Messages

61

Pengembangan DhammaCitta / Re: Perubahan aturan umum dan sehubungan pelaporan tentang MMD

« on: 30 August 2008, 08:49:01 AM »

Saya mencoba untuk memberikan pedapat yang saya usahakan seobyektif mungkin.

Para moderator DC telah mengambil keputusan (walaupun sepihak), tapi tidak ada yang bisa kita lakukan sebagai member. Kalau toh kita ribut2 dan akhirnya para moderator karena kepentingan forum akhirnya membatalkan keputusannya itu, selanjutnya apa? apakah Sdr. Hudoyo bisa melanjutkan aktivitasnya seolah-olah tidak pernah terjadi apa2? Kenapa kita tidak mencoba menerima keputusan itu dan menjalankannya, dan lihat akibat dari keputusan ini selama misalnya 3 bulan, apakah terbukti forum menjadi lebih rapi dan tertib atau tidak, sesuai progam kerja para moderator.
 

62

Pengembangan DhammaCitta / Re: Perubahan aturan umum dan sehubungan pelaporan tentang MMD

« on: 29 August 2008, 09:08:42 PM »

Yang pertama kali mengangkat topik "MMD bukan Buddhisme" adalah saya, Semit. saya merasa sangat tersanjung dianggap sebagai penguasa DC, hanya sayangnya itu tidak benar.
Yang memindahkan semua posting MMD, sumpah bukan saya kok, saya tidak tau caranya.
Tebakan yang gampang, tapi salah.

Deklarasi Anda mah bukan deklarasi, ... gak ada efeknya sama sekali. ...
Siapa yang mendeklarasikan "MMD bukan Buddhisme" ... sehingga memicu debat sepanjang 23 halaman ini? ... Hayo, angkat tangan.

kalo gitu jelas yang dimaksud adalah Sumedho, tapi juga bukan Sumedho, gimana sih? kok jadi main tebak2an. gak bisa to the point aja pak?

63

Pengembangan DhammaCitta / Re: Perubahan aturan umum dan sehubungan pelaporan tentang MMD

« on: 29 August 2008, 08:56:04 PM »

Ngomong2 siapa 'para penguasa' di DC ya? Apakah ada? 


::

Anda berlagak pilon?

Jangan menuduh yg bukan2 Pak Hud, sy tidak sedang berpura-pura.
SAYA SUNGGUH2 TIDAK TAU siapa penguasa DC yg Bapak sebut itu.

----

Tidak usah dijawab jika memang tidak ingin menyinggung personal.

Tapi yg jelas, sy tidak sedang berpura-pura, sy melemparkan pertanyaan itu karena hanya Bapak yg menyinggung2 soal penguasa DC, tadinya sy kira Bapak menunjuk ke Sumedho (sebagai pendiri DC, dan orang2 sering menyebutnya Tuhan) tapi di postingan lain Bapak mengatakan Sumedho jangan mau distel oleh 'penguasa DC'... berarti bukan Sumedho, sehingga saya jadi bertanya2 siapa 'penguasa' yg Bapak maksud tsb...

::

Siapa yang mendeklarasikan "MMD bukan Buddhisme"? Siapa yang memindahkan semua posting MMD ke satu kotak? .. Itulah penguasa DC. Gampang saja.

Yang pertama kali mengangkat topik "MMD bukan Buddhisme" adalah saya, Semit. saya merasa sangat tersanjung dianggap sebagai penguasa DC, hanya sayangnya itu tidak benar.
Yang memindahkan semua posting MMD, sumpah bukan saya kok, saya tidak tau caranya.
Tebakan yang gampang, tapi salah.

64

Theravada / Re: Bhikkhu Vinaya : Perihal Berpakaian

« on: 28 August 2008, 09:10:14 PM »

Ada sebuah pertanyaan:
Kenapa Sang Buddha menetapkan aturan pakaian? Kenapa tidak pakaian bebas? Yang lebih ekstem lagi, kenapa sih Sang Buddha masih mengenakan pakaian? Kenapa Ia tidak bertelanjang bulat saja? Bukankah jika sudah tercerahkan pikirannya maka sudah tidak terganggu dengan apa yang ada di luar, misalnya hujan panas, cemohoan orang dll? 

Ada yang mau berpendapat?

1. pakaian/jubah berfungsi sebagai pelindung dari panas, dingin, serangga, dll.
2.  pakaian/jubah berfungsi sebagai penutup bagian tubuh yang dapat menimbulkan rasa malu.
3. untuk membedakan bhikkhu dari para pertapa telanjang (yg ini dugaan).
 

65

Theravada / Re: Bhikkhu Vinaya : Perihal Berpakaian

« on: 28 August 2008, 09:06:18 PM »

Namaste

Apakah seorang bhikkhu boleh menukar jubahnya dengan pakaian umat awam biasa, atau ganti-ganti jubah?
Bolehkan seorang samanera pakai jubahnya cuma sabtu dan minggu?

