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136

Informasi dan Pengumuman Kegiatan Buddhis / Re: Abhidhamma made easy

« on: 12 June 2011, 05:40:18 PM »

Komentar dari Bpk Pandit Kaharuddin diFb ci Lily W 

Pandit Kaharuddin Saya kenal baik Bhante Kheminda, saya sangat gembira bahwa beliau ikut membantu penyebaran Abhidhamma di Tanah Air ini. Sudah saatnya umat Buddha Indonesia belajar Abhidhamma dengan Bhante Kheminda untuk meningkatkan perkembangan batiniah kearah yang lebih baik untuk mencapai Tujuan Akhir. Terima kasih Bhante Kheminda atas usaha mulianya untuk menyebarkan Abhidhamma kepada umat Buddha Indonesia.

Namaskara bhante,

HAPPY BIRTHDAY to Bhante Kheminda, may bhante attainment in very life. sadhu.

 

137

Informasi kegiatan Buddhis Berbayar / Re: Pertama kali PABBAJJA SAMANERA dibawah bimbingan STI di Medan

« on: 12 June 2011, 05:32:18 PM »

Keluarga Besar Vihara Mahasampatti
Program Pabbajja Samanera UMUM 2011 

Keluarga Besar Vihara Mahasampatti didukung oleh Sangha Theravada Indonesia, memberi kesempatan kepada Upasaka untuk mengikuti Latihan Pabbajja Samanera Umum, mempraktikkan Dhammavinaya, agar dapat menjalani hidup yang jauh dari serakah, benci, dan kegelapan batin, sehingga tertuntun tercapainya kebebasan dari derita.

Status samanera : samanera sementara, dua minggu
Waktu pelaksanaan : 26 Juni - 10 Juli 2011
Pendaftaran tutup : 12 Juni 2011
Peserta datang : 22 Juni 2011
Penahbisan : 26 Juni 2011
Lepas jubah : 10 Juli 2011
Kapasitas penerimaan samanera : 20 orang
Usia : 12 s.d. 50 Tahun
Biaya Pendaftaran : Rp. 50.000 (lima puluh ribu rupiah)
Tempat kegiatan dan pendaftaran :
Panitia Pabbajja Samanera Umum 2011
Vihara Mahasampatti
Jalan Pajang no. 3-5-7-9 Medan
Telp. 061-736 9410

Upajjhaya dan Acariya :
B Sukhemo Mahathera
B Atimedho Mahathera
B Pannanando Thera
B Guttadhammo Thera
B Vimaladhiro

Bhikkhu Pengajar :
B Sukhemo Mahathera 
B Jotidhammo Mahathera 
B Cittagutto Thera 
B Sujano Thera 
B Guttadhammo Thera 
B Dhammiko 
B Vimaladhiro 

Bagi para Upasaka yang berminat mengikuti program Pabbajja Samanera harus memenuhi syarat-syarat di bawah ini :
1. Mengisi dan menyerahkan Formulir Pendaftaran Pabbajja Samanera kepada Panitia sesuai alamat yang telah dicantum.
2. Dinyatakan sehat jasmani dan psikis oleh tim Dokter yang telah ditentukan Panitia.
3. Melampirkan surat izin dari orangtua / wali.

Dalam Program Pabbajja Samanera Umum Tahun 2011 ini, Panitia memberikan kesempatan kepada umat Buddha dan simpatisan untuk turut membantu dalam mensukseskan program Pabbajja Samanera dengan cara menjadi sponsor Samanera.

Untuk menjadi Sponsor Samanera, para dermawan dapat menyantuni kebutuhan biaya hidup 1 (satu) Samanera atau lebih. Santunan para dermawan dapat dikirim secara berkelompok atau perseorangan.

Rincian kebutuhan biaya hidup seorang Samanera selama kegiatan berlangsung sebesar :
Kebutuhan konsumsi (selama 20 hari  [at] Rp 20.000,-) = Rp. 400.000,-
Sarana kesehatan = Rp. 50.000,-
Sarana pendidikan = Rp. 100.000,-
Kebutuhan transportasi, dll = Rp. 50.000,-
-----------------------------
Jumlah kebutuhan biaya = Rp. 600.000,-

Di samping itu, para dermawan juga dapat berdana secara sukarela.

Berikut adalah nomor rekening bagi Anda yang berminat menjadi sponsor Samanera:

Bank Mandiri 106-00-0986231-2
a.n. BURHAN atau JUNI
mohon konfirmasi via sms di 0819 205 7897 agar dana dapat dicatatkan dalam laporan keuangan kegiatan ini. xie2

Semoga Tiratana Selalu Melindungi
Semoga Semua Makhluk Hidup Berbahagia

Medan, 25 Pebruari 2011

Mettacittena,

ttd,
Bhikkhu Vimaladhiro

Ketua Panitia

ttd,
Bhikkhu Cittagutto Thera
Pengawas

Informasi :
- PMd. Burhan Bhattiphalo, S.E. 081 2655 6990
- www.facebook.com/infovms

------------

Para Bhikkhu, tiga hal ini dipuji oleh para bijaksana, disarankan oleh orang-orang agung. Apakah tiga hal itu? Perbuatan memberi disarankan, perbuatan melayani orang tua disarankan, dan perbuatan meninggalkan hidup duniawi juga disarankan.
(Anguttara Nikaya, III, 45)

Meninggalkan rumah dan pergi menempuh hidup tanpa rumah, demikian hendaknya orang bijak meninggalkan keadaan gelap (kebodohan) dan mengembangkan keadaan terang (kebijaksanaan). Hendaknya ia mencari kebahagiaan pada ketidakmelekatan yang sukar didapat. (Dhammapada 87)

TATIYAMPI bro SACENG......(***untung saya masih puthujjana....kepala tidak pecah.... )

gimana nih....?

