Penjelasan coedabgf yang tercerahkan

[Hendra Susanto]

loh itu semua yang saya tulis adalah jawaban bagi anda, cuma ndableg aja gak bisa lepas dari atta diri, weleh weleh malah semakin menjadi-jadi menguatkan cangkang diri.   

hahahhahahha...

[dilbert]

sdr.coedabgf ini master of zen... hihihihi...

[Elin]

sdr.coedabgf ini master of zen... hihihihi...

Jika benar, Elin turut berbahagia...

[markosprawira]

Dengan adanya bimbingan dari mentor coedabgf yang sudah tercerahkan mengenai Nibbana di http://dhammacitta.org/forum/index.php/topic,8515.0.html

Agar tidak melebar kemana2 di thread Nibbana, seperti saya minta di bawah agar beliau yang "tercerahkan" juga bisa memberikan bimbingan dalam abhidhamma pitaka, pertama dari Dhammasangani, bagian Tikamatika yang pertama

jawabannya saya pakai penjelasan anda sis savana :
aku ini sifatnya tanpa inti diri yg kekal,aku ini berubah-ubah,aku ni tidak mutlak
aku yg sekarang tidaklah sama dg aku yg dulu namun bukan pula benar2 berbeda.emagnya kenapa sih?
km ini suka nanya orang tp g menjawab pertanyaan orang n replynya selalu nga ada yg berkaitan dg pernyataan orang alias mencari pertanyaan baru.nah khan km tanya mengenai apakah nibana dan mutlak itu lalu sy jawab                 

nibanna itu sifatnya mutlak,tp 1+1=2 jg mutlak koq

jd nibana itu mutlak tp mutlak tidak pasti adalah nibana,nibana adalah keadaan mutlak 1+1=2 adalah konsep mutlak
(nah anda harus tanggapi yg ini dulu donk biar sy tidak penasaran br nanya lg mengenai kebaradaan aku/diri)bgt lah berdiskusi

seperti juga pernyataan pertanyaan bro mercedes sbb :
"apakah kelahiran merupakan penderitaan?"
mohon orang tercerahkan jawab.


jawabannya nih pertanyaan lagi deh 
saya tanya, semua itu produk (berasal) dari apa?


silahkan renungkan jawaban pertanyaan saya (semua mewakili jawaban pertanyaan dan gambaran kondisi anda dan tingkatan kebijaksanaan pemikiran/pandangan anda)  dengan pandangan/pemahaman/pengetahuan teman/umat. (dan dengan hubungannya yang guru Buddha bilang 'spekulasi' )
good hope and love
sahabat, coedabgf

boleh tahu apa yg anda maksud dengan "Semua"?

Karena sejauh yg saya tahu, "semua" itu hanyalah proses yg berlangsung timbul dan tenggelam?
Sama seperti anda menanyakan "air sungai" itu berasal dari apa? air, akar pohon, lumpur, angin, hujan, atau dari apa?

Jika memang anda memang merasa sudah tercerahkan dan kami semua masih "bodoh"...... saya akan tutup thread ini dan saya akan buka thread baru "Penjelasan rekan coedabgf yang tercerahkan".

Mohon dengan hormat mengingat ini ada di thread Abhidhamma, saya minta penjelasan mengenai kitab2 yg ada dalam abhidhamma.

Dimulai dari kitab no. 1 : Dhammasangani, bagian Tikamatika dan Dukamatika (sisanya saya juga belum baca), mulai dari Tikamatika yang pertama.

Mohon petunjuknya.......

coba saya minta pendapat anda bro markos apa pandangan/penjelasan jawaban anda atas pertanyaan teman-teman pada kalimat yang saya besarkan dan tebali?

Sebelum saya menjawab, bagaimana jika anda jawab dulu apa yg saya tulis diatas

saya minta penjelasan mengenai kitab2 yg ada dalam abhidhamma.

Dimulai dari kitab no. 1 : Dhammasangani, bagian Tikamatika dan Dukamatika (sisanya saya juga belum baca), mulai dari Tikamatika yang pertama.

Mohon petunjuknya.......