Ada yang bisa menjelaskan?

Dalam Vinaya theravada saya pernah membaca bahwa seorang bhikkhu tidak boleh berpisah dari jubahnya dalam jarak tertentu.
Dalam Vinaya juga dijelaskan apa yang dimaksudkan dengan jubah, yang jelas t-shirt, jeans, bahkan underwear tidak termasuk dalam "jubah".

 

66

Theravada / Re: Menurut Pak Hud jalan mulia beruas 8 itu bisa membawa kebebasan tidak?

« on: 28 August 2008, 04:39:58 PM »

maksudnya apa yang dikatakan oleh Sang Buddha "Inilah jalan menuju lenyapnya dukkha ...", menurut Sdr. Hudoyo tidak bisa dipakai untuk mencapai pembebasan.

67

Buddhisme dengan Agama, Kepercayaan, Tradisi dan Filsafat Lain / Re: MMD [pool]

« on: 28 August 2008, 04:33:52 PM »

Saya ragu dengan sejarah yang anda ingat Sdr. Morpheus. Ragu pangkal cerah!

memang diundang ama Tuhan kok keknya

ah, anda kayak gak ngerti sindiran aja, bang ryu...
beberapa komentar di forum ini emang lebih mengutamakan sindiran ketimbang isi dan fakta...

o... jadi cara membacanya harus dibalik? kayak tulisan arab begitu?

68

Studi Sutta/Sutra / Re: Hati-hati membaca Anattalakkhana-sutta

« on: 28 August 2008, 03:21:42 PM »

Rekan Arale, Karuna, Hendra, bagaimana kalo kita mengadakan retret MMTD.
eh... tapi ntar kita dikira kongkalikong gak ya?

69

Studi Sutta/Sutra / Re: Hati-hati membaca Anattalakkhana-sutta

« on: 28 August 2008, 02:55:20 PM »

Saya usulkan Meditasi Mengenal Tanpa Diri

MMTD

70

Seremonial / Re: Nyanadhana, Happy Birthday

« on: 28 August 2008, 09:04:29 AM »

Happy birthday bro....

71

Studi Sutta/Sutra / Re: Hati-hati membaca Anattalakkhana-sutta

« on: 28 August 2008, 08:49:07 AM »

Lanjutan prinsip prinsip meditasi Vipassana 2

Setahu saya semua meditasi Buddhist setuju, bahwa diperlukan samadhi untuk melihat segala sesuatu apa adanya (maksudnya akan muncul dengan sendirinya seperti tertulis dalam Samadhi Sutta), dan Samadhi yang benar selalu mensyaratkan konsentrasi, termasuk guru meditasi dari Myanmar yang baru-baru ini datang dan mengajar di Cibodas (U Tejaniya Sayadaw).

Saya mengenal baik salah satu meditator yang pernah secara langsung meditasi di center Shwe Oo Min di Myanmar (Shwee Oo Min sayadaw adalah murid dari Mahasi Sayadaw, kalau tidak salah beliau diajarkan untuk memperhatikan keluar masuk nafas di hidung, karena mungkin lebih efektif bagi Beliau) teman tersebut belajar di centre Shwee Oo Min selama hampir setahun.

Ia juga mengatakan bahwa Samadhi diperlukan dalam Vipassana,  mungkin ada juga yang mengenal Bhante Thitayanyo yang juga bermeditasi disana kalau tidak salah selama kurang lebih dua tahun, mungkin bisa minta konfirmasi kepada beliau.

Jalan lambat atau jalan cepat itu tidak bersifat prinsipil, waktu pertama kali bermeditasi saya juga berjalan agak cepat dan konsentrasi juga tetap berkembang.

Selain konsentrasi penuh, seorang meditator juga harus berusaha dengan rajin dan penuh semangat, Beliau memberikan khotbah khusus untuk membangkitkan semangat para Bhikkhu untuk berlatih. Seperti yang termaktub dalam sutta berikut ini,

"Monks, there are these eight grounds for laziness. Which eight?

"There is the case where a monk has some work to do. The thought occurs to him: 'I will have to do this work. But when I have done this work, my body will be tired. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the first grounds for laziness.

"Then there is the case where a monk has done some work. The thought occurs to him: 'I have done some work. Now that I have done work, my body is tired. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second grounds for laziness.

"Then there is the case where a monk has to go on a journey. The thought occurs to him: 'I will have to go on this journey. But when I have gone on the journey, my body will be tired. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third grounds for laziness.

"Then there is the case where a monk has gone on a journey. The thought occurs to him: 'I have gone on a journey. Now that I have gone on a journey, my body is tired. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth grounds for laziness.

"Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he needs to fill himself up. The thought occurs to him: 'I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I need to fill myself up. This body of mine is tired & unsuitable for work. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth grounds for laziness.