**GA BERANI ya.....?


bro Fabian mana nihh....?

bro udah deket lo bulan Juni, gimana? apakah tawaran masih berlaku?

klo ada calon lain dialihkan aja, gimana? bro Saceng GOCIK kelihatannya tuh bro Fabian.....

bagaimana dg dialihkan ke member lain?
kok ga ada yg bahas lagi sihh....?
saya padahal udah serius mo nyumbang juga lho (**walau kecil .... )

138

Seremonial / Re: Happy Birthday Nana

« on: 12 June 2011, 05:30:17 PM »

dah telat nihhh.....

HAPPY BIRTHDAY sis nana....

may u get whatever u wishes....

139

Theravada / Re: Apa hub citta dengan cetasika

« on: 12 June 2011, 05:17:28 PM »

Apa hubungannya ?

wahh...kasihan udah lama banget ga ada yang bantu....

saya coba bantu pake catatan kuliah saya ya bro...

kalo ada kesalahan menerjemahkan mohon maaf ya....

Istilah "Citta" dalam Abhidhamma adalah kategori pertama dari empat kategori tertinggi (paramattha), tiga lainnya adalah "cetasika" (kondisi mental), "Rupa" (materi) dan "Nibbana" (realitas terdalam ), "Cittaṃ cetasikaṃ iti rupam nibbānaṃ sabbathā paramatthaṃ pavakkhāmi" Abhs.p.1.

Menurut Abhidhamma istilah "Citta" berasal dari akar kata √Citi, berarti berpikir, atau cognize,tahu.

Menurut Abhidhammatthasaṅgha istilah "Citta" digunakan dalam arti Viññāṇa (kesadaran).

Visuddhimagga menyatakan bahwa istilah "Citta", "Mano", "Viññāṇa" dalam satu arti sebagai "kesadaran". (Vism.xiv, 82). (Tasmā viññāṇanti vuccatī'ti Viññāṇaṃ cittaṃ? Manoti atthato Ekam. Vism.xiv, 451). Tapi tampaknya bahwa istilah-istilah ini telah digunakan untuk menunjukkan beberapa fungsi atau keadaan pikiran. Yang disebut "kesadaran" (citta) karena beraneka ragam sifatnya (citta). "Pikiran" (mano) yang disebut demikian karena ia mengetahui ukuran objek. "Aksi mental" (Manasa) adalah hanya "pikiran".

menurut Atthasālinī istilah "Citta" lebih mengarah ke arti Viññāṇa untuk menunjukkan arti umum kesadaran. Istilah "Citta" berasal dari akar kata √cit, menyiratkan beraneka ragam makna, yang merupakan sifat dari perilaku kesadaran.
"Kesadaran (Citta) disebut berpikir (cit) untuk sebuah objek, atau karena beraneka ragam (citta, citra)".

"Citta" telah dijelaskan secara rinci di bawah empat arti yang berbeda:
1. Citta sebagai kata sifat yang berarti beraneka ragam.
2. Citta sebagai kata benda berpikir berasal dari akar kata √cit, berpikir.
3. Citta sebagai mengumpulkan diambil  dari akar kata √ci, menimbun atau mengumpulkan.
4. Citta sebagai melindungi apa yang dikumpulkan  berasal dari kata ci + ta =dari akar kata √ci  (mengumpulkan) + ta (melindungi)  Citta.

Abhidhamma menjelaskan "Citta" menurut berbagai pandangan, ada tiga prediksi sebagai berikut:
1. Prediksi oleh lembaga (kattu-Sadhana).
2. Prediksi oleh perantaraan (Karana-Sadhana).
3. Prediksi oleh aliran (bhava-Sadhana).

Menurut kitab komentar (Dhammasaṅgaṇīatthakatha) mendefinisikan "Citta" dalam tiga cara, mereka adalah sebagai berikut:
1. Sebagai Agen, citta adalah kognitif objek (ārammaṇaṃ cintetī ti cittaṃ.DhsA.p.63).
2. Sebagai Instrumen, citta adalah faktor mental yang menyertainya dlm kognitif objek (etena cintetī ti cittaṃ).
3. Sebagai sebuah Aktivitas, Citta itu sendiri tidak lain dari proses kognitif objek (cintanamattaṃ cittaṃ).

Dari sudut pandang Abhidhamma Citta lebih didefinisikan sebagai kesadaran obyek, karena tidak ada agen seperti jiwa.

Istilah sinonim "Citta" di Abhidhamma adalah: CETA, Cittupāda, Nama, Mana, Viññāṇa. Dari sudut pandang Abhidhamma tidak ada istilah perbedaan "Citta" bagi pikiran dan kesadaran. Ketika yang disebut Mahluk hidup dibagi menjadi dua bagian-bagian penyusunnya, Nama (pikiran) digunakan. Ketika dibagi menjadi lima susunan agregat (Pañcakkhandha), Viññāṇa (kesadaran) digunakan. Istilah Citta selalu digunakan untuk merujuk pembagian pengertian yang berbeda dari kesadaran. Dalam kasus-kasus terbatas, arti yg umum dari pikiran, Citta dan Mana yang sering digunakan.

Analisis lebih lanjut tentang Citta dari Dhammasaṅgaṇī dari Abhidhamma Pitaka di mana Citta didefinisikan  dengan sejumlah besar sinonim yang terbentur dg batasan dan diskriminasi (Katamaṃ tasmiṃ samaye cittaṃ hoti Yam tasmiṃ? Samaye cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇam .... cittaṃ hoti; Dhs.p.10).

The Abhidhammatthasaṅghadīpanīpāḷi mendefinisikan "Citta" dari akar kata √cinta  - untuk berpikir, cara berpikir menjadi tiga kali lipat:
1. Īhanacintā (berpikir disertai dengan usaha): pemikiran seperti ini datang dalam vitakka (aplikasi awal) dalam hal tahap pertama absorpsi (Jhana).
2. Vijānanacintā (berpikir disertai dengan pemahaman): ini berlaku untuk Viññāṇa (kognisi atau kesadaran).
3. Pajānanacintā (berfikir disertai dengan realisasi), ini berlaku untuk Panna (kebijaksanaan atau intuisi).

