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91
Kenapa Buddha tidak mengajar ke seluruh dunia dan hanya selama 45 tahun, dll.
Kenapa tuhan x cuma muncul ribuan tahun lalu ke suku tertentu, bicara cuma lewat nabi y, dan keajaibannya cuma terjadi di situ pada saat itu, dan tidak tercatat sejarah, dll.

Pertanyaannya sejenis tentang mengapa sosok yang katanya super, adidaya tapi kapasitasnya rata-rata, sifatnya lokal dan temporer. Berbagai alasan aneh-aneh tidak logis menjadi jawaban, padahal tinggal menerima kenyataan bahwa mungkin memang tidak sesuper yang diberitakan.


92
Sulit memang.
Padahal realitanya tidak mungkin
Kebanyakan bersifat iklan
Dan berlebihan.

Sdr moderator
Jika anda menjadi sy
Menemukan hal ini .
Apa yg anda lakukan.

Kalau anda tidak suka dengan orang mengoceh Sabbe Satta ... kenapa tidak menjauh saja? Atau anda merasa harus mengubah semua umat Theravada gitu?

93
Sdr sekalian
Tentu suda tahu apa yg
Dimaksud.
Itulah kesalahan terbesar
Teravada.
Sangat bberbeda dgn yg lain.
Silahkan dijelaskan lebih detail.


Sdr mdrt
Sudah penjelasannya
Sdh di pm.
Dengan adanya forum ini
Clear sudah urusan
Kesalahan terbesarnya


Jika penjelasan ada di PM, sebaiknya post ini juga anda tulis lewat PM.

94
Humor / Re: bantu kakek wija.
« on: 06 September 2014, 09:07:15 AM »
Judulnya meminta bantuan namun isinya berusaha mengajari. Apa yang dibahas tidak jelas, mungkin memang cuma lelucon, jadi saya bantu pindah ke sini. Semoga tidak 'garing'.

95
Studi Sutta/Sutra / Re: "Orang sesat" dalam MN 22 Alagaddupama Sutta
« on: 06 September 2014, 08:58:21 AM »
Definisi "berucapan kasar" (pharusa-vāca) dalam Dasa-Kusalakamma-Patha adalah :

 “Ia berucapan kasar. Ucapannya keras, kasar, membuat getir pihak lain, menyinggung perasaan pihak lain, menimbulkan kemarahan dan kegalauan. Seperti itulah ia berucap.” [A. 5:282-4; Paṭhamanirayasaggasuttaṃ]

Di mana faktor pelanggarannya ada tiga (ketiga syarat ini harus terpenuhi baru bisa dikatakan ucapan kasar) :
1.   akkositabbo paro   : pihak yang akan dicerca
2.   kupitacittaṃ   : pikiran marah
3.   akkosana      : pencercaan

Sedangkan dalam Vinaya, itu bisa dikategorikan sebagai pelanggaran pacittiya no. 2. Di sini tidak mengguna istilah pharusa-vāca (ucapan kasar), tetapi Omasavāda (ucapan yang menyinggung perasaan). Penjelasan pelanggarannya adalah sebagai berikut (dikutip dari "Buddhist Monastic Code" karya Bhikkhu Thanissaro :

 2. An insult is to be confessed.

An insult is a gesture or statement, written or spoken, made with the malicious intent of hurting another person's feelings or of bringing him/her into disgrace. The Vibhaṅga analyzes the full offense under this rule in terms of three factors:

    1) Effort: One insults a person directly to his face, touching on any one of the ten topics for abuse (akkosa-vatthu) listed below.
    2) Object: The person is a bhikkhu.
    3) Intention: One's motive is to humiliate him.

Effort. The Vibhaṅga lists ten ways a verbal insult can be phrased: making remarks about the other person's

    race, class, or nationality (You nigger! You bum! You Frenchman!);
    name (You really are a Dick!);
    family or lineage (You bastard! You son of a b***h!);
    occupation (You pimp! You capitalist pig!);
    craft (What would you expect from a guy who crochets?);
    disease or handicap (Hey, Clubfoot! Spastic!);
    physical characteristics (Hey, Fatty! Beanpole! Shrimp! Hulk!);
    defilements (You control freak! Fool! Queer! Breeder!);
    offenses (You liar! You thief!); or
    using an abusive form of address, such as, "You camel! You goat! You ass! You p*n*s! You vagina!" (§) (All five of these come from the Vibhaṅga.)

(The category of "offense" — which literally means "falling" — contains an interesting sub-category, in that the noble attainment of stream-entry is, literally, "falling into the stream." Thus an insult along the lines of, "Some stream-winner you are!" would also fit under this category as well.)