"Then there is the case where a monk, having gone for alms in a village or town, does get as much coarse or refined food as he he needs to fill himself up. The thought occurs to him: 'I, having gone for alms in a village or town, have gotten as much coarse or refined food as I need to fill myself up. This body of mine is heavy & unsuitable for work, as if I were many months pregnant. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth grounds for laziness.

"Then there is the case where a monk comes down with a slight illness. The thought occurs to him: 'I have come down with a slight illness. There's a need to lie down.' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh grounds for laziness.

"Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: 'I have recovered from my illness. It's not long after my recovery. This body of mine is weak & unsuitable for work. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth grounds for laziness.

"These are the eight grounds for laziness.
"There are these eight grounds for the arousal of energy. Which eight?

"There is the case where a monk has some work to do. The thought occurs to him: 'I will have to do this work. But when I am doing this work, it will not be easy to attend to the Buddha's message. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the first grounds for the arousal of energy.

"Then there is the case where a monk has done some work. The thought occurs to him: 'I have done some work. While I was doing work, I couldn't attend to the Buddha's message. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second grounds for the arousal of energy.

"Then there is the case where a monk has to go on a journey. The thought occurs to him: 'I will have to go on this journey. But when I am going on the journey, it will not be easy to attend to the Buddha's message. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third grounds for the arousal of energy.

"Then there is the case where a monk has gone on a journey. The thought occurs to him: 'I have gone on a journey. While I was going on the journey, I couldn't attend to the Buddha's message. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth grounds for the arousal of energy.

"Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he he needs to fill himself up. The thought occurs to him: 'I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I need to fill myself up. This body of mine is light & suitable for work. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth grounds for the arousal of energy.

"Then there is the case where a monk, having gone for alms in a village or town, does gets as much coarse or refined food as he needs to fill himself up. The thought occurs to him: 'I, having gone for alms in a village or town, have gotten as much coarse or refined food as I I need to fill myself up. This body of mine is light & suitable for work. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth grounds for the arousal of energy.

"Then there is the case where a monk comes down with a slight illness. The thought occurs to him: 'I have come down with a slight illness. Now, there's the possibility that it could get worse. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh grounds for the arousal of energy.

"Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: 'I have recovered from my illness. It's not long after my recovery. Now, there's the possibility that the illness could come back. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth grounds for the arousal of energy.

"These are the eight grounds for the arousal of energy."

(Anguttara Nikaya VIII.80 Kusita-Arambhavatthu Sutta)

dalam bagian lain dari sutta selain dalam Maha Satipatthana sutta, Cula Malunkyaputta sutta, Bhikkunupassaya sutta berikut ini dan berbagai sutta suta yang lain selalu Sang Buddha menekankan Ardent (atapi) yaitu berusaha dengan penuh semangat pantang menyerah, Mindful (sati) yaitu penuh perhatian dan fully aware (sampajanno) yaitu berusaha dengan penuh kewaspadaan.

Here, Ananda, a monk abides contemplating body as body* — ardent, fully aware, mindful — leading away the unhappiness that comes from wanting the things of the world. And for one who is abiding contemplating body as body,* a bodily object arises, or bodily distress, or mental sluggishness, that scatters his mind outward. Then the monk should direct his mind to some satisfactory image. When the mind is directed to some satisfactory image, happiness is born. From this happiness, joy is then born. With a joyful mind, the body relaxes. A relaxed body feels content, and the mind of one content becomes concentrated

. He then reflects: "The purpose for which I directed my my mind has been accomplished. So now I shall withdraw [directed attention from the image]." He withdraws, and no longer thinks upon or thinks about [the image]. He understands: "I am not thinking upon or thinking about [anything]. Inwardly mindful, I am content." This is directed meditation.
And what is undirected meditation? Not directing his mind outward, a monk understands: "My mind is not directed outward." He understands: "Not focused on before or after; free; undirected." And he understands: "I abide observing body as body — ardent, fully aware, mindful — I am content." This is undirected meditation.

(Samyutta Nikaya XLVII.10 Bhikkhunupassaya Sutta)[/i]

Jika anda berlatih meditasi Vipassana dengan benar, suatu ketika anda akan mampu melihat dan mengalami dengan sendirinya, bahwa segala sesuatu bersifat tidak kekal, bahwa segala sesuatu cepat atau lambat pasti akan berubah.

Apakah anatta adalah konsep?

Tergantung siapa yang menjawab, bila yang menjawab adalah orang yang hanya belajar teori maka Anatta hanya diketahuinya sebatas konsep, tetapi bila ia adalah seorang praktisi maka Anatta adalah pengetahuan pengalaman langsung, yang kulminasinya adalah pada saat lenyapnya sakkaya ditthi.

“Ada pencerahan yang dicapai, tetapi tak ada yang mencapainya”.