Citta selalu muncul sebagai rangkaian berkesinambungan. Ini menghubungkan dengan pikiran lain. Citta selalu muncul sebagai akibat dari saling bergantung penyebab pikiran dan materi. Menurut Abhidhammapiṭaka Citta adalah aliran kontinu dan muncul sebagai bentuk dari seri berkesinambungan. Ini tidak muncul dalam bentuk tunggal, namun dengan jumlah keadaan mental (cetasika). Ada 52 cetasikas. Citta selalu bekerja dengan cetasikas. Mereka berada dalam satu hubungan dengan satu sama lain.

Cetasika: [52]
1. Sabbacittasādhāraṇā [7]
2. Pakiṇṇakā [6] Aññāsamānacetasika [7 +6 = 13]
3. Akusalacetasika [14]
4. Sobhanasādhāraṇā [19]
5. Virati [3]
6. Appamaññā [2]
7. Panna [1] _
[52]

1. Sabbacittasādhāraṇā universal {} [7]
1. Kontak (phasso)
2. Sensasi {perasaan} (vedanā)
3. Persepsi (sanna)
4. Kemauan (cetanā)
5. Satu kemanunggalan (ekaggatā)
6. Psikis hidup (jīvitindriya)
7. Perhatian (manasikāro)

2. Pakiṇṇakā {keterangan} [6]
1. Awal aplikasi (vitakko)
2. Berkelanjutan aplikasi (vicāro)
3. Keputusan (adhimokkho)
4. Usaha (viriya)
5. Joy (PITI)
6. Konasi (chando)

3. Akusalacetasika immorals {} [14]
1. Khayalan (moho)
2. Shamelessness (ahirika)
3. Keberanian (anottappa)
4. Kegelisahan (uddhacca)
5. Attachment (lobho)
6. Salah pengertian (ditthi)
7. Kesombongan (Mano)
8. Kebencian / sakit-akan (Doso)
9. Kecemburuan (sekarang)
10. Ketamakan / pelit (macchariya)
11. Khawatir (kukkucca)
12. Kemalasan (Thina)

4. Sobhanasādhāraṇā {indah} [19]
1. Keyakinan} {iman (Saddha)
2. Kesadaran (sati)
3. Malu (Hiri)
4. Dread {takut} (ottappa)
5. Non lampiran (alobho)
6. Yang baik akan (adoso)
7. Keseimbangan batin (tatramajjhattatā)
8. Tranquility keadaan mental (kāyapassaddhi)
9. Tranguility pikiran (cittapassaddhi)
10. Ringan keadaan mental (kāyalahutā)
11. Ringan pikiran (cittalahutā)
12. Sifat mudah dipengaruhi keadaan mental (kāyamudutā)
13. Kelenturan pikiran (cittalamudutā)
14. Adaptasi dari keadaan mental (kāyakammaññatā)
15. Adaptasi dari pikiran (cittakammaññatā)
16. Proficiency keadaan mental (kāyapāguññatā)
17. Kemampuan dari pikiran (cittapāguññatā)
18. Ketulusan keadaan mental (kāyujjukatā)
19. Ketulusan keadaan mental (cittujjukatā)

5. Virati abstinences {} [3]
i. Hak pidato (sammāvācā)
ii. Hak tindakan (sammākammanto)
iii. Hak mata pencaharian (samma ājivo)

6. Appamaññā illimitables {} [2]
i. Belas kasihan (karuna)
ii. Menghargai sukacita (Mudita Pana)

7. Panna {hikmat} [1]
1. Kebijaksanaan

Citta tidak muncul tunggal atau terisolasi. Citta muncul bersama dengan sejumlah keadaan mental yang berbeda (cetasika), meskipun analisis Citta dan cetasika (pikiran dan keadaan mental) yang pada kenyataannya diakui adalah erat, selalu dan tak terpisahkan satu sama lain,hal ini selalu dan di mana-mana disertai dengan fenomena mental lainnya.

Para Ahli Abhidhammika telah melihat empat hubungan tak terpisahkan antara Citta dan cetasika,
1. Mereka muncul bersama-sama,
2. Mereka berakhir bersama-sama,
3. Mereka mengambil obyek yang sama,
4. Mereka muncul dalam organ indera yang sama
(Ekuppādanirodhā ca ekālambanavatthukā, cetoyuttā dvipaṇṇāsa Dhamma cetasika mata. Abhs.ii.v.1)

Bibliografi:
1. Sebuah manual Abhidhamma, oleh: Narada Maha Thera.
2. Komprehensif Manual Abhidhamma, oleh: Bhikkhu Bodhi.
3. Encyclopaedia of Buddhisme Extract -, No.4 Psikologi Buddha, 1995, Departemen Buddhasasana, Sri Lanka.
4. Realitas Analisis Abhidhammic, Prof.Sumanapala Galmangoda, Publikasi Sararwathi, Divulapitiya, Sri Lanka.
5. Visuddhimagga, Catthasangayana, CSCD. (Pali versi)
6. Jalur Pemurnian, diterjemahkan oleh Bhikkhu Ñāṇamoli 1991, BPS, Kandy, Sri Lanka.


[spoiler]

The term “Citta” in Abhidhamma as the first of the four ultimate (Paramattha) categories with which the Abhidhamma is concerned, the other three are “Cetasika” (mental sates), “Rūpa” (matter) and “Nibbāna” (ultimate reality), “Cittaṃ cetasikaṃ rūpaṃ nibbānaṃ iti sabbathā, paramatthaṃ pavakkhāmi” Abhs.p.1.

According to Abhidhamma the term “Citta” derived from the root √citi, means to think, to cognize, to know.

According to Abhidhammatthasaṅgha the term “Citta” has been used in the sense of Viññāṇa (consciousness).

The Visuddhimagga states that the term “Citta”, “Mano”, “Viññāṇa” are one in meaning  as “consciousness”.(vism.xiv,82).  (tasmā viññāṇanti vuccatī’ti? Viññāṇaṃ cittaṃ manoti atthato ekaṃ. vism.xiv,451). But it seems that these terms have been used to indicate several functions or states of mind. So called “consciousness” (citta) because of its variegated (citta) nature. “mind” (mano) is so called because of it knows the measure of an object. “mental action” (mānasa) is just “mind”.