Biar jadi diskusi yg baik, saya bertanya A, anda jawab A...... jadi jgn saya lebih dulu tanya A tapi anda malahan tanya balik ke saya B...

saya tunggu jawaban jelas anda yah...... 

[coedabgf]

koq jadi main + - kayak alat tes kehamilan aja.......one med, sensitif,pregcy...

Inti rahasia aristoteles modern :

Khayalan, atta (diri),ketercekatan, pemwujudan atta diluar aku.
Awam berkhayal tidak mutlak(nibbana, mutlak perspekulasian diri dan diluar diri)
Keberadaan konsepsi yg tak mutlak(awam,subhuti pem konsepsi awal)
diri ego yg didalam dan diluar cangkang melihat kebermandirian....

Silakan direnungkan kebernyataan ini

ada yg bisa menterjemahkan ke bahasa indonesia?

Sdr. coedabgf yang baik

Niat anda Memang Baik mau membagi pengetahuan kepada makhluk lainnya, tapi pemahaman tentang Buddha Dhamma masih sebatas teori, pemahaman Buddha Dhamma perlu teori dan pengalaman/praktek.

jadi saya sarankan lebih baik anda ikut KURSUS DASAR-DASAR AGAMA BUDDHA !

boleh saya tanya ! sdr Coedabgf pernah bernamaskra kepada para Bhikkhu !

ini penjelasan rahasia kebernyataannya mr bond and bro indra....... 

Umat seperti penyu dalam rumahnya, yang sukar atau bahkan tak dapat melepaskan diri dari kelekatan (kemapanan) cangkang atta diri (keakuan dan pengetahuannya) yang khayal dan yang berkondisi.
sudah dibilang/dijelaskan itu mah jalan umum. yang sekarang secara umum semua umat maupun rohaniawan mungkin termasuk anda juga menerima pengajaran/penjelasan guru Buddha tentang ciri-ciri diri (nama-rupa) yang berkondisi (khayal/sementara) yang harus ditanggalkan tetapi berspekulasi menyatakan tentang kebenaran sejati seolah-olah berpengetahuan/bijaksana-bijaksini dengan berpijak malah-malah dari pandangan yang berasal dari (bertumpu) pada yang aku diri berkondisi tersebut dan melekat kepada pengetahuan yang dikeluarkan dari yang berkondisi tersebut.

Weleh... weleh... bahkan pengajaran Dhamma/pengajaran guru Buddha sajapun dibilang sebagai sebuah rakit yang harus ditanggalkan untuk dapat mencapai pantai seberang. ini malah sebaliknya semua berjalan bertumpu pada rakit keakuan yang khayal dan tubuh yang berkondisi dan segala pandangannya (pengetahuan pengalamannya).

Bagaimana mungkin mengaku memiliki pengetahuan benar atau mengenal arti Nibanna dan tubuh Dharmakaya/Buddha jika memiliki pengetahuan tetapi memandang dari/dalam cangkang (atta) diri yang berkondisi (khayal/sementara). Beda jauh bro... bukan beda jauh bahkan bertolak belakang seperti digambarkan pada syair Dhammapada 'Diantara umat manusia hanya sedikit yang dapat mencapai pantai seberang, sebagian besar hanya berjalan hilir mudik di tepi sebelah sini.'.

Pengalaman meditasi tingkat apapun, kebijaksanaan pengetahuan sampai tingkat apapun sebelum dapat mengetahui, memisahkan dan menanggalkan/melepaskan diri dari ikatan keakuan diri yang sementara/khayal/aku yang berkondisi semua hanyalah masih kekhayalan, dan orang tersebut disebut masih berspekulasi dan mereka masih senantiasa didalam jerat jaring brahmajala sutta.
weleh... weleh, tuh... jangan marah lagi dong....., tersinggung lagi...deh... dikatakan (penjelasan) seperti itu.

Silakan direnungkan kebernyataan ini
semoga ada yang dapat menangkap makna tulisan
good hope and love
sahabatmu, coedabgf

[coedabgf]

Masalah pembina jalan umum adalah karena masih berjalan dalam siifat keawaman.

