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Offline K.K.

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[Note] Jhana
« Reply #1695 on: 23 September 2013, 11:29:50 AM »
"... vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. 

vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati

pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati

sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhā satipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati."
[DN 1, 2, 3, 9, 10, 22, 33; MN 4, 8, 10, 13, 19, 25, 26, 27, 30, 31, 36, 38, 39, 45, 51, 52, 53, 60, 65, 77, 94, 100, 101, 107, 111, 112, 113, 125, 138, 139, 141; SN 16.1.9, 21.1.1, 28.1.1-4, 36.2.9, 36.3.10, 40.1.1-4, 45.1.9, 48.1.10, 48.4.10, 53, 54.1.8, AN 2.1.2, 3.2.1.8, 3.2.2.2, 3.2.3.4, 4.3.3.3, 4.4.2.3, 5.1.2.4, 7.1.5.10, 8.1.2.1, 8.1.3.10, 9.1.4.4, 11.1.2.7]


"... savitakkampi savicāraṃ samādhiṃ bhāvesiṃ, avitakkampivicāramattaṃ samādhiṃ bhāvesiṃ, avitakkampi avicāraṃ samādhiṃ bhāvesiṃ, sappītikampi samādhiṃ bhāvesiṃ, nippītikampi samādhiṃ bhāvesiṃ, sātasahagatampi samādhiṃ bhāvesiṃ, upekkhāsahagatampi samādhiṃ bhāvesiṃ."
[MN 128, AN 8.2.2.3]


"... Savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi ... "
[SN 43.1.3]


"... paṭhamaṃ jhānaṃ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca.
[MN 43]

_______________________________________________________________

Abhidhammattha-saṅgaha

Rūpāvacaracittāni (kusala, vipaka, kiriya)

VitakkaVicāraPītiSukhEkaggatā—sahitaṃ Pathamajjhāna

VicāraPītiSukhEkaggatā—sahitaṃ Dutiyajjhàna

PītiSukhEkaggatā—sahitaṃ Tatiyajjhāna

Sukhekaggatā— sahitaṃ Catutthajjhāna

Upekkhekaggatā— sahitaṃ Pañcamajjhāna

_______________________________________________________________

Abhidharma-kośa

Prathamadhyāna: vitarka, vicara, priti, sukha, samadhi

>>dhyānatara: vicara, priti, sukha, samadhi

Dvitīyadhyāna: adhyatmasamprasada, priti, sukha, samadhi

Tritīyādhyāna: upeksa, smrti, samprajanya, sukha, samadhi

Caturthadhyāna: smrtiparisuddhi, upeksaparisuddhi, aduhkhasukhavedana, samadhi


« Last Edit: 23 September 2013, 11:32:27 AM by Kainyn_Kutho »

Offline cumi polos

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karma n tehnology
« Reply #1696 on: 24 September 2013, 03:47:10 AM »
apakah kerjanya karma akan berubah dgn perkembangannya tehnology ?
apakah dunia maya (internet) juga merupakan ladang yg baik utk menanam karma baik ?

maksudnya :
1. bila kita memberikan segelas air minum pada orang lain, maka air minum kita
    dirumahpun akan berkurang satu gelas.

2. tapi pada saat ini, kita menulis artikle bagus tentang buddhisme, dan di upload
    ke internet/server, dan tulisan kita (pdf) tsb dpt didownload oleh orang banyak
    tanpa mengurangin sedikitpun yg kita tulis (tidak seperti buku, yg berkurang
    kalao dibagikan).

3. dgn adanya teknology internet ini, pdf tsb dpt menjangkao begitu banyak orang
    tanpa banyak effort dari sipembuat lagi...

 _/\_ :x
« Last Edit: 24 September 2013, 03:49:24 AM by cumi polos »
merryXmas n happyNewYYYY 2018

Offline K.K.

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Re: Merespon Pertanyaan Rekan-rekan
« Reply #1697 on: 24 September 2013, 09:28:45 AM »
apakah kerjanya karma akan berubah dgn perkembangannya tehnology ?
apakah dunia maya (internet) juga merupakan ladang yg baik utk menanam karma baik ?
Dunia maya atau nyata cuma beda media komunikasi saja. Kalau sudah interaksi dengan orang lain, tentu ada kesempatan untuk berbuat baik bagi orang lain. Misalnya orang di desa lagi kurang listrik mo bikin dari sumber alternatif, 'kan bisa nanya sama bro cumpol yang idenya kreatif. Nanti dijelaskan, lalu mereka berhasil bikin, perbuatan baik sudah terjadi.