Mungkin ada teman netter yang masih ingat mengenai komentar ini. Ini adalah suatu pernyataan tepat yang dialami oleh meditator yang telah berhasil menyelami anatta yang sesungguhnya, sehingga konsekuensi logis dari pencapaian itu adalah lenyapnya sakkaya ditthi (pandangan salah mengenai aku, roh, jiwa).

Sebenarnya pada pencapaian Magga tak ada atta yang dihancurkan, bila ada atta yang dihancurkan maka itu adalah pandangan salah, yaitu sama saja dengan bunuh diri. Yang benar adalah demikian, harap teman-teman para netter mengingat ini baik-baik,

“Setelah suatu ketika dalam meditasi yang dalam, meditator mengalami sendiri bahwa yang disebut Atta ternyata tidak ada (karena hakekat mahluk hidup yang sesungguhnya adalah merupakan kumpulan faktor batin dan jasmani yang saling berkaitan, ini hanya bisa dilihat dengan teliti bila kita memiliki Samadhi yang dalam) maka dengan demikian lenyaplah pandangan salah mengenai atta (lenyapnya sakkaya ditthi) Inilah yang disebut melenyapkan sakkaya ditthi dengan panna atau kebijaksanaan. Pernyataan ini bisa dikonfirmasi dengan para ahli Abhidhamma maupun ahli Sutta.

Mari kita simak sutta berikut,

"There is the case, monk, where an uninstructed, run-of-the-mill person -- who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma -- assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form.
"He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. He assumes (mental) fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
"He does not discern, as it actually is, inconstant form as 'inconstant form.' He does not discern, as it actually is, inconstant feeling as 'inconstant feeling' ... inconstant perception as 'inconstant perception' ... inconstant fabrications as 'inconstant fabrications' ... inconstant consciousness as 'inconstant consciousness.'
"He does not discern, as it actually is, stressful form as 'stressful form' ... stressful feeling as 'stressful feeling' ... stressful perception as 'stressful perception' ... stressful fabrications as 'stressful fabrications' ... stressful consciousness as 'stressful consciousness.'
"He does not discern, as it actually is, not-self form as 'not-self form' ... not-self feeling as 'not-self feeling' ... not-self perception as 'not-self perception' ... not-self fabrications as 'not-self fabrications' ... not-self consciousness as 'not-self consciousness.'
"He does not discern, as it actually is, fabricated form as 'fabricated form' ... fabricated feeling as 'fabricated feeling' ... fabricated perception as 'fabricated perception' ... fabricated fabrications as 'fabricated fabrications' ... fabricated consciousness as 'fabricated consciousness.

(Samyutta Nikaya XXII.55 Udana Sutta)

Disini nampak jelas, bahwa Sang Buddha menegaskan bahwa bila ada orang yang menganggap ada aku, entah pada persepsi atau kesadaran atau pada bagian lain dari kelima unsur kemelekatan (panca khandha), maka ia tidak melihat segala sesuatu apa adanya, yaitu bentuk inconstant sebagai inconstant (anicca), ia tidak melihat segala sesuatu apa adanya, yaitu segala sesuatu stressful sebagai stressful (dukkha) dan segala sesuatu not self sebagai not self (anatta).
Pada bagian lain dari sutta Sang Buddha juga mengatakan hal yang sama, seperti dalam Isidatta sutta berikut ini,

– assumes form (the body) to be the self, or the self as possessing form, or form as in the self, or the self as in form. He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. He assumes (mental) fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identity view comes into being.”

(Samyutta Nikaya XLI.3 Isidatta Sutta)
Sang Buddha mengatakan bahwa merupakan pandangan salah, bila menganggap bahwa kesadaran adalah aku, atau aku memiliki kesadaran, atau kesadaran ada dalam aku, atau aku ada dalam kesadaran (berlaku juga untuk persepsi / sanna, bentuk batin / sankhara, materi / rupa dan perasaan / vedana).

Berlanjut pada bagian 3...

72

Studi Sutta/Sutra / Re: Hati-hati membaca Anattalakkhana-sutta

« on: 28 August 2008, 08:47:33 AM »

berikut ini saya ambil dari thread sebelah, karena seeprtinya cukup relevan di sini

Prinsip prinsip meditasi Vipassana

Kembali pada pokok bahasan kita kali ini, pengembangan batin (bhavana) ada dua macam, yaitu Samatha (meditasi ketenangan) dan Vipassana meditasi pandangan terang.
Saya yakin semua netter sudah sangat hafal mengenai hal ini, tetapi yang ingin saya tekankan disini adalah. Dalam kedua system meditasi ini Samadhi (konsentrasi) diperlukan agar berkembang, dan Samadhi tidak bisa dicapai secara spontan, samadhi berkembang sesuai bakat (disebabkan parami), usaha yang dilakukan, kondisi yang medukung dsbnya.