Konsep kebenaran yang dibangun oleh diri sendiri (yang terkondisi dari yang berkondisi).
jalan umum diajarkan guru Buddha untuk awam menanggalkan ikatan/kemelekatan kepada (ciri atau kewujudan) yang berkondisi.
tetapi awam oleh karena kemelekatannya, memiliki dan memandang pengetahuan pengajaran dengan konsep yang salah,
bukan menanggalkan segala keterkondisian dirinya, tetapi awam menterjemahkan pengetahuan pengajaran menurut ukuran keterkondisiannya dan kesombongan keakuan atta dirinya.

Saya bukannya mau berdebat atau bersilat lidah panjang lebar untuk menunjukan bahwa saya lebih berpengetahuan atau yang sudah bijaksana.
Apapun juga yang anda tanyakan, bahkan seluruh sutta-sutta atau pengajaran guru Buddha yang anda perbincangkan atau perdebatkan dalam semua thread forum, semua penjelasan jawaban kebenarannya sudah saya tulis.
Dan semua pengetahuan yang anda miliki dan diskusikan dan perdebatkan semua seperti yang guru Buddha bilang selama seseorang masih dalam keawaman atau masih berjalan didalam (pengetahuan) keterkondisian adalah spekulasi, atau seperti yang sudah saya bilang adalah bulls**t!.
Itulah sebabnya saya tidak melayani perdebatan ngalor ngidul, tetapi saya menjawab dengan memancing dengan pertanyaan untuk mengarahkan kepada pengertian yang benar sehingga terbebas dari konsep-konsep kekonyolan kebanggaan kekhayalan diri oleh karena keterikatan dan kemelekatan kepada aku diri yang berkondisi.

tahu maksudnya seperti yang Buddha bilang dalan brahmajala sutta tentang spekulasi dan senantiasa makhluk awam berada dalam jerat jaring? yaitu bahwa segala kebijaksanaan mereka yang masih melekat kepada yang berkondisi dan segala hasil keluaran dari yang berkondisi tersebut semuanya adalah bull s**t!

silahkan renungkan sutta-sutta ini (yang cuma saya kutip saja) :
Ud 1.10
Bahiya Sutta
"Kemudian, Bahiya, engkau harus melatih dirimu demikian: Sehubungan dengan apa yang terlihat, hanya ada apa yang terlihat. Sehubungan dengan apa yang terdengar, hanya yang terdengar. Sehubungan dengan yang dirasakan, hanya yang dirasakan. Sehubungan dengan apa yang diketahui, hanya yang diketahui. Demikianlah cara engkau harus melatih dirimu. Ketika untukmu hanya ada yang terlihat berhubungan dengan apa yg terlihat, hanya yang terdengar sehubungan dengan apa yang terdengar, hanya yang terasa sehubungan dengan apa yang terasa, hanya yang diketahui sehubungan dengan apa yang diketahui, kemudian, Bahiya, tidak ada dirimu sehubungan dengan itu. Ketika tidak ada engkau sehubungan dengan itu, tidak ada engkau disana. Ketika tidak ada engkau disana, engkau tidak berada disini atau tidak juga berada jauh diluar itu, tidak juga diantara keduanya. Inilah, hanya ini, merupakan akhir dari ketidakpuasan (Dukkha)."
Melalui mendengarkan penjelasan singkat Dhamma dari Yang Terberkahi, batin Bahiya pertapa berpakaian kulit kayu langsung saat itu disana terbebaskan dari kotoran karena tidak ada kemelekatan/penunjang.


Topik Buddhisme / Meditasi / Vipassana: The Unique Contribution of the Buddha - by Dr. Ravindra Panth
on: 05 May 2009, 10:08:00 PM

Sila(1), samadhi(2) and panna(3) form the basic constituents of the teaching of the Buddha. They are the fundamental elements of his forty-five year teaching mission, during the course of his carika. Do these three aspects constitute his unique contribution to human civilization? Are these elements of his dispensation

If we delve into the venerable past of India, we find that at the time of the Buddha and earlier, there were other thinkers who believed in and propagated the concepts of sila, samadhi and panna, although not systematically. For the harmonious wayfarer, these teachers usually recommended the practice of various rites and rituals along with sila, samadhi and panna. Hence, these three were not something identified and preached by Gotama the Buddha alone. We find references in Brahmajala-sutta, Samannaphala-sutta(4), etc., that highlight the fact that there were sects which heavily emphasized the practice of sila for the purification of physical and vocal actions.