According Atthasālinī the term “Citta” has been preferred to Viññāṇa to indicate the general meaning of consciousness. The term “Citta” derived from the root √cit, implies the meaning variegation, which is the very nature of the behaviour of consciousness.
“Consciousness (Citta) is so called for thinking (cit) of an object, or because it is variegated (citta, citra)”.

“Citta” has been described in detail under four different meanings :
1.   Citta as an adjective meaning variegated.
2.   Citta as a noun meaning thinking taken as derived from the root √cit, to think.
3.   Citta as collecting taken as derived from the root √ci, to heap up or collect.
4.   Citta as protecting of what is collected taken as derived from the roots √ci (to collect) + ta (to protect)  ci+ta = Citta.

The Abhidhamma define “Citta” in several points of views, there are three predictions as follows :
1.   Prediction by agency (kattu-sādhana).
2.   Prediction by instrumentality (karaṇa-sādhana).
3.   Prediction by simple flux (bhāva-sādhana).

According to commentary define “Citta” in three ways, they are as follows :
1.   As the Agent, citta is that which cognizes an object (ārammaṇaṃ cintetī ti cittaṃ.DhsA.p.63).
2.   As the Instrument, citta is that by means of which the accompanying mental factors cognize the object (etena cintetī ti cittaṃ).
3.   As an Activity, citta is itself nothing other than the process of cognizing the object (cintanamattaṃ cittaṃ).

From an Abhidhamma standpoint Citta may better be defined as the awareness of an object, since there is no agent like a soul.

The synonymous terms “Citta” in Abhidhamma are : Ceta, Cittupāda, Nāma, Mana, Viññāṇa. From the Abhidhamma standpoint no distinction terms “Citta” for mind and consciousness. When the so-called being is divided into its two constituent parts, Nāma (mind) is used. When it is divided into five aggregates (Pañcakkhandha), Viññāṇa (consciousness) is used. The term Citta is invariably employed while referring to different classes of consciousness. In isolated cases, in the ordinary sense of mind, both terms Citta and Mana are frequently used.

The analysis more about Citta from the Dhammasaṅgaṇī of Abhidhamma Piṭaka where Citta is defined merely by enumerating a large number of synonyms altogether lacking in precinct and discrimination (Katamaṃ tasmiṃ samaye cittaṃ hoti? Yaṃ tasmiṃ samaye cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇam….cittaṃ hoti; Dhs.p.10).

The Abhidhammatthasaṅghadīpanīpāḷi defines “Citta” from the root √cinta – to think, the ways of thinking into three fold :
1.   Īhanacintā (thinking endowed with endeavour) : this kind of thinking comes in vitakka (initial application) in regard to the first stage of absorption (jhāna).
2.    Vijānanacintā (thinking endowed with understanding) : this applies to Viññāṇa (cognition or consciousness).
3.   Pajānanacintā (thingking endowed with realization), this applies to Paññā (wisdom or intuition).

Citta always appears as a continuos series.  It connects with the other thoughts.  Citta always arises as a result of the causal interdependent of mind and matter.  According to Abhidhammapiṭaka Citta is continous stream and arises as a form of continous series.  It does not arise in a singular form but with number of mental state (cetasika). There are 52 cetasikas.  Citta always works with cetasikas. They are in separably connected with one another.

CETASIKA : [52]
1.   Sabbacittasādhāraṇā   [7]
2.   Pakiṇṇakā         [6]      Aññāsamānacetasika [7+6=13]
3.   Akusalacetasika       [14]
4.   Sobhanasādhāraṇā       [19]
5.   Virati             [3]
6.   Appamaññā          [2]
7.   Paññā          [1]_
[52]

1.   Sabbacittasādhāraṇā {universal} [7]
1.   Contact         (phasso)
2.   Sensation {feeling}   (vedanā)
3.   Perception       (saññā)
4.   Volition          (cetanā)
5.   One pointedness      (ekaggatā)
6.   Psychic life      (jīvitindriya)
7.   Attention          (manasikāro)

2.   Pakiṇṇakā {particulars} [6]
1.   Initial application    (vitakko)
2.   Sustained application    (vicāro)
3.   Decision          (adhimokkho)
4.   Effort          (viriya)
5.   Joy          (pīti)
6.   Conation          (chando)

3.   Akusalacetasika {immorals}   [14]
1.   Delusion          (moho)
2.   Shamelessness       (ahirika)
3.   Fearlessness       (anottappa)      
4.   Restlessness       (uddhacca)
5.   Attachment       (lobho)
6.   Misbelief         (diṭṭhi)
7.   Conceit          (māno)
8.   Hatred/ill-will      (doso)
9.   Jealousy         (issā)
10.   Avarice/stingy      (macchariya)
11.   Worry          (kukkucca)
12.   Sloth          (thīna)

4.   Sobhanasādhāraṇā {beautiful} [19]
1.   Confidence {faith}         (saddhā)
2.   Mindfulness             (sati)
3.   Shame                (hiri)
4.   Dread {fear}            (ottappa)
5.   Non attachment             (alobho)
6.   Good will               (adoso)
7.   Equanimity            (tatramajjhattatā)
8.   Tranquility of mental states      (kāyapassaddhi)
9.   Tranguility of mind          (cittapassaddhi)
10.   Lightness of mental states       (kāyalahutā)
11.   Lightness of mind         (cittalahutā)
12.   Pliancy of mental states         (kāyamudutā)
13.   Pliancy of mind            (cittalamudutā)
14.   Adaptability of mental states      (kāyakammaññatā)
15.   Adaptability of mind         (cittakammaññatā)
16.   Proficiency of mental states      (kāyapāguññatā)
17.   Proficiency of of mind         (cittapāguññatā)
18.   Rectitude of mental states      (kāyujjukatā)
19.   Rectitude of mental states      (cittujjukatā)

5.   Virati {abstinences} [3]
i.   Right speech    (sammāvācā)
ii.   Right action     (sammākammanto)
iii.   Right livelihood   (sammā ājivo)

6.   Appamaññā {illimitables} [2]
i.   Compassion     (karuṇā)
ii.   Appreciative joy   (muditā pana)

7.   Paññā {wisdom} [1]
1.   Wisdom

Citta does not arise singly or in isolation.  Citta arise together with a number of different mental states (Cetasikā), although analysis Citta and Cetasika (mind and mental states) are in reality recognized to be intimately, invariably and inseparably connected with one another, it is always and everywhere accompanied by other mental phenomena.