Quote
maksudnya :
1. bila kita memberikan segelas air minum pada orang lain, maka air minum kita
    dirumahpun akan berkurang satu gelas.
Perbuatan baik ga harus berupa materi, bisa berupa ide, penyebaran informasi, solusi, konsultasi, atau bahkan sekadar sharing juga bisa membantu orang lain.


Quote
2. tapi pada saat ini, kita menulis artikle bagus tentang buddhisme, dan di upload
    ke internet/server, dan tulisan kita (pdf) tsb dpt didownload oleh orang banyak
    tanpa mengurangin sedikitpun yg kita tulis (tidak seperti buku, yg berkurang
    kalao dibagikan).
Iya, sama saja, fasilitas memang mempermudah dilakukannya perbuatan baik, juga buruk.


Quote
3. dgn adanya teknology internet ini, pdf tsb dpt menjangkao begitu banyak orang
    tanpa banyak effort dari sipembuat lagi...
Saya pikir kalo perbuatan ga tergantung seberapa merepotkannya untuk disebut baik, yang penting dari niat dan manfaat yang diberikan. Justru kalo dari ajaran Buddha memang tujuannya adalah berdana dengan bijak, dengan kadar merepotkan paling kecil, tapi bermanfaat paling besar.

Pemberian paling bernilai adalah yang berdasarkan cinta kasih dan tanpa keserakahan pahala.


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[Note] "Sammasambuddho Bhagava"
« Reply #1698 on: 26 April 2014, 10:14:58 AM »
[...]‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ ... adinnādānaṃ ... abrahmacariyaṃ ... musāvādaṃ ... pisuṇaṃ vācaṃ ... pharusaṃ vācaṃ ... samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti ...
“Setelah meninggalkan keduniawian dan memiliki latihan dan gaya hidup kebhikkhuan, meninggalkan, menghindari pembunuhan ... perbuatan mengambil apa yang tidak diberikan ... kehidupan tidak-selibat ... ucapan salah ... ucapan jahat ... ucapan kasar ... gosip ...

‘‘So bījagāmabhūtagāmasamārambhā ... vikālabhojanā, naccagītavāditavisūkadassanā ... mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā ... uccāsayanamahāsayanā ... jātarūparajatapaṭiggahaṇā ... āmakadhaññapaṭiggahaṇā ... āmakamaṃsapaṭiggahaṇā ...
itthikumārikapaṭiggahaṇā ... dāsidāsapaṭiggahaṇā ... ajeḷakapaṭiggahaṇā ... kukkuṭasūkarapaṭiggahaṇā ... hatthigavāssavaḷavāpaṭiggahaṇā ... khettavatthupaṭiggahaṇā ... dūteyyapahiṇagamanānuyogā ... kayavikkayā ... tulākūṭakaṃsakūṭamānakūṭā ... ukkoṭanavañcananikatisāciyogā ... chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti ...

“Ia menghindari merusak benih dan tanaman ... makan di luar waktu yang selayaknya ... tarian, nyanyian, musik, dan pertunjukan hiburan ... kalung bunga, wewangian, dan menghias dirinya dengan salep ... dipan yang tinggi dan besar ... emas dan perak ... beras mentah ... daging mentah... menerima perempuan-perempuan dan gadis-gadis ... menerima budak laki-laki dan perempuan ... menerima kambing dan domba ... menerima unggas dan babi ... gajah, sapi, kuda jantan, dan kuda betina ... menerima ladang dan tanah ... menjadi pesuruh dan penyampai pesan ... membeli dan menjual ... timbangan salah, logam palsu, dan ukuran salah ... kecurangan, penipuan, penggelapan, dan muslihat ... melukai, membunuh, mengikat, merampok, menjarah, dan kekerasan.
[...]
‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi
vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja
viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ
itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā,
svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti
.

“Setelah meninggalkan kelima rintangan ini, ketidak-murnian pikiran yang melemahkan kebijaksanaan, dengan cukup terasing dari kenikmatan indria, terasing dari kondisi-kondisi tidak bermanfaat, ia masuk dan berdiam dalam jhāna pertama, yang disertai dengan awal pikiran dan kelangsungan pikiran, dengan kegembiraan dan kenikmatan yang muncul dari keterasingan. Ini, Brahmana, disebut jejak kaki Sang Tathāgata, sesuatu yang digoreskan oleh Sang Tathāgata, sesuatu yang ditandai oleh Sang Tathāgata, tetapi seorang siswa mulia belum sampai pada kesimpulan: ‘Sang Tathāgata telah tercerahkan sempurna, Dhamma telah dibabarkan dengan sempurna oleh Sang Bhagavā, Sangha mempraktikkan jalan yang baik.’