These ten topics are called the akkosa-vatthu — topics for abuse — and appear in the following training rule as well.

As the examples in the Vibhaṅga show, the remark that fulfills the factor of effort here must touch on one of these topics for abuse and must be made directly to the listener: "You are X." It may be phrased either as sarcastic praise or as out-and-out abuse. The Commentary and Sub-commentary say that any insulting remark not listed in the Vibhaṅga would only be grounds for a dukkaṭa, but the Vibhaṅga defines the topics for abuse in such a general way that any term related to them in any way would fulfill this factor here.

Remarks made in an indirect or insinuating manner, though, would not fulfill this factor. Indirect remarks are when the speaker includes himself together with the target of his insult in his statement ("We're all a bunch of fools.") Insinuating remarks are when he leaves it uncertain as to whom he is referring to ("There are camels among us"). Any remark of this sort, if meant as an insult, entails a dukkaṭa regardless of whether the target is a bhikkhu or not.

All of the insults mentioned in the Vibhaṅga take the form of remarks about the person, whereas insults and verbal abuse at present often take the form of a command — Go to hell! F--- off! etc. — and the question is whether these too would be covered by this rule. Viewed from the standpoint of intent, they fit under the general definition of an insult; but if for some reason they would not fit under this rule, they would in most cases be covered by Pc 54.

Insulting remarks made about someone behind his/her back are dealt with under Pc 13.

Object. To insult a bhikkhu incurs a pācittiya; to insult an unordained person — according to the Commentary, this runs the gamut from bhikkhunīs to all other living beings — a dukkaṭa.

Intent. The Vibhaṅga defines this factor as "desiring to jeer at, desiring to scoff at, desiring to make (him) abashed." If, with no insult intended, a bhikkhu jokes about another person's race, etc., he incurs a dubbhāsita, regardless of whether the person is lay or ordained, mentioned outright or insinuatingly, and regardless of whether he/she takes it as a joke or an insult. This is the only instance of this class of offense.

The K/Commentary adds result as a fourth factor — the target of one's insult knows, "He's insulting me" — but there is no basis for this in either the Vibhaṅga or the Commentary. If one makes an insulting remark under one's breath, not intending to be heard — or in a foreign language, not intending to be understood — the motive would be to let off steam, which would not qualify as the intention covered by this rule. If one truly wants to humiliate someone, one will make the necessary effort to make that person hear and understand one's words. But if for some reason that person doesn't hear or understand (a loud noise blots out one's words, one uses a slang term that is new to one's listener), there is nothing in the Vibhaṅga to indicate that one would escape from the full penalty.

For this reason, whether the person addressed actually feels insulted by one's remarks is irrelevant in determining the severity of the offense. If one makes a remark to a fellow bhikkhu, touching on one of the topics for abuse and meaning it as an insult, one incurs a pācittiya even if he takes it as a joke. If one means the remark as a joke, one incurs a dubbhāsita even if the other person feels insulted.

Non-offenses. According to the Vibhaṅga, a bhikkhu who mentions another person's race, etc., commits no offense if he is "aiming at Dhamma, aiming at (the person's) benefit (attha — this can also mean "the goal"), aiming at teaching." The Commentary illustrates this with a bhikkhu saying to a member of the untouchable caste: "You are an untouchable. Don't do any evil. Don't be a person born into misfortune and going on to misfortune."

Another example would be of a teacher who uses insulting language to get the attention of a stubborn student so that the latter will bring his behavior in line with the Dhamma. This would entail no offense, but one should be very sure of the purity of one's motives and of the beneficial effect of one's words before using language of this sort.
Terima kasih untuk infonya yang detail, Bhante.

Untuk faktornya itu harus ada "pikiran marah". Kalau seandainya orang mengucapkan salah satu dari 10 kategori penghinaan, tapi bukan dari pikiran marah namun memang menikmati bullying, apakah jadinya termasuk pisuna-vaca atau kategori lainnya?


96
Diskusi Umum / Re: sila ke enam
« on: 05 September 2014, 05:40:36 PM »
Setelah monyet, saya juga jadi ingat kucing. Kehadiran kucing dalam meditasi tidak diketahui secara pasti alasannya, namun karena sudah menjadi kebiasaan, maka dibuatlah cocologi tentang pentingnya kehadiran kucing dalam meditasi. Kisah lengkapnya bisa dibaca di sini.