There are other references which show that the concept and practice of samadhi was also not something new, that it was known at the time as a method for quieting and controlling the mind. The best illustration of this is the example of the bodhisatta Siddhattha Gotama who, before his enlightenment, learned the deepest samadhis known at the time-the seventh and eighth jhanas-from the teachers Alara Kalama and Uddhaka Ramaputta. This proves that the sphere of samadhi certainly existed prior to the Buddha. It was not something new, discovered by him.

Neither was the concept of panna something totally new. Even at that time panna, in its precise definition, meant seeing things as impermanent (anicca), as a source of suffering (dukkha), and substanceless (anatta). There are accounts which document the fact that, among at least some of the Buddha's contemporaries, the concepts of anicca, dukkha and anatta were accepted. One such sutta that illustrates this is the Bahiya-sutta of Samyutta-nikaya. It records an encounter between Buddha and Bahiya, a wanderer in search of a spiritual path. Although he was not one of Buddha's disciples, Bahiya asked him for guidance in his search.

The Buddha responded by questioning him, as follows:

Tam kim mannasi, Bahiya, cakkhu niccam va aniccam va ti?
Aniccam, bhante.
Yam pananiccam dukkham va tam sukham va ti?
Dukkham, bhante.
Yam pananiccam dukkham viparinama-dhammam kallam nu tam samanupassitum etam mama, eso'hamasmi, eso me atta ti?
No h'etam bhante.


What do you believe, Bahiya: is the eye permanent or impermanent?
Impermanent, sir.
That which is impermanent, is it a cause of suffering or of happiness?
Of suffering, sir.
Now is it fitting to regard what is impermanent, a cause of suffering, by nature changeable as being "mine", being "I", being one's self?
Surely not, sir.

The Buddha further questioned Bahiya about visual objects, eye consciousness and eye contact, etc. In each case, this person agreed that these were impermanent, a cause of suffering and substanceless. He did not claim to be a follower of the teaching of the Buddha, yet he accepted the concepts of anicca, dukkha and anatta. The sutta thus documents that these ideas, which we might now regard as having been unknown outside the Buddha's teachings, were indeed contemporaneous.

Then what was the Buddha's unique contribution in this regard? The explanation, of course, is that for Bahiya and others like him, the concepts of impermanence, suffering and substancelessness were simply beliefs. They were merely opinions, adopted only in theory-what in Pali is called manna (mere acceptance). The Buddha showed a way to go beyond mere beliefs or philosophies, a way to directly experience one's own nature as impermanent, suffering and substanceless. That is why in the sutta, the Buddha continued:

Evam passam, Bahiya, sutava ariya-savako cakkhusmim pi nibbindati, rupesu pi nibbindati, cakkhuvinnane pi nibbindati, cakkhusamphasse pi nibbindati... nibbindam virajjati, viraga vimucati, vimuttasmim vimuttamiti nanam hoti.(6)

Seeing this, Bahiya, the well-instructed noble disciple becomes satiated with eye, visual object, eye consciousness, eye contact... Being satiated, he does not have passion for them. Being passionless, he is set free. In this freedom arises the realization that he is liberated.

From this passage it becomes clear that the Buddha made a sharp distinction between knowing by hearsay and knowing from personal insight. One may be a sutava possessing sutamaya-panna-that is, the wisdom that arises from listening to others, from being instructed by others or by reading, etc. Having heard the truth, one accepts it out of faith and devotion. Or one may accept the truth at the intellectual level (cintamaya-panna). However, to accept the truth at either of these levels is insufficient to liberate one from the cycle of suffering. To attain final liberation, one must witness the truth for oneself, must experience it directly within oneself, by the development of bhavanamaya-panna.