Bagi mereka yang melatih Samadhi, maka mereka akan mampu melihat segala sesuatu apa adanya sekarang kita simak khotbah dari Sang Buddha mengenai pentingnya, melatih Samadhi, nanti akan saya jelaskan mengapa hanya orang yang telah memiliki Samadhi yang kuat yang mampu melihat segala sesuatu apa adanya. Saya yakin semua netter disini memiliki bahasa Inggris yang cukup baik,dan memiliki kemampuan bahasa Inggris (minimum secara pasif), ehm…. Untuk lebih jelas… maksudnya saya malas menerjemahkannya karena terlalu panjang, mungkin rekan-rekan yang lain dapat membantu.[/color]

"Develop concentration, monks. A concentrated monk discerns things as they actually are present. And what does he discern as it actually is present?
"He discerns, as it actually is present, that 'The eye is inconstant'... 'Forms are inconstant'... 'Eye-consciousness is inconstant'... 'Eye-contact is inconstant'... 'Whatever arises in dependence on eye-contact, experienced either as pleasure, as pain, or as neither-pleasure-nor-pain, that too is inconstant.'
"He discerns, as it actually is present, that 'The ear is inconstant'... 'The nose is inconstant'... 'The tongue is inconstant'... 'The body is inconstant"...
"He discerns, as it actually is present, that 'The intellect is inconstant'... 'Ideas are inconstant'... 'Intellect-consciousness is inconstant'... 'Intellect-contact is inconstant'... 'Whatever arises in dependence on intellect-contact, experienced either as pleasure, as pain, or as neither-pleasure-nor-pain, that too is inconstant.'
"So develop concentration, monks. A concentrated monk discerns things as they actually are present."

(Samadhi Sutta (SN XXXV.99) — Concentration)

Disini secara gamblang Sang Buddha menjelaskan bahwa mereka yang telah mengembangkan konsentrasi baru mampu melihat segala sesuatu apa adanya. Melihat segala sesuatu apa adanya yang bagaimana? Yaitu mampu melihat karakteristik (lakkhana) yang sama dari semua fenomena, yaitu segala sesuatu tidak kekal , selalu berubah (inconstant / anicca), dan ini bisa “dilihat” atau “diselami” oleh seorang meditator sesuai dengan tingkat perkembangan konsentrasinya, bila konsentrasi semakin kuat maka semakin jelas karakteristiknya.

Seperti apakah Samadhi yang dimaksud oleh Sang Buddha? Samadhi yang dimaksud oleh Sang Buddha adalah perhatian kuat yang tidak terdistracted oleh keadaan lain, jadi dengan kata lain Samadhi yang kuat adalah Samadhi yang hanya memperhatikan satu objek terus-menerus, pada Vipassana inilah yang dimaksud dengan Khanika Samadhi, yaitu perhatian kuat pada karakteristik (lakkhana dari setiap landasan perhatian) yang bersifat anicca, inilah yang selalu terlihat, dan inilah yang dimaksud dengan melihat apa adanya.

Untuk lebih memperjelas mengenai Samadhi, saya memuat salah satu sutta yang penting yang sangat berguna bagi para meditator yang berlatih meditasi baik Vipassana maupun Samatha,
   
The Blessed One said, "Suppose, monks, that a large crowd of people comes thronging together, saying, 'The beauty queen! The beauty queen!' And suppose that the beauty queen is highly accomplished at singing & dancing, so that an even greater crowd comes thronging, saying, 'The beauty queen is singing! The beauty queen is dancing!' Then a man comes along, desiring life & shrinking from death, desiring pleasure & abhorring pain. They say to him, 'Now look here, mister. You must take this bowl filled to the brim with oil and carry it on your head in between the great crowd & the beauty queen. A man with a raised sword will follow right behind you, and wherever you spill even a drop of oil, right there will he cut off your head.' Now what do you think, monks: Will that man, not paying attention to the bowl of oil, let himself get distracted outside?"

(Samyutta Nikaya XLVII.20 Sedaka Sutta)

Jelas sekarang bahwa yang dimaksud dengan Samadhi adalah berkonsentrasi pada satu objek, pada Samatha yaitu hingga menyerap gambaran batin (nimitta) sehingga mencapai jhana, dan pada Vipassana yaitu konsentrasi hingga yang terlihat selalu karakteristik saja (anicca/ timbul tenggelam/ denyut/ perubahan), dan dengan memiliki konsentrasi kuat baru dapat melihat perubahan tersebut.

Anak SD yang hanya mengenal kali, bagi, tambah dan kurang, tak  mungkin mengerti kalkulus bila belum mempelajari mengenai persamaan dsbnya.