The Abhidhammikas have discerned four inseparable relations between Citta and Cetasika,
1.   They arise together,
2.   They perish together,
3.   They take the same object,
4.   They arise in the same sense organ
(Ekuppādanirodhā ca ekālambanavatthukā, cetoyuttā dvipaṇṇāsa dhammā cetasikā matā. Abhs.ii.v.1)


Bibliography :
1.   A manual of Abhidhamma, by: Nārada Mahā Thera.
2.   Comprehensive Manual of Abhidhamma, by: Bhikkhu Bodhi.
3.   Encyclopaedia of Buddhism Extract – No.4, Buddhist Psychology, 1995, Ministry of Buddhasasana, Sri Lanka.
4.   Reality the Abhidhammic Analysis, Prof.Sumanapala Galmangoda, Sararwathi Publications, Divulapitiya, Sri Lanka.
5.   Visuddhimagga, Catthasangayana, CSCD. (Pali version)
6.   The Path of Purification, translated by Bhikkhu Ñāṇamoli, 1991, BPS, Kandy, Sri Lanka.

140

Kafe Jongkok / Re: tentang cinta bro,..jawab ya....plizzz,..thanks yg udajh jawab ^_^!

« on: 12 June 2011, 05:03:15 PM »

cici samaneri ini cerita dah jaman wa pertama masuk sekolah smp (kalau tidak salah ingat) jadi dah jaman dulu sekali, bukunya mungkin cetakan orang dan sumbangan ke vihara hingga kita dapet tuh buku tipis, sampai sekarang tidak tahu asal cerita ini darimana? tahunya yang paling sering dengar tuh bagian cerita kisa gotami saja itu juga tidak tahu bagian mana dari tipitaka ada cerita kisa gotami ini. 

  justru itu sy tanyakan krn ga pernah dengar sang Buddha kasih petuah semacam itu. kalo Kisa Gothami itu ttg anaknya yang meninggal minta dihidupkan kembali. akhirnya dia sadar kalo tidak mungkin, setelah disuruh sang Buddha mencari biji wijen dari rumah yang tidak pernah ada kematian. itu yg sy tahu bro. kalo kisah Kisa Gothami nya bro itu saya belum pernah denger....

141

Kafe Jongkok / Re: tentang cinta bro,..jawab ya....plizzz,..thanks yg udajh jawab ^_^!

« on: 12 June 2011, 04:50:26 PM »

karena cerita dah lama sekali tuh dulu dapet dari buku di sekolah atau entah di dhammacakkajaya, buku tipis banget ada cerita kisa gotami dan cerita tiga helai kumis macan ini (sekarang mencari lagi tuh cerita, tidak tahu ada dimana ceritanya, belum pernah jumpa lagi nih cerita, cuma cerita kisa gotami saja[segenggam biji lada] yang cukup populer).


pada zaman sang buddha ada seorang istri yang mendapat perlakuan tidak menyenangkan oleh suami nya jadi dia mencari orang pintar, ketika dia mencari orang pintar tersebut dia mendengar samana gotama adalah orang hebat maka pergilah dia kehadapan sang buddha dan menceritakan keluhan nya dan minta pertolongan pada sang buddha sang buddha mengatakan akan membantu sang wanita tersebut asal sang wanita membawakan dan memberikan kepada sang buddha tiga helai kumis macan yang didapat dengan usahanya sendiri.

maka pagi berikut nya dia pergi kepinggir kota ke dekat goa macan dan mulai mengamati kemudian dia membawa makanan di letakan di depan gua, setiap hari dan penuh kesabaran mendekati sang raja hutan (macan) hingga akhirnya sang raja hutan menjadi akrab dan jinak terhadapnya kemudian dia mencabut sehelai demi sehelai kumis macan tersebut tanpa membuat sang macan marah dan memakan nya.

setelah terkumpul 3 helai pergilah ia kembali ke hadapan sang buddha dan menyerahkan kepada sang buddha dan menagih janji sang buddha, sang buddha kemudian berkata bila macan saja bisa kau tundukan apa bedanya dengan suami mu? (kira kira seperti itu), mendengar perkataan sang buddha ini membuat sang wanita tersadar. 

ingat cerita ini sudah di singkat, sayang nya sampai sekarang, tidak pernah ketemu lagi sama nih cerita dan asalnya dari mana (tipitaka bagian mana) 

bro mau donk dikasih tahu, cerita itu ada dimana? kok sampai sang Buddha nyuruh mencari 3 helai rambut macan, baru sekali ini sy denger.....

142

Bantuan Teknis, kritik dan saran. / Re: Ganti display name

« on: 12 June 2011, 04:48:06 PM »

Selamat atas gelar dato-nya AA Tono 

Gelar resmi:
Yang Dipertuan Agong Dato Sultan Seri Begawan Tono bin Jailnudin markotop 

kl kurang panjang diambah sendiri saja

tambahin lagi ya .....

143

Sutra Mahayana / Re: Om Mani Padme Hum berasal dari sutra ini.

« on: 12 June 2011, 04:44:05 PM »

Iya, Neri 

duhh...belum selesai udah langsung ngilang aja bro kelana ini...mana nih orangnya...

144

Sutra Mahayana / Re: Om Mani Padme Hum berasal dari sutra ini.