97
Studi Sutta/Sutra / Re: "Orang sesat" dalam MN 22 Alagaddupama Sutta
« on: 05 September 2014, 11:31:54 AM »
"Orang sesat" yang dirujuk dalam sutta ini adalah terjemahan dari kata "moghapurisa", orang yang diliputi moha. Kadangkala istilah ini diterjemahkan juga sebagai orang dungu, orang bodoh.  Menurut hemat saya, penggunaan ungkapan "moghapurisa" tidak sekasar yang dibayangkan. Mungkin bisa dicari istilah Indonesia yang lebih sesuai?
Seorang bhikkhu dilarang menggunakan kata-kata kasar, ini ada dalam peraturan winaya. Demikian pula seorang Buddha takkan menggunakan kata-kata kasar.
Untuk di vinaya atau secara tradisi sendiri, apakah ada definisi tentang "kata-kata kasar" itu apa saja, Bhante? Sebab mungkin penilaian ini sangat mungkin berbeda-beda antar komunitas.

98
Buddhisme untuk Pemula / Re: (ask) Asal mula manusia
« on: 03 September 2014, 10:20:02 AM »
Jika pertanyaannya adalah menurut Buddhisme, maka jawabannya adalah tidak ada manusia pertama, samsara ini adalah sebuah siklus yang tak terhingga dengan 'awal yang tak dapat diketahui'. Yang disinggung dalam Aggannasutta (DN 27) adalah penjelasan asal mula kasta yang merunut ke belakang sampai pada siklus pembentukan di mana dikatakan makhluk dari Abhassara terlahir di alam manusia.

Jika pertanyaannya adalah menurut sains, yang berdasarkan bukti -bukan kitab suci- maka juga tidak ditemukan manusia pertama sebab evolusi adalah proses yang berkenaan dengan populasi secara keseluruhan, bukan individual.


99
Diskusi Umum / Re: [POLL] Buddhisme & Sains
« on: 24 July 2014, 12:49:46 PM »
Dalam SAINS tiap pembuktian membutuhkan laboratorium, alat peraga, bahan, dan praktek pembuktian.
Dalam Buddhism laboratorium nya bisa hutan, bisa vihara, bisa kamar, pokoknya ruang yang tenang utk meditasi.
Alat peraganya adalah diri kita sendiri melakukan meditasi.
Bahan nya adalah pikiran kita.
Pembuktian nya setelah kita melatih diri dan menyelesaikan latihan hingga mencapai arahat maka semua kekotoran bathin kita lenyap, alam yg 31 itu akan otomatis terlihat, memiliki abhinna, membuka semua rahasia masa lalu kita jutaan kelahiran lampau, dll.

Yang pasti Buddhism itu harus PRAKTEK ga bisa hny teori doank....(cpdd)
jadi sy pilih sesuai karena spt sains, Buddhism perlu pembuktian bukan keyakinan dogmatis.

Kalau Darwin adalah "Buddhis praktisi", maka tunggu punya kesaktian ingatan masa lampau baru ada teori evolusi. (Itupun jangan2 munculnya teori evolusi "Abhassara".)
Kalau Einstein adalah "Buddhis praktisi" maka sebelum punya pengukur kecepatan cahaya di bidang2 bergerak, baru ada teori relativitas khusus.

"Sayangnya" para saintis memang bukan "Buddhis praktisi" jadi kita udah jauh dari jaman batu.

100
Lingkungan / Re: Gang Nan Style masuk wihara....!
« on: 22 July 2014, 10:01:55 AM »
moral cerita:

sekarang di "wihara" tidak membosankan lagi lohh... yuk ke "wihara", biar happy...
Tunggu ada dugemnya deh.

101
Quick Count itu valid atau tidak berdasarkan metode yang benar dan data sampel yang valid. Jadi yang dipersoalkan oleh beberapa lembaga adalah adanya lembaga lain yang diduga pakai metode asal-asalan dengan data tidak valid. Lembaga abal-abal ini tidak berani diaudit dan diminta pertanggung-jawaban datanya.

Sementara untuk mengalihkan perhatian, maka dibuatlah penggiringan opini bahwa hasil Quick Count adalah tergantung pesanan partai. Dengan begini masyarakat diajak untuk tidak percaya kredibilitas Quick Count yang sebetulnya adalah ilmiah, di samping menempatkan hasil semua lembaga survey yang valid seolah setara dengan lembaga survey abal-abal.