Sesuai dengan judul topik ini, untuk melatih dan mengembangkan batin menuju pandangan terang, maka diperlukan faktor-faktor pendukungnya. Faktor pendukung yang dimaksud yaitu Jalan ariya berunsur delapan, mengapa jalan mulia berunsur delapan ini sangat penting? Mereka yang bermeditasi sudah cukup dalam baru dapat mengerti bahwa bila kita tidak melaksanakan Jalan ariya berunsur delapan maka, sulit menundukkan kekotoran-kekotoran batin yang muncul, apalagi melenyapkannya.

Bila kita bermeditasi tetapi tidak melaksanakan Jalan Ariya berunsur delapan maka kita tak akan mencapai kesucian, ini sesuai dengan komentar Sang Buddha ketika beliau menjawab pertanyaan siswa terakhir Beliau, yaitu pertapa Subhadda pada hari terakhir sebelum Beliau Parinibbana (wafat).berikut ini,

And the Blessed One spoke, saying: "In whatsoever Dhamma and Discipline, Subhadda, there is not found the Noble Eightfold Path, neither is there found a true ascetic of the first, second, third, or fourth degree of saintliness. But in whatsoever Dhamma and Discipline there is found the Noble Eightfold Path, there is found a true ascetic of the first, second, third, and fourth degrees of saintliness.54 Now in this Dhamma and Discipline, Subhadda, is found the Noble Eightfold Path; and in it alone are also found true ascetics of the first, second, third, and fourth degrees of saintliness. Devoid of true ascetics are the systems of other teachers. But if, Subhadda, the bhikkhus live righteously, the world will not be destitute of arahats.

(Digha Nikaya 16, Maha-parinibbana Sutta)

Jelas-jelas Sang Buddha mengatakan disini, bahwa bila dalam suatu ajaran (Dhamma dan Vinaya) ada jalan Ariya berunsur delapan maka bisa ditemukan pencapaian tingkat kesucian Sotapatti hingga Arahat. Sebaliknya bila suatu ajaran tidak mengajarkan Jalan ariya berunsur delapan maka tak akan ditemukan pencapaian tingkat kesucian Sotapatti hingga Arahat.
   Karena meditasi vipassana atau meditasi pandangan terang identik dengan tujuan akhir pencapaian tingkat kesucian dari Sotapatti hingga Arahat (Nibbana), maka meditasi Vipassana tak bisa terlepas dari Jalan ariya berunsur delapan dan harus berlandaskan Jalan ariya berunsur delapan, bila tidak berlandaskan Jalan Ariya berunsur delapan maka bukan Vipassana…!!!

Mengapa demikian? Karena bila tidak berlandaskan Jalan ariya berunsur delapan maka Empat kebenaran Ariya menjadi hanya tiga Kebenaran Ariya karena Kebenaran Ariya yang keempat dengan jelas menyatakan bahwa untuk bisa terbebas, maka diperlukan Jalan ariya beunsur delapan.!!! Ini seusai (sinkron) dengan pernyataan Sang Buddha dalam Bhumija Sutta berikut-,

"Certainly, Bhumija, in answering in this way when thus asked, you are speaking in line with what I have said, you are not misrepresenting me with what is unfactual, and you are answering in line with the Dhamma so that no one whose thinking is in line with the Dhamma will have grounds for criticizing you. For any priests or contemplatives endowed with wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, & wrong concentration: If they follow the holy life even when having made a wish [for results], they are incapable of obtaining results. If they follow the holy life even when having made no wish, they are incapable of obtaining results. If they follow the holy life even when both having made a wish and having made no wish, they are incapable of obtaining results. If they follow the holy life even when neither having made a wish nor having made no wish, they are incapable of obtaining results. Why is that? Because it is an inappropriate way of obtaining results.

(Majjhima Nikaya 126, Bhumija Sutta)

Jadi secara jelas Sang Buddha mengatakan, bila seseorang tidak mengikuti Jalan ariya berunsur delapan, maka keadaan batin apapun yang menyertainya, entah punya harapan, entah tak punya harapan, tak akan mendapatkan hasil, karena ia berlatih dengan cara yang tidak tepat...!! Sebaliknya jika melatih dengan cara yang benar, entah berharap…entah tidak berharap…. Tetap akan mendapatkan hasil.

Salah satu faktor yang penting dalam melatih Vipassana yaitu usaha benar, bila tidak berusaha dengan benar maka kita tak akan maju dalam meditasi, yang manakah yang harus dikembangkan? Dalam meditasi Vipassana kita harus mengembangkan empat landasan perhatian (cattaro satipatthana), empat usaha benar, empat landasan kekuatan, lima kekuatan batin (panca bala), tujuh faktor penerangan (satta bhojanga) dan Jalan ariya berunsur delapan. Sebagaimana ada dalam sutta berikut ini,

"Even though this wish may occur to a monk who dwells without devoting himself to development -- 'O that my mind might be released from effluents through lack of clinging!' -- still his mind is not released from the effluents through lack of clinging. Why is that? From lack of developing, it should be said. Lack of developing what? The four frames of reference, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for Awakening, the noble eightfold path.