Bhavanamaya-panna is the wisdom obtained by meditation, the direct experience that develops in anyone who practises it. This development of insight is also called vipassana-bhavana (Vipassana meditation). The practice of Vipassana develops an inner realization of the truth. The meditator makes right effort and thereby realizes for himself that everything in the world is transitory, a source of suffering, and essenceless. This insight is not the mere acceptance of what someone else has said, nor the product of deductive reasoning. It is, rather, the direct comprehension of the realities of anicca, dukkha, and anatta.

To develop this comprehensive bhavanamaya-panna, the technique of Vipassana is essential. It is through the observation of vedana (bodily sensations) that the totality of our nature manifests itself as pancakkhandha (the five aggregates). It is through vedana that we actually experience all phenomena. As the Atthasalini states:

Ya vedeti ti vedana, sa vediyati lakkhana, anubhavanarasa...(7)

That which feels the objects is vedana; its characteristic is to experience, its function is to realize the object...

It is only through vedana that we can directly experience our true nature and realize its actual reality of arising and passing away. Moreover, vedana is present with every phenomenon. As the Buddha said:

Vedana samosarana sabbe dhamma.(

All the phenomena one experiences are accompanied by sensation.

Therefore, the specific tool that a Vipassana meditator uses to develop experiential wisdom is bodily sensation. By observing sensations objectively throughout the body, the practitioner realizes that they all have the basic nature of arising and passing away (uppadavaya dhammino)-that is, they are all anicca. Having experienced this fact, one realizes that not only unpleasant sensations but also pleasant and neutral sensations are a source of suffering. By observing the ephemeral nature of all sensations, the meditator realizes how insubstantial they are: they are changing every moment. That which is changing cannot be a source of happiness because a pleasant sensation which has arisen will always pass away, resulting in dukkha due to our attachment to it. Moreover, these sensations are beyond our control and arise regardless of our wishes; they cannot be said to be "I" or "mine." They are anatta.

As one experiences vedana through the proper practice of Vipassana meditation, one comes out of the delusion of nicca-sanna (perception of permanence) by the development of anicca-bodha or anicca-vijja (the wisdom of impermanence). This is practised by observing the arising and passing away of vedana. With anicca-bodha, the habit pattern of the mind changes as one develops upekkha (equanimity) towards all the sensations.


In order to assess the unique contribution of the Buddha, we should note that many of his contemporaries held the view that craving causes suffering, and that to remove suffering one must abstain from the objects of craving. The Buddha tackled the problem in a different way. Having learned to examine and investigate the deepest levels of his own mind, he made a profound discovery: that between the external object and the mental reflex of craving, there is a missing link-vedana (sensation).

Whenever we encounter an object through the five physical senses or the sixth sense (the mind), a sensation arises, and based on the sensation, tanha (craving and aversion) arises. If the sensation is pleasant, we crave to prolong it; if it is unpleasant, we crave to be rid of it. It is in the chain of Dependent Origination that the Buddha expressed his profound realization:

Salayatana-paccaya phassa
Phassa-paccaya vedana
Vedana-paccaya tanha.(9)

Dependent on the six sense doors,
contact arises.
Dependent on contact, sensation arises.
Dependent on sensation, craving arises.

If we want to advance on the path of liberation we have to work at the level of vedana because it is here that the rotation of the wheel of misery can be arrested. The turning of the bhava-cakka (wheel of becoming) begins with vedana. Because of avijja (ignorance), we react to sensations, resulting in the arising of craving and aversion: vedana paccaya tanha. This is the path which ignorant persons (puthujjana) follow.

From the same juncture of vedana, the dhammacakka (wheel of Dhamma) can start to rotate. The dukkha-nirodha-gamini-patipada (path of cessation of suffering) begins, characterized by vedana-nirodha, tanha-nirodho: the end of sensation and (therefore) the end of craving and aversion. This is the path of anicca-vijja or panna, leading to the cessation of suffering. This is the Way which wise persons (sapanna) follow. Having developed anicca-bodha by the practice of Vipassana, they cease to react to vedana.