« on: 12 June 2011, 04:36:58 PM »

Ada di Chapter 4 , Samaneri, dan tulisannya di sana : Om Ma Ni Pad Me Hum bukan Om Mani Padme Hum

 

thanks bro Kelana, yang ini ya...

Spoiler: ShowHide

Chapter 4

At that time, Eliminate-Obstructions(Sarva-nivaraNaviskambhin) Bodhisattva said to the Buddha: "Bhagavan(World Honored One), now how can I get this Six-Words-Great-Enlightening-Dharani? Anyone who has it will be accordant with innumerable Dhyanas and Samadhis. Having this Dharani is the same as attaining Anuttara-Samyak-Sambodhi. It leads us to the door of liberation and reveals the state of Nirvana. It eliminates greed, angers and ignorance forever and perfects the Dharma-Stores. It breaks transmigrations in the five destinies and purifies all hells. It eliminates all afflictions and saves all animals. Its perfect Dharma-Flavor cannot be fully proclaimed even by Universal-Wisdom(sarva-jnana). Bhagavan, I need this Six-Words-Great-Enlightening-Dharani. For this Dharani, I can fill the four great continents with treasures and donate all of them in order to write it down. Bhagavan, if there is not enough ink, paper or pen, I can prick my body to take out my blood and use it as the ink, I can peel off my skin and use it as the paper, and I can crack my bone and use it as the pen. Bhagavan, I am not miserly and will never regret for doing so, I respect this Dharani as if it is my parent."

(* The four great continents are:
1) The Southern Continent of Jambudvipa;
2) The Eastern Continent of Purva-videha;
3) The Western Continent of Avara-godaniya;
4) The Northern Continent of Uttara-kuru)

Then the Buddha told Eliminate-Obstructions Bodhisattva: "Virtuous man, I remember that in the past, for this Six-Words-Great-Enlightening-Dharani, I had been to as many worlds as there are atoms in the universe, and had offered and sustained countless hundreds of thousands of millions of kotis of nayutas of Tathagatas. But I had never gained or heard this Dharani in any of the worlds of those Tathagatas. Afterward, there was a Buddha named Treasure-Supremacy (Ratnottama), Thus-Come One, worthy of offerings, of right and universal knowledge, perfect clarity and conduct, well gone, understanding the world, unexcelled worthy, taming and subduing hero, teacher of heavenly and human beings, Buddha, World-Honored One."

"At that time, I wept sorrowfully in front of that Buddha, and then that Tathagata, Arhat, Samyak-sambuddha told me: 'Virtuous man, do not weep so sorrowfully. Virtuous man, you should go there, go to the world of Lotus-Supremacy Tathagata, Arhat, Samyak-sambuddha. That Buddha knows this Six-Words-Great-Enlightening-Dharani.'"

"Virtuous man, I then said farewell to Treasure-Supremacy Tathagata, left his world, and went to the Buddha-World of Lotus-Supremacy (Padmottama) Tathagata. Having arrived there, I bowed to the feet of the Buddha, with my joining palms ahead, I said: 'Bhagavan, please give me the Six-Words-Great-Enlightening-Dharani, which is the king of True-Words(mantra), being mindful of even its name can eliminate sins and filth and make us attain Bodhi quickly. I am tired, because I had been to innumerable worlds but could not get it, and I am finally here now.'"

"Lotus-Supremacy Tathagata then told me the merits and virtues of this Six-Words-Great-Enlightening-Dharani: 'Virtuous man, I can count the number of all atoms of the universe, but virtuous man, if anyone chants this Six-Words-Great-Enlightening-Dharani just once, I cannot count the number of the merits and virtues that he gains.'"

"'Virtuous man, for another example, I can count all the sands in the great oceans one by one, but virtuous man, if anyone chants this Six-Words-Great-Enlightening-Dharani once, I cannot count the number of the merits and virtues that he gains.'"

"'Virtuous man, for another example, suppose there is a storehouse made by heavenly beings, it is 1000 yojana in length, 1000 yojana in width and 100 yojana in height, it is filled with sesame seeds and has no extra space for even one needle. The guardian of this storehouse will not become old and will not die; he throws one sesame seed out every 100 kalpas, in such a manner, he throws out all the sesame seeds in the storehouse, I can count that number, but virtuous man, if anyone chants this Six-Words-Great-Enlightening-Dharani once, I cannot count the number of the merits and virtues that he gains.'"

"'Virtuous man, for another example, there are various paddies, wheat, etc. planted all over the four great continents, dragon kings make the rain fall down and then all plants are matured. People harvest all the crops and get all grains, and spread them all over the southern continent (Jambudvipa). Virtuous man, I can count all those grains one by one, but virtuous man, if anyone chants this Six-Words-Great-Enlightening-Dharani once, I cannot count the number of the merits and virtues that he gains.'"

"'Virtuous man, in the southern continent (Jambudvipa), all the great rivers that are flowing day and night are: Sido river, Kiga river, Yamuna river, Vachu river, Siadarunra river, Candana-bhaga river, Ahravadi river, Sumagata river, Simahagarasunali river, etc. Those rivers, each along with their 5000 branch rivers, are flowing into oceans day and night. Virtuous man, I can count the drops of water of all those great rivers one by one, but virtuous man, if anyone chants this Six-Words-Great-Enlightening-Dharani once, I cannot count the number of the merits and virtues that he gains.'"

"'Virtuous man, for another example, for all four-feet sentient beings in the four great continents, such as lions, elephants, horses, yaks, buffalos, tigers, wolves, monkeys, deer, goats, sheep, jackals, rabbits, and so on. I can count all the hair of them one by one, but virtuous man, if anyone chants this Six-Words-Great-Enlightening-Dharani once, I cannot count the number of the merits and virtues that he gains.'"

"'Virtuous man, for another example, suppose there is a Diamond-hook (Vajrankusa) mountain king, which is 99 thousand yojana in height, 84 thousand yojana in depth, 84 thousand yojana in length and 84 thousand yojana in width. And a person who will never become old and will never die has to spend one kalpa to circumambulate that mountain once. For such a mountain king, I can use a Kausika-cloth(a heavenly extremely thin cloth) to wipe it off, but if anyone chants this Six-Words-Great-Enlightening-Dharani one time, I cannot fully tell how many merits and virtues he gains.'"