102
Tolong ! / Re: Vendor Leasing Multifunction Printer di Jakarta
« on: 11 July 2014, 01:39:39 PM »
Gak bisa ko, yg dicari secure multifunction printer, contoh tipenya:
HP LaserJet Enterprise 500 color MFP M575dn CD644A
HP Officejet Enterprise Color Flow X585z Multifunction Printer B5L06A
Fuji Xerox ApeosPort - V C7775

ko ada kenalan vendor yg rental PC/notebook juga? Minta contact detail nya kalo punya.

Hehe OK deh. Kalo vendor rental PC/notebook nggak ada.

103
Tolong ! / Re: Vendor Leasing Multifunction Printer di Jakarta
« on: 10 July 2014, 02:32:58 PM »
Hi all, ada yg tau ga vendor leasing/rental printer (secure multifunction HP/Canon/FX printer) di Jakarta di mana2 aja? Susah banget nyari yg mau menyewakan, pada yg menjual semua..
Kalo tau, please share info..
^:)^
Ada rental printer tapi ready stock hanya HP Laserjet 1102, tertarik?

104
Quote
[...]
Lembaga itu mencatat terjadi peningkatan jumlah pemilih yang signifikan di Hong Kong. Dari 13 TPS yang disediakan KJRI di Victoria Park, jumlah pemilih mencapai 23.863 orang. Angka ini meningkat 3 kali lipat dibandingkan  jumlah pemilih ketika Pileg yang hanya mencapai 6.973 orang.

Dari peningkatan jumlah tersebut, masih akan dikompilasi dengan suara buruh mgran yang memilih melalui pos dan drop box yang kenaikannya diperkirakan juga signifikan.

Sementara itu pelaksanaan pemungutan suara di Malaysia dilaporkan, dari pemilih di 60 TPS di KBRI Kualalumpur dan SIKL yang berlangsung pada hari Sabtu, 5 Juli 2014, pemilih mencapai 8.968 orang. Jumlah ini naik hampir 95 persen jika dibandingkan dengan jumlah pemilih di TPS-TPS di Kuala Lumpur pada Pemilu legislatif yang hanya sekitar 5.300 pemilih.

Untuk pelaksanaan di Singapura, dari 36 TPS yang disediakan oleh KBRI, jumlah pemilih mencapai 22.170 orang. Jumlah ini naik sekitar 95 persen dari pemilu legislatif 2014 yang lalu.

[...]

sumber
Lihat perbandingannya:
HK: 13 TPS, 23.863 orang (1.835,62 orang/TPS)
MY: 60 TPS, 8.968 orang (149,47 orang/TPS)
Spore: 36 TPS, 22.170 orang (615,83 orang/TPS)


Quote
"Berdasarkan siaran pers yang diterima dari KJRI Houston, Minggu (6/7), proses pemungutan suara dimulai sejak pukul 10.00 waktu setempat dan ditutup pada pukul 20.00."

sumber

Di Houston jumlah pemilih terdaftar cuma 901 orang, buka selama 10 jam dengan 2 TPS. Dengan rate yang sama kalau diterapkan di HK harusnya buka 40 jam, bukan malah cuma 8 jam.
Kalau dengan rate di Singapura, harusnya ada sekitar 38 TPS, bukan cuma 13 TPS.
Ada apa ini? Dungu ataukah niat curang?


105
Jurnal Pribadi / [Note] Literary Features
« on: 30 June 2014, 12:10:32 PM »
4.2.2 Vocabulary

The vocabulary of the EBTs is derived from the Upaniṣads and other contemporary sources, while the non-EBTs derive theirs from the EBTs and later trends.

The vocabulary of the EBTs is different from that of other Buddhist texts. The easiest way to see this difference is to compare passages in the EBTs with parallel passages in other Buddhist literature. Such comparison suggests that the other texts belong to a later chronological stratum than the EBTs. There are countless examples of this, one of which is the standard formula for satipaṭṭhāna as found in the EBTs compared with that found in the Vibhaṅga of the Abhidhamma.
1. The standard satipaṭṭhāna formula of the Suttas is as follows (e.g.MN 10.3):
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
2. The satipaṭṭhāna formula of the Suttanta-bhājanīya (“Sutta analysis”) of the Vibhaṅga is as follows (Vibh 193,1):
idha bhikkhu ajjhattaṁ kāye kāyānupassī viharati bahiddhā kāye kāyānu-
 passīviharatiajjhattabahiddhākāyekāyānupassīviharatiātāpīsampajāno satimā vineyya loke bhijjhādomanassaṁ.
3.  And the satipaṭṭhāna formula of the Abhidhamma-bhājanīya (“Abhidhamma analysis”) of the Vibhaṅga is as follows (Vibh 203,1):
Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁdiṭṭhigatānaṁpahānāyapaṭhamāyabhūmiyāpattiyāvivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁdandhābhiññaṁkāyekāyānupassī,yātasmiṁsamayesatianussati
 sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—idaṁ vuccati “satipaṭṭhānaṁ”. Avasesā dhammā satipaṭṭhānasampayuttā.