To emphasize the true implication and importance of vedana on the path of liberation, the Buddha expressed the following as a regular refrain in the Brahmajala sutta of the Dighanikaya:
Vedananam samudayam ca atthangamam ca assadam ca adinavam ca nissaranam ca yathabhutam viditva anupadavimutto, bhikkhave, Tathagato.(10)

Fully understanding, as they really are, the arising and passing away of sensations, the relishing of them, their danger, their fading away,-the Tathagata is completely liberated.

The immediate cause for the arising of craving, and of suffering, is therefore not something outside of us. It is, rather, the sensations that occur within us. To free ourselves from craving and suffering, we must deal with this inner reality of sensations. This is the practical way to emerge from suffering. By developing anicca-vijja (the wisdom of impermanence), we learn to cut the knots of our misery and witness the true nature of Dhamma.

Vedana, then, is the cause of our bondage when it is ignored. When properly observed-by understanding the Dhamma, the law of paticcasamuppada-it is the means to our liberation.

We may conclude by declaring that the entire teaching of the Buddha is ambrosial. The Dhamma he taught illumines the Path by delineating the way to emerge from suffering into the liberation of cessation of suffering. The Enlightened One outlined the practice of sila, samadhi and panna. But it is the practice of Vipassana-the objective, experiential observation of the body sensations-which remains as his unsurpassed contribution to human civilization. In reality this is the quintessence of his teaching. ¦
Notes

(All references from Devanagari edition of Tipitaka published by Vipassana Research Institute Publications, Igatpuri, India.)

1. Purification of bodily and vocal action.
2. Kusala cittassa ekaggata samadhi: one-pointedness of the moral consciousness.
3. Wisdom or insight.
4. Dighanikaya, vol I, sutta 1, para. 1, etc.; sutta 2, para. 150, etc.
5. Samyuttanikaya,vol II, vagga 4, para. 90.
6. Ibid.
7. Dhammasangani Atthakatha (Atthasalini) 1, Dhammuddesavaro
8. Anguttaranikaya, vol IV, Dasakanipata, para. 58.
9. Mahavagga, (Vinaya Pitaka) para. 1.
10. Dighanikaya, vol. I, sutta 1, para. 51, 59, 66, 70, 72, etc.


    Topik Buddhisme / Studi Sutta/Sutra / SN 47.15: Bahiya Sutta *Versi Samyutta Nikaya, bukan Udana*
on: 05 May 2009, 08:21:43 PM
"Three Groups of Related Discourses from MAHAHAVAGGA SAMYUTTA"
Translated by Professor U Ko Lay, Yangon
Edited by the Editorial Committee, DFPPS (Myanmar Tipitaka Association), 1998

5. Bahiya Sutta
Discourse Concerning the Venerable Bahiya

     321. The Bhagava was staying at Savatthi. At that time the Venerable Bahiya approached the Bhagava and having paid homage to the Bhagava sat in a suitable place. After being thus seated, the Venerable Bahiya addressed the Bhagava thus: "Venerable Sir, may it please the Bhagava to teach the dhamma in a brief manner so that. having heard the dhamma, I can repair alone in a quiet place of solitude and abide (practising meditation) with mindfulness and diligence, with the mind bent on Nibbana."

     In that case, Bahiya, you should ensure purity in the first stage of meritorious practices. And what is the first stage of the meritorious practices? It is the practice of very pure morality and the holding of upright view (i.e., belief in reaping the fruits of one's own actions). When. Bahiya, your morality becomes very pure and your view becomes upright, then, based on morality and well-established in morality, you should cultivate the Four Methods of Stead fast Mindfulness.

     What are the Four (Satipatthanas)? Bahiya, in this Teaching you should abide keeping your mind steadfastly on the body (kaya) with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ...p... on Sensation ... p... on Mind ...p... keep your mind steadfastly on Mind-Objects, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. Bahiya, when based on morality and well established in morality, you develop the Four Methods of Steadfast Mindfulness, only progress in Meritorious factors is to be expected in days and nights to come not their decline.

