinary monks became frightened and begged the scholars and Yogis to end it; but the situation was so dangerous that none of them felt able to help. The people were on the point of despair, when suddenly a bird emerged from the heart of the statue of the monastery's Protector and flew towards Chandrakirti's house. Taking this as a sign, they requested Chandrakirti to help them. Chandrakirti agreed to their request and told them to make a lion out of stone, which they were to position fifteen miles to the north of the monastery, in the direction of the fighting. He encouraged the Buddhists among them to pray to Buddha and the non-Buddhists to pray to Ishvara. When the battle came in sight they were to shout to the lion to save them.
Very soon, soldiers appeared on the horizon and the people started shouting to the lion, but the lion did not move. Their confidence shaken, they began to doubt Chandrakirti's abilities, and some even accused him of deceiving them. Chandrakirti reassured them and set off towards the lion carrying a large stick of sandalwood. He beat the lion three times on the head and, to everyone's amazement, it sprang to life! The lion ran off into the midst of the battle, causing all the soldiers to flee in panic. Not one soldier was killed or harmed, but the war ended and peace was brought to the region. Out of gratitude the king later composed the following verse of praise to Chandrakirti:
Through the power of Glorious Chandrakirti
The mighty stone lion came to life,
And brought the Dhuruka war to an end
Without harming a single person.
There are many other stories that illustrate the remarkable powers that Chandrakirti acquired through his meditative concentration. Right now we may find it difficult even to imagine such powers, but if we consider this sincerely we shall understand that Yogis such as Chandrakirti have many special powers, that they display when the time is right.
Manjushri told Je Tsongkhapa that Chandrakirti had manifested from the Eastern Buddha Land to help the beings of this world. Chandrakirti has helped us in many ways, but his greatest contribution has been to explain the works of Nagarjuna, especially his teachings on the profound view of the middle way and the path of Secret Mantra. Through these explanations we are able to realize the final meaning of Buddha's teachings.
Chandrakirti composed many books, most of which are commentaries to Buddha's Sutras and Tantras, and to the works of Nagarjuna. His most famous work is Guide to the Middle Way. In this work, together with its Autocommentary, Chandrakirti clearly illuminates all the stages of the profound and the vast paths revealed in the Perfection of Wisdom Sutras. He also wrote another commentary to Nagarjuna's Fundamental Wisdom called Clear Words, and a commentary to the Root Tantra of Guhyasamaja called Clear Lamp. These two incomparable works are well known to all Buddhist scholars and Teachers. An old proverb says:
In the sky there are the sun and the moon, and on earth there are the two Clears.
Besides these, Chandrakirti wrote commentaries to Nagarjuna's Sixty Reasonings and Seventy Emptinesses, and a commentary to Aryadeva's Four Hundred. His other works include Seventy Verses on Refuge, Discriminating the Five Aggregates, a sadhana entitled Clear Realization of Guhyasamaja, a sadhana of Vajrasattva, and praises to Tara.
I gave my final teachings on non-production to my last disciple, Chandrakirti.
Chandrakirti became proficient in all areas of the teachings, and soon developed a great reputation both as a scholar and as a Teacher. He was a conscientious disciple, training day and night according to his Teacher's instructions. As a result he developed a special meditative concentration and many extraordinary powers. One day, his Abbot decided that it would be beneficial if Chandrakirti were to demonstrate his meditative powers and mental freedom to the other monks. To this end he appointed Chandrakirti as storekeeper to the monastery, a post that involved the great responsibility of looking after the cows and buffaloes kept by the monastery to supply its dairy produce. Chandrakirti however refused to take milk from the animals because he felt it should be saved for their young, and he left them to wander freely on the neighbouring hills. Nevertheless, he still managed to provide the monks with an abundant supply of dairy produce!
One day Chandrakirti and his assistant Suryakirti were summoned before the Abbot and the assembled monks and asked to explain how they managed to provide such an abundant supply of food while the animals were roaming unattended on the hills. To the great delight of the entire assembly Suryakirti explained that Chandrakirti had painted a picture of a cow on a wall, and was drawing from this picture all the milk that was required:
Glorious Chandrakirti perfectly sustains and nourishes the monks
By drawing milk from pictures of cows!
While he was studying at Nalanda, Chandrakirti would often debate with a fellow student called Chandragomin, who was a lay practitioner. Though they were both great scholars and highly respected Teachers, conventionally they held different philosophical views. Chandragomin held the Chittamatra view, and Chandrakirti held the Madhyamika-Prasangika view. Sometimes Chandragomin found it difficult to give answers to Chandrakirti's penetrating questions, and so he would ask if he could reply the following day. Then he would retire to his room and speak directly to Avalokiteshvara, who would give him the correct answers. Chandrakirti assumed that Chandragomin was consulting other Chittamatrin Teachers; he had no idea that he was receiving help directly from Avalokiteshvara. Then one day Chandrakirti asked an especially difficult question which Chandragomin could not answer. Chandragomin said `I shall give you the answer tomorrow.' Chandrakirti asked `How will you be able to answer tomorrow what you cannot answer today?' and Chandragomin replied `I shall ask Avalokiteshvara tonight, and tomorrow I shall give you the answer. If I cannot answer tomorrow, you will win the debate.' That night Chandrakirti stole up to Chandragomin's room and peeped through the window. To his amazement he saw Chandragomin talking directly to a manifestation of Avalokiteshvara! Chandragomin was asking questions, and Avalokiteshvara was patiently giving answers. Chandrakirti was filled with awe, and immediately developed a wish to meet Avalokiteshvara directly. He rushed into Chandragomin's room; but as soon as he entered, the Deity vanished.
Longing to meet Avalokiteshvara directly as Chandragomin had done, he returned to his room and practised the yoga of Buddha Avalokiteshvara repeatedly for many days. After a while he started to have visions of Avalokiteshvara in his dreams. Urged on by this, he practised even more earnestly, making heartfelt requests to Avalokiteshvara to appear directly to him. Then one day Avalokiteshvara manifested in front of him. Chandrakirti was delighted. He said to Avalokiteshvara `Now I can really benefit others. Please sit on my shoulders so I can show you to everyone else in the town.' Avalokiteshvara replied that even though Chandrakirti could see him, others would not be able to. Chandrakirti, however, continued to request strongly, and so eventually Avalokiteshvara agreed. Chandrakirti took Avalokiteshvara on his shoulders and ran through the town, shouting to everyone to come to see his Spiritual Guide and make prostrations to him. As Avalokiteshvara had predicted, no one saw a thing, except one person with heavy karmic obscurations who saw Chandrakirti with a dead dog on his shoulders, and a woman wine seller who saw Avalokiteshvara's right foot. Even so, as a result of this slight vision the woman immediately gained a realization of higher concentration and a very peaceful mind.
Another incident that illustrates Chandrakirti's extraordinary attainments occurred while a war known as the Dhuruka war was being waged in the region of Nalanda monastery. As the fighting drew close to the monastery, the local people and the ordinary monks became frightened and begged the scholars and Yogis to end it; but the situation was so dangerous that none of them felt able to help. The people were on the point of despair, when suddenly a bird emerged from the heart of the statue of the monastery's Protector and flew towards Chandrakirti's house. Taking this as a sign, they requested Chandrakirti to help them. Chandrakirti agreed to their request and told them to make a lion out of stone, which they were to position fifteen miles to the north of the monastery, in the direction of the fighting. He encouraged the Buddhists among them to pray to Buddha and the non-Buddhists to pray to Ishvara. When the battle came in sight they were to shout to the lion to save them.
Very soon, soldiers appeared on the horizon and the people started shouting to the lion, but the lion did not move. Their confidence shaken, they began to doubt Chandrakirti's abilities, and some even accused him of deceiving them. Chandrakirti reassured them and set off towards the lion carrying a large stick of sandalwood. He beat the lion three times on the head and, to everyone's amazement, it sprang to life! The lion ran off into the midst of the battle, causing all the soldiers to flee in panic. Not one soldier was killed or harmed, but the war ended and peace was brought to the region. Out of gratitude the king later composed the following verse of praise to Chandrakirti:
Through the power of Glorious Chandrakirti
The mighty stone lion came to life,
And brought the Dhuruka war to an end
Without harming a single person.
There are many other stories that illustrate the remarkable powers that Chandrakirti acquired through his meditative concentration. Right now we may find it difficult even to imagine such powers, but if we consider this sincerely we shall understand that Yogis such as Chandrakirti have many special powers, that they display when the time is right.
Manjushri told Je Tsongkhapa that Chandrakirti had manifested from the Eastern Buddha Land to help the beings of this world. Chandrakirti has helped us in many ways, but his greatest contribution has been to explain the works of Nagarjuna, especially his teachings on the profound view of the middle way and the path of Secret Mantra. Through these explanations we are able to realize the final meaning of Buddha's teachings.
Chandrakirti composed many books, most of which are commentaries to Buddha's Sutras and Tantras, and to the works of Nagarjuna. His most famous work is Guide to the Middle Way. In this work, together with its Autocommentary, Chandrakirti clearly illuminates all the stages of the profound and the vast paths revealed in the Perfection of Wisdom Sutras. He also wrote another commentary to Nagarjuna's Fundamental Wisdom called Clear Words, and a commentary to the Root Tantra of Guhyasamaja called Clear Lamp. These two incomparable works are well known to all Buddhist scholars and Teachers. An old proverb says:
In the sky there are the sun and the moon, and on earth there are the two Clears.
Besides these, Chandrakirti wrote commentaries to Nagarjuna's Sixty Reasonings and Seventy Emptinesses, and a commentary to Aryadeva's Four Hundred. His other works include Seventy Verses on Refuge, Discriminating the Five Aggregates, a sadhana entitled Clear Realization of Guhyasamaja, a sadhana of Vajrasattva, and praises to Tara.
294
Informasi dan Pengumuman Kegiatan Buddhis / Re: PUBLIC TEACHING BUDDHIS 2 HARI
« on: 03 January 2012, 03:36:42 PM »
TOTALLY FREE kok.
Aku pergi bareng nyokap dan teman2 vihara kayaknya
Aku pergi bareng nyokap dan teman2 vihara kayaknya
295
Informasi dan Pengumuman Kegiatan Buddhis / PUBLIC TEACHING BUDDHIS 2 HARI
« on: 03 January 2012, 08:06:58 AM »
PUBLIC TEACHING BUDDHIS 2 HARI
Samsara, apa itu Samsara? Apakah samsara itu suatu tempat? Lalu dimanakan adanya samsara?
Kita sering mendengar kalau hidup kita saat ini adalah samsara, tapi kalimat ini terasa hanyalah kiasan belaka. Bahkan sebagian orang merasa nyaman-nyaman saja dalam hidupnya dan tidak ada yang perlu diperbuat lagi. Atau sebaliknya ada sebagian orang merasa hidupnya sudah tidak bermakna lagi dan ingin mengakhirinya begitu saja. Sang Buddha mengajarkan samudera samsara itu sangat luas dan dalam dan tanpa kita sadari kita terus berada didalamnya tanpa pernah menyadari kebodohan kita dan terus berulang.
Apa itu Samsara, Bagaimana Bebas dari Samsara
What is Samsara, How to Free yourself from it
Oleh Dagpo Rinpoche
Dharma Center Serlingpa mengundang umat Buddha sekalian untuk menghadiri
public teaching selama 2 hari di
Lion Tower Lt. 11
Jl. Gadjah Mada No. 7
Jakarta Pusat
7 - 8 Januari 2012
Sesi 1 pukul 09.30 - 12.00
Sesi 2 pukul 14.00 - 16.00
Untuk Info:
Arwen (0877 8826 5778)
Christine (0838 2070 2768)
Lina (0857 1141 4473)
Penyelengara
Dharma Center Serlingpa
Samsara, apa itu Samsara? Apakah samsara itu suatu tempat? Lalu dimanakan adanya samsara?
Kita sering mendengar kalau hidup kita saat ini adalah samsara, tapi kalimat ini terasa hanyalah kiasan belaka. Bahkan sebagian orang merasa nyaman-nyaman saja dalam hidupnya dan tidak ada yang perlu diperbuat lagi. Atau sebaliknya ada sebagian orang merasa hidupnya sudah tidak bermakna lagi dan ingin mengakhirinya begitu saja. Sang Buddha mengajarkan samudera samsara itu sangat luas dan dalam dan tanpa kita sadari kita terus berada didalamnya tanpa pernah menyadari kebodohan kita dan terus berulang.
Apa itu Samsara, Bagaimana Bebas dari Samsara
What is Samsara, How to Free yourself from it
Oleh Dagpo Rinpoche
Dharma Center Serlingpa mengundang umat Buddha sekalian untuk menghadiri
public teaching selama 2 hari di
Lion Tower Lt. 11
Jl. Gadjah Mada No. 7
Jakarta Pusat
7 - 8 Januari 2012
Sesi 1 pukul 09.30 - 12.00
Sesi 2 pukul 14.00 - 16.00
Untuk Info:
Arwen (0877 8826 5778)
Christine (0838 2070 2768)
Lina (0857 1141 4473)
Penyelengara
Dharma Center Serlingpa
296
Diskusi Umum / Re: Pandangan Reinkarnasi Dalai Lama Dikecam
« on: 02 January 2012, 08:07:16 PM »
Dalai Lama ke-3, Sonam Gyatso, adalah yg pertama menerima gelar tsb dari Mongolian, adalah reinkarnasi dari Gendun Gyatso, Gendun Gyatso adalah reinkarnasi dari Gendun Drup
Gendun Drup adalah murid dari Tsongkhapa, dan gurunya ini yang bilang bahwa beliau adalah emanasi Avalokitesvara.
Sejak saat itu, beliau dan semua reinkarnasinya dianggap emanasi Avalokitesvara.
Dalai Lama ke-14 sendiri mengumpamakan bahwa Avalokitesvara adalah bulan di langit, sementara beliau adalah bayangan bulan di air.
Begitulah yg saya tahu
Gendun Drup adalah murid dari Tsongkhapa, dan gurunya ini yang bilang bahwa beliau adalah emanasi Avalokitesvara.
Sejak saat itu, beliau dan semua reinkarnasinya dianggap emanasi Avalokitesvara.
Dalai Lama ke-14 sendiri mengumpamakan bahwa Avalokitesvara adalah bulan di langit, sementara beliau adalah bayangan bulan di air.
Begitulah yg saya tahu
298
Diskusi Umum / Re: Pencapaian Nibbana dan Terlahir kembali
« on: 21 December 2011, 10:31:49 PM »mana bagian bergumam sombong itu?
kalau di buku riwayat Buddha versi populer ada. Di sutta hanya 1 kalimat "gitu yah?" yg artinya multitafsir
299
Diskusi Umum / Re: Pencapaian Nibbana dan Terlahir kembali
« on: 21 December 2011, 10:14:08 PM »gw:
sumber please..cantumkan no suttanya...
silakan.
1. Upaka
An Ᾱjivaka whom the Buddha met on his way between Gayā and the Bodhi Tree, after he set out from Isipatana for the preaching of the First Sermon. Upaka questioned the Buddha on his attainments, and when the Buddha told him what he had accomplished he asked the Buddha if he were "Anantajina." When the Buddha acknowledged it, Upaka shook his bead saying, "It may be so, friend," and went along by another road (J.i.81; Vin.i.8; M.i.170-1; DhA.iv.71-2). It is said (DA.ii.471) that the Buddha walked all the way from the Bodhi Tree to Isipatana - instead of flying through the air, as is the custom of Buddhas - because he wished to meet Upaka.
http://www.palikanon.com/namen/u/upaka.htm
lengkapnya di
ARIYAPARIYESANA SUTTA
Majjhima Nikaya, Sihanada Vagga, Bab 26
saya bantuin dah kalau hanya referensi
300
Diskusi Umum / Re: Pencapaian Nibbana dan Terlahir kembali
« on: 19 December 2011, 10:58:06 PM »
iya, jadi harus eksperimen
Coba salah seorang dari kita disini tanda tangan kontrak jadi arahat
Lalu setelah mencapai arahat, tunggu meninggal
Kalau bisa balik lagi kesini coba balik lagi (sesuai kontrak)
Ditunggu 10-20 tahun untuk lahir kembalinya. Kalau gak balik berarti kemungkinan arahat gak bisa balik
Kalau balik lagi berarti bisa.
Metode pengenalan kembali diset sebelumnya....
tapi jangan saya lho.........
Coba salah seorang dari kita disini tanda tangan kontrak jadi arahat
Lalu setelah mencapai arahat, tunggu meninggal
Kalau bisa balik lagi kesini coba balik lagi (sesuai kontrak)
Ditunggu 10-20 tahun untuk lahir kembalinya. Kalau gak balik berarti kemungkinan arahat gak bisa balik
Kalau balik lagi berarti bisa.
Metode pengenalan kembali diset sebelumnya....
tapi jangan saya lho.........