"'Virtuous man, for another example, suppose there is a huge ocean which is 84 thousand yojana in depth, and its surface area is immeasurable. I can dip a single tip of hair in that ocean repeatedly to use up all the water, but virtuous man, if anyone chants this Six-Words-Great-Enlightening-Dharani once, I cannot fully tell how many merits and virtues he gains.'"

"'Virtuous man, for another example, I can count up all leaves of the great Srisa forest one by one, but virtuous man, if anyone chants this Six-Words-Great-Enlightening-Dharani once, I cannot fully tell how many merits and virtues he gains.'"

"'Virtuous man, for another example, if all men, women and children in the four great continents become Bodhisattvas of the seven Bhumi(stage), then the sum of their merits and virtues is equal to the merits and virtues gained by chanting Six-Words-Great-Enlightening-Dharani once.'"

"'Virtuous man, for another example, if it rains days and nights for fully one kalpa, I can count the drops of those rainwater one by one; but if anyone chants this Six-Words-Great-Enlightening-Dharani once, the number of the merits and virtues that he gains are much more than the number of those drops.'"

"'Virtuous man, for another example, if one billion Tathagatas stay together in one place, any some person offers and sustains them with various clothes, drinks, foods, seats, beds, soup, medicine, and many other goods, in such a way those Tathagatas count the merits and virtues of this Six-Words-Great-Enlightening-Dharani together for one heavenly kalpa, but they cannot figure out the sum.'"

"'I also cannot figure out that not only when I am now in this world, but also when I am in Samadhi.'"

"'Virtuous man, this Dharma is delicate and wonderful, it corresponds to all preparative practices, analytical meditations and wisdom. You will gain this delicate and wonderful Heart-Dharma in the future. That Avalokitesvara Bodhisattva is expert at this Six-Words-Great-Enlightening-Dharani. Virtuous man, in the past, after the preparative practices, I had been to countless hundreds of thousands of millions of kotis of nayutas of worlds, and finally I arrived the world of Infinite-Life(Amitayus) Tathagata. For this Dharma, I joined my palms together, wept and cried in front of him.'"

"'At that time, because Infinite-Life Tathagata knows my present and future, he said to me: 'Virtuous man, do you need this Six-Words-Great-Enlightening-King-Meditation-and-Practice-Yoga?' I then replied: 'Yes I need this Dharma, Bhagavan, I need this Dharma, Sugata(well gone). I need it like a thirsty person needs water. Bhagavan, in order to learn this Six-Words-Great-Enlightening-Dharani, I had been to innumerable worlds, had offered and sustained innumerable hundreds of thousands of millions of kotis of nayutas of Tathagatas, but I have not gained this Six-Words-Great-Enlightening-King-Dharani. Bhagavan, please heal my foolishness, just like making a poor person rich, like telling the correct way for a person who lost his way, like planting Sala-trees beside the thoroughfare to make shelters under the flaming sun. Bhagavan, I am thirsty for this Dharma, please teach me, to make me stay in the ultimate enlightenment and wear the Vajra-Armor.''"

"'At that time, Infinite-Life Tathagata, Arhat, Samyak-sambuddha said to Avalokitesvara Bodhisattva with the Kalavinka sound: 'Virtuous man, do you see that, for this Six-Words-Great-Enlightening-Dharani, this Lotus-Supremacy Tathagata, Arhat, Samyak-sambuddha have traveled throughout innumerable hundreds of thousands of millions of kotis of nayutas of worlds. Virtuous man, you should tell him this Six-Words-Great-Enlightening-Dharani, because this Tathagata comes for it.'"

(* Kalavinka: A kind of bird. Kalavinkas are good at singing, their sound are extremely dulcet.)

"'Avalokitesvara Bodhisattva said to the Bhagavan: 'Anyone who did not see the Mandala(altar) cannot gain this Dharma, much less to know the Lotus Mudra(gesture), Mani-Holding Mudra, Universal-King Mudra, and the pure nature of the Mandala. The appearance of the Mandala is: The Mandala is five-elbows in length and five-elbows in width, there is an image of Amitabha(Infinite-Life) Buddha at the center of the Mandala; Indranila Curna(aromatic powder), Padmaraga Curna, Marakata Curna, Sphatika Curna, and Suvarnarupya Curna are scattered. On the right side of Amitabha Tathagata, there is an image of Maha-Mani-Dhara (Great-Mani-Holding) Bodhisattva, On the left side of the Buddha, there is an image of Six-Words-Great-Enlightenment(Four arms Avalokitesvara Bodhisattva). For the four arms image, the skin color is as white as the moon, and the body is decorated with various jewels; His left hand is holding a lotus, on the lotus there is a Mani pearl; His right hand is holding a rosary(prayer beads); His lower two hands are making a Universal-King Mudra. Under the feet of Six-Words-Great-Enlightenment, there are some heavenly beings decorated with various jewels. Each of those heavenly being is holding an incense burner in his right hand, and holding a bowl filled with treasures in his left hand. At the four corners of the Mandala, there are the four guardian gods who are holding various weapons and staffs. At the four outer corner of the Mandala, there are four merit-bottles(purna-ghata/kalasa) filled with various Mani jewels. If any virtuous man or woman is ready to enter this Mandala, he can write down the names of all his relatives onto a paper, and throw the paper into the Mandala, then all those relatives will attain the Bodhisattva position, will get away from sufferings and attain Anuttara-Samyak-Sambodhi quickly. Acarya(teacher)s should not teach this method indiscreetly. If there are some persons who are good at teaching others with expedient and skillful means, trustfully believe in Mahayana, diligent in preparative practices, and willing to seek for liberation, for such persons, Acarya(teacher)s should teach them this Dharma and should not teach them any Exterior-Paths theories.''"