     Then the Venerable Bahiya, gladdened at heart and rejoicing at the words of the Bhagava. paid respectful homage to the Bhagava, rose from his seat and left, keeping the Bhagava on his right. Then the Venerable Bahiya went to a quiet place of solitude and abided (practising meditation) with mindfulness and diligence, with the mind bent on Nibbana. He soon attained by himself, in this very life, by virtue of Magga Insight, the fruits of the noblest and the most supreme Arahatship, the ultimate goal for the sake of which men of good family leave the household life to lead the homeless life. He knew Rebirth is no more; the Noble Practice Purity has been accomplished; what is to be done (for Magga Insight) has been done; there is nothing more to do (to attain Magga Insight). Venerable Bahiya became one among the Arahats.

End of the Bahiya Sutta,

the fifth in this Vagga.

[coedabgf]

Dan satu hal mengapa saya memakai kata-kata yang tidak sopan, oleh karena anda yang sering memulainya....bahkan pada banyak diskusi-diskusi lain dengan melcehkan untuk menekan pandangan (orang) lain!     
Seperti partai politik pemenang sekarang aje yoo yoo...!     

[coedabgf]

ada yang tersinggung dengan keterus-terangan saya, periksa dulu apakah tulisan saya ada bermanfaat mengandung kebenaran seperti guru Zen mengetok kepala muridnya dan klo tersinggung periksa apanya yang tersinggung?

[Indra]

indra_anggara: gue posting contekan di group dc press

Dan satu hal mengapa saya memakai kata-kata yang tidak sopan, oleh karena anda yang sering memulainya....bahkan pada banyak diskusi-diskusi lain dengan melcehkan untuk menekan pandangan (orang) lain!     
Seperti partai politik pemenang sekarang aje yoo yoo...!     

Sayalah yang mengatakan anda berkata tidak sopan pertama kali anda mengatakan BULLSHIT, jadi saya menganggap postingan ini ditujukan ke saya. saya MENUNTUT KLARIFIKASI di mana SAYA MEMULAI BERKATA TIDAK SOPAN KEPADA ANDA?

[coedabgf]

 [at]  bro indra,
saya mengklarifikasi,
saya tidak meyebut nama bro indra, dan anda benar melakukan menyatakan saya tidak sopan oleh karena ada perkataan 'bulls**t' tsb. dan sebagaimana tulisan-tulisan anda yang saya lihat, anda sebagai moderator yang baik.

Tetapi saya tujukan bagi siapapun yang melakukan dengan kekonyolan diri.

[dilbert]

peace peace.... 

[Xan To]

adapun pada akhirnya wadah sarana diskusi ini dapat diberdayakan sebagai sarana pengayaan kompetensi penulisan tata laksana perkataan secara menyesatkan, melalui pemanfaatan urutan kalimat dan struktur ucapan tertulis yang digubah dlam bentuk tulisan sulit tercernakan.

bisa buat metode enkripsi baru nh...

wah keknya udah tercerahkan semua oleh bro kuda sampe2 kata2nya sama semua kakakakakak

[coedabgf]

^
^
astaga......!!!
keadaan (sati) nya seperti teguran guru Buddha kepada umat/awam pada syair Dhammapada ini :
'Mengapa tertawa, mengapa bergembira kalau dunia ini selalu terbakar? Dalam kegelapan, tidakkan engkau ingin mencari terang?'

[bond]

Mengatakan kebenaran Guru Buddha tak terjangkau umat awam dan pemerkataan umat awam hanyalah konsepsi. Ingin menyatakan kebenaran tapi sesungguhnya ia awam. Artinya yg diperkatakan juga bukanlah juga kebenaran tapi cangkang berdiri yg mengalami keresahan akibat tak berpuaskan tanhanya. Tidak perkonsistensi.

[Hendra Susanto]

Mengatakan kebenaran Guru Buddha tak terjangkau umat awam dan pemerkataan umat awam hanyalah konsepsi. Ingin menyatakan kebenaran tapi sesungguhnya ia awam. Artinya yg diperkatakan juga bukanlah juga kebenaran tapi cangkang berdiri. Tidak perkonsistensi.