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu ... dutiyaṃ ... tatiyaṃ ... catutthaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
“Kemudian ... seorang bhikkhu masuk dan berdiam dalam jhāna ke dua ... jhāna ke tiga ... jhāna ke empat, yang tanpa kesakitan juga tanpa kenikmatan dan memiliki kemurnian perhatian karena keseimbangan. Ini juga, Brahmana, disebut jejak kaki Sang Tathāgata, sesuatu yang digoreskan oleh Sang Tathāgata, sesuatu yang ditandai oleh Sang Tathāgata, tetapi seorang siswa mulia belum sampai pada kesimpulan: ‘Sang Tathāgata telah tercerahkan sempurna, Dhamma telah dibabarkan dengan sempurna oleh Sang Bhagavā, Sangha mempraktikkan jalan yang baik.’


‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya ... sattānaṃ cutūpapātañāṇāya ... āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti ... Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gato hoti, api ca kho niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti
“Ketika pikirannya yang terkonsentrasi sedemikian murni, cerah, tanpa noda, bebas dari ketidak-sempurnaan, lunak, lentur, kokoh, dan mencapai kondisi tanpa-gangguan, ia mengarahkannya pada pengetahuan mengingat kehidupan lampau ... pengetahuan kematian dan kelahiran kembali makhluk-makhluk ... pengetahuan hancurnya noda-noda ... Ini juga, Brahmana, disebut jejak kaki Sang Tathāgata, sesuatu yang digoreskan oleh Sang Tathāgata, sesuatu yang ditandai oleh Sang Tathāgata, tetapi seorang siswa mulia belum sampai pada kesimpulan, masih dalam proses menuju kesimpulan ‘Sang Tathāgata telah tercerahkan sempurna, Dhamma telah dibabarkan dengan sempurna oleh Sang Bhagavā, Sangha mempraktikkan jalan yang baik.’

‘‘Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati,
avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ,
kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ
itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Ettāvatā kho, brāhmaṇa, ariyasāvako
niṭṭhaṃ gato hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato
sāvakasaṅgho’ti.

“Ketika ia mengetahui dan melihat demikian, batinnya terbebas dari noda keinginan indria, bebas dari noda penjelmaan, dan dari noda kebodohan. Ketika terbebaskan, muncullah pengetahuan: ‘Terbebaskan.’ Ia memahami: ‘Kelahiran telah dihancurkan, kehidupan suci telah dijalani, apa yang harus dilakukan telah dilakukan, tidak akan ada lagi penjelmaan menjadi kondisi makhluk apapun.’ Ini juga, Brahmana, disebut jejak kaki Sang Tathāgata, sesuatu yang digoreskan oleh Sang Tathāgata, sesuatu yang ditandai oleh Sang Tathāgata. Pada titik ini seorang siswa mulia telah sampai pada kesimpulan: ‘Sang Tathāgata telah tercerahkan sempurna, Dhamma telah dibabarkan dengan sempurna oleh Sang Bhagavā, Sangha mempraktikkan jalan yang baik.’
[...]
Majjhimanikāya, Cūḷahatthipadopamasuttaṃ


-------
"If you could reason with religious people, there'd be no religious people"
-Gregory House-

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[Note] Literary Features
« Reply #1699 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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Re: Merespon Pertanyaan Rekan-rekan
« Reply #1700 on: 28 July 2015, 08:13:27 PM »
Apa manfaat perenungan pada makanan jika menimbulkan kejijikan?Bukankah itu termasuk penolakan?
PEMUSNAHAN BAIK ADANYA (2019)

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Re: Merespon Pertanyaan Rekan-rekan
« Reply #1701 on: 06 February 2019, 12:07:08 AM »
Bagaimana dengan sekte saya, yang setelah orang menerima trinité Zeus, Poseidon, dan Hades sebagai pelindungnya, orang itu merasa bahagia dan sejahtera? Berarti itu seharusnya dijalankan donk?
Amor,aprodite,cupid,alph,lelembut😈
PEMUSNAHAN BAIK ADANYA (2019)