"Suppose a hen has eight, ten, or twelve eggs: If she doesn't cover them rightly, warm them rightly, or incubate them rightly, then even though this wish may occur to her -- 'O that my chicks might break through the egg shells with their spiked claws or beaks and hatch out safely!' -- still it is not possible that the chicks will break through the egg shells with their spiked claws or beaks and hatch out safely. Why is that? Because the hen has not covered them rightly, warmed them rightly, or incubated them rightly.

In the same way, even though this wish may occur to a monk who dwells without devoting himself to development -- 'O that my mind might be released from effluents through lack of clinging!' -- still his mind is not released from the effluents through lack of clinging. Why is that? From lack of developing, it should be said. Lack of developing what? The four frames of reference, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for Awakening, the noble eightfold path.

(Samyutta Nikaya XXII 101,  Nava Sutta)

Kita lihat pada satu Sutta Sang Buddha hanya menerangkan mengenai perlunya Jalan ariya berunsur delapan, sedangkan pada sutta lainnya Beliau juga mengutarakan perlunya mengembangkan faktor-faktor yang lain, tidak hanya Jalan ariya berunsur delapan. Dan disini kita lihat bahwa batin perlu dikembangkan (diumpamakan dengan penghangatan), begitu juga kebebasan dari kemelekatan tak akan tercapai jika kita tidak mengembangkan faktor-faktor tersebut.

Setelah mengembangkan faktor-faktor batin tersebut maka meditator akhirnya mampu mengatasi rintangan batin, rintangan batin jelas harus diatasi, karena jelas menghalangi konsentrasi, sesuai dengan sutta mengenai rintangan batin (nivarana sutta) yang diuraikan oleh Sang Buddha berikut ini,

"Monks, there are these five hindrances. Which five? Sensual desire as a hindrance, ill will as a hindrance, sloth & drowsiness as a hindrance, restlessness & anxiety as a hindrance, and uncertainty as a hindrance. These are the five hindrances.
"To abandon these five hindrances, one should develop the four frames of reference. Which four? There is the case where a monk remains focused on the body in & of itself -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves ... mind in & of itself ... mental qualities in & of themselves -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. To abandon the five hindrances, one should develop these four frames of reference."

(Nivarana Sutta (AN IX.64) — Hindrances)

Sang Buddha secara langsung mengatakan untuk mengatasi rintangan batin maka kita mengembangkan empat landasan perhatian dan hanya memperhatikan batin dan jasmaninya saja, dan mengacuhkan segala hal yang berkenaan dengan kebahagiaan maupun penderitaan di dunia, yaitu mengembangkan empat landasan perhatian (four foundation of mindfulness/ cattaro satipatthana) atau menurut istilah bhikkhu Thanissaro yaitu: four frames of reference

Mengarahkan batin atau tidak?
Ini adalah contoh paradoks yang jelas antara penguraian secara teori dengan keadaan faktual seorang meditator pemula, teori dengan mudah mengatakan bahwa apapun yang terjadi hanya diperhatikan saja, ini adalah teori muluk yang tak akan tercapai oleh seorang meditator pemula, mengapa demikian? Karena kita telah terbiasa mengikuti fenomena yang muncul pada batin dan jasmani, sehingga kita tak dapat bertahan tanpa terseret oleh keadaan batin tersebut, sehingga yang terjadi adalah sesuai dengan Samadhi Sutta.

Umumnya batin meditator pemula mudah tereseret, karena ia terlibat dengan isi, ini bisa dimaklumi, karena bagi orang yang sedikit praktek, dan lebih banyak teori maka ia tidak bisa melihat semua objek batin yang muncul dari bentuk luarnya, oleh karena itu ia selalu terlibat di dalamnya. Kita simak sutta berikut ini,

Ven. Maha Kaccana said this: "Concerning the brief statement the Blessed One made, after which he entered his dwelling without analyzing the detailed meaning -- i.e., 'A monk should investigate in such a way that, his consciousness neither externally scattered & diffused, nor internally positioned, he would from lack of clinging/sustenance be unagitated. When -- his consciousness neither externally scattered & diffused, nor internally positioned -- from lack of clinging/sustenance he would be unagitated, there is no seed for the conditions of future birth, aging, death, or stress' -- I understand the detailed meaning to be this:
"How is consciousness said to be scattered & diffused? There is the case where a form is seen with the eye, and consciousness follows the drift of (lit.: 'flows after') the theme of the form, is tied to the attraction of the theme of the form, is chained to the attraction of the theme of the form, is fettered & joined to the attraction of the theme of the form: Consciousness is said to be externally scattered & diffused.