"'At that time, Amitabha Tathagata, Arhat, Samyak-sambuddha said to Avalokitesvara Bodhisattva: "Virtuous man, if the virtuous men or women have those five kinds of Curnas, then they can set up this Mandala; but if they are poor or unable to get those Curnas, what should they do?' Avalokitesvara Bodhisattva replied: 'Bhagavan, as an expedient means, they can use various colored materials, and make offerings with various fragrant flowers. If they can not even do that, or when they are in lodgings, journeys, or when they are walking, the Acarya(teacher)s can create the Mandala with their mental power and make the Acarya Mudra.''"

"At that time, Lotus-Supremacy Tathagata, Arhat, Samyak-sambuddha said to Avalokitesvara Bodhisattva: 'Virtuous man, please tell me this Six-Words-Great-Enlightening-King-Dharani, I request it for the sake of innumerable hundreds of thousands of millions of kotis of nayutas of sentient beings, to make them escape from the sufferings of transmigrations and attain Anuttara-Samyak-Sambodhi quickly.' Thereupon, Avalokitesvara Bodhisattva told this Six-Words-Great-Enlightening-Dharani to Lotus-Supremacy Tathagata:

Om Ma Ni Pad Me Hum

bersambung....

wah panjang banget sutranya, jadi sy potong....

disitu jelas banget tuh di sebut sebagai Om Ma Ni Pad Me Hum, tapi kok dibilang lain ya dlm buku “Aspect of Buddhist Culture from Tibetan Sources”, karya : DR.Anukue Chandra Banerjee, MA, LL.B, PhD, F.A.S, F.R.A.S (London), Ex-Director Sikkim Research Institute of Tibetology and Other, Buddhist Studies, Gangtok, Formerly Professor and Head of the Department of Pali, Ex-Dean, Faculty of Arts, Calcutta University.

Mereka menggunakan formula pujian yg terkenal “Om Matri Muye Sale du” ditempat suci Avalokitesvara menjadi formula “Om Mani Padme Hum”. Aliran Bon-po dapat dikatakan pengulangan yang sama dengan Tao-sse yang mana ke-2 Aliran ini mengambil sebagian besar Buddhisme.

145

Sutra Mahayana / Re: Om Mani Padme Hum berasal dari sutra ini.

« on: 12 June 2011, 03:52:23 PM »

thanks Samaneri buat infonya..saya memang cari di wikipedia. iya link itu memang hasil translatenya dari sanskrit ke mandarin trus dari mandarin ke inggris...tapi kalau sutra asli karanda vyuha dalam sanskrit kan lebih dulu dari tibetan. karena saya baca di wikipedia juga, sutra itu juga dipakai di tibet. Jadi yang dimaksud 'berasal dari' adalah berasal dari sutra aslinya sebelum diterjemahkan. kalau terjemahan ke mandarinnya memang bisa saja kalah awal dari tibetan.

ok bro, jika yg dimaksud bro adalah sutra aslinya yg masih dari bhs asli. jadi anda ingin memberikan link sutranya bhw "Om Mani Padme Hum" berasal dari sutra ini. kalo saya buka2 link itu kok kalimat yang menyebutkan "Om Mani Padme Hum" ga ketemu ya bro? bisa bantu bro, tolong dicarikan mana kalimat tsb ? thanks banget atas bantuannya.

146

Bantuan Teknis, kritik dan saran. / Re: Ganti display name

« on: 12 June 2011, 03:41:38 PM »

tinggal di kepret2 air paritta tuh... biar menyejukkan hati...

  

sini...sini...kesini ya aa....

147

Game / Re: game bahasa Pali

« on: 12 June 2011, 03:36:40 PM »

puñña = baik, kebaikan, sifat terpuji

puna?

saya tambahin ya sis....

Dictionary Pali-English, by : TW.Rhys Davids, p.464 :
puñña : merit, meritorious, virtue, fanciful (jasa [kebaikan, manfaat, bajik], berjasa [bajik, bermanfaat], kebajikan [kebaikan, keutamaan], fantastis [ajaib])

puñña : selalu berkaitan dg kusala, yang membawa kita kpd kelahiran di Surga.

puna : literatur berarti 'behind' namun yang dimaksud 'again'

misal : punabhava (kelahiran kembali/berikut)

puṇṇa ?

148

Bantuan Teknis, kritik dan saran. / Re: Ganti display name

« on: 12 June 2011, 03:16:51 PM »

done, sorry telat

wow... akhirnya... penghulu medho telah menyerahkan gelar dato' tono kepada sy... tinggal blessing nih dr samaneri...

btw, tuhan medho... arigato/kamsia/xie2/maturnuwun/suwun/matursembahnuwun/trimakasih/thank 'u

soalnya Tuhan sedang sibuk membersihkan Tusita dari kaum perusuh yg menyulundup kesana.....jadi telat follow up nya....sebenarnya mau diganti jadi TUHAN TONO tapi ..... karena sudah ada TUHAN yg asli jadi lah DATO TONO....

makan2 donk.....

mau di blessing ? kalo pake cara Sri Lanka : "Sobhatveva, Dirgahayuveva, Vasanavantaiveva, Niduknirogiveva, Teruvamsaranai"

[spoiler]
artinya : "semoga berbahagia, panjang usia, mendpt keberuntungan, terbebas dari penderitaan dan sakit, Sang Tiratana melindungi"

149

Jurnal Pribadi / Re: me my mine

« on: 12 June 2011, 12:54:34 PM »

. om wang mengkoleksi fotonya nona hema?

oh kirain pelihara temen-temennya comel juga, para kucing garong .

no pic = hoax....

150

Buddhisme untuk Pemula / Re: Sampah dan Pencerahan

« on: 12 June 2011, 12:51:22 PM »

jadi kasihan deh ama bro Djoe....jangan gitu ahhh....

seharusnya kita berterima kasih ada yang memberi masukan, kita perlu banyak menimba ilmu, banyak belajar dari orang lain....

[spoiler]
tentunya bro Djoe juga....