The first formula is the standard Sutta formula, whereas the second one constitutes the earliest development of the Abhidhammma. It is only at the third stage that we fnd the formula in fully fledged Abhidhamma style.
The formula in stage 2 is virtually identical with the Sutta formula, and in fact the formula is found in this form in some non-Pali EBTs. This close relationship is to be expected since this constitutes an analysis according
to the Suttas. Yet further on in the same Sutta analysis typical Abhidhamma vocabulary, such as svāvatthitaṁ
and vavatthāpeti, is introduced (Vibh.193,24). We seem to be witnessing the beginning of the Abhidhamma
method. At stage 3 we have the analysis according to the Abhidhamma. Here the whole satipaṭṭhāna  formula is completely transformed and we see a range of vocabulary that is either unknown to the EBTs or used in a new sense:  yasmiṁ samaye, lokuttaraṁ jhānaṁ, paṭhamāya bhūmiyā, avasesā dhammā, satipaṭṭhānasampayuttā, and so on. This is just one example of a pattern that plays out, not just here, but in every major doctrinal context or formula.

[...]

4.2.4 Style
The EBTs tend to be straight to the point and realistic, whereas non-EBTs are often highly embellished and full of supernatural events.

The EBTs are generally realistic and restrained in their portrayal of the Buddha and his environment, and the details do not seem unreasonable for what we know of the historical period and geographical area. For instance,
the Buddha is rarely portrayed as displaying supernormal powers, and when he is they often have the hallmarks of being later insertions.
Non-EBTs, by contrast, are often florid and full of supernormal phe-nomena. This is true for the entire Buddhist tradition, but especially so for the Mahāyāna Sūtras. The Mahāyāna Sūtras generally lack the realism of the EBTs [4, 199] [5, 49]. This difference can be appreciated by considering the opening narra-tive of a typical text in the Majjhima Nikāya compared to the opening of aclassical Mahāyāna text from the Prajñā-pāramitā corpus. A typical Sutta in the Majjhima Nikāya starts as follows:

“Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: …”

A short extract (about 10%) of the opening of the the Large Prajñā-pāramitā Sūtra, according to Conze’s translation[3,37–39], reads as follows:

 “Thus have I heard. At one time the Lord dwelt at Rājagṛha, on the Vulture Peak, together with a large gathering of monks, with 1,250 monks, all of them Arhats—their outflows dried up, undefiled, fully controlled, quite freed in their hearts,well freed and wise, thorough-breds, great Serpents, their work done, their task accomplished, their burden laid down, their own weal accomplished, with the fetters that bound them to becoming extinguished, their hearts well freed by right understanding, in perfect control of their wholeminds—with 500 nuns, laymen, and laywomen, all of them liberated in this present life—and with hundreds of thousands of niyutas of koṭis of Bodhisattvas. … Thereupon the Lord on that occasion putout his tongue. With it he covered the great trichiliocosm and many hundreds of thousands of niyutas of koṭis of rays issued from it. From each one of these rays there arose lotuses, made of the finest precious stones, of golden colour, and with thousands of petals; andon those lotuses there were, seated and standing, Buddha-frames
demonstrating dharma, i.e. this very demonstration of dharma associated with the six perfections. They went in all the ten directions to countless world systems in each direction, and demonstrated dharma to beings, i.e. this very demonstration of dharma associated with the six perfections. And the beings who heard this demonstration of dharma, they became fixed on the utmost, right and perfect enlightenment.”

This is an entirely dfferent kind of literature, one which is completely uninterested in history; so much so that it flaunts its creativity. The purpose of the introduction is no longer to identify time and place, but to lift
the reader out of history to a timeless realm of Dharma. Differences in style manifest in other ways too. Rhys Davids comments as follows on the stylistic difference between earlier and later works in the Theravāda tradition:

“The philosophic ideas of the ancient Buddhism, and the psychological ideas on which they were based, were often curtly, naively, confusedly expressed. In Ceylon they had been much worked up, polished, elucidated, systematised. From several works now acces-sible we know fairly well the tone and manner of these later—and,
as they must have seemed to Ceylon scholars, clearer, fuller—statements of the old ideas. In no single instance yet discovered has this later tone and manner found its way into the canonical books .” [6, ch. 10]

-The Authenticity of the Early Buddhist Texts-

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