(suttanya lupa, maaf males nyari…  tapi ini copian dari access to insight juga)[/i]

"There is the case where a sound is heard with the ear... an aroma is smelled with the nose... a flavor is tasted with the tongue... a tactile sensation is felt with the body... an idea is cognized with the intellect, and consciousness follows the drift of the theme of the idea, is tied to the attraction of the theme of the idea, is chained to the attraction of the theme of the idea, is fettered & joined to the attraction of the theme of the idea: Consciousness is said to be externally scattered & diffused.

Bersambung kebagian ke 2...

bersambung

73

Buddhisme dengan Agama, Kepercayaan, Tradisi dan Filsafat Lain / Re: MMD [pool]

« on: 27 August 2008, 09:55:20 PM »

sungguh menggelikan, ada seorang guru meditasi sekelas pak hudoyo yang mengajarkan ajaran Buddha setelah beliau mengalami dan mempraktekan sendiri, koq malah dicap tidak sesuai dengan agama Buddha dan menyamakan dengan Maitreya. apakah anda sudah pernah mempelajari ajaran Buddha sampai sedalam pak Hudoyo?

sedalam pak Hudoyo itu sedalam apa? apakah sedalam hingga mampu mengaggap sutta-sutta tidak benar dan hanya menerima sutta-sutta yang sesuai dengan produk yang dipasarkan? anda benar, saya memang tidak sedalam itu.

74

Studi Sutta/Sutra / Re: Hati-hati membaca Anattalakkhana-sutta

« on: 27 August 2008, 03:09:46 AM »

Sory saya sangat meragukan bahwa J krishnamurti telah mencapai pembebasan sempurna. Karena dari apa yg pernah saya baca beliau terlibat perselingkuhan dan aborsi(mudah-mudahan salah  ). Arahat dan Buddha tidak pernah melakukan hal demikian dalam kehidupan Ariyanya.

Persepsi bisa berbeda karena asumsi berbeda. ... Di dalam Theravada yang puritan, seks dan pencerahan tidak kompatibel. ... Di dalam Mahayana lain lagi: ada sumpah Bodhisattva yang menyatakan, bahwa seorang Bodhisattva bersedia MELANGGAR SILA demi cinta kasih. ... Di dalam Vajrayana, lain lagi: seks malah menjadi instrumen bagi tercapainya pencerahan.

http://fwbo.org/articles/tantric_sex.html

To conclude, within the Vajrayana, sex - as most of us understand and experience it - is not part of the path to Enlightenment at all. Sexual language within the Vajrayana is strictly metaphorical, strictly symbolic: not to be taken literally. Indeed, if taken literally, some Vajrayana writings will not lead us to Enlightenment, but will sink us more deeply in the mire of greed, hatred, and delusion.

Referensi tulisan di link tersebut adalah :

References

1.Thinley Norbu, The Small Golden Key, p.24
2. Stephan Beyer, The Buddhist Experience, p. 258
3. Herbert V. Guenther, The Life' and Teaching of Naropa, pp. 161-162
4. Ven. Sangharaks**ta, 'Masculinity' and 'Femininity' in the Spiritual Life, p.24

"The Small Golden Key" ditulis oleh HH Dungse Thinley Norbu Rinpoche, pengetahuan Beliau mengenai Vajrayana tampaknya cukup dalam, karena dari profile Beliau di wikipedia, tercatat sebagai "a pre-eminent teacher of the Nyingma lineage of Tibetan Buddhism and he is patron of the Vajrayana Foundation".

Untuk "'Masculinity' and 'Femininity' in the Spiritual Life" bisa dilihat di http://www.dharmachakra.com/talks/details?num=69


Posting buat bahan referensi aja, kalo mau dibahas silahkan buka thread http://dhammacitta.org/forum/index.php?topic=219.0.

Selanjutnya silahkan kembali ke topik:
"Hati-hati membaca Anattalakkhana-sutta"

wah... ini menarik sekali, thanks Bro Hokben,
yang mana yang benar nih, bisakah Sdr. Hudoyo memberikan referensi mengenai kalimat Di dalam Vajrayana, lain lagi: seks malah menjadi instrumen bagi tercapainya pencerahan.

75

Buddhisme dengan Agama, Kepercayaan, Tradisi dan Filsafat Lain / Re: MMD [pool]

« on: 27 August 2008, 03:01:16 AM »

O, jadi menurut Anda kebijaksanaan (panna) bisa diperoleh dengan mencari guru-guru & literatur yang "mengajarkan kebijaksanaan"? ... Sungguh menggelikan! ... Kebijaksanaan tidak bisa diperoleh dari guru atau dari literatur mana pun juga, melainkan dari mengenali diri sendiri di dalam kesadaran vipassana ... Panna muncul dari samadhi! ...

Jika memang demikian adanya, seharusnya anda tidak perlu memposisikan sbg pengajar/guru utk MMD dan tidak perlu juga cetak literatur2 MMD, karna kebijaksanaa itu tdk bisa diperoleh dari guru atau literatur..