tag:blogger.com,1999:blog-71388672749206940162024-03-05T22:15:30.003+07:00capcai blogblog yang berisi aneka macam artikel artikel yang menarik.capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.comBlogger187125tag:blogger.com,1999:blog-7138867274920694016.post-72839409030174189642012-02-22T17:53:00.000+07:002012-02-22T17:53:27.836+07:00Kisah-kisah keberadaan Mahluk Peta/Hantu<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgC9EXru_SvZhtkUY9c4TNY5ItukXKB_qISDVveS1wjnagIH0Hz0j4jTyklY4C2jeH_hJn0Q5xe2E2FfFnCF3PUMospDwOipcIZGgn09QB6wPePXOSafE8AWwNQV5zGOHuhtl_jcKdkBUE/s1600/IMG_0002.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgC9EXru_SvZhtkUY9c4TNY5ItukXKB_qISDVveS1wjnagIH0Hz0j4jTyklY4C2jeH_hJn0Q5xe2E2FfFnCF3PUMospDwOipcIZGgn09QB6wPePXOSafE8AWwNQV5zGOHuhtl_jcKdkBUE/s640/IMG_0002.jpg" width="454" /></a></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0OgeKgRxgAIvOJkeVFHYu3KVkCQBpFya_yUsxoN76wxTRuVQUX1qSPfMbAeZvNhyEP6KZDWePksgKY9iKN4JoGiG8DmJJHH210CbZYOeTnUP4HMsL2S4hYR3Jf_7VQKZ-l6UHQ5riEMQ/s1600/IMG_0001.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;">.</a></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhJVgPPizvokyxXslwuqisLT84h4QwA4hhgbTYM_O5HPi3itHGC4RnvJLv89AZ5ipNMQSDaQA2NarxDQy0BGPx_0Xp5j2Xj7F8oXp5KSomKVaMfHLw70adXMzAwMNxaN0fxwXlon7c1BiU/s1600/IMG_0003.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhJVgPPizvokyxXslwuqisLT84h4QwA4hhgbTYM_O5HPi3itHGC4RnvJLv89AZ5ipNMQSDaQA2NarxDQy0BGPx_0Xp5j2Xj7F8oXp5KSomKVaMfHLw70adXMzAwMNxaN0fxwXlon7c1BiU/s640/IMG_0003.JPG" width="390" /></a></div><div class="separator" style="clear: both; text-align: center;"><br />
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</div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-39662641186020545942011-12-26T23:18:00.002+07:002011-12-26T23:33:31.659+07:00Kisah-kisah keberadaan Mahluk Peta/Hantu<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgOBdk9I-Tlx2BPnKBIZvTrBROfxhG2bfOHa_UkCWLSKuvAfxDI8M5KUGio1ddi4NVlnAp6UBlnr48RNU4H5DguASM9JX1_a7GBHkraMAhnt-FCHRrBsQz-fcdsUy8UZy6evhwFX6MpRQA/s1600/IMG_0029.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgOBdk9I-Tlx2BPnKBIZvTrBROfxhG2bfOHa_UkCWLSKuvAfxDI8M5KUGio1ddi4NVlnAp6UBlnr48RNU4H5DguASM9JX1_a7GBHkraMAhnt-FCHRrBsQz-fcdsUy8UZy6evhwFX6MpRQA/s640/IMG_0029.jpg" width="432" /></a></div><br />
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..</div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-13344502301888118062011-12-20T14:59:00.007+07:002011-12-26T23:30:54.672+07:00Kisah-kisah keberadaan Mahluk Peta/Hantu<div dir="ltr" style="text-align: left;" trbidi="on"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEQHEXhwVSPAiPdkSxfuTjY-HbOad79LgeJmxbCX8wT-QitGbUyXo3Yo46nlUc1vBmptav_LON-7CLo8n0F_xurxSdUhbAdtpaGb3_DbECRpM0_HMbBNybIQv87btaKRyBfocAsBtELF8/s1600/IMG_0029.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><br />
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</div><div style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><b> <span style="font-size: large;"> </span></b><span style="font-size: large;"><u><b>Bab. V 31 Alam Kehidupan </b></u></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><div class="separator" style="clear: both;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3DLBAK9Oda1XOe2JIomkhuTbYSmqpaSwdRcW8Lj7CjytJ5hxXO-6tfSOS8NtPcv6NgA_IGj18tDIgzzzSDwnyZcOjKbZKTkRKKM1CZX_dPoQdNaw_x_qjQSpeieiVN3Ay-_ozldV-VFU/s1600/62799_426935732114_667837114_5398621_2372291_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><br />
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</a><span style="font-size: small;"> </span><br />
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<div style="text-align: justify;"><span style="font-size: 14pt;">Kediaman mahluk hidup di sebut bhumi. Ada 31 Alam Kehidupan yaitu : </span></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><span style="font-size: 14pt;"></span></div><div style="text-align: justify;"><span style="font-size: 14pt;"><o:p></o:p></span></div><div style="text-align: justify;"><span style="font-size: 14pt;">1. Empat Alam Menyedihkan (ap<u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent>âyabh</u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></span><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent><span style="font-size: 14pt;">ū</span><span style="font-size: 14pt;">mi), <o:p></o:p></span></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></div><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac> <br />
<div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;"> 2. Satu Alam Manusia (manussabh</span><span style="font-size: 14pt; line-height: 115%;">ū</span><span style="font-size: 14pt; line-height: 115%;">mi), <o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;"> 3. Enam Alam Dewa ( devabh</span><span style="font-size: 14pt; line-height: 115%;">ū</span><span style="font-size: 14pt; line-height: 115%;">mi),<o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;"> 4. Enam Belas Alam Brahma Berbentuk (r</span><span style="font-size: 14pt; line-height: 115%;">ūpa</span><span style="font-size: 14pt; line-height: 115%;">b</span><span style="font-size: 14pt; line-height: 115%;">ū</span><span style="font-size: 14pt; line-height: 115%;">mi), <o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;"> 5. Empat Alam Brahma Nirbentuk (ar</span><span style="font-size: 14pt; line-height: 115%;">ūpa</span><span style="font-size: 14pt; line-height: 115%;">b</span><span style="font-size: 14pt; line-height: 115%;">ū</span><span style="font-size: 14pt; line-height: 115%;">mi) </span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;"> <o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><b><u><span style="font-size: 14pt; line-height: 115%;">Empat Alam menyedihkan (Apâyabh</span></u></b><b><u><span style="font-size: 14pt; line-height: 115%;">ū</span></u></b><b><u><span style="font-size: 14pt; line-height: 115%;">mi) </span></u></b><span style="font-size: 14pt; line-height: 115%;"> </span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;"> <o:p></o:p></span></div><div style="text-align: justify;"><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent><span style="font-size: 14pt;"></span></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac><b><span style="font-family: "Helvetica Neue",Arial,Helvetica,sans-serif; font-size: small;">Istilah 'apâyabh</span></b><span style="font-size: 14pt;">ū</span><span style="font-size: 14pt;">mi' terbentuk dari tiga kosakata, yakni 'apa' =yang berarti 'tampa/tidak ada', 'aya' =yang berarti 'kebajikan' dan </span><span style="font-size: 14pt;">'bhū</span><span style="font-size: 14pt;">mi' =yang berarti 'alam tempat tinggal mahluk hidup 'apâyabh</span><span style="font-size: 14pt;">ū</span><span style="font-size: 14pt;">mi' adalah suatu alam kehidupan yang tidak begitu ada kesempatan untuk berbuat kebajikan. <o:p></o:p></span></div><div style="text-align: justify;"><span style="font-size: 14pt;">Delapan jenis suciwan tidak akan terlahir di alam ini, dan tidak akan ada satu mahlukpun dalam alam ini yang mampu meraih kesucian dalam kehidupan sekarang. Alam ini juga sering di sebut sebagai 'duggati-</span><span style="font-size: 14pt;">bhū</span><span style="font-size: 14pt;">mi' <o:p></o:p></span></div><div style="text-align: justify;"><span style="font-size: 14pt;">'Duggati' terbentuk dari dua kosakata, yakni 'du' =yang berarti 'jahat, buruk, sengsara', dan 'gati' =yang berarti 'alam tujuan bagi suatu mahluk yang akan bertumimbal lahir'. Duggati</span><span style="font-size: 14pt;">bhū</span><span style="font-size: 14pt;">mi adalah suatu alam kehidupan yang buruk, menyengsarakan. Walaupun kerap di pakai se-bagai suatu padanan, duggati</span><span style="font-size: 14pt;">bhū</span><span style="font-size: 14pt;">mi sesungguhnya tidaklah sama persis cakupannya dengan apâya</span><span style="font-size: 14pt;">bhū</span><span style="font-size: 14pt;">mi. <o:p></o:p></span></div><div style="text-align: justify;"><span style="font-size: 14pt;">Apâya</span><span style="font-size: 14pt;">bhū</span><span style="font-size: 14pt;">mi terdiri atas empat alam, yakni : <o:p></o:p></span></div><div style="text-align: justify;"><span style="font-size: 14pt;">a) Alam Neraka (Niraya),<o:p></o:p></span></div><div style="text-align: justify;"><span style="font-size: 14pt;">b) Binatang (Tiracch<u1:smallfrac u1:val="off"><u1:dispdef>âna),</u1:dispdef></u1:smallfrac> <o:p></o:p></span></div><div style="text-align: justify;"><span style="font-size: 14pt;">c) Hantu kelaparan (Peta), <o:p></o:p></span></div><div style="text-align: justify;"><span style="font-size: 14pt;">d)Jin/Raksasa(ASurakāya), <b> <o:p></o:p></b></span></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><u><span style="font-size: 16pt;">4 Alam Menyedihkan /Apâyabh</span></u></b><b><u><span style="font-size: 16pt;">ū</span></u></b><b><u><span style="font-size: 16pt;">mi </span></u></b><span style="font-size: 16pt;"> <b> </b> <o:p></o:p></span></div><div style="text-align: justify;"><b><span style="font-size: 14pt;">a) Alam Neraka 'Niraya' </span></b><span style="font-size: 14pt;">(akan di bahas dalam Bab Khusus tentang neraka)<o:p></o:p></span></div><div style="text-align: justify;"><b><span style="font-size: 14pt;">b)</span></b><span style="font-size: 14pt;"> <b>Alam Binatang</b> 'Tiracchâna' terbentuk atas dua kosakata, yaitu 'tiro' =yang berarti 'melintang, membujur' dan 'acchnâna' =yang berarti 'pergi, berjalan'. 'Tiracchâna' atau binatang adalah suatu mahluk yang umumnya berjalan dengan melintang atau membujur, bukan bukan berdiri tegak seperti manusia. Dengan pengertian lain, binatang tersebut Tiracchâna karena merintangi jalan menuju pencapaian Jalan dan Pahala, Binatang sesungguhnya tidak mempunyai alam khusus milik mereka sendiri melainkan hidup di alam manusia. <o:p></o:p></span></div><div style="text-align: justify;"><span style="font-size: 14pt;">Binatang memiliki hasrat untuk menikmati kesenangan indrawi serta berkembang-biak; naluri untuk mencari makan, bersarang, dan sebagainya; dan perasaan takut mati, mencintai kehidupannya. Binatang tidak mempunyai kemampuan untk membedakan kebajikan dari kejahatan, kebenaran dari kesesatan, dan sebagainya.(</span><span style="font-size: 14pt;">dhammasañña,concience) kecuali kalau terlahirkan sebagai calon Buddha (Bodhisatta) yang sedang menumpuk kesempurnaan. <o:p></o:p></span></div><div style="text-align: justify;"><span style="font-size: 14pt;">Bodhisatta tidak akan terlahirkan sebagai binatang yg lebih kecil dari burung puyuh (semut misalnya) ata lebih besar dari gajah (dinosaurus misalnya).<s> </s> </span><span style="font-size: 14pt;"> Binatang mempunyai banyak jenis yang tak terhitung jumlahnya, namun secara garis besarnya dapat di bedakan menjadi Empat macam, yakni : <o:p></o:p></span></div><div style="text-align: justify;"><span style="font-size: 14pt;">1. yang tak berkaki seperti ular, ikan, cacing, dan lain-lain (apada) <o:p></o:p></span></div><div style="text-align: justify;"><span style="font-size: 14pt;">2. yang berkaki dua seperti ayam, bebek, burung, dasn lain-lain (dvipada) <o:p></o:p></span></div><div style="text-align: justify;"><span style="font-size: 14pt;">3. yang berkaki empat seperti gajah, kuda, kerbau dan lain-lain (catuppada) <o:p></o:p></span></div><div style="text-align: justify;"><span style="font-size: 14pt;">4. yang berkaki banyak seperti kelabang, udang, dan kepiting dan lain-lain (bahupadda) <o:p></o:p></span></div><div style="text-align: justify;"><span style="font-size: 14pt;"><b>c) Alam Peta/Hantu Kelaparan</b> *(akan di bahas dalam Bab khusus mahluk Peta) <o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><b><span style="font-size: 14pt; line-height: 115%;">d) Alam RAksasa/Jin 'Asurak<u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup">āya</u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></span></b><span style="font-size: 14pt; line-height: 115%;"> terbentuk atas tiga kosakata, yaitu 'a' =yang merupakan unsur pembalik , 'sura' =yang berarti 'cemerlang', gemilang', dan 'kâya' =yang berarti 'tubuh', Namun, yang di maksud dengan 'tak cemerlang' di sini bukanlah tidak adanya cahaya yang memancar dari tubuh, melainkan suatu kehidupan yang merana dan serba kekurangan sehingga membuat batin tidak berceria. Istilah 'asura' mungkin juga berasal dari kisah kejatuhan dari surga T<u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent>âvatimsa [terkalahkan oleh Sakka dan pengikutnya] akibat minuman memabukkan (sur</u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent>â). Sejak itu, mereka bersumpah untuk tidak meminumnya lagi. <o:p></o:p></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">Karena sebelumnya pernah bertinggal di alam kedewaan, asurak<u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent>âya kadangkala juga di sebut sebagai 'pubbadev</u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent>â' </u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac> <u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac>Asurak<u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent>âya atau iblis terbagi menjadi 3 macam, yaitu :<o:p></o:p></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></span></div><div style="line-height: 115%; text-align: justify;"><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><span style="font-size: 14pt; line-height: 115%;">1. iblis berupa dewa (deva-</span></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac>asurā<u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup">)<o:p></o:p></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">2. iblis berupa setan (peti-asurā<u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup">)<o:p></o:p></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">3.iblis berupa penghuni neraka (niraya-asurā).<o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">Deva-asur<u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent>ā terdiri dari vepacitti, râhu, subali, pahâra, sambarat<u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent>ī , dan vinip<u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent>ātika. Peti-asur<u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent>ā terdiri atas <o:p></o:p></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></span></div><div style="line-height: 115%; text-align: justify;"><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac><span style="font-size: 14pt; line-height: 115%;"><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent>kālaka<u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"> <u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent>ñcika, vemānika, dan āvuddhika. Niraya-asurā hanya terdiri atas satu jenis, yaitu yang menderita kelaparan dan hidupnya bergelantungan seperti kelelawar.</u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;"><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;"><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><o:p></o:p></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;"> </span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;"> <b><i><u>Tujuh Alam Kebahagiaan Indrawi </u></i></b><o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><b><span style="font-size: 14pt; line-height: 115%;">Tujuh alam kebahagiaan ini adalah Alam Manusia dan enam Alam Deva, </span></b></div><div style="line-height: 115%; text-align: justify;"><b><span style="font-size: 14pt; line-height: 115%;">yaitu :<o:p></o:p></span></b></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;"> <o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;"> <b><i><u> </u></i></b></span><b><i><u><span style="font-size: 16pt; line-height: 115%;">Satu Alam Manusia (manussabh</span></u></i></b><b><i><u><span style="font-size: 16pt; line-height: 115%;">ū</span></u></i></b><b><i><u><span style="font-size: 16pt; line-height: 115%;">mi)</span></u></i></b><span style="font-size: 16pt; line-height: 115%;"><o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">'Manussa' terbentuk atas dua kosakata, yaitu 'mano' =yang berarti 'pikiran', batin' dan 'ussa' =yang berarti 'tinggi, luhur, meningkat, berkembang'. Manussa atau manusia adalah suatu mahluk yang berkembang serta kukuh batinnya [mano ussanti etesanti = manussâ], yang tahu serta memahami sebab yang layak [kâranâkaram manatijânâtīti = manusso], yang tahu serta memahami apa yang bermanfaat dan tak bermanfaat [atthânatam manatijânâtīti = manusso] yang tahu serta memahami apa yang merupakan kebajikan dan kejahatan [kusalâkusalam manatijânâtīti=manusso]. </span><br />
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<span style="font-size: 14pt; line-height: 115%;">Manusia bertempat tinggal di empat tempat, yaitu Uttarakurudīpa, Pubbavidehadīpa, Aparagoyānadīpa dan Jambudīpa. Umat manusia yang berada di Uttarakurudīpa berusia sampai seribu tahun, yang berada Pubbavidehadīpa berusia sampai tujuh ratus tahun, yang berada Aparagoyānadīpa berusia sampai lima ratus tahun, sedangkan yang berada di Jambudīpa berusia tidak menentu, tergantung kadar kebajikan serta kesilaan yang di miliki. Pernah terjadi bahwa umat manusia tidak begitu mengindahkan kebajikan serta kesilaan sehingga usia rata-rata umat manusia menjadi sependek 10 tahun. Pada jaman Buddha Gotama, usia rata-rata umat manusia 100 tahun. Di perkirakan bahwa setiap satu abad, usia manusia mmendek selama satu tahun. Karena Buddha Gotama telah mangkat sejak duapuluh lima abad yang lampau, usia rata-rata umat manusia pada saat sekarang ini ialah 75 tahun.</span><br />
<span style="font-size: 14pt; line-height: 115%;"></span><br />
<span style="font-size: 14pt; line-height: 115%;"><o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><br />
<span style="font-size: 14pt; line-height: 115%;">Seorang sammâsambuddha tidak akan muncul apabila usia rata-rata manusia lebih pendek dari 100 tahun karena kesempatan bagi kebanyakan orang untuk dapat memahami kebenaran Dhamma terlalu singkat, tetapi juga tidak akan muncul apabila lebih panjang dari 100.000,- tahun karena kebanyakan orang akan terasa sulit untuk dapat menembus hakikat ketakkekalan atau kefanaan hidup. Beliau hanya terlahirkan di Jambudīpa, tidak pernah terlahirkan di tiga tempat lainnya apalagi di alam-alam kehidupan selain alam manusia.<o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><br />
<span style="font-size: 14pt; line-height: 115%;">Kitab Majjhima Nikāya bagian <u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent>Mūlapannāsaka memberikan penjelasan secara terinci mengapa manusia mempunyai keadaan yang berbeda. Orang yang dalam kehidupan lampau suka membinasakan atau membunuh mahluk lain niscaya akan terlahirkan sebagai manusia dengan umur pendek ; yang suka menganiaya atau menyiksa mahluk lain niscaya akan di hinggapi banyak penyakit; yang suka murkah atau marah niscaya akan berparas buruk ; yang suka cemburu atau iri hati niscaya akan tak berwibawa; yang suka berdana atau murah hati niscaya akan memiliki kekayaan melimpah; yang suka bersikap angkuh atau sombong niscaya akan terlahirkan di keluarga yang rendah; yang tak gemar menimba ilmu pengetahuan atu memperdalam pengertian Dhamma niscaya akan terlahir kan dengan sedikit kebijaksanaan. Demikian pula kebalikannya. Selaras dengan ilmu pengetahuan moderen, dalam Agganna Sutta di sebutkan bahwa umat manusia di bumi ini adalah suatu hasil evolusi yang panjang. Manusia bukanlah suatu mahluk yang pada saat pertama kali muncul / lahir di dunia ini sudah berbentuk, berupa atau berwujud sebagaimana yang tertampak pada saat sekarang ini. Dalam wejangan tersebut juga di jelaskan bahwa bumi beserta isinya ini terbentuk dalam suatu proses yang amat panjang.<o:p></o:p></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></span></div><div style="text-align: justify;"><span style="font-size: 14pt;"> </span></div><div style="text-align: justify;"><span style="font-size: 14pt;"> </span><b><i><span style="font-size: 18pt;">Enam Alam Dewa (devabh<u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent>ūmi) </u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></span></i></b><span style="font-size: 18pt;"> <o:p></o:p></span><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></div><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac> <br />
<div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">Ada tiga macam deva atau dewa dalam pandangan Agama Buddha, yaitu : <o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">1. Upattideva : dewa sebagai mahluk surgawi berdasarkan kelahirannya, <o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">2.Sammutideva : dewa berdasarkan persepakatan atau perandaian misalnya<o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;"> raja, permaisuri, pangeran dan sebagainya. <o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">3. Visud-dhideva : dewa yang suci terbebas dari segala noda batin yang tidak <o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;"> lain adalah Arahanta <o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">Dewa yang di maksud dalam pembahasan ini hanyalah merujuk pada pengertian yang pertama, Uppattideva, yakni mahluk surgawi yang mengenyam kenikmatan inderawi. Mahluk surgawi dalam pandangan Buddhis tidaklah bersifat kekal. <o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">Mereka bisa mati karena salah satu dari empat sebab : genapnya usia, habisnya kebajikan, terlena dalam kenikmatan hingga lupa makan, marah atau irihati. <o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">Dalam pandangan Agama Buddha, alam surga dimana para <i>deva-devi </i>bertempat tinggal dalam kurun waktu yang berbatas [tidak kekal, tidak selamanya] terbagi menjadi enam alam, yaitu : <o:p></o:p></span></div><div style="line-height: 115%; text-align: justify;"><b><span style="font-size: 14pt; line-height: 115%;">1. Alam Empat Raja (Catumah</span></b><b><span style="font-size: 14pt; line-height: 115%;"><u2:smallfrac u2:val="off"><u2:dispdef><u2:lmargin u2:val="0"><u2:rmargin u2:val="0"><u2:defjc u2:val="centerGroup"><u2:wrapindent u2:val="1440"><u2:intlim u2:val="subSup"><u2:narylim u2:val="undOvr"></u2:narylim></u2:intlim></u2:wrapindent>ārājikā)</u2:defjc></u2:rmargin></u2:lmargin></u2:dispdef></u2:smallfrac></span></b><b><span style="font-size: 14pt; line-height: 115%;"> </span></b><b><span style="font-size: 14pt; line-height: 115%;"><o:p></o:p></span></b></div><u3:p></u3:p> <br />
<div style="line-height: 115%; text-align: justify;"><b><span style="font-size: 14pt; line-height: 115%;">2. Alam Tiga Puluh Tiga <i>Deva </i>(Tāvatimsā</span></b><span style="font-size: 14pt; line-height: 115%;">)</span><span style="font-size: 14pt; line-height: 115%;"> </span><span style="font-size: 14pt; line-height: 115%;"><o:p></o:p></span></div><u3:p></u3:p> <br />
<div style="line-height: 115%; text-align: justify;"><b><span style="font-size: 14pt; line-height: 115%;">3. Alam <i>Deva </i>Y<u2:smallfrac u2:val="off"><u2:dispdef><u2:lmargin u2:val="0"><u2:rmargin u2:val="0"><u2:defjc u2:val="centerGroup"><u2:wrapindent u2:val="1440"><u2:intlim u2:val="subSup"><u2:narylim u2:val="undOvr"></u2:narylim></u2:intlim></u2:wrapindent>ām</u2:defjc></u2:rmargin></u2:lmargin></u2:dispdef></u2:smallfrac><u2:smallfrac u2:val="off"><u2:dispdef><u2:lmargin u2:val="0"><u2:rmargin u2:val="0"><u2:defjc u2:val="centerGroup"><u2:wrapindent u2:val="1440"></u2:wrapindent>ā (Y</u2:defjc></u2:rmargin></u2:lmargin></u2:dispdef></u2:smallfrac>ām<u2:smallfrac u2:val="off"><u2:dispdef><u2:lmargin u2:val="0"><u2:rmargin u2:val="0"><u2:defjc u2:val="centerGroup"><u2:wrapindent u2:val="1440"><u2:intlim u2:val="subSup"><u2:narylim u2:val="undOvr"></u2:narylim></u2:intlim></u2:wrapindent>ā) </u2:defjc></u2:rmargin></u2:lmargin></u2:dispdef></u2:smallfrac></span></b><b><span style="font-size: 14pt; line-height: 115%;"> </span></b><b><span style="font-size: 14pt; line-height: 115%;"><o:p></o:p></span></b></div><u3:p></u3:p> <br />
<div style="line-height: 115%; text-align: justify;"><b><span style="font-size: 14pt; line-height: 115%;">4. Alam Penuh Kebahagiaan (Tusit<u2:smallfrac u2:val="off"><u2:dispdef><u2:lmargin u2:val="0"><u2:rmargin u2:val="0"><u2:defjc u2:val="centerGroup"><u2:wrapindent u2:val="1440"><u2:intlim u2:val="subSup"><u2:narylim u2:val="undOvr"></u2:narylim></u2:intlim></u2:wrapindent><u2:smallfrac u2:val="off"><u2:dispdef><u2:lmargin u2:val="0"><u2:rmargin u2:val="0"><u2:defjc u2:val="centerGroup"><u2:wrapindent u2:val="1440"><u2:intlim u2:val="subSup"><u2:narylim u2:val="undOvr"></u2:narylim></u2:intlim></u2:wrapindent>ā)</u2:defjc></u2:rmargin></u2:lmargin></u2:dispdef></u2:smallfrac></u2:defjc></u2:rmargin></u2:lmargin></u2:dispdef></u2:smallfrac></span></b><b><span style="font-size: 14pt; line-height: 115%;"> </span></b><b><span style="font-size: 14pt; line-height: 115%;"><o:p></o:p></span></b></div><u3:p></u3:p> <br />
<div style="line-height: 115%; text-align: justify;"><b><span style="font-size: 14pt; line-height: 115%;">5. Alam deva yang menikmati ciptaannya (Nimmānarat</span></b><b><span style="font-size: 14pt; line-height: 115%;">î</span></b><span style="font-size: 14pt; line-height: 115%;">)</span><span style="font-size: 14pt; line-height: 115%;"><o:p></o:p></span></div><u3:p></u3:p> <br />
<div style="text-align: justify;"><b><span style="font-size: 14pt;">6. Alam deva yang menguasai ciptaan deva lain (Paranimmitavasavattî)</span></b><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><b><i><span style="font-size: 14pt;"> </span></i></b><b><span style="font-size: 14pt;"> </span></b></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></div><div style="text-align: justify;"><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><b><span style="font-size: 14pt;"> <i> </i></span></b></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac> <i><o:p></o:p></i></div><i><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent> </u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac></i><br />
<div style="text-align: justify;"><i><b style="color: #4c1130;"><span style="font-size: 14pt;">1.</span><span style="font-size: 14pt;"> </span><span style="font-size: 14pt;">Alam Empat Raja (Catumah</span><span style="font-size: 14pt;">ārājikā)</span></b></i><span style="font-size: 14pt;"><i> </i> adalah suatu alam surgawi paling rendah yang berada dalam kekuaasaan empat raja dewa., yakni : Dhatarattha, Virullhaka, Virūpakka, dan Kuvera. Empat raja dewa ini juga di percayai sebagai pelindung alam manusia, dan karenanya di kenal dengan sebutan ‘Catulokapâla’. Dalam Kitab Lokīyapakaraņa, empat dewa pelindung dunia ini di panggil sebagai Inda, Yama, Varuna dan Kuvera. Berdasarkan tempat tinggalnya para dewa-dewi tingkat </span><span style="font-size: 14pt;">Catumah</span><span style="font-size: 14pt;">ārājikā terbagi atas tiga, yaitu :</span><span style="font-size: 14pt;"><u3:p></u3:p> <o:p></o:p></span></div><div style="line-height: 115%; text-align: justify; text-indent: -0.25in;"><span style="font-size: 14pt; line-height: 115%;">1. 1.yang berada di daratan (bhumattha),</span><span style="font-size: 14pt; line-height: 115%;"><o:p></o:p></span></div><u3:p></u3:p> <br />
<div style="line-height: 115%; text-align: justify; text-indent: -0.25in;"><span style="font-size: 14pt; line-height: 115%;">2. 2.yang berada di pohon (rukkha). Dalam Kitab Ulasan atas Dhammapada dan Buddhavamsa, para dewa-dewi yang hidup di pohon di masukkan dalam kelompok bhummattha.</span><span style="font-size: 14pt; line-height: 115%;"><o:p></o:p></span></div><u3:p></u3:p> <br />
<div style="line-height: 115%; text-align: justify; text-indent: -0.25in;"><span style="font-size: 14pt; line-height: 115%;">3. 3.yang berada di angkasa (ākāsaţţa).</span><span style="font-size: 14pt; line-height: 115%;"><o:p></o:p></span></div><u3:p></u3:p> <br />
<div style="line-height: 115%; text-align: justify; text-indent: -0.25in;"><u1:smallfrac u1:val="off"><u1:dispdef><u1:lmargin u1:val="0"><u1:rmargin u1:val="0"><u1:defjc u1:val="centerGroup"><u1:wrapindent u1:val="1440"><u1:intlim u1:val="subSup"><u1:narylim u1:val="undOvr"></u1:narylim></u1:intlim></u1:wrapindent><span style="font-size: 14pt; line-height: 115%;"></span></u1:defjc></u1:rmargin></u1:lmargin></u1:dispdef></u1:smallfrac>4<span style="color: #0f243e;">. 4. ????? <span style="font-family: Arial,Helvetica,sans-serif;">*****(untuk hal keempat yg menjadi tanda tanya, karena tidak di sebutkan oleh penulis, menurut saya mungkin yg ke </span></span><b style="font-family: Arial,Helvetica,sans-serif;"><i>empat adalah yg berada di dalam air</i></b><span style="color: #0f243e; font-family: Arial,Helvetica,sans-serif;">***** jika saja yg bersangkutan (Bhante Khemmanando) atau penulis, ada yang bersedia meralat atau memperbaiki atau menjelaskan hal keempat ini. ^_^ atau mungkin saya yg salah******</span><span style="color: #0f243e; font-family: Arial,Helvetica,sans-serif; font-size: 14pt; line-height: 115%;"><o:p></o:p></span></div><div class="MsoNormal" style="font-family: Arial,Helvetica,sans-serif;"><br />
</div></div><div style="font-family: Arial,Helvetica,sans-serif; text-align: justify;"><div class="MsoListParagraphCxSpMiddle" style="margin-left: 0.75in; text-indent: -0.25in;"><span style="font-size: 14pt; line-height: 115%;"><span style="color: cyan;"></span><o:p></o:p></span></div><div class="MsoListParagraphCxSpLast" style="margin-left: 0.75in;"></div><div class="MsoNormal"><br />
<span style="font-size: 14pt; line-height: 115%;">(Vimāna) khusus bagi diri mereka masing-masing. Bagi yang tak mempunyai istana secara khusus, gunung, sungai, lautan, pohon yang di tinggali itulah istana bagi mereka. Kehidupan di </span><span style="font-size: 14pt; line-height: 115%;">Catumah</span><span style="font-size: 14pt; line-height: 115%;">ārājikā</span><span style="font-size: 14pt; line-height: 115%;"> berlangsung selama 500 tahun dewa atau kira-kira sembilan juta tahun manusia (Perbandingan usia di alam-alam surga tidaklah sama, tergantung tingkatannya. Satu hari di alam surga tertentu berbanding satu abad di alam manusia, dan ada pula yang lebih lama lagi).<o:p></o:p></span></div><div class="MsoNormal"><span style="font-size: 14pt; line-height: 115%;">Para dewa dan dewi di tingkatan </span><span style="font-size: 14pt; line-height: 115%;">Catumah</span><span style="font-size: 14pt; line-height: 115%;">ārājikā</span><span style="font-size: 14pt; line-height: 115%;"> ada yang cenderung berhati jahat, yaitu :<o:p></o:p></span></div><div class="MsoNormal"><span style="font-size: 14pt; line-height: 115%;">a.Gandhabbo/Gandhabbi : yang berada di pohon-pohon berbau harum yang belakangan mungkin di kenali oeh orang-orang Jawa sebagai ‘gondoruwo’ Mahluk halus ini sangat melekati tempat tinggalnya. Walaupun pohon tempat tinggalnya di tebang, ia masih tetap mengikuti kemana pohon itu di pindahkan tidak seperti rukkhadeva lainnya, yang akan mengungsi ke pohon lainnya yang masih hidup.</span></div><div class="MsoNormal"><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link> <m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent><style>
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<div class="MsoNormal"><b><span style="font-size: 14pt; line-height: 115%;">b. Kumbhaņdo/Kumbhaņdī</span></b><span style="font-size: 14pt; line-height: 115%;"> : penjaga harta pusaka, hutan, dan sebagainya,<o:p></o:p></span></div><div class="MsoNormal"><b><span style="font-size: 14pt; line-height: 115%;">c. Nāgo/nāgī </span></b><span style="font-size: 14pt; line-height: 115%;">: naga yang memiliki kesaktian, yang mampu menyalin rupa dalam wujud mahluk lain seperti manusia, binatang dan sebagainya.<o:p></o:p></span></div><div class="MsoNormal"><b><span style="font-size: 14pt; line-height: 115%;">d. Yakkho/Yakkhiņī </span></b><span style="font-size: 14pt; line-height: 115%;">: raksasa yang gemar menganiaya para penghuni neraka.<o:p></o:p></span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-size: 14pt; line-height: 115%;"><b><i><span style="color: #4c1130;">2.Alam Tāvatimsā</span></i> </b>adalah alam surgawi tingkat kedua. Alam ini sebelumnya merupakan tempat tinggal para asurakâya, Nama ‘Tāvatimsā’ baru di pakai setelah 33 pemuda di bawah pimpinan Mâgha, yang terlahirkan kembali di sini akibat kebajikan yang di lakukan bersama-sama, berhasil menyingkirkan para asurakâya.<o:p></o:p></span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-size: 14pt; line-height: 115%;">Para dewa-dewi di Tāvatimsā terbagi menjadi dua kelompok, yaitu :<o:p></o:p></span></div><div class="MsoListParagraphCxSpFirst" style="text-indent: -0.25in;"><span style="font-size: 14pt; line-height: 115%;">1)<span style="font-family: "Times New Roman"; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: 14pt; line-height: 115%;">Bhummaţţha : Sakka beserta 32 dewa pembesar<o:p></o:p></span></div><div class="MsoListParagraphCxSpMiddle" style="text-indent: -0.25in;"><span style="font-size: 14pt; line-height: 115%;">2)<span style="font-family: "Times New Roman"; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: 14pt; line-height: 115%;">Âkāsaţţha : yang bertinggal dalam istana di angkasa.<o:p></o:p></span></div><div class="MsoListParagraphCxSpLast"><br />
</div><div class="MsoNormal"><span style="font-size: 14pt; line-height: 115%;">Ibukota Tāvatimsā ialah Masakkasâra. Balai Sudhamma menjadi tempat bagi para dewa-dewi untuk memperbincangkan Kebenaran Dhamma di bawah asuhan Sakka (Beliau berhasil meraih kesucian tingkat Sotâpatti setelah mendengarkan Brahmajâla Sutta). Brahmâ Sanamkumâra kerap menjadi tamu pembabar Dhamma di sini. Buddha Gotama pernah berkunjung ke alam ini, dan bertinggal selama tiga bulan untuk membabarkan Abhidhamma kepada ibunda-Nya, yang terlahirkan kembali sebagai putra dewa di alam Tusita. <o:p></o:p></span></div><div class="MsoNormal" style="line-height: normal;"><span style="font-size: 14pt;">Moggallana Thera juga pernah beberapa kali pergi ke alam ini, dan dari sejumlah penghuninya, beliau memperoleh kesaksian atas perbuatan-perbuatan bajik yang membawa mereka terlahirkan kembali disini. Kebajikan aini antara lain ialah merawat ayah-ibu, menghormat sesepuh dalam keluarga, berbicara lemah-lembut, menghindari penghasutan, mengikis kekikiran, bersifat jujur, menahan amarah. Usia rata-rata para dewa-dewi yang terlahirkan di</span><b><span style="font-family: "Arial","sans-serif"; font-size: 14pt;"> </span></b><span style="font-size: 14pt;">alam Tavatimsa ialah 1000 tahun dewa atau kira-kira 36 juta tahun manusia.</span><br />
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<div class="MsoNormal"><i><b style="color: #4c1130;"><span style="font-size: 14pt; line-height: 115%;">3)Yāmābhûmi</span></b></i><span style="font-size: 14pt; line-height: 115%;"><i><b><span style="color: #4c1130;"> </span></b></i>adalah alam surgawi tingkat ketiga, menjadi tempat bagi para deva-devi yang terbebas dari segala kesukaran, yang terberkahi dengan kebahagiaan surgawi. Pemegang kekuasaan dalam hal ini ialah Suyâma. Alam ini berada di angkasa. Dalam ala mini dan tingkat yang lebih tinggi, tidak ada deva-devi yang tergolong sebagai bhummattha yang bertinggal di daratan. Istana, harta serta tubuh para dewa-dewi di ala mini jauuuh lebih indah dan halus daripada yang bertinggal di Tāvatimsā. Rentang hidup mereka ialah 2.000 tahun deva atau kira-kira 142 juta tahun manusia.<o:p></o:p></span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><b><i style="color: #4c1130;"><span style="font-size: 14pt; line-height: 115%;">4) Tusitābhûmi</span></i></b><b><span style="font-size: 14pt; line-height: 115%;"> </span></b><span style="font-size: 14pt; line-height: 115%;">adalah alam surgawi tingkat ke empat . Para deva-devi yang hidup di alam ini senantiasa berceria atas keberadaan yang di miliki. Semua Bodhisatta, sebelum turun ke dunia dan meraih Pencerahan Agung, terlahir di alam ini untuk menanti waktu yang tepat bagi kemunculan seorang Buddha . Demikian pula mereka yang akan menjadi orang tua serta Siswa Utama (Aggasâvaka). Sekarang ini, Bodhisatta Metteya yang akan menjadi Sammâsambuddha setelah ajaran Buddha Gotama punah dari muka bumi ini sedang berada di alam ini. Usia rata-rata di alam ini ialah 4.000 tahun deva atau kira-kira 567 juta tahun manusia<o:p></o:p></span></div><div class="MsoNormal"><i style="color: #4c1130;"><b><span style="font-size: 14pt; line-height: 115%;">5) Nimmānaratibhûmi</span></b></i><span style="font-size: 14pt; line-height: 115%;"> adalah alam surgawi tingkat kelima. Para dewa-dewi di ala mini menikmati kepuasan inderawi sebagaimana yang di ciptakan sendiri sesuka hati mereka. Rentang hidup para deva-devi di ala mini ialah 8.000 tahun deva atau kira-kira 2.304 juta tahun manusia.<o:p></o:p></span></div><div class="MsoNormal"><i style="color: #4c1130;"><b><span style="font-size: 14pt; line-height: 115%;">6)Paranimmittavasavattī</span></b></i><span style="font-size: 14pt; line-height: 115%;"><i style="color: #4c1130;"> </i>adalah alam surgawi tingkat terakhir. Apabila para deva-devi di alam Nimmānarati menikmati kepuasan inderawi sebagaimana yang di ciptakan sendiri sesuka hati mereka, para deva-devi di ala mini menikmatinya dari apa yang di ciptakan atau di sediakan oleh yang lain, yang tahu kebutuhan serta keinginan mereka. Usia rata-rata di ala mini ialah 16.000 tahun deva atau kira-kira 9.216 juta tahun manusia.<o:p></o:p></span></div><link href="file:///C:%5CDOCUME%7E1%5Chusni1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5Chusni1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5Chusni1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link> <m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent><style>
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<div class="MsoNormal"><b><span style="font-size: 14pt; line-height: 115%;">Empat Alam menyedihkan, Alam Manusia dan enam Alam Deva termasuk sebagai Alam Nafsu Inderawi (kâmabhûmi).<o:p></o:p></span></b></div><div class="MsoNormal"><span style="font-size: 14pt; line-height: 115%;"> <o:p></o:p></span></div><div class="MsoNormal"><span style="font-size: 14pt; line-height: 115%;"> <b><i><u>Enam Belas Alam Brahma Berbentuk (Rūpabhûmi)</u></i></b><o:p></o:p></span></div><div class="MsoNormal"><span style="font-size: 14pt; line-height: 115%;">Rūpabhûmi merupakan suatu alam tempat kemunculan ‘rūpāvacaravipākacitta’ atau kesadaran akibat yang lazim berkelana dalam alam brahma berbentuk. Dengan perkataan lain, rûpabhûmi adalah suatu alam tempat kelahiran jasmaniah serta batiniah para brahma berbentuk. Yang di maksud dengan Brahma ialah mahluk hidup yang memiliki kebajikan khusus yaiut berhasil mencapai pencerahan Jhāna yang luhur. Jhāna di hasilkan dari pengembangan <o:p></o:p></span></div><div class="MsoNormal"><span style="font-size: 14pt; line-height: 115%;">Samatha – Kammaţţhāna meditasi pemusatan batin pada suatu objek demi tercapainya ketenangan.<o:p></o:p></span></div><div class="MsoNormal"><span style="font-size: 14pt; line-height: 115%;">Alam Brahma terdiri atas 16 Alam, yakni :<o:p></o:p></span></div><div class="MsoListParagraphCxSpFirst" style="text-indent: -0.25in;"><span style="font-size: 14pt; line-height: 115%;">1.<span style="font-family: "Times New Roman"; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: 14pt; line-height: 115%;">Tiga alam bagi peraih Jhāna pertama (paţhama)<o:p></o:p></span></div><div class="MsoListParagraphCxSpMiddle" style="text-indent: -0.25in;"><span style="font-size: 14pt; line-height: 115%;">2.<span style="font-family: "Times New Roman"; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: 14pt; line-height: 115%;">Tiga alam bagi peraih Jhāna kedua (dutiya)<o:p></o:p></span></div><div class="MsoListParagraphCxSpMiddle" style="text-indent: -0.25in;"><span style="font-size: 14pt; line-height: 115%;">3.<span style="font-family: "Times New Roman"; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: 14pt; line-height: 115%;">Tiga alam bagi peraih Jhāna ketiga (tatiya)<o:p></o:p></span></div><div class="MsoListParagraphCxSpMiddle" style="text-indent: -0.25in;"><span style="font-size: 14pt; line-height: 115%;">4.<span style="font-family: "Times New Roman"; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: 14pt; line-height: 115%;">Dua alam bagi peraih Jhāna keempat (catuttha)<o:p></o:p></span></div><div class="MsoListParagraphCxSpLast" style="text-indent: -0.25in;"><span style="font-size: 14pt; line-height: 115%;">5.<span style="font-family: "Times New Roman"; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: 14pt; line-height: 115%;">Dan lima alam Suddhāvāsa<o:p></o:p></span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><b><span style="font-size: 14pt; line-height: 115%;">-Paţhamajhānabhūmi, Tiga alam bagi peraih Jhāna pertama ialah </span></b><span style="font-size: 14pt; line-height: 115%;">:<o:p></o:p></span></div><div class="MsoListParagraphCxSpFirst" style="text-indent: -0.25in;"><span style="font-size: 14pt; line-height: 115%;">1.<span style="font-family: "Times New Roman"; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: 14pt; line-height: 115%;">Pārisajjā : alam kehidupan bagi brahma pengikut, yang tidak memiliki kekuasaan khusus,<o:p></o:p></span></div><div class="MsoListParagraphCxSpMiddle" style="text-indent: -0.25in;"><span style="font-size: 14pt; line-height: 115%;">2.<span style="font-family: "Times New Roman"; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: 14pt; line-height: 115%;">Purohitā : alam kehidupan bagi brahma penasihat, yang berkedudukan tinggi sebagai pemimpin dalam kegiatan-kegiatan,<o:p></o:p></span></div><div class="MsoListParagraphCxSpMiddle" style="text-indent: -0.25in;"><span style="font-size: 14pt; line-height: 115%;">3.<span style="font-family: "Times New Roman"; font-size-adjust: none; font-size: 7pt; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: 14pt; line-height: 115%;">Mahābrahmā : alam kehidupan bagi brahma yang memiliki kebajikan khusus yang besar.<o:p></o:p></span></div></div><link href="file:///C:%5CDOCUME%7E1%5Chusni1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5Chusni1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5Chusni1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:TrackMoves/> <w:TrackFormatting/> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:DoNotPromoteQF/> <w:LidThemeOther>EN-US</w:LidThemeOther> <w:LidThemeAsian>X-NONE</w:LidThemeAsian> <w:LidThemeComplexScript>X-NONE</w:LidThemeComplexScript> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> <w:SplitPgBreakAndParaMark/> <w:DontVertAlignCellWithSp/> <w:DontBreakConstrainedForcedTables/> <w:DontVertAlignInTxbx/> <w:Word11KerningPairs/> <w:CachedColBalance/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> <m:mathPr> <m:mathFont m:val="Cambria Math"/> <m:brkBin m:val="before"/> <m:brkBinSub m:val="--> <m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent><!--[endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
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</style> <![endif]--><!--[if gte mso 9]><xml> <o:shapedefaults v:ext="edit" spidmax="1026"/> </xml><![endif]--><!--[if gte mso 9]><xml> <o:shapelayout v:ext="edit"> <o:idmap v:ext="edit" data="1"/> </o:shapelayout></xml><![endif]--> <div class="MsoNormal" style="text-align: justify;"><b><span style="font-size: 14pt; line-height: 115%;">-Dutiyajhānabhūmi</span></b><span style="font-size: 14pt; line-height: 115%;"><b>. Tiga alam kehidupan<span> </span>bagi peraih Jhāna kedua atau Jhāna ketiga ialah :</b><o:p></o:p></span></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">1. Parittābhā : Alam kehidupan<span> </span>bagi Brahma yang bercahaya lebih sedikit<span> </span>daripada<span> </span>Brahma yang berada di atasnya,<o:p></o:p></span></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">2. Appamānā : Alam kehidupan<span> </span>bagi Brahma<span> </span>yang bercahaya<span> </span>cemerlang nirbatas,<o:p></o:p></span></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">3. Âbhassarā : Alam<span> </span>kehidupan<span> </span>bagi Brahma<span> </span>yang bercahaya<span> </span>menyebar luas dari tubuhnya.<o:p></o:p></span></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b><span style="font-size: 14pt; line-height: 115%;">-Tatiyajhānabhumi</span></b><span style="font-size: 14pt; line-height: 115%;"><b>, Tiga Alam bagi peraih Jhāna keempat ialah:</b><o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">1. Parittasubhā : Alam kehidupan<span> </span>bagi Brahma bercahaya<span> </span>indah tapi lebih sedikit daripada Brahma yang berada di atasnya,<o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">2. Appamāņasubhā : Alam kehidupan<span> </span>bagi Brahma yang bercahaya<span> </span>indah nirbatas,<o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">3.Subhakiņhā : Alam<span> </span>kehidupan Brahma<span> </span>yang bercahaya<span> </span>indah sekujur tubuhnya.<o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">-<b>Cattuthajhānabhūmi</b><b> : Dua Alam bagi peraih Jhāna kelima ialah</b><o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">1. Vehapphalā : Alam kehidupan bagi Brahma yang berpahala<span> </span>sempurna, yang terbebas dari segala bahaya.<o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-size: 14pt; line-height: 115%;">2. Asaññasatta: Alam kehidupan<span> </span>bagi Brahma<span> </span>yang bertumimbal<span> </span>lahir dalam wujud materi<span> </span>berasal dari perbuatan<span> </span>saja (kammajarūpa). Dalam alam ini sama sekali <span> </span>tidak ada unsur<span> </span>batiniah. Kelahiran<span> </span>di alam Brahma ini terjadi<span> </span>karena pengembangan perenungan<span> </span>yang memacak terhadap unsur<span> </span>batiniah yang menjijikkan sehingga tak menghasratinya (saññâvirāgabhāvanā). Karena tidak di lengkapi<span> </span>dengan unsur-unsur<span> </span>batiniah, di alam ini sama sekali tidak ada kesempatan untuk<span> </span>mengembangkan kebajikan. Mahluk-mahluk yang terlahirkan secara jasmaniah<span> </span>hanya sekedar<span> </span>menghabiskan<span> </span>akibat perbuatan<span> </span>lampaunya. Delapan jenis suciwan<span> </span>tidak akan terlahirkan<span> </span>di alam ini. bersambung..............<o:p></o:p></span></div><div class="MsoNormal" style="margin-left: 0.25in; text-align: justify;"><br />
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</style> </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div></div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com2tag:blogger.com,1999:blog-7138867274920694016.post-33552910530859322532011-11-02T14:34:00.002+07:002011-11-02T14:40:19.316+07:00Kisah-kisah keberadaan Mahluk Peta/Hantu<div dir="ltr" style="text-align: left;" trbidi="on"><div style="text-align: justify;"> <b><u> Kisah-kisah Nyata Reinkarnasi</u></b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"> <i><u>Kanker Otak Indonesia</u></i></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Saya mempunyai tante yang sangat dekat dengan saya. Dia sudah seperti sahabat saya saja. Dia juga senantiasa memberi nasihat teladan kepada saya. Pada usia yang relative muda, tante sudah mendirikan perusahaannya sendiri. Dia merintis usaha itu dengan keberanian dan kerja keras. Dia memang seorang perempuan yang mandiri dan selalu berpikir optimis. Karena saya mengagumi dia, maka sayapun selalu mengingat nasihat-nasihatnya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tante saya suka berkata,"Dalam hidup ini, banyak hal yang kita inginkan, tapi tidak datang kepada kita. Makanya, kita harus memperjuangkan apa saja yang kita inginkan dalam hidup ini."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tante saya memang seorang perempuan yang hebat. Dalam usianya yang masih muda, dia telah meraih keberhasilan dalam hidupnya dan mampu meraih banyak hal yang dia inginkan. Namun tragisnya, tante saya akhirnya meninggal dunia saat usianya baru menginjak 32 tahun. Tante meninggal akibat kanker otak stadium empat yang sangat ganas.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Enam bulan di masa-masa akhir hidup tante saya di habiskan di rumah sakit. Dia harus mengalami dua kali operasi pembedahan. Darah dan cairan otaknya terus keluar dari bekas jahitan di kepalanya. Ingatannya jadi melemah, matanya buta dan tubuhnya lumpuh sebelah. Walaupun menanggung penderitaan yang amat dahsyat seperti itu, tante saya tidak pernah sendirian. Seluruh anggota keluarga menjaganya dengan penuh kasih sayang. Sebab semasa hidupnya dia memang orang yang sangat berbakti kepada orang tua dan banyak membantu anggota keluargnya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tante saya adalah orang yang sangat di cintai dan di teladani oleh banyak orang di sekitarnya. Dia orang baik dan punya semangat hidup yang luar biasa. Tapi pada saat yang sama, dia adalah orang yang harus menjalani hidup dengan penyakit ganas yang akhirnya merenggut nyawanya di usia muda.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tante yang semasa hidupnya adalah orang baik dan sangat berbakti dan orang yang sangat baik di mata saya-namun meninggal karena penyakit ganas itu, membuat saya bertanya-tanya. Mengapa dia meninggal dalam usia muda serta dengan cara seperti itu? saya meregresi diri saya untuk mencari penyebab mengapa seorang yang baik dan begitu bersemangat untuk hidup harus meninggal dunia dengan cara yang mengenaskan.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T : <i>Apa yang kamu lihat?</i></div><div style="text-align: justify;">J : Banyak pepohonan, Pohonnya kurus tidak rindang.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T : <i>Apakah kamu bisa melihat tubuh kamu ?</i></div><div style="text-align: justify;">J : Tidak</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T : <i>Lalu, seperti apa bentuk kamu?</i></div><div style="text-align: justify;">J : Tidak ada, Tidak ada wujud . Aku hanya berupa suatu kesadaran.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T : <i>Sekarang, kita akan maju ke saat kamu bersama tante kamu di kehidupan ini, Apa yang kamu </i></div><div style="text-align: justify;"> <i>lihat?</i> </div><div style="text-align: justify;">J : Ada seorang laki-laki muda, yang di kehidupanku sekarang adalah tanteku, sedang menggotong seekor</div><div style="text-align: justify;"> ikan yang sangat besar. Dia membawa ikan itu kedalam rumah dan memotongnya menjadi bagian-bagian </div><div style="text-align: justify;"> kecil. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T. : <i>Untuk apa dia memotong ikan besar ini? </i></div><div style="text-align: justify;">J : <i></i>Untuk di jadikan daging asap dan di jual ke pasar.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T : <i>Kita maju mencari tahu penyebab kanker otak tantemu di kehidupannya yang sekarang. Apa </i></div><div style="text-align: justify;"><i> yang </i><i>kamu lihat?</i><i> </i> </div><div style="text-align: justify;">J : Aku melihat ada otak di atas piring.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T : <i>Otak apa ini?</i></div><div style="text-align: justify;">J : Otak monyet.</div><div style="text-align: justify;"><i> </i></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T :<i> Mengapa ada otak monyet di sini?</i></div><div style="text-align: justify;"><i> </i>J : Laki-laki muda ini suka berburu ke hutan. Dia berburu monyet-monyet berbulu hitam. Setelah </div><div style="text-align: justify;"><i> </i>membunuh monyet-monyet itu, lalu dia ikat tangan mereka kebelakang , dan kemudian dia ambil otak <i> </i></div><div style="text-align: justify;"><i> </i>mereka.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T : <i>Untuk apa dia melakukannya?</i></div><div style="text-align: justify;">J : Untuk dia makan dan lainnya dia jual.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T : <i>Mengapa dia memakan dan menjual otak monyet-monyet itu?</i></div><div style="text-align: justify;">J : Dia berpandangan bahwa otak monyet akan membuat dia pintar. Maka dari itu dia memakannya. Dia</div><div style="text-align: justify;"> juga menjual sebagian besar otak monyet-monyet yang dia buru untuk mendapatkan uang. Dengan</div><div style="text-align: justify;"> berbuat demikian, dia merasa bahagia. Karena, dia merasa telah membuat orang lain pintar dengan </div><div style="text-align: justify;"> memakan otak monyet yang dia jual.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T : <i>Apakah hal ini yang menjadi penyebab penyakit kanker otak dalam kehidupan tantemu yang </i></div><div style="text-align: justify;"><i> sekarang? </i></div><div style="text-align: justify;">J : Ya, Demikianlah adanya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T : <i>Lalu, apa yang kamu lakukan dalam kehidupan ini?</i></div><div style="text-align: justify;">J : Aku hanya sebagai pengamat dan hanya mengamati kehidupan laki-laki muda itu.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T : <i>Mengapa kamu hanya bisa menjadi pengamat?</i></div><div style="text-align: justify;">J : Ya, Itu bagian dari pembelajaran. Aku mengamati kehidupan laki-laki muda itu supaya aku bisa belajar</div><div style="text-align: justify;"> dari kehidupannya. Ada jiwa-jiwa yang hadir dalam kehidupan namun hanya sebagai pengamat.</div><div style="text-align: justify;"> Jiwa-jiwa itu mengamati kehidupan orang-orang lainnya. Hanya sebagai penonton dari sebuah</div><div style="text-align: justify;"> kehidupan, tampa adanya perasaan dan keterlibatan apapun dengan kehidupan dari orang-orang yg di</div><div style="text-align: justify;"> amatinya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T : <i>Lalu pelajaran apa yang kamu dapatkan sebagai pengamat dari kehidupan laki-laki muda ini?</i></div><div style="text-align: justify;">J : Untuk melihat bagaimana seseorang dengan pandangan yang salah telah melakukan perbuatan yang buruk</div><div style="text-align: justify;"> yang di sertai dengan perasaan bahagia dan puas karena melakukan perbuatannya tersebut.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T : <i>Terangkan apa maksudnya?</i></div><div style="text-align: justify;">J : Dia berpandangan salah bahwa dengan memakan otak monyet dia bisa mendapatkan kepintaran. Makanya</div><div style="text-align: justify;"> dia membunuh monyet-monyet itu dengan perasaan bahagia. Karena, menurut pandangannya dia telah</div><div style="text-align: justify;"> membuat dirinya dan orang lain pintar dengan memakan otak-otak monyet itu.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T : <i>Ceritakan bagaimana perbuatan buruknya:</i></div><div style="text-align: justify;"> <i>Berakibat pada kehidupannya yang sekarang ? </i></div><div style="text-align: justify;">J : Tanteku orang yang sangat baik. Dia orang yang berpikiran positif, pekerja keras, tekun, dan sangat</div><div style="text-align: justify;"> berbakti kepada orangtua. Dia membantu kakak-kakaknya dengan tulus. Dia seorang adik, Tante dan</div><div style="text-align: justify;"> anak yang baik yang menginspirasi setiap orang yang mengenalnya. Dia saeorang yang luar biasa. Tapi,</div><div style="text-align: justify;"> dia harus tersiksa dengan penyakit kanker otaknya dan meninggal di usia muda.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T : <i>Pelajaran apa yang kamu dapatkan dari kehidupan tantemu?</i></div><div style="text-align: justify;">J : Untuk melihat akibat perbuatan buruk di masa lalu yang berbuah pada kehidupan yang sekarang.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">T : <i>Apa pelajaran yang bisa kamu petik dari regressi ini?</i></div><div style="text-align: justify;">J : Akibat perbuatan buruk akan terus mengikuti seperti bayangan mengikuti objeknya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Betapa menderitanya bila akibat dari perbuatan-perbuatan buruk kemudian berbuah. Akibat-akibat perbuatan buruk mengkondisikan kita untuk mengalami bencana, terkena penyakit, kebangkrutan, kemiskinan, dan ketidakberuntungan dalam hidup. Betapa pun kita berusaha untuk menghindar, akibat dari perbuatan-perbuatan buruk itu akan terus mengikuti kita seperti bayangan mengikuti objeknya. Akibat buruk itu akan merealisasikan dirinya pada saat dan situasi yang tidak bisa kita duga.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kita tidak pernah tahu perbuatan-perbuatan buruk apa saja, berat atau ringan, yang telah kita lakukan di kehidupan lalu, yang akibat-akibatnya telah membayang-bayangi kita, serta menunggu kondisi yang tepat untuk merealisasikan dirinya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Jika kita tidak bisa memprediksi kemalangan-kemalangan apa yang akan kita alami akibat timbunan perbuatan-perbuatan buruk kita di masa lalu, maka yang bisa kita lakukan adalah menimbun perbuatan baik setiap saat. Dengan berbuat baik, mungkin kita akan punya harapan lebih. Dan, semoga buah perbuatan-perbuatan baik itu akan bisa menolong kita pada saat musibah, penyakit, kemiskinan, dan kemalangan-kemalangan lainnya-yang merupakan akibat perbuatan-perbuatan buruk kita yang sedang berbuah.</div><div style="text-align: justify;"> </div><div style="text-align: justify;"> </div><div style="text-align: justify;"> <u> <i><b>Zhang Qing, China</b></i></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kisah ini betul-betul terjadi. Seseorang yang bernama Zhang Qing entah apa perilakunya di masa lalu, terlahir kembali di dunia namun dalam wujud seekor kuda.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Di sebuah desa pegunungan bernama Da Miao, kota Chao Yang provinsi Liao Ning, China, terdapat satu keluarga bernama Li Cheng. Dia memiliki kerabat yang bernama Zhang Qing dari keluarga yang sangat miskin. Suatu ketika, dia memperkerjakan Zhang Qing untuk memanggul kain dagangannya. Zhang Qing teryata kurang cakap dalam bekerja sehingga selalu menimbulkan kerugian bagi Li Cheng, tetapi tetap di pekerjakan karena rasa iba terhadap keluargnya. Kebutuhan hidup Zhang Qing terus di penuhi Li Cheng sampai meninggalnya Zhang Qing, dan Li Cheng sendirianlah yang membiayai penguburannya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sebulan setelah kematian Zhang Qing, pada suatu malam, Li Cheng bermimpi bertemu dengan seorang yang datang kepadanya dan berkata "Li Cheng, ini aku Zhang Qing, aku datang untuk membayar hutang padamu."</div><div style="text-align: justify;">Li Cheng terbangun. Tidur lagi dan mengalami mimpi yang sama hingga tiga kali.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pada hari yang sama, pengurus rumah-tangganya memberitahukan bahwa kuda besarnya telah melahirkan seekor kuda kecil yang lincah dan lucu. Li Cheng teringat mimpinya semalam. Ia memandangi kuda kecil itu dan memperoleh intuisi bahwa Zhang Qing telah lahir kembali padanya. Li Cheng kemudian memanggil kuda kecil itu Zhang Qing.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kuda itu tumbuh menjadi kuda yang patuh. Setiap Li Cheng memanggilnya, ia pasti mendatanginya. Jika ada tetangga yang ingin meminjam kuda itu, Li cukup memerintahkan Zhang Qing si kuda untuk pergi ke rumah orang yang bersangkutan, dan ia pun pergi ke rumah tersebut. Setahun kemudian, kuda Zhang Qing tumbuh besar dan sudah bisa menarik kereta, tetapi karena Li sangat menghormatinya tidak selalu di suruh menarik kereta. Kuda ini makin mengenali jalan-jalan di wilayahnya dan seperti biasanya patuh apabila diperintah. Jika Li ingin pergi ke kedai X, misalnya ia tinggal mengatakan, "Zhang Qing, pergilah engkau ke kedai X dan menginaplah di sana. " Maka kuda itu akan segera pergi ke kedai yang di maksud. Dengan kehadiran Zhang Qing bahkan bisa di suruh menjaga kereta li Cheng.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pada suatu hari, Li Cheng dengan mengendarai kereta kuda, tiba di sebuah kedai di Utara kota Si Jia Zi dan menginap di sana. Saat itu tengah berlangsung sebuah keramaian di pasar setempat. Kuda Zhang Qing pergi sendirian ke pasar dan di sana dia menginjak hancur baskom, tembikar, dan alat-alat rumah tangga seorang pedagang kaki lima. Hanya lima baskom besar saja yang tersisa. Kuda Zhang di tangkapnya. Seseorang memberi tahu Li Cheng bahwa kudanya telah membuat masalah. Li Cheng segera pergi ke pasar, meminta maaf kepada pedagang dan mengganti kerugiannya. Li Cheng memarahi kudanya, "Zhang Qing, kenapa kamu hari ini?" begitu si pedagang mendengar Li menyebut nama Zhang Qing pada kudanya, pedagang itu menanyakan mengapa kudanya di panggil dengan nama Zhang Qin. Li menceritakan soal Zhang Qing dan mimpi yang mengisyaratkan kelahiran kembali Zhang Qing sebagai kuda. Pedagang itu kemudian berkata "Saya kenal Zhang Qing semasa hidupnya, saya pernah membeli kain padanya dan bahkan masih berutang padanya. "Ketika di hitung-hitung oleh si pedagang, harga barang-barang yang telah di hancurkan kuda itu bernilai sama persis dengan jumlah utangnya kepada Zhang Qing. Li dan semua orang yang ikut mendengar penuturan itu menjadi tahu mengapa kuda Zhang tidak menginjak lima baskom lainnya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Petang harinya, Li bergegas kembali pulang ke rumah. Ketika melewati jembatan hijau, kuda Zhang di sandangkan ke batang penarik kereta. Saat menuruni jalan, entah bagaimana, Li Cheng jatuh dan nyaris terlindas keretanya. Li di selamatkan oleh kudanya yang berusaha menyanggah badan kereta. Li akhirnya bisa turun dari lereng dengan selamat. Li bersujud tiga kali di hadapan kudanya sebagai tanda terima-kasih. Sejak saat itu, kuda Zhang Qing tidak pernah lagi disuruh bekerja. Akhirnya, suatu ketika, mungkin karena merasa utang-utangnya telah di lunasi, kuda Zhang Qing kemudian meninggal.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><i><br />
</i></div><div style="text-align: justify;"><i><b> <u>Ma Tin Aung Myo</u><u>, Burma</u></b></i></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ma Tin Aung Myo lahir di sebuah desa yang bernama Nathul pada tgl 26 Desember 1953. Ketika ibunya sedang hamil, dia pernah bermimpi tentang seorang tentara Jepang mengikutinya dan berkata dia akan tinggal bersama mereka.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Setelah anaknya lahir dia tidak pernah lagi memikirkannya. Sampai suatu saat dimana anak gadisnya berumur 3 atau 4 tahun, tiba-tiba anak ini mulai berbicara bahwa dia pernah menjadi prajurit Jepang.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ma Tin Aung Myo memberitahu ibunya bahwa pada saat ia menjadi tentara Jepang ia pernah bertugas di Nathul pada saat Perang Dunia ke-II, di mana saat itu ia bertugas sebagai tukang masak /koki untuk tentara. Dan dia terbunuh oleh pesawat sekutu di desa tersebut.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kemudian dia berkata beberapa detail lagi tentang asal-usulnya. Ma Tin berkata dia berasal dari Jepang bagian Utara dan telah menikah dan mempunyai beberapa orang anak. Sebelum menjadi tentara dia adalah penjaga toko. Tetapi ia tidak ingat nama-nama yang berhubungan dengannya selama ia menjadi tentara.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Gadis kecil ini lebih seperti seorang tentara ketimbang seorang anak gadis Burma. Dia menunjukkan menyukai makanan Jepang. dan beberapa kali pernah mengatakan ingin pulang ke Jepang. Anak ini keliatan seperti "Tomboy". Dia lebih suka memakai pakaian anak laki-laki dan memotong pendek rambutnya. Kasus ini menjadi masalah di sekolah karena dia menolak memakai seragam perempuan sehingga akhirnya ia terpaksa berhenti sekolah di usia 11 tahun. Dr. Stevenson menemui Ma Tin di tahun 1974 ketika ia bekerja sebagai penjual sandwish dekat stasiun kereta api.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dr. Stevenson berkata, sebagai seorang anak gadis Ma TIn menyukai permainan perang-perangan, dan kemungkinan besar dia memiliki transsexual, seperti yang ia katakan bahwa dia tidak pernah ingin menikahi seorang pria tetapi ia ingin memiliki istri dan menjadi "laki-laki" di keluarga tersebut.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ini sangat jelas bahwa ia menempatkan dirinya sebagai seorang pria ketimbang seorang wanita, padahal secara anatomi dan biologi dia sempurna sebagai seorang wanita.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Akhirnya keluarga mulai bisa menerima kebiasaannya sebagai kelahiran kembali dari seorang tentara Jepang.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"> <b><u> Dorothy Eady : Kisah Reinkarnasi Biarawati Zaman Mesir Kuno</u></b></div><div style="text-align: justify;"><b><u><br />
</u></b></div><div style="text-align: justify;">Banyak orang mendengar cerita soal reinkarnasi. Yaitu kembalinya jiwa dan roh dari masa lalu ketubuh seseorang di masa kini. Persoalan yang sulit di buktikan, namun benarkah perihal reinkarnasi ini bisa terjadi?</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Adalah Dorothy Eady, seorang wanita Inggris yang mengalami fenomena reinkarnasi yang sangat menggemparkan Inggris dan Mesir. Satu-satunya manusia yang di laporkan mengalami reinkarnasi seorang tokoh "biarawati" pelayan kuil Osiris di Zaman Firaun Seti I Mesir Kuni dari masa 1320-1200 sebelum Masehi. Ia kemudian di kenali sebagai Omm Sety.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kisah spektakuler yang kontroversial tentang Dorothy Eady di mulai dari sebuah tempat di London, Inggris, saat ia berusia 3 tahun. Dalam sebuah insiden, Dorothy kecil terjatuh dari lantai atas rumahnya. Ia mengalami koma dan akhirnya tim dokter yang merawatnya menjatuhkan vonis meninggal dunia pada balita kelahiran 16 Januari 1904 itu. Saat itu tanda-tanda kehidupan dan seluruh organ vital Dorothy memang berhenti beraktivitas.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b>Transformasi Astral?</b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tiada yang tahu bagaimana terjadinya, namun sekian saat setelah tubuh Dorothy akan di semayamkan, teryata anak perempuan kecil itu tiba-tiba bangkit kembali dari kematian dalam kondisi segar bugar. Seluruh keluarga terperanjat. Namun, tak ada yang tahu bahwa sebuah pimtu dimensi dari masa lalu telah terbuka dan sebuah jiwa dari masa Mesir Kuno merangsek masuk ke tuhbuh Dorothy kecil yang hampir kaku.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Namun sejak vonis kematiannya, Dorothy Eady yang hidup kembali itu memiliki kepribadian yang berbeda sama sekali dengan Dorothy Eady yang di kenal ayah-ibunya. Bocah tiga tahun ini memiliki kepribadian yang jauh lebih dewasa dan senantiasa bermimpi tentang kuil-kuil Mesir Kuno.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ia selalu berkisah tentang Mesir Kuno, dinasti Firaun Seti I dan mampu mendekripsikan kehidupan di sekitar kuil Mesir Kuno, seribuan tahun sebelum masehi. Dorothy Eady juga kerap menuntut ayah ibunya untuk memulangkannya ke tempat tinggalnya. Ayah dan Ibunya yang keturunan Irlandia itu sama sekali tidak mengerti maksud putri mereka tentang "pulang ke tempat tinggalnya."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b>Museum </b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sejalan bertambahnya usia, Dorothy Eady semakin berminat dan tertarik pada literatur dan semua hal yang berbau Mesir. Maka suatu ketika ia diajak berkunjung ke British Museum di London, Dorothy Eady begitu tergila-gila dengan ruang pamer benda-benda peninggalan Mesir Kuno. Ia merasa bahwa semua peninggalan Mesir Kuno itu adalah bagian dari kehidupannya. Ia menciumi patung-patung Dewa Mesir, memeluk peti-peti mummy dan bertingkah aneh dengan suaranya tiba-tiba lebih berat dan sarat kerinduan ketika berkata "ini adalah bagian dari keluarga dan rumahku!"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ia kemudian menyewa tempat tinggal di dekat British Museum dan bergaul dengan Ernest A Wallis Budge seorang kurator dan pakar Mesir di museum tersebut. Ia memperdalam kajian hiroglif dan sejarah Mesir Kuno.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Para pakar di British Museum dan ahli Mesir Kuno terperanjat akan pengetahuan dan kemahiran Dorothy dalam menuliskan dan menerjemahkan hiroglif Mesir Kuno dan kedalaman pengetahuannya tentang detail kuil-kuil Mesir Kuno dari zaman Firaun Seti I. Padahal Dorothy sama sekali tidak pernah belajar dan dibimbing dalam hal tersebut, namun kemampuan itu muncul begitu saja dengan sangat mengagumkan.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dorothy sendiri mengaku dirinya adalah titisan dari seorang biarawati pelayan kuil Osiris di Abydos yang pernah hidup di masa antara 1320 - 1200 sebelum Masehi. Ia merasa telah bereinkarnasi dalam tubuh Dorothy Eady. Setelah menikah dengan seorang pemuda Mesir (1933) iapun mencapai tujuan yg sejak kecil menghantuinya :kembali ke kuil Osiris dan menjejak kaki kembali ke tanah Mesir!</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Keahlian Dorothy yang luar biasa tentang Mesir Kuno melebihi pengetahuan para sarjana tentang Mesir . Hal ini kemudian menuntunya pada perjalanan ke Mesir. Ia kemudian mendapat pekerjaan sebagai asisten arkeolog dalam penggalian di situs Giza di Kairo, dan sering di pekerjakan oleh para ahli yang memperdalam kebudayaan tentang Mesir Kuno. Ia melakukan itu selama dua puluh tahun lebih.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dorothy Eady pernah ikut sebagai pembantu utama dalam proyek penelitian Dr Selim Hassan yang kemudian mempubilkasikan Penggalian Situs Giza. Ia pernah juga bekerja pada Dr. Ahmed Fakhry sebagai konsultan dan asisten pada penelitian piramid di Dashur. Dalam dua studi dan penggalian situs Mesir Kuno ini perannya sangat menonjol dan sungguh mengagumkan kedua pakar Mesir kuno itu. Dorothy sangat memahami budaya dan arsitektur serta sistem pemujaan dewa-dewa di zaman Mesir Kuno. Ia memberikan gambaran yang detail, menerjemahkan hiroglif dengan mudah, dan memberi saran-saran ilmiah yang teryata sejalan dengan fakta sejarah yang kemudian di temukan para ahli Mesir.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dari pengalaman kerja dengan para pakar kelas dunia inipun ia semakin populer di kalangan peneliti budaya Mesir Kuno. Bahkan kisah hidup Dorothy Eady yang berganti nama menjadi Omm Sety (yang artinya ibunda Seti) menarik perhatian dunia.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kisahnya sudah di bukukan dan di filmkan sebagai fenomena sebuah reinkarnasi!</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dorothy memang menghabiskan masa tuanya di kuil Osiris di Abydos, dan menjadi penjaga kuil kuno tersebut, karena kemampuan dan keahliannya tentang Mesir Kuno yang amat spektakuler. Apakah Dorothy memang reinkarnasi dari seorang wanita yang pernah hidup ribuan tahun yang lalu di sebuah kuil di Mesir?*</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sejak bangkit kembali dari "kematian" Dorothy Eady kemudian menjadi sorotan publik. Menjadi satu bukti tentang teori reinkarnasi. Keterkejutan dunia karena Dorothy di bawah usia 3 tahun dan Dorothy di atas 3 tahun teryata adalah dua pribadi yang berbeda dalam satu tubuh. Di hubungkan oleh sebuah insiden yang membuka pintu dimensi dunia astral dan dunia nyata.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Walau sebagian orang tak yakin akan teori reinkarnasi, setidaknya masih menyisakan tanya darimana semua pengetahuan Dorothy Eady tentang Mesir Kuno? Ia sangat mahir menerjemahkan hiroglif Mesir Kuno tampa pernah belajar. Bisa memberikan gambaran tepat tentang beberapa detail kuil Osiris di Abydos yang di bangun pada dinasti Firaun Seti I.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sejak lama Dorothy Eady telah sering memimpikan sebuah kuil di wilayah Abydos, Mesir dekat Sungai Nil. Ia mengaku telah melakukan perjalanan astral lewat dunia mimpi keberbagai sudut kuil tersebut. Anehnya, walau belum pernah berkunjung ke sana, Dorothy bisa memberikan beberapa detail kuil Osiris dan Firaun Seti di Abydos dengan sempurna.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Keinginan "kembali" ke Mesir, mendororng sosok reinkarnasi di tubuh Dorothy Eady mencari jalan untuk mewujudkan semua keinginannya. Belakangan setelah cukup dewasa, ia pun pasca Perang Dunia Pertama di tahun 1933, Ia menikah dengan seorang pemuda Mesir dan mendapat seorang anak tunggal yang di beri nama Seti. Sejak itu ia merubah namanya menjadi Omm Sety (Um Seti). Setelah menikah ia tinggal di Mesir dan bekerja pada bidang arkeolog dan sejarah. Selama 19 tahun tinggal di Kairo, Mesir, ia belum sempat berkunjung ke Abydos.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pada kurun tahun 1953, di usia akhir 49 tahun, ia pun untuk pertama kali melakukan kunjungan ziarah ke kuil Firaun Seti di Abydos yang juga tempat makam dewa Osiris Mesir kuno. Beberapa tahun kemudian, ia di pindah tugaskan ke Departemen Purbakala Mesir sebagai asisten khusus, saat itulah ia mendirikan rumah yang tak jauh dari situs Abydos.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Keinginan yang kuat setelah mengabdi dan mendedikasikan semua pengetahuannya akan Mesir kuno terutama tentang kuil Firaun Seti I dan Osiris di Abydos, selama lebih dari 20 tahun, Dorothy Eady yang bersalin anam menjadi Omm Sety pun kembali ke Abydos di tahun 1956.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sejak saat itu, ia setiap hari selalu berada di lokasi situs Abydos, terutama di kuil Firaun Seti I (Pharaoh Sety I) dan Kuil Osiris. Ia menghabiskan masa tua sampai akhir hayatnya di kuil bangunan Mesir Kuno itu. Mengabdikan diri pada pelestarian adat budaya zaman Mesir kuno, ia menjadi perawat tetap kuil tersebut dan melakukan ritual yang bahkan sudah tidak diketahui oleh orang-orang Mesir kini.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Menurut sejumlah pakar dan ahli sejarah Mesir Kuno, sebagai titisan biarawati pemuja Osiris ia adalah satu-satunya bukti hidup yang masih mempraktikan ritual kuno yang hanya di temukan lewat higrolif kuno usia ribuan tahun, Dorothy Eady mempraktikan ritus agama Mesir kuno tersebut yang membuat ahli kagum sekaligus mengakui detail penguasaannya akan kebudayaan Mesir kuno.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tahun 1973, Dorothy yang berusia 69 tahun meninggalkan wasiat penting pada pejabat berkompeten atas kuil Abydos. Ia memohon pemerintah dan para pegawai di situs purbakala itu bersedia memakamkan jasadnya kelak di dekat kompleks situs kuil Firaun Seti dan Kuil Osiris, Abydos, agar kematian keduanya tenang.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Delapan tahun kemudian di usia 77 tahun (1981), Dorothy Eady alias Omm Sety wafat dalam damai. Sesuai wasiatnya, pemerintah setempat memakam-kannya di belakang situs kuil Firaun Seti I di Abydos. Sebuah penghargaan Tertinggi pemerintah di anugerahkan kepadanya sebagai pakar ahli Mesir Kuno zaman Dinasti kesembilan belas Firaun Seti.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b> </b></div><div style="text-align: justify;"><b> </b><u><b>Tang Jiangshan, China</b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tang Jiangshan, 2002 Edisi ke 7 tahun 2002 majalah "Femina Dunia Timur" dari propinsi Hai Nan - China telah memuat sebuah kisah reinkarnasi yang mengharukan, mengkisahkan pengalaman dari Tang Jiangshan dari kecamatan Gan Cheng, kota Dong Fang di timur pulau/propinsi Hai Nan. Tang Jiangshan lahir pada tahun 1976 kepada kedua orangtuanya : "Saya bukan anak kalian, pada kehidupan lampau nama saya adalah Chen Mingdao, ayah kehidupan lampauku bernama San Die. Rumah saya di Dan Zhou, dekat laut. " Omongan ini kalau di dengar orang lain bagaikan omong kosong. Perlu di ketahui. Dan Zhou terletak di utara pulau Hai Nan, berjarak 160 km dari kota Dong Fang.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Selain itu Tang Jiangshan mengatakan bahwasannya dirinya di bunuh dengan menggunakan golok dan tombak di dalam aksi kekerasan pada masa revolusi kebudayaan, konon di bagian pinggangnya masih terdapat bekas luka bacok peninggalan kehidupan masa lalu. Yang membuat orang merasa takjub ialah Tang Jiangshan mampu berbicara dialek Dan Zhou dengan sangat fasih. Orang Dan Zhou berbicara bahasa Jun, berbeda sekali dengan dialek Hok Kiannya kota Dong Fang, seorang bocah berumur beberapa tahun, bagaimana bisa?</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pada saat Tang Jiangshan berumur 6 tahun, ia mendesak keluarga untuk membawanya mengunjungi kerabatnya pada kehidupan masa lampau. Keluarganya tidak mau, maka ia mogok makan, akhirnya sang ayah menurutinya, dan di bawah pengarahannya berkendaraan menuju tempat di maksud di desa Huang Yu, kecamatan Xin Ying -kota Dan Zhou. Tang Jiangshan langsung menuju kehadapan pak tua Chen Zan Ying, menggunakan bahasa Dan Zhou dan memanggilnya "San Die", mengatakan dirinya bernama Chen Mingdao, adalah putra Chen Zan Ying. yang pada masa revolusi besar kebudayaan oleh karena bentrokan fisik sehingga di binasakan orang. Sesudah meninnggal, terlahir kembali di kecamatan Gan Cheng - kota Dong Fang, kini datang mencari orang tua masa lampaunya. Mendengar penuturan itu, Chen Zan Ying tertegun sejenak. tak tahu bagaimana harus bersikap. Kemudian si anak kecil ini menunjukkan kamar tidur kehidupan masa lampaunya, dan menghitung satu persatu benda -benda pada kehidupan lampaunya. Menyaksikan semuanya ini, dengan kenyataan pada masa lalu sma sekali tidak meleset, pak tua Chen Zan Ying berpelukan menangis karena terharu dengan Tang Jiangshan dan memastikan memang ia adalah kelahiran kembali anaknya yang bernama Chen Mingdao</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tang Jiangshan juga telah mengenali kedua kakak perempuannya dan kedua adik perempuanya serta para sobat kampung lainnya, bahkan termasuk teman wanita pada kehidupan masa lampaunya : Xie Shuxiang. Semua kejadian ini telah membuat takluk kerabat dan tetangga Chen Mingdao. Sejak saat itu, " Manusia aneh dari dua masa kehidupan " Tang Jiangshan memiliki dua rumah dan dua pasang orang tua. Ia setiap tahun hilir-mudil antara Dong Fang dan Dan Zhou. Si tua Chen Zan Ying beserta keluarga dan orang-orang desa pada menganggap Tang Jiangshan sebagai Chen Mingdao. Oleh karena Chen Zan Ying tidak memiliki putra lainnya. Tang Jiangshan berperan menjadi anaknya dan berbakti hingga tahun 1998 ketika Chen Zan Ying meninggal dunia. Para petugas bagian editor dari majalah tersebut pada awalnya tidak percaya akan hal tersebut, namun melalui pemeriksaan berulang kali dan pembuktian lapangan, mau tak mau juga mengakui kebenaran tentang kejadian tersebut.</div><div style="text-align: justify;"></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b> </b><u><b>Cameron Macaulay, Inggris</b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Cameron Macaulay 2006. Pada tanggal 8 September 2006 harian Inggris "The Sun" telah memuat di internet berita tentang seorang anak lelaki yang bisa mengingat masa lampaunya. Anak lelaki berusia 6 tahun yang bernama Cameron Macaulay, satu-satunya yang membedakan ia dengan anak lelaki sebayanya ialah ia selalu membicarakan bahwa ia mempunyai ibu dan keluarga serta menyukai menggambar rumahnya sendiri, sebuah rumah putih yang terletak di tepi pantai. Kesemuanya itu tidak lagi berkaitan dengan kehidupannya kini. Tempat yang di ceritakannya, dia sendiri tidak pernah tahu, dan terletak di pulau Bara berjarak 160 mil dari kediamanannya sekarang ini.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Menurut Norma, ibunya Cameron Macaulay sekarang, semenjak kecil Cameron sesudah mulai bisa bicara, ia sudah lantas mengkisahkan kehidupan masa kanak-kanaknya sewaktu berada di pulau Bara. Ia mengkisahkan orang tua masa lampaunya dan bagaimana ayahnya meninggal, juga kakak perempuan maupun kaka laki-lakinya. Ia juga bilang ibu yang ia sebut-sebut ialah ibu masa lampaunya. Ia percaya penuh bahwa ia memiliki kehidupan masa lampau, Cameron sangat kuatir keluarga masa lampaunya merindukannya. Ia berharap keluarganya di pulau Bara mengetahui bahwa ia kini baik-baik saja.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Cameron, bahkan di penitipan anak juga tak hentinya menceritakan rumah masa lampaunya, mereka melakukan apa, bagaimana ia dari jendela kamar tidurnya menonton pendaratan pesawat...., ia mengomel rumahnya rumahnya sekarang hanya mempunyai 1 kamar mandi, sedangkan rumahnya di pulau Bara mempunyai 3 buah. Ia menangis mengingingkan ibu masa lampaunya, bilang bahwa ia merindukannya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Oleh karena Cameron terus-menerus memohon Norma untuk membawanya ke pulau Bara, akhirnya Norma memutuskan membawanya ke pulau tersebut, juga pakar psikiater. Universitas Virginia: Doctor JIm Tucker ikut mengiringi perjalanan mereka, ia adalah seorang pakar penelitian reinkarnasi anak. Cameron sekeluarga pada bulan Febuari 2006 pergi ke pulau Bara. Sewaktu pesawat itu benar-benar mendarat, segalanya persis dengan yang di ceritakan oleh Cameron. Pihak penginapan memberitahu Norma, pernah ada bernama Robertson menempati rumah putih di tepi pantai. Maka serombongan orang menuju ke rumah tersebut, akan tetapi para orang dewasa tidak memberitahukan Cameron pergi kemana, mereka ingin menyaksikan apa yang akan terjadi.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Cameron langsung mengenali rumah tersebut, ia pun bersuka cita. Namun ketika mereka melewati pintu masuk, mimik gembiranya telah lenyap dari wajah Cameron. ia berubah sangat pendiam. Penyewa sebelumnya telah meninggal, tapi juru kunci mempersilahkan mereka memasuki rumah tersebut.</div><div style="text-align: justify;">Di dalam rumah itu teryata terdapat 3 buah kamar mandi, dan dari jendela kamar tidurnya bisa terlihat pemandangan laut. Di dalam ruang tersebut masih terdapat sudut-sudut tersembunyi yang semuanya di ketahui Cameron. Semenjak mereka kembali kerumahnya di kota Glasgow, Cameron menjadi lebih pendiam. Norma mengatakan pergi ke pulau Bara adalah suatu hal terbaik yang telah mereka lakukan. Piknik kali ini telah membuat suasana hati Cameron menjadi lapang, ia tidak lagi mendambakan pulau Bara. Para orang dewasa pun memahami Cameron bukan sedang mengarang cerita, mereka telah mendapatkan jawaban yang mereka cari. Akan tetapi yang jelas, memori terhadap kehidupan masa lampau seiring dengan bertambahnya usia si empunya cerita akan semakin memudar. Kisah Cameron telah di buatkan film dokumenter yang berjudul "Anak Lelaki Ini Pernah Hidup Di Masa Lampau" oleh TV 5 Inggris.</div><div style="text-align: justify;"><br />
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</div><div style="text-align: justify;"> <u><b>James M. Huston Jr, Amerika</b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Menurut sebuah berita ABC -AS per 15 April 2004, sekitar 60 tahun silam, James M Huston Jr, kala itu berusia 21 tahun sedang bertugas sebagai pilot pesawat angkatan laut Amerika , pesawatmya terkena tembakan meriam Jepang dan hancur; 1998 , seorang anak lelaki bernama James Leininger terlahir di negara bagian Louisiana, berbagai kelakuannya yang aneh membuat keluarganya merasa yakin bahwa "kehidupan sebelum" nya sangat mungkin adalah si pilot pesawat yang gugur pada perang dunia II di atas Samudera Pasifik tersebut.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Si kecil James Leininger, selain mainan pesawat udara, ia tidak menyukai jenis mainan lainnya. Menginjak usia 2 tahun, jenis pesawat yang paling di sukai James mulai terus-menerus muncul di dalam mimpinya. Andrea, sang ibu, mengatakan kepada wartawan. "Ia selalu menjerit-jerit sewaktu bermimpi, saya bertanya bermimpi apa, jawabanya selalu 'Pesawat terbakar dan jatuh, tak ada seorangpun yang lolos!"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Menurut Andrea , si James biasanya menonton TV hanyalah program kartun kesukaan anak-anak pada umumnya, selamanya tak pernah menonton film dokumenter perang dunia II atau program mengenai bidang kemiliteran, namun si James memiliki pemahaman yang mengejutkan tentang struktur pesawat.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pada rekamaan vidio ketika James berusia 3 tahun, bisa di saksikan ia dengan serius memeriksa sebuah pesawat mainan, persis seperti pilot menginspeksi pesawat sebelum terbang. Selain itu, suatu ketika dia membelikan puteranya sebuah pesawat mainan baru dan menunjukkan di bawah lambung pesawat itu terdapat sebuah bom, dengan segera si James mengoreksinya, itu bukan bom, melainkan sebuah wadah untuk bahan bakar bertipe separate.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Andrea mengatakan, " Saya sebelumnya tidak pernah mendengar tentang wadah bahan bakar bertipe separate, apalagi mengetahui benda apakah itu"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Andrea mengatakan, " Saya bertanya, kenapa dengan pesawatmu? Ia mengatakan, " Telah di tembak jatuh." Saya tanya jatuh dimana, ia mengatakan, " Jatuh ke air" Saya tanya siapa yang menembak, ia mengatakan orang Jepang. Selain itu ia juga mengatakan ia menerbangkan sebuah pesawat tempur tipe Pyrate, dan ia juga memberitahu sang ayah, Bruce, bahwa pesawat tinggal landas dari kapal induk USS Natoma Bay, kala itu ia juga mengenal seorang teman seperjuangan bernama Jack Larson.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Bruce mulai menjelajahi internet untuk mencari data tentang USS Natoma Bay dan berhasil mengajak ketemu para tentara tua yang lolos dari maut sewaktu bertugas di atas kapal induk tersebut. Seorang bernama Ralp Krapohl, pelontar bom pesawat tempur perang dunia II telah membuktikan perkataan James.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Krapohl mengatakan, pada 3 Maret 1945, ia juga kebetulan sedang di atas kapal induk USS Natoma Bay, pesawatnya terbang menguntit pesawat James M. Huston. "Saya melihat dengan mata kepala sendiri pesawat james tertembak peluru meriam penangkis udara, proyektil itu menghantam dari depan dan tepat bersarang di mesinnya."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"> <b><u>Bukan yang Pertama</u></b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Laporan tentang reinkarnasi memang bukan semata terjadi pada Dorothy Eady atau yang lainnya saja. Banyak juga orang yang sering merasa bahwa ia adalah titisan dari orang yang pernah hidup di masa lalu. Namun ia memang menjadi fenomena reinkarnasi yang spektakuler dan kontroversial.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Atau mungkin Anda atau kerabat Anda sendiri pernah mengalami perasaan seolah-olah sudah pernah berkunjung ke suatu tempat, namun tak bisa menjelaskan kapan dan bagaimana. Atau bisa mengetahui suatu tempat yang sama sekali belum pernah. Anda kunjungi, atau merasa pernah mengalami suatu pengalaman di masa ratusan tahun yang lalu? Ada ahli yang menyebutkannya "Dejavu" atau sebagian lagi menyebutkannya "delusi atau waham", bahkan ada yang mengatakan mengalami proyeksi astral di bawah sadar. Semua itu adalah bagian dari misteri semesta. Kejadian lain yang mungkin menarik perhatian dunia, selain kasus Dorothy Eady yang sangat berjasa pada penelitian tentang Mesir, adalah catatan tentang gadis Inggris dari keluarga Ockenden. Ia pernah di rawat seorang dokter ahli terapi hipnotis Arnall Bloxham.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Selama dua jam di hipnotis, Ockenden menuturkan bahwa ia adalah titisan seorang lelaki yang hidup di masa purba . Anggota masyarakat kuno yang masih menganut ritual merajah tubuh dan menyakiti diri sendiri. Serta menunjukkan status dengan hiasan geligi binatang liar yang buas. Ia bisa memberikan gambaran budaya kuno itu.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sementara itu, pasien lain di bawah pengaruh hipnotis berkisah bahwa ia adalah reinkarnasi anak Raja Charles I (1600-1669) dan Ratu Henrietta Maria (1609-1669). Walau latar belakang si pasien tidak pernah belajar bahkan mengenal sejarah Inggris, ia bisa menuturkan beberapa detail kastil Raja Charles I yang jarang di ketahui umum. Ia juga bahkan menjabarkan soal kisah hidup Charles II.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Peristiwa reinkarnasi lainnya ada dalam catatan dokter psikiater dan penulis novel Arthur Guirdham. Seorang pasiennya bernama Ny Smith mengaku sejak usia 10 tahun kerap di hantui mimpi bahwa ia pernah hidup sebagai istri pendeta kaum Chatar di abad ke-13.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Saat dalam perawatan, ia bisa menceritakan detail pembantaian massal terhadap kaum Cathar di Eropa karena di anggap sebagai aliran sesat dari agama Kristen. Ny Smith menyebutkan bahwa banyak pendeta Cathar yang di bunuh dan di bakar . Ia sendiri mengaku di ikat massa dan di bakar hidup-hidup di tumpukan kayu bakar. ia juga menggambarkan detail pakaian, struktur bangunan, dan peradaban di masa itu.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sang dokter melakukan penelitian detail dan melakukan kroscek terhadap pengakuan si pasien. Ia terkejut ketika membuktikan sebuah fakta sejarah yang sejalan dengan penuturan Ny Smith yang sama sekali tidak paham sejarah kaum Cathar.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dari manakah para pasien ini mendapatkan informasi detail yang bahkan hanya tertulis di literatur yang nyaris tak pernah di publikasikan untuk awam? Apakah mereka benar-benar mengalami peristiwa itu di masa lalu dan bereinkarnasi ke jasad hidup manusia kini? Ataukah pengetahuan itu bisa muncul begitu saja? Sejumlah ahli dan peneliti masih mencoba mengurai misteri besar ini.</div><div style="text-align: justify;"><br />
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</div><div style="text-align: justify;"><b>hal 10</b></div><div style="text-align: justify;"><b>bersambung ke hal 11 </b></div><div style="text-align: justify;"><br />
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</div></div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-4590384694956058302011-10-29T00:19:00.001+07:002011-10-29T00:19:56.369+07:00Kisah-kisah keberadaan Mahluk Peta/Hantu<div dir="ltr" style="text-align: left;" trbidi="on"><div style="text-align: justify;"> <u><b> BAB. IV Kelahiran Kembali</b> </u></div><div style="text-align: justify;"><br />
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</div><div style="text-align: justify;">Mungkin bagi sebagian orang cerita tentang kelahiran kembali sebagai isapan jempol belaka. Di dalam Bab ini kami khusus membahas sedikit tentang adanya kelahiran kembali yang telah di buktikan oleh banyak pakar. Bab ini menjadi penting karena kalau kita nanti bicara tentang adanya alam-alam lain, ini semua tidak terlepas dari adanya kelahiran kembali.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"> <i><b><u>PAST LIFE REGRESSION</u></b></i></div><div style="text-align: justify;"><br />
</div><div class="separator" style="clear: both; text-align: justify;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjXlrfzIq8jc57afBFoXo2BCASlsL8agBtzVC-WKoCi1ZPIyJ1FueoJYucJXBrSm4ffWNR706z1Sgr0XR3H_VXyJycv0z1ExmtuFLYbbINvPiyXLEcJc6U-X4Bpmgm3i946hob1bPP94OU/s1600/Steveson+Seated+Lo+Res.JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><br />
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</div><div style="text-align: justify;">Saat ini dikalangan cendikiawan barat, konsep reinkarnasi telah menjadi bahan riset yang sangat menarik. Studi mengenai reinkarnasi adalah sebuah riset kedokteran atau parapsikologi yang menggunakan metode yang tidak lazim. Riset ini memang tidak mempunyai formula teori yang baku, tetapi kesubjektivitasan studi dan karakter peneliti akan sangat berpengaruh terhadap keontentikan konsep ini. Ada dua sumber data yang bisa menjadi rujukan penting terhadap konsep reinkarnasi. Sumber pertama di peroleh dari anak-anak yang masih bisa mengingat kehidupan masa lalu mereka, dan yang kedua bersumber dari pasien yang mempunyai kehidupan masa lalu yang bisa di panggil melalui metode <i>Past Live Regression</i> (PLR) atau terapi kilas balik.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b> </b><u><b>Dr. Ian Stevenson</b></u> </div><div style="text-align: justify;"><br />
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</div><div style="text-align: justify;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjXlrfzIq8jc57afBFoXo2BCASlsL8agBtzVC-WKoCi1ZPIyJ1FueoJYucJXBrSm4ffWNR706z1Sgr0XR3H_VXyJycv0z1ExmtuFLYbbINvPiyXLEcJc6U-X4Bpmgm3i946hob1bPP94OU/s1600/Steveson+Seated+Lo+Res.JPG" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjXlrfzIq8jc57afBFoXo2BCASlsL8agBtzVC-WKoCi1ZPIyJ1FueoJYucJXBrSm4ffWNR706z1Sgr0XR3H_VXyJycv0z1ExmtuFLYbbINvPiyXLEcJc6U-X4Bpmgm3i946hob1bPP94OU/s320/Steveson+Seated+Lo+Res.JPG" width="220" /></a>Salah satunya adalah Dr.Ian Stevenson, seorang profesor peneliti Universitas of Virginia. Ia pernah menjabat sebagai kepala peneliti masalah reinkarnasi. Ia telah melakukan perjalanan ke seluruh penjuru dunia selama lebih dari tiga puluh tujuh tahun untuk meneliti, menyelidiki, mencatat, mengumpulkan, menguji dan mencocokkan orang-orang, terutama anak-anak, yang bisa mengingat masa lalunya dan yang memiliki tanda lahir atau cacat lahir yang di hubungkan dengan luka, biasanya fatal, pada orang yang mengingat masa lalunya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Profesor Stevenson pernah menghabiskan waktu selama 40 tahun untuk mengoleksi 2.600 contoh kasus anak-anak berusia antara 2 -7 tahun, para anak-anak itu meski masih belia, tetapi mereka mengetahui situasi mendasar desa yang terletak ribuan km jauhnya dan terjadi pada 10 tahun sebelumnya bahkan yang lebih lama lagi, kebanyakan anak-anak itu mampu berbicara bahasa dari bangsa lain.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Detail kasus-kasus tersebut di buktikan oleh tim kecil peneliti profesor Stevenson.Sejumlah contoh kasus terkumpul di dalam buku karangannya yang berjudul "Anak-anak yang memiliki memori abad silam : mengenai permasalahan reinkarnasi".</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dr. Stevenson juga mengoleksi 200 lebih kasus yang berkaitan dengan birthmark (tanda lahir), di dalam contoh kasus tersebut, mereka itu mengatakan bahwa dirinya pada kehidupan sebelumnya mati lantaran tertembak ataupun tertusuk benda tajam persis pada tempat lahir tersebut. Di dalam 17 kasus seperti itu, professor Stevenson telah memperoleh catatan dokter dan lain-lain, catatan tentang pembedahan mayat yang berkaitan dengan hal tersebut. membuktikan proses kematian orang yang terkait mirip dengan yang di kisahkan oleh anak-anak itu. Kasus tersebut terekam di dalam buku lain profesor Stevenson dengan judul "Titik Persimpangan Reinkarnasi dan Ilmu Biologi."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sangat menakjubkan, bahwa di temukan ingatan akan kehidupan masa lalu memudar sekitar umur tujuh tahun pada anak-anak. Mereka sering berbicara secara langsung tentang kehidupan sebelumnya, ingin pulang kembali ke "rumah" dan rindu pada ibu atau pasangan atau individu yang di kenalinya pada kehidupannya yang lain. Yang cukup unik Dr. Stevenson menemukan anak-anak yang dapat berbicara bahasa asing atau bahasa yang tidak di ajarkan oleh orang tuanya. Hal ini tentu saja sangat sulit di terima akal sehat.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dr. Stevenson banyak memaparkan hasil penelitiannya dalam beberapa buku Children Who Remember Previos Lives : A Question of Reincarnation; Reincarnation and Biology; AContrybution of the Etiology of Brithmarks and Birth Defect, dan sebagainya. Selama masa hidupnya, ia telah mengumpulkan ribuann rekaman dari anak-anak berumur 2-7 tahun yang tinggal di Timur Tengah, Eropa, Asia, dan Amerika. Dia juga seorang terapis handal PRL</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tipe penelitian lain adalah berdasarkan atas orang-orang yang di hipnotis oleh seorang psikoterapi untuk memanggil ingatan masa lalunya. Tehnik yang di gunakan adalah <i>Past Life Regression</i> (PLR). Di bawah pengaruh PLR, pasien tidak tertidur dan gelombang otaknya berbeda dari kondisi orang yang sedang tidur. Beberapa psikoterapi menjelaskan bahwa kondisi tersebut juga berbeda dari kondisi hipnotis tradisional. Kondisi ini lebih tepat bisa disamakan pada kondisi hening yang di capai melalui suatu kultivasi. Dalam kondisi tersebut pasien dapat melakukan hubungan langsung dengan kesadaran yang lebih dalam. Pasien bisa masuk kedalam ingatannya di masa lalu bagaikan menyaksikan sebuah pemutaran film dan merasakan sensasi-sensasi indrawi seperti rasa lapar, merasakan hawa panas, hembusan angin, rasa sakit, dan sebagainya, sesuai fragmen kehidupan yang muncul selama regresi sementara kesadarannya sekarang ini masih tetap aktif.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"> <i><b><u>Past Life Regression Sebagai Terapi Penyembuh Penyakit</u></b></i> </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Peneliti lain, Dr. Brian L. Weiss seorang psikoterapi tradisional lulusan Universitas Colombia dan Yale Medical School dan menjabat sebagai kepala Psikiatri Emeritus di Mount Sinai Medical Center di Miami, adalah seorang psikoterapi yang paling di kenal menggunakan terapi PLR. Awalnya, dia tidak ambil perhatian kepada parapsikologi dan tidak memiliki ketertarikan tentang reinkarnasi.</div><div style="text-align: justify;"><br />
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</div><div style="text-align: justify;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3UpU5zE6jiicTm6Tg6XPai41tGfQi0Bs8iqAZt0rmLI2MFnxmvDJCb0PFBUJbm8U16eGvw9yLH89whuLG4IYisBHD9rQhXI11p9LTQd4HKBJ10GOec-WWMX50cld3md6VyT5NaIaKaDQ/s1600/Brian-Weiss.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="241" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3UpU5zE6jiicTm6Tg6XPai41tGfQi0Bs8iqAZt0rmLI2MFnxmvDJCb0PFBUJbm8U16eGvw9yLH89whuLG4IYisBHD9rQhXI11p9LTQd4HKBJ10GOec-WWMX50cld3md6VyT5NaIaKaDQ/s320/Brian-Weiss.jpg" width="320" /></a> Pada tahun 1982, Dr. Weiss melakukan terapi kepada pasiennya yang bernama Catherine yang menderita <i>simpton</i> terhadap air atau ketakutan terhadap air secara berlebihan. Pada awalnya, Dr. Weiss memundurkan memori Catherine pada masa kanak-kanaknya, tetapi tidak berhasil menemukannya. Sampai akhirnya dia memiliki ide untuk menghipnotis Catherine dengan sebuah "perintah" agar dia kembali pada masa yang menyebabkan <i>simptonnya</i> datang. Reaksi yang di timbulkan membuat Dr Weiss tercengang. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Catherine tiba-tiba bercerita tentang bencana banjir besar yang telah meregut nyawanya pada tahun 1863 S.M. Dia menyebut dirinya bernama Aronda, berusia 18 tahun. Saat banjir datang, dia sedang menggendong anaknya bernama Cleastra (Cleastra pada kehidupan sekarang adalah keponakannya yang bernama Rachel) yang juga turut tewas pada kejadian itu. Dr. Weiss tidak bisa menerima hal tersebut begitu saja dan dia tidak bisa menjelaskan bagaimana hal ini bisa terjadi . Namun, dia juga tidak bisa menyangkal kenyataan yang terjadi di depan matanya. </div><div style="text-align: justify;">Menyingkapi hal tersebut, Dr. Weiss justru mengambil pendekatan-pendekatan yang mungkin untuk membuktikan ketidakbenaran gejala aneh itu, tetapi pada akhirnya, dia tidak punya pilihan lain kecuali menerima kebenaran tersebut. Sejak peristiwa tersebut. Dr. Weiss akhirnya selalu mencoba menggunakan regressi hipnotis pada keluhan fisik maupun mental, dan sebagian besar mengalami pemulihan yang sangat signifikan tampa perawatan secara medis. Saat ini Dr. Weiss telah menulis beberapa buku, buku <i>Many Lifes</i>, <i>Many Master</i> dan <i>Through Time into Healing</i> telah terjual jutaan kopi dan telah di terjemahkan ke lebih dari dua puluh bahasa.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Berikutnya, adalah Dr. Bruce Goldberg di LOs Angeles, USA, seorang dokter gigi yang akhirnya meninggalkan keahlianya tersebut dan beralih menjadi seorang hipnoterapi PLR sejak tahun 1974. Dia menganggap bahwa peristiwa-peristiwa yang terungkap tampa sengaja dan "kamma baik" yang telah dia rasakan telah membawanya pada ketertarikan pada bidang ini. Telah lebih dari 11.000 orang yang telah di bimbingnya menuju pencerahan dan penyembuhan dengan metode ini.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dalam bukunya, berjudul Reinkarnasi The Search For Grace, Dr. Goldberg menulis sebuah kisah nyata seorang wanita bernama Ivy, yang dalam regresinya, menceritakan kehidupannya yang terakhir dengan nama Grace Doze. Dr. Goldberg mencoba mendokumentasikan kepada khalayak ramai tentang kasus reinkarnasi dari sesi-sesi regresi yang di lakukannya kepada Ivy yang sinkron dengan kasus pembunuhan yang tak terpecahkan oleh kepolisian Buffalo, New York, atas korban yang bernama Grace Doze di tahun 1927.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ivy, seorang apoteker, saat awal mendatangi Dr. Goldberg dengan keluhan yang sangat sederhana, yaitu keinginannya untuk meningkatkan kemampuan dalam berinteraksi dengan pria, terutama untuk mengakhiri hubungannya dengan John, kekasihnya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Secara tak terduga pada sesi-sesi berikutnya, Dr. Goldberg menemukan sebuah pola kamma yang menjebak Ivy dalam sebuah hubungan yang selalu berakhir tragis. Sosok roh yang menjadi pasangan Ivy adalah sosok yang selalu mencelakai dan membunuh Ivy dalam banyak kehidupan lalunya. Dan sosok itu, saat ini, adalah kekasihnya, John.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kisah-kisahnya sangat sinkron dengan kesehariannya bersama John. Entah kenapa Ivy masih saja tertarik pada John walaupun sering di pukul. Setiap kali kedatangannya bertemu Dr. Goldberg, Ivy selalu menyampaikan keinginannya untuk berpisah dengan John untuk selamanya, tetapi ia tidak tahu bagaimana harus memulai. Dr. Goldberd memang berusaha untuk memutuskan pola kamma tersebut sampai akhirnya menemukan fragmetn terakhir kehidupan Ivy sebagai Grace Doze.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dr. G : Grace, apa yang terjadi?</div><div style="text-align: justify;">Ivy : Jake, Ia gila. Ia memukuliku. Ia menikamku dengan sebilah pisau... tenggorokanku...ia mencekikku.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Jake memukuli Grace dengan membabi buta, kemudian mencekiknya sampai mati. Saya menuntun Ivy memasuki pikiran atas -sadarnya,</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dr. G : Apa yang terjadi, Grace?</div><div style="text-align: justify;">Ivy : Aku tidak percaya. Binatang ini menikam, mencekik, memukuli dan membuangku ke Sungai </div><div style="text-align: justify;"> Ellicott. Aku berkelahi kesetanan, tapi tetap saja aku bukan tandingannya.<br />
Dr.G : Grace, apa kamu mengenali Jake dalam kehidupan sekarangmu sebagai Ivy </div><div style="text-align: justify;">Ivy : Ya, Jake adalah John. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Fragmen ini membawa Dr. Golberg pada sebuah investigasi panjang tentang sesosok nyata seorang Grace Doze yang benar-benar pernah hidup pada tahun 1920-an dan terbunuh secara misterius Atas bukti-bukti yang di temukan, di dukung oleh keterangan Ivy dalam regresinya, di duga kuat si pembunuh adalah Jake, kekasih Grace.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Serangkaian investigasi dan sesi-sesi regresi Ivy ini kemudian di angkat dalam sebuah film televisi yang di produksi oleh stasiun televisi CBS, Long Angeles, USA, dan di siarkan pada tanggal 17 Mei 1994. Penayangan film tersebut bertepatan pada hari Selasa malam di bulan Mei, enam puluh tujuh tahun yang lalu hingga jamnya, sejak kematian Grace Doze.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Masih sangat banyak para ahli dari Negara Barat yang menekuni terapi regresi ini. Sebut saja Dr. Joel L. Whitton dan Joe Fisher, penulis buku Life Between life (1988). Ada Dr. David Chamberland, wakil ketua Pre-birth and Neonatal Psychology Assosiation yang juga penulis buku Babies Remember Birth (1988). Ada Richard Webster dari Selandia BAru dengan bukunya Practical Guide to Past Life Memories. Kemudian, Dr. Garrett Oppenheim , Ph.D yang menuliskan pengalaman praktik regresinya pada buku Who Were You Before You Were You? dan lain sebagainya.</div><div style="text-align: justify;"></div><div style="text-align: justify;">Hal 9 bersambung ke hal 10</div><div style="text-align: justify;"></div><div style="text-align: justify;"></div></div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-42702334649550086012011-10-18T16:00:00.005+07:002011-11-10T16:03:40.152+07:00Kisah-kisah keberadaan Mahluk Peta/Hantu<div dir="ltr" style="text-align: left;" trbidi="on"><div style="text-align: justify;"> <span style="font-size: large;"> <u><b>PAYASI SUTTA</b></u><b><u> </u></b></span></div><div style="text-align: justify;"> DIGHA NIKAYA 23, SUTTA PITAKA</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pada suatu Ketika, Ayasma Kumara Kassapa sedang mengembara dari kota ke kota di negara Kosala, dengan di iringi lima ratus orang bhikkhu, dan tibalah mereka di sebuah hutan dekat kota Setavya. Di kota Setavya juga bertempat tinggal seorang raja muda, panglima perang yang bernama Payasi. Payasi ini menganut pandangan (keliru) sebagai berikut :</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Tidak ada dunia lain(halus), tidak ada tumimbal lahir secara spontan (opapatiko), tidak ada penanaman bibit dan pemetikan buah (hasil) dari perbuatan-perbuatan baik dan buruk."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ketika mendengar bahwa Ayasma Kassapa berdiam di hutan dekat kota Setavya, Payasi memutuskan untuk pergi menjumpainya. Setelah memberi hormat sebagaimana layaknya, Payasi lalu memberitahukan Ayasma Kassapa tentang pandangannya yang sudah di kenal oleh khalayak ramai.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ayasma Kassapa menjawab : " Akupun sudah mendengar tentang hal itu. Tetapi bagaimanakah orang dapat mempunyai pandangan seperti itu? Apakah anda mungkin mempunyai pandangan seperti itu? Apakah anda mungkin mempunyai alasan-alasan tertentu?"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Memang demikian halnya," jawab Payasi, dan kemudian melanjutkan : "Kawan-kawanku, keluargaku dan saudara-saudaraku yang biasa membunuh, mengambil barang-barang yang tidak di berikan (mencuri), pikirannya penuh keserakahan, kebencian dan kegelapan batin, pada suatu hari sakit payah dan sangat menderita. Ketika aku mendengar ajalnya akan segera tiba, aku memerlukan menjenguknya untuk menitipkan pesan : 'saudaraku yang tercinta. Para pertapa dan bhikkhu percaya bahwa siapa yang suka membunuh, mencuri, melakukan perbuatan asusila, berdusta, menfitnah,suka bertengkar dan berbicara hal-hal yangtidak berguna, pikirannya penuh keserakahan, kebencian dan kegelapan batin; kalau kelak mereka meninggal dunia dan badan jasmaninya hancur, roh mereka akan melalui sebuah lorong gelap masuk kedalam neraka. Dan begitu pulalah kehidupan saudaraku. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kalau sekiranya ucapan para pertapa dan bhikkhu itu benar dan saudaraku betul-betul masuk kedalam neraka, aku mohon dengan sangat agar saudaraku mau kembali lagi kedunia untuk memberi kabar kepadaku : 'Memang benar ada dunia lain,...'</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Saudaraku yang tercinta. Aku percaya penuh kepada Anda; apa yang Anda lihat sama juga seperti aku melihatnya sendiri. Mohon dengan sangat agar harapanku tidak sia-sia hendaknya. Dengan kata-kata :'Tentu saja tidak', ia dengan khikmat berjanji kepadaku. Tetapi kenyataannya tidak seorangpun pernah kembali untuk memberi kabar kepadaku. Inilah salah satu sebab yang memperkuat pandanganku."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Setelah mendengar uraian tersebut. Ayasma Kassapa lalu menceritakan satu perumpamaan tentang penjahat dan algojonya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"O, Payasi andaikata pada suatu hari seorang penjahat di bawa kehadapan Anda dan Anda diminta untuk mengadilinya; dan Anda memerintahkan agar penjahat itu di penggal lehernya sekarang juga.</div><div style="text-align: justify;">Andakata penjahat itu memohon kepada algojo agar pelaksanaan hukuman di tunda dulu hingga ia sempat memberi kabar kepada kawan-kawannya dan keluarganya. Apakah menurut pendapat Anda, algojo itu mau menunda pelaksanaan hukuman orang itu ataukah ia segera melaksanakan hukuman mati tersebut?"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Payasi harus mengakui bahwa algojo pasti tidak mau meluluskan permohonan penjahat itu.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Nah Payasi yang terhormat, Kalau seorang penjahat tidak di beri ampun oleh algojo di dunia ini. apakah Anda mengira bahwa kawan-kawan Anda yang terdiri dari pembunuh, pencuri, orang cabul, pendusta, penfitnah, dan yang suka omong kosong pikirannya penuh dengan keserakahan, kebencian, dan kegelapan batin dapat diampuni? Setelah meninggal dunia, roh/arwah mereka akan melalui sebuah lorong gelap masuk ke dalam neraka. Di neraka mereka memohon kepada para algojo dengan kata: 'Mohon dengan hormat kepada Bapak Algojo agar sudi menunda dulu pelaksanaan hukuman kami hingga kami dapat memberi kabar kepada raja muda Payasi di dunia, bahwa setelah mati memang ada dunia lain(halus).' Apakah Anda berpendapat bahwa para Algojo mau meluluskan permintaan mereka?"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Karena Payasi rupa-rupanya masih belum dapat diyakinkan, maka Ayasma Kassapa lalu menanyakan tentang kemungkinan masih ada sebab-sebab lain.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Atas pertanyaan ini Payasi menceritakan, bahwa iapun mempunyai kawan dan sanak-keluarga yang belum pernah membunuh mahluk mahluk hidup dan selalu melaksanakan tata hidup yang saleh dan terpuji.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kepada merekapun di minta untuk memberi kabar setelah mereka mati dan kelak masuk sorga. tetapi mereka tidak pernah kembali atau kirim berita.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Baiklah, Panglima yang terhormat, Sekarang aku ingin menceritakan sebuah perumpamaan, yang dari padanya banyak orang pintar dapat menangkap arti yang sesungguhnya dari suatu kotbah.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Andaikata ada orang yang terjatuh kedalam jamban dan Anda memerintahkan budak Anda untuk menariknya keluar dari jamban tersebut. Lalu orang itu di sikat dan di cuci bersih, kemudian disiram tiga kali dengan minyak wangi, rambut serta janggutnya di sisir rapi, di beri pakaian bagus dan dibawa kesebuah istana dimana ia dapat menikmati kesenangan dari kelima indriyanya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sekarang aku ingin bertanya : Apakah orang itu ingin kembali ke dalam jamban? mengapa tidak? Jamban adalah kotor dan berbau busuk, memualkan, mengerikan, dan memperlihatkan perbedaan dari seorang manusia biasa dari seorang dewa.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">O, Payasi yang baik. dari jarak seratus mil bau seorang manusia dapat mengusir para dewa. Bagaimana mungkin sahabat-sahabat Anda yg menyukai kehidupan saleh dan sekarang masuk ke sorga, ingin kembali kedunia untuk memberi kabar kepada Anda : 'Memang benar terdapat suatu dunia lain (halus), memang benar terdapat tumimbla lahir spontan..." </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Selain dari itu, "Ayasma Kassapa melanjutkan : kalau kita di dunia ini satu abad, di alam sorga dari Tigapuluh Tiga Dewa berarti satu hari satu malam. Tigapuluh malam demikian itu merupakan satu bulan, dua belas bulan merupakan satu tahun; dan kehidupan di alam Tigapuluh Tiga Dewa tersebut berlangsung selama seribu tahun yang demikian itu.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">nah kawan-kawan serta sanak keluarga Anda yang tidak pernah membunuh mahluk, tidak pernah berdusta, Setelah badan jasmani mereka hancur pasti masuk ke alam sorga..</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Andai kata mereka berpikir : 'Setelah kami berdiam di alam sorga ini untuk dua atau tiga hari dan menikmati dulu kesenangan kelima indriya kami, maka kami baru kembali ke dunia untuk memberitahukan Payasi bahwa memang benar terdapat sebuah dunia lain(halus), bahwa tumimbal lahir spontan memang benar adanya. dan menanam bibit serta memetik buahnya (hasil) dari perbuatan-perbuatan baik dan buruknya merupakan kenyataan,' Apakah mereka dapat melaksanakan apa yang mereka pikir?" </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Tentu saja tidak," jawab Payasi, "sebab kami semua pasti sudah meninggal dunia. Tetapi, Ayasma Kassapa, siapakah yang memberitahukan Anda tentang adanya alam dari Tigapuluh Tiga Dewa dan bahwa mereka dapat hidup sampai sekian lama? Aku menyesal harus tidak percaya apa yang Anda katakan."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ayasma Kassapa lalu menjawab ; "O, Payasi, Anda mirip dengan seorang yang sejak lahir buta matanya, seorang yang tidak dapat melihat benda-benda yang berwarna hitam, putih, biru, kuning, merah atau hijau; tidak dapat melihat apa yang sama dan apa yang tidak sama; tidak dapat melihat bintang-bintang, bulan dan matahari. Orang itu kemudian berkata : ' Aku tidak tahu tentang hal itu; aku tidak melihat apa-apa, karena itu benda-benda tersebut tidak mungkin ada.'</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Cobalah Anda pikir, apakah orang buta yang mengucapkan kata-kata tersