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961
Politik, ekonomi, Sosial dan budaya Umum / Re: onton Daniel Johan di Global TV Jumat, 3 April 2009 jam 10.30 malam
« on: 31 March 2009, 08:21:56 PM »Apa salah jika mendukung seseorang yg memang berkualitas?kl gua pribadi, seseorang yg memang berkualitas, gak perlu nyari dukungan. dukungan akan datang sendirinya, kl dia memang bener2 adalah seorang yg berkualitas.
malah org yg mencari "dukungan", IMO, malah gak berkualitas
yaa... tunggu 3 april aja
962
Kaki Lima / [ASK] Jasa Hot laminating
« on: 31 March 2009, 07:51:13 PM »
ada yg terima jasa hot laminating gak di wilayah jakarta?
perlu jasa hot laminating untuk ukuran kecil sampe besar(A0) untuk hasil digital printing.
cari nya yg mo terima dalam jumlah kecil, misalnya cuma 1 lembar ukuran A3 ato A1, n harganya gak mahal
ato ada yg tau tempat yg mo terima dlm jumlah kecil n harga cukup bersaing(muyah)
kl bisa yg banyak jenisnya, seperti yg tahan gores, glossy/matte, texture,..... dll. thx
perlu jasa hot laminating untuk ukuran kecil sampe besar(A0) untuk hasil digital printing.
cari nya yg mo terima dalam jumlah kecil, misalnya cuma 1 lembar ukuran A3 ato A1, n harganya gak mahal
ato ada yg tau tempat yg mo terima dlm jumlah kecil n harga cukup bersaing(muyah
)kl bisa yg banyak jenisnya, seperti yg tahan gores, glossy/matte, texture,..... dll. thx
963
Tolong ! / Re: mohon bantuan doa
« on: 30 March 2009, 11:41:13 PM »
idem sama yg diatas..
jodoh yg buruk, lebih baik dilepaskan, agar tidak berjodoh lagi di kemudian hari.
semoga cepet sembuh
jodoh yg buruk, lebih baik dilepaskan, agar tidak berjodoh lagi di kemudian hari.
semoga cepet sembuh
964
Lingkungan / Re: Buddha Bar Dinilai Melecehkan Agama Buddha
« on: 30 March 2009, 11:34:14 PM »nah jalan tengahnya apa nih...kalo gt kan clear daripada ribet2 kaga jelas umat buddha vs buddha bar vs caleg pemilu vs politik...
ajaran Siddhattha Gotama sendiri adalah ajaran "jalan tengah".
teorinya sih..... yg mempelajari n mendalami ajaran Siddhattha Gotama seharusnya menjadi "jalan tengah" juga.
prakteknya..... tergantung yg mempelajari n mendalaminya
Seorang Bhikkhu terjebak di rumah seorang cewek cantik. Wanita yang hanya berumur 19 tahun ini melarang dia angkat kaki dari rumahnya: "Kamu boleh meniduri saya, mencuri ayam di peternakan tetangga saya sebelah, membunuh ayam itu, dan meminum arak di meja ini. Sebelum kau memilih satu di antara pilihan2 ini, kamu dilarang angkat kaki dari rumah saya ini."
Kira2 menurut saudara/i seDharma, apa yang akan dipilih Bhiksu tersebut? Coba tempatkan posisi Anda sebagai beliau. Opsi apa yang terbaik?
Bhiksu itu pun berpikir, "Sebagai Bhiksu, adalah keterlaluan jika saya meniduri wanita.. Sekian tahun menjalankan sila, mana mungkin saya tega membunuh apalagi mencuri ayam tsb. Kayaknya, pilihan meminum arak inilah yang paling tidak merugikan siapapun... "
Akhirnya Bhiksu itu pun meminum arak tersebut. Alhasil, dalam kemabukannya, ia akhirnya meniduri wanita tersebut. Terdorong nafsu arak dan birahinya, ia mencuri ayam tetangga dan membunuhnya sebagai sesaji penambah enerji hura2nya. Ketika tetangganya datang bertanya kemana ayamnya, apakah bhiksu itu telah melihatnya. Si Bhiksu dengan lantang menjawab tidak dan malah berucap kotor mengusir tetangga tersebut karena telah mengganggu sesi hura2nya.
Bhiksu itu yg berpikir, ato kamu yg berpikir?
no offence
965
Kafe Jongkok / Re: 9 Tipe Wanita Yang Dihindari Pria
« on: 29 March 2009, 02:49:09 PM »
9 Tipe Wanita Yang Dihindari Pria.....
kayanya no 1,3,6,8 type gua
kayanya no 1,3,6,8 type gua
966
Chan atau Zen / The uncovering of the jewel
« on: 26 March 2009, 09:37:08 AM »
found an excellent article.....
The uncovering of the jewel
When we find our life unpleasant or unfulfilling, we try to escape the unpleasantness by various subtle escape mechanisms. In such attempts we are dealing with our lives as if there’s me and then there’s life outside me. As long as we approach our lives in this way we will bend all of our efforts to finding something or somebody else to handle our lives for us. We may look for a lover, a teacher, a religion, a center - something, or somebody, somewhere, to handle our difficulties for us. As long as we see our lives in this dualistic fashion we fool ourselves and believe that we need not pay any price for a realized life. All of us share this delusion to varying degrees; and it leads only to misery in our lives.
As our practice proceeds the delusion comes under attack; and slowly we begin to sense (horror of horrors!) that we must pay the price of freedom. No one but ourselves can ever pay it for us. When I realized that truth it was one of the strong shocks of my lifetime. I finally
understood one day that only I can pay the price of realization: no one,no one at all, can do this for me. Until we understand that hard truth,we will continue to resist practice; and even after we see it our resistance will continue, though not as much. It is hard to maintain the knowledge in its full power.
What are some of the ways in which we evade paying the price? The chief one is our constant unwillingness to bear our own suffering. We think we can evade it or ignore it or think it away, or persuade someone else to remove it for us. We feel that we are entitled not to feel the pain of our lives. We fervently hope and scheme for someone else - our husband or wife, our lover, our child - to handle our pain for us. Such resistance undermines our practice: ‘I won’t sit this morning; I just don’t feel like it.’ ‘I’m not going to do sesshin; I don’t like what comes up.’ ‘I won’t hold my tongue when I’m angry why should I? We waver in our integrity when it is painful to maintain it. We give up on a relationship that no longer fulfills our dreams. Underneath all of these evasions is the belief that others should serve us; others should clean up the messes we make.
In fact, nobody - but nobody - can experience our lives for us; nobody can feel for us the pain that life inevitably brings. The price we must pay to grow is always in front of our noses; and we never have a real practice until we realize our unwillingness to pay any price at all. Sadly, as long as we evade, we shut ourselves off from the wonder of what life is and what we are. We try to hold on to people who we think can mitigate our pain for us. We try to dominate them, to keep them with us, even to fool them into taking care of our suffering. But alas, there are no free lunches, no giveaways. A jewel of great price is never a giveaway. We must earn it, with steady, unrelenting practice.
We must earn it in each moment, not just in the ’spiritual side’ of our life. How we keep our obligations to others, how we serve others, whether we make the effort of attention that is called for each moment of our life - all of this is paying the price for the jewel.
I’m not talking about erecting a new set of ideals of ‘how I should be.’ I’m talking about earning the integrity and wholeness of our lives by every act we do, every word we say. From the ordinary point of view, the price we must pay is enormous - though seen clearly, it is no price at all, but a privilege. As our practice grows we comprehend this privilege more and more.
In this process we discover that our own pain and others’ pain are not separate worlds. It’s not that ‘My practice is my practice and their practice is their practice’ because when we truly open up to our own lives we open up to all life. The delusion of separateness diminishes as we pay the price of attentive practice. To overcome that delusion is to realize that in practice we are not only paying a high price for ourselves, but for everyone else in the world. As long as we cling to our separateness - my ideas about what I am, what you are, and what I need and want from you - that very separateness means that we are not yet paying the price for the jewel. To pay the price means that we must give what life requires must be given (not to be confused with indulgence); perhaps time, or money, or material goods - and sometimes, not giving such things when it is best not to. Always the practice effort is to see what life requires us to give as opposed to what we personally want to give - which is not easy. This tough practice is the payment exacted if we wish to encounter the jewel.
We cannot reduce our practice simply to the time we spend in zazen, vital though this time is. Our training - paying the price - must take place 24 hours a day.
As we make this effort over time, more and more we come to value the jewel that our life is. But if we continue to stew and fuss with our life as if it were a problem, or if we spend our time in seeking to escape this imaginary problem, the jewel will always remain hidden.
Though hidden, the jewel is always present - but we will never see it unless we are ready to pay the price. The uncovering of the jewel is what our life is about. How willing are you to pay the price?
From: Everyday Zen
by Charlotte Joko Beck
http://allspirit.co.uk/blog/?p=184
The uncovering of the jewel
When we find our life unpleasant or unfulfilling, we try to escape the unpleasantness by various subtle escape mechanisms. In such attempts we are dealing with our lives as if there’s me and then there’s life outside me. As long as we approach our lives in this way we will bend all of our efforts to finding something or somebody else to handle our lives for us. We may look for a lover, a teacher, a religion, a center - something, or somebody, somewhere, to handle our difficulties for us. As long as we see our lives in this dualistic fashion we fool ourselves and believe that we need not pay any price for a realized life. All of us share this delusion to varying degrees; and it leads only to misery in our lives.
As our practice proceeds the delusion comes under attack; and slowly we begin to sense (horror of horrors!) that we must pay the price of freedom. No one but ourselves can ever pay it for us. When I realized that truth it was one of the strong shocks of my lifetime. I finally
understood one day that only I can pay the price of realization: no one,no one at all, can do this for me. Until we understand that hard truth,we will continue to resist practice; and even after we see it our resistance will continue, though not as much. It is hard to maintain the knowledge in its full power.
What are some of the ways in which we evade paying the price? The chief one is our constant unwillingness to bear our own suffering. We think we can evade it or ignore it or think it away, or persuade someone else to remove it for us. We feel that we are entitled not to feel the pain of our lives. We fervently hope and scheme for someone else - our husband or wife, our lover, our child - to handle our pain for us. Such resistance undermines our practice: ‘I won’t sit this morning; I just don’t feel like it.’ ‘I’m not going to do sesshin; I don’t like what comes up.’ ‘I won’t hold my tongue when I’m angry why should I? We waver in our integrity when it is painful to maintain it. We give up on a relationship that no longer fulfills our dreams. Underneath all of these evasions is the belief that others should serve us; others should clean up the messes we make.
In fact, nobody - but nobody - can experience our lives for us; nobody can feel for us the pain that life inevitably brings. The price we must pay to grow is always in front of our noses; and we never have a real practice until we realize our unwillingness to pay any price at all. Sadly, as long as we evade, we shut ourselves off from the wonder of what life is and what we are. We try to hold on to people who we think can mitigate our pain for us. We try to dominate them, to keep them with us, even to fool them into taking care of our suffering. But alas, there are no free lunches, no giveaways. A jewel of great price is never a giveaway. We must earn it, with steady, unrelenting practice.
We must earn it in each moment, not just in the ’spiritual side’ of our life. How we keep our obligations to others, how we serve others, whether we make the effort of attention that is called for each moment of our life - all of this is paying the price for the jewel.
I’m not talking about erecting a new set of ideals of ‘how I should be.’ I’m talking about earning the integrity and wholeness of our lives by every act we do, every word we say. From the ordinary point of view, the price we must pay is enormous - though seen clearly, it is no price at all, but a privilege. As our practice grows we comprehend this privilege more and more.
In this process we discover that our own pain and others’ pain are not separate worlds. It’s not that ‘My practice is my practice and their practice is their practice’ because when we truly open up to our own lives we open up to all life. The delusion of separateness diminishes as we pay the price of attentive practice. To overcome that delusion is to realize that in practice we are not only paying a high price for ourselves, but for everyone else in the world. As long as we cling to our separateness - my ideas about what I am, what you are, and what I need and want from you - that very separateness means that we are not yet paying the price for the jewel. To pay the price means that we must give what life requires must be given (not to be confused with indulgence); perhaps time, or money, or material goods - and sometimes, not giving such things when it is best not to. Always the practice effort is to see what life requires us to give as opposed to what we personally want to give - which is not easy. This tough practice is the payment exacted if we wish to encounter the jewel.
We cannot reduce our practice simply to the time we spend in zazen, vital though this time is. Our training - paying the price - must take place 24 hours a day.
As we make this effort over time, more and more we come to value the jewel that our life is. But if we continue to stew and fuss with our life as if it were a problem, or if we spend our time in seeking to escape this imaginary problem, the jewel will always remain hidden.
Though hidden, the jewel is always present - but we will never see it unless we are ready to pay the price. The uncovering of the jewel is what our life is about. How willing are you to pay the price?
From: Everyday Zen
by Charlotte Joko Beck
http://allspirit.co.uk/blog/?p=184
967
Theravada / Re: Kisah perumpamaan kecapi
« on: 23 March 2009, 06:04:54 PM »sewaktu Sang Bodhisatta sedang melakukan praktik pertapaan keras, datanglah serombongan pengamen yang menyanyikan kira2 spt berikut ini:1. I don't know
"Jika dawai terlalu kencang, maka akan putus dan tidak berbunyi.
Jika terlalu kendur juga tidak berbunyi.
dawai harus seimbang, tidak terlalu kencang dan tidak terlalu kendur,
agar menghasilkan bunyi yg merdu"
1. adakah yang tahu darimana sumbernya dalam Tipitaka?
2. dan kalau kisah ini benar, bagaimana mungkin pengamen itu telah mengetahui ilmu Jalan Tengah sehingga bisa mengajari Sang Bodhisatta?
sewaktu dulu msh dlm bimbingan guru, guru gua sangat menekankan hal ini. cuma anologinya adalah senar kecapi.
terlalu kencang akan putus. terlalu kendor, tidak berbunyi. harus "pas" agar menghasilkan suara yg merdu.
2. I don't know
mengenai pengamen tersebut mengetahui ilmu Jalan tengah ato tidak, saya gak tau
mengenai pengamen tersebut mengajari Sang Bodhisatta, saya juga gak tau
IMO,
syair tsb, memberikan jawaban kepada Sang Bodhisatta, bahwa praktik pertapaan keras bukanlah jawabannya(kl gak salah tidak makan/harus puasa).
968
Studi Sutta/Sutra / Re: [Theravada] Penghinaan & Penghormatan terhadap Buddha
« on: 23 March 2009, 04:17:33 PM »
sebenarnya, post gua ke #16, cuma sebuah statement(dlm bentuk pertanyaan) yg memperkuat statement bro markosprawira
kl versi gua,
seperti sebuah ranting pohon yg memiliki 2 ujung, pikiran dapat saja membedakan ujung yg satu dan ujung yg lainnya. ujung yg satu dan ujung yg lainnya adalah sama2 "ujung", walaupun ujung yg satu diameternya lebih besar dari ujung yg lainnya
kl bole sedikit OOT, menurut bro tesla, apakah pikiran ada "ujung"-nya ?
agreeapakah penghormatan "tertinggi" itu ada?
apa bedanya penghormatan "tertinggi" dengan penghormatan?
jika penghormatan "tertinggi" itu ada, apakah penghormatan "ter-rendah" itu? seperti apa penghormatan "ter-rendah" itu?
dan apakah penghormatan ada ukurannya?
yg memberi "ukuran" adalah pikiran.
seperti sebuah ranting pohon yg memiliki 2 ujung, pikiran dapat saja membedakan ujung yg satu dan ujung yg lainnya. namun pikiran tidak dapat menunjukkan dimana batas antara ujung satu dan yg lainnya.
bagaimana menurutmu?
kl versi gua,
seperti sebuah ranting pohon yg memiliki 2 ujung, pikiran dapat saja membedakan ujung yg satu dan ujung yg lainnya. ujung yg satu dan ujung yg lainnya adalah sama2 "ujung", walaupun ujung yg satu diameternya lebih besar dari ujung yg lainnya
kl bole sedikit OOT, menurut bro tesla, apakah pikiran ada "ujung"-nya ?
969
Studi Sutta/Sutra / Re: [Theravada] Penghinaan & Penghormatan terhadap Buddha
« on: 22 March 2009, 12:26:20 PM »
apakah penghormatan "tertinggi" itu ada?
apa bedanya penghormatan "tertinggi" dengan penghormatan?
jika penghormatan "tertinggi" itu ada, apakah penghormatan "ter-rendah" itu? seperti apa penghormatan "ter-rendah" itu?
dan apakah penghormatan ada ukurannya?
apa bedanya penghormatan "tertinggi" dengan penghormatan?
jika penghormatan "tertinggi" itu ada, apakah penghormatan "ter-rendah" itu? seperti apa penghormatan "ter-rendah" itu?
dan apakah penghormatan ada ukurannya?
970
Chan atau Zen / Re: Zazen di Gunung, oleh Li Po (701-762 )
« on: 20 March 2009, 06:11:34 PM »
keep posting bro... kl msh ada lagi... big fans ama Buddhism koan/poem/poet
versi bahasa English jg gpp...
versi bahasa English jg gpp...
971
Meditasi / Re: Salah persepsi mengenai meditasi direct Vipassana.
« on: 19 March 2009, 12:46:30 PM »
[at] fabian c
jujur aja, saya masih gak mengerti maksud/arti/definisi/makna... etc "konsentrasi kuat" yg dimaksudkan
sebab yg saya alami, konsentrasi itu tidak ada istilah "konsentrasi kuat" ato "konsentrasi lemah". konsentrasi hanya pada "satu object/bentuk/tindakan/gerakan/.... etc", konsentrasi pada "banyak object/bentuk/tindakan/gerakan/.... etc", konsentrasi pada "ketidak-adaan konsentrasi", ato "konsentrasi hanyalah sebuah bentuk konsentrasi itu sendiri", ato.... etc.
kayanya "karpet meditasi" kita berbeda dan kayanya tidak menemukan titik "nemu" yg memiliki persamaan dalam definisi "konsentrasi" itu sendiri
anyway, thx info ttg "konsentrasi kuat" dlm metode Mahasi Sayadaw
jujur aja, saya masih gak mengerti maksud/arti/definisi/makna... etc "konsentrasi kuat" yg dimaksudkan
sebab yg saya alami, konsentrasi itu tidak ada istilah "konsentrasi kuat" ato "konsentrasi lemah". konsentrasi hanya pada "satu object/bentuk/tindakan/gerakan/.... etc", konsentrasi pada "banyak object/bentuk/tindakan/gerakan/.... etc", konsentrasi pada "ketidak-adaan konsentrasi", ato "konsentrasi hanyalah sebuah bentuk konsentrasi itu sendiri", ato.... etc.
kayanya "karpet meditasi" kita berbeda dan kayanya tidak menemukan titik "nemu" yg memiliki persamaan dalam definisi "konsentrasi" itu sendiri
anyway, thx info ttg "konsentrasi kuat" dlm metode Mahasi Sayadaw
972
Lingkungan / Re: Buddha Bar Dinilai Melecehkan Agama Buddha
« on: 19 March 2009, 10:51:35 AM »kok gua?
gua khan gak ikutan. gua netral n gak mo ikut campur. ada ya udah... gak ada ya udah... no problemo
gua gak mo terlibat dalam karma Buddha Bar ato pun menciptakan karma baru karena Buddha Bar
netral gak mau ikut campur kok sempet2nya merhatiin nasib karyawannya?
saya netral atas keberadaan Buddha Bar, apakah saya harus "netral" juga atas nasib karyawannya?
apakah ada yg memperhatikan nasib karyawannya selain saya?
973
Meditasi / Re: Salah persepsi mengenai meditasi direct Vipassana.
« on: 19 March 2009, 10:42:23 AM »
"konsentrasi yang kuat" sedikit rancu. sebab "konsentrasi yang kuat" yg seperti bagaimana yg dimaksudkan(di definisikan/di uraikan ke dalam kata/kalimat)?
jika konsentrasi yang kuat adalah konsentrasi yg tidak terputus2, apakah konsentrasi yg tidak terputus2 adalah konsentrasi yg tidak dapat diganggu?
contoh, ketika meditasi(dalam kondisi "konsentrasi yang kuat"), tercium aroma wangi masakan kepiting saos tirem. aroma wangi masakan "diabaikan", "terabaikan" ato "tidak terasa", ato bagaimana?
*note, "konsentrasi yg tidak dapat diganggu" dan "konsentrasi yg tidak terganggu" sangat berbeda. dan "terganggu" sendiri definisinya/maknanya juga sangat luas.
IMO, "konsentrasi yang kuat" adalah "konsentrasi yg terlatih"
jika konsentrasi yang kuat adalah konsentrasi yg tidak terputus2, apakah konsentrasi yg tidak terputus2 adalah konsentrasi yg tidak dapat diganggu?
contoh, ketika meditasi(dalam kondisi "konsentrasi yang kuat"), tercium aroma wangi masakan kepiting saos tirem. aroma wangi masakan "diabaikan", "terabaikan" ato "tidak terasa", ato bagaimana?
*note, "konsentrasi yg tidak dapat diganggu" dan "konsentrasi yg tidak terganggu" sangat berbeda. dan "terganggu" sendiri definisinya/maknanya juga sangat luas.
IMO, "konsentrasi yang kuat" adalah "konsentrasi yg terlatih"
974
Mahayana / Re: Jing Si Aphorisms by Master Cheng Yen (Tzu Chi)
« on: 19 March 2009, 10:24:59 AM »Every achievement
grows out of
the seed of determination.
Don't underestimate yourself,
for human beings have unlimited potential.
The journey
of a thousand miles
begins with one first step.
Even the saint was once
an ordinary human being.
To begin is easy,
to persist, difficult.
Talking about the truth
without practicing it
leads neither to
enlightenment
nor realizing the Dharma.
We should not idle away out time,
and drift in frivolous thoughts.
It is best to nurture our innate goodness
and develop our ability to help others.
When we have nothing to do
and idle away our time,
our spirit become weak
and life seem meaningless.
A fulfilling life
is not preoccupied with
material objects,
prestige, or power.
It is a life
that is filled with
true friendship, sharing,
and caring for each other.
To not take things in life
so seriously
is not a negative, resigned attitude;
it is a happy and proactive one.
It does not mean giving up hope;
it is a genuine insight
into the real purpose of life.
To not take things in life so seriously
does not mean being indifferent;
rather, it implies the attitude of
grasping every opportunity to good.
It does not mean
now owing anything,
but being content with whatever you have.
Our accomplishments in life
are build on
the words and actions
we make every day
thus we must be discreet in our
daily speech and behavior.
To give is better than
to receive.
Give without expectation,
and give with gratitude.
Giving is not the privilege
of the rich,
it is the privilege
of the sincere.
grows out of
the seed of determination.
Don't underestimate yourself,
for human beings have unlimited potential.
The journey
of a thousand miles
begins with one first step.
Even the saint was once
an ordinary human being.
To begin is easy,
to persist, difficult.
Talking about the truth
without practicing it
leads neither to
enlightenment
nor realizing the Dharma.
We should not idle away out time,
and drift in frivolous thoughts.
It is best to nurture our innate goodness
and develop our ability to help others.
When we have nothing to do
and idle away our time,
our spirit become weak
and life seem meaningless.
A fulfilling life
is not preoccupied with
material objects,
prestige, or power.
It is a life
that is filled with
true friendship, sharing,
and caring for each other.
To not take things in life
so seriously
is not a negative, resigned attitude;
it is a happy and proactive one.
It does not mean giving up hope;
it is a genuine insight
into the real purpose of life.
To not take things in life so seriously
does not mean being indifferent;
rather, it implies the attitude of
grasping every opportunity to good.
It does not mean
now owing anything,
but being content with whatever you have.
Our accomplishments in life
are build on
the words and actions
we make every day
thus we must be discreet in our
daily speech and behavior.
To give is better than
to receive.
Give without expectation,
and give with gratitude.
Giving is not the privilege
of the rich,
it is the privilege
of the sincere.
Jing Si Aphorisms - Cheng Yen
975
Lingkungan / Re: Buddha Bar Dinilai Melecehkan Agama Buddha
« on: 18 March 2009, 12:39:08 AM »
kok gua? 
gua khan gak ikutan. gua netral n gak mo ikut campur. ada ya udah... gak ada ya udah... no problemo
gua gak mo terlibat dalam karma Buddha Bar ato pun menciptakan karma baru karena Buddha Bar
gua khan gak ikutan. gua netral n gak mo ikut campur. ada ya udah... gak ada ya udah... no problemo
gua gak mo terlibat dalam karma Buddha Bar ato pun menciptakan karma baru karena Buddha Bar