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wei_loon5063 posted on 22-6-2014 02:59 PM 
IRON MAN....
apa maksud yg membernarkan diri sendiri?
ops sorry ya
soalan tu hanya ditujukan utk gautama buddha sahaja
kalau kamu sudi jawab................silakanlah
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benarkan ? OK aje... 
buddha cakap: hadiah/pemberian terbesar bukan menyembah dia,sembah dia pun tak ada guna, tapi belajar dhamma dan prakikan dhamma |
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benar dari segi apa?
benar dari segi dhamma? benar dari segi cikgu? benar adri segi pengetahuan? |
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soalan benarkah, walid kah ajaran etc dah di tanya dan dicabar banyak brahma masa dulu dan ni jawapan buddha di
"Discourse of Lion Roar"
1. Thus have I heard. On one occasion the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park. There he addressed the bhikkhus thus: "Bhikkhus." — "Venerable sir," they replied. The Blessed One said this:
2. "Bhikkhus, only here is there a recluse, only here a second recluse, only here a third recluse, only here a fourth recluse. The doctrines of others are devoid[*p.64] of recluses: that is how you should rightly roar your lion's roar.[1]
3. "It is possible, bhikkhus, that wanderers of other sects might ask: 'But on the strength of what (argument) or with the support of what (authority) do the venerable ones say thus?' Wanderers of other sects who ask thus may be answered in this way: 'Friends, four things have been declared to us by the Blessed One who knows and sees, accomplished and fully enlightened; on seeing these in ourselves we say thus: "Only here is there a recluse, only here a second recluse, only here a third recluse, only here a fourth recluse. The doctrines of others are devoid of recluses." What are the four? We have confidence in the Teacher, we have confidence in the Dhamma, we have fulfilled the precepts, and our companions in the Dhamma are dear and agreeable to us whether they are layfolk or those gone forth. These are the four things declared to us by the Blessed One who knows and sees, accomplished and fully enlightened, on seeing which in ourselves we say as we do.'
4. "It is possible, bhikkhus, that wanderers of other sects might say thus: 'Friends, we too have confidence in the Teacher, that is, in our Teacher; we too have confidence in the Dhamma, that is, in our Dhamma; we too have fulfilled the precepts, that is, our precepts; our companions in the Dhamma are dear and agreeable to us too whether they are layfolk or those gone forth. What is the distinction here, friends, what is the variance, what is the difference between you and us?'
5. "Wanderers of other sects who ask thus may be answered in this way: 'How then, friends, is the goal one or many?' Answering rightly, the wanderers of other sects would answer thus: 'Friends, the goal is one, not many.'[2] — 'But, friends, is that goal for one affected by lust or free from lust?' Answering rightly, the wanderers of other sects would answer thus: 'Friends, that goal is for one free from lust, not for one affected by lust.' — 'But, friends, is that goal for one affected by hate or free from hate?' Answering rightly, they would answer: 'Friends, that goal is for one free from hate, not for one affected by hate.' — 'But, friends, is that goal for one affected by delusion or free from delusion?' Answering rightly, they would answer: 'Friends, that goal is for one free from delusion, not for one affected by delusion.' — 'But, friends, is that goal for one affected by craving or free from craving?'[p.65] Answering rightly, they would answer: 'Friends, that goal is for one free from craving, not for one affected by craving.' — 'But, friends, is that goal for one affected by clinging or free from clinging?' Answering rightly, they would answer: 'Friends, that goal is for one free from clinging, not for one affected by clinging.' — 'But, friends, is that goal for one who has vision or for one without vision?' Answering rightly, they would answer: 'Friends, that goal is for one with vision, not for one without vision.' — 'But, friends, is that goal for one who favors and opposes, or for one who does not favor and oppose?' Answering rightly, they would answer: 'Friends, that goal is for one who does not favor and oppose, not for one who favors and opposes.'[3] — 'But, friends is that goal for one who delights in and enjoys proliferation, or for one who does not delight in and enjoy proliferation?' Answering rightly, they would answer: 'Friends, that goal is for one who does not delight in and enjoy proliferation, not for one who delights in and enjoys proliferation.'[4]
6. "Bhikkhus, there are these two views: the view of being and the view of non-being. Any recluses or brahmans who rely on the view of being, adopt the view of being, accept the view of being, are opposed to the view of non-being. Any recluses or brahmans who rely on the view of non-being, adopt the view of non-being, accept the view of non-being, are opposed to the view of being.[5]
7. "Any recluses or brahmans who do not understand as they actually are the origin, the disappearance, the gratification, the danger and the escape[6] in the case of these two views are affected by lust, affected by hate, affected by delusion, affected by craving, affected by clinging, without vision, given to favoring and opposing, and they delight in and enjoy proliferation. They are not freed from birth, aging and death, from sorrow, lamentation, pain, grief and despair; they are not freed from suffering, I say.
8. "Any recluses or brahmans who understand as they actually are the origin, the disappearance, the gratification, the danger and the escape in the case of these two views are without lust, without hate, without delusion, without craving, without clinging, with vision, not given to favoring and opposing, and they do not delight in and enjoy proliferation. They are freed from birth, aging and death, from sorrow, lamentation, pain, grief and despair; they are freed from suffering, I say. [66]
9. "Bhikkhus, there are these four kinds of clinging. What four? Clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.
10. "Though certain recluses and brahmans claim to propound the full understanding of all kinds of clinging, they do not completely describe the full understanding of all kinds of clinging.[7] They describe the full understanding of clinging to sensual pleasures without describing the full understanding of clinging to views, clinging to rules and observances, and clinging to a doctrine of self. Why is that? Those good recluses and brahmans do not understand these three instances of clinging as they actually are. Therefore, though they claim to propound the full understanding of all kinds of clinging, they describe only the full understanding of clinging to sensual pleasures without describing the full understanding of clinging to views, clinging to rules and observances, and clinging to a doctrine of self.
11. "Though certain recluses and brahmans claim to propound the full understanding of all kinds of clinging... they describe the full understanding of clinging to sensual pleasures and clinging to views without describing the full understanding of clinging to rules and observances and clinging to a doctrine of self. Why is that? They do not understand two instances... therefore they describe only the full understanding of clinging to sensual pleasures and clinging to views without describing the full understanding of clinging to rules and observances and clinging to a doctrine of self.
12. "Though certain recluses and brahmans claim to propound the full understanding of all kinds of clinging... they describe the full understanding of clinging to sensual pleasures, clinging to views, and clinging to rules and observances without describing the full understanding of clinging to a doctrine of self. They do not understand one instance... therefore they describe only the full understanding of clinging to sensual pleasures, clinging to views, and clinging to rules and observances without describing the full understanding of clinging to a doctrine of self.[8]
13. "Bhikkhus, in such a Dhamma and Discipline as that it is plain that confidence in the Teacher is not rightly directed, that confidence in the Dhamma is not rightly directed, that fulfillment of the precepts is not rightly directed, and that the affection among companions in the Dhamma is not rightly directed. Why is that? Because that is how it is when the Dhamma and Discipline is [67] badly proclaimed and badly expounded, unemancipating, unconducive to peace, expounded by one who is not fully enlightened.
14. "Bhikkhus, when a Tathagata, accomplished and fully enlightened, claims to propound the full understanding of all kinds of clinging, he completely describes the full understanding of all kinds of clinging: he describes the full understanding of clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.[9]
15. "Bhikkhus, in such a Dhamma and Discipline as that it is plain that confidence in the Teacher is rightly directed, that confidence in the Dhamma is rightly directed, that fulfillment of the precepts is rightly directed, and that the affection among companions in the Dhamma is rightly directed. Why is that? Because that is how it is when the Dhamma and Discipline is well proclaimed and well expounded, emancipating, conducive to peace, expounded by one who is fully enlightened.
16. "Now these four kinds of clinging have what as their source, what as their origin, from what are they born and produced? These four kinds of clinging have craving as their source, craving as their origin, they are born and produced from craving.[10] Craving has what as its source...? Craving has feeling as its source... Feeling has what as its source...? Feeling has contact as its source... Contact has what as its source...? Contact has the sixfold base as its source... The sixfold base has what as its source...? The sixfold base has mentality-materiality as its source... Mentality-materiality has what as its source...? Mentality-materiality has consciousness as its source... Consciousness has what as its source...? Consciousness has formations as its source... Formations have what as their source...? Formations have ignorance as their source, ignorance as their origin; they are born and produced from ignorance.
17. "Bhikkhus, when ignorance is abandoned and true knowledge has arisen in a bhikkhu, then with the fading away of ignorance and the arising of true knowledge he no longer clings to sensual pleasures, no longer clings to views, no longer clings to rules and observances, no longer clings to a doctrine of self.[11] When he does not cling, he is not agitated. When he is not agitated, he personally attains Nibbana. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'" [68] [12] |
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Saya tertarik bila membaca post2 disini. Tq for sharing |
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Abangcute posted on 28-6-2014 09:54 PM
Saya tertarik bila membaca post2 disini. Tq for sharing
dulu di india, ada satu puak yg sembah matahari, dia org cabar buddha tentang ajaran dia... buddha response dengan discourse(UCAPAN) "the fire sermon"
"bhikku" bermaksud sami
At one time, the Blessed one was living near Gayā, at Gayā’s head, with a thousand
bhikkhus. Then the Blessed One addressed them:
“Everything, monks, is burning. What, monks, is everything that is burning? The eye,
monks, is burning, form is burning, eye-consciousness is burning, eye-contact is
burning. The feeling that arises dependent on eye-contact, whether pleasant,
unpleasant, or neutral, that also is burning.
With what is it burning? It is burning with the fire of passion, the fire of hatred, the
fire of delusion. I declare that it is burning with the fire of birth, decay, death, grief,
lamentation, pain, sorrow, and despair.
The ear, monks, is burning, sound is burning, … and despair.
The nose, monks, is burning, odour is burning, … and despair.
The tongue, monks, is burning, taste is burning, … and despair. The body, monks, is burning, touch is burning, … and despair.
The mind, monks, is burning, thought is burning … and despair.
Seeing thus, monks, the well-informed noble disciple is disgusted with the eye, is
disgusted with forms, disgusted with eye-consciousness, disgusted with eye-contact.
He is disgusted* [See editorial comment below at the end of this translation] with the
feeling that arises dependent on eye contact, whether pleasant, unpleasant, or neutral.
He is disgusted with the ear … with the nose … with the tongue … with the body …
with the mind, with thoughts, with mind-contact, with the feeling that arises
dependent on mind-contact, whether pleasant, unpleasant or neutral.
Being disgusted, he is dispassionate, being dispassionate he is freed. Being freed, he
knows he is free, and he knows,
buddha cakap semua sedang membakar dengan api...
mata membakar, telinga membakar, hidung membakar, lidah membakar, kulit membakar, minda membakar...
membakar apa? membakar dengan api delusi ; ketamatan ; kebencian
mata/hidung/lidah/telinga/kulit/minda melihat benda berdasarkan percepsi anda tapi bukan yg sedia ada.
cth: anda lihat bini anda cantik sedangkan orang lain lihat bini anda tak secantik anda lihat. ni lah maksud delusi.
5panca indara & minda menamak apa yg suka dan benci apa yg duka...
ketiga ni yg sentiasa membakar... tanpa anda ketahui...
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wei_loon5063 posted on 29-6-2014 10:00 AM
dulu di india, ada satu puak yg sembah matahari, dia org cabar buddha tentang ajaran dia... bu ...
heemmmm
kena ambil masa nak kaji ayat2 sebegini.........
tapi, sekenal saya dgn BUDDHA
dia hanya tahu ketenangan kedamaian KEQUDUSAN...............
betul ke itu ayat buddha sendiri???
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orangbesi posted on 30-6-2014 03:58 PM
heemmmm
kena ambil masa nak kaji ayat2 sebegini.........
Dulu masa buddha penggunaan bahasa tak maju. Ada percajapan shj. Tak ada penulisan.
Suta nikaya atau discourse of buddha adalah ucapan buddha yg oiginal tanpa tolak tambah.
yg lain seperti agama lain.. Di tolak tambah cerita
sampai hari ni pun ada org cakap saya mimpi buddha kasi arahan etc... Macam dlm islam yg mimpi llah suruh buat benda
buddha mengajar ultimate realiti...
ada empat
consciousness, mental state, matter form
ketiga tiga atas adalah conditioned realiti
keempat nibanna atau uncondition reality Last edited by wei_loon5063 on 30-6-2014 10:20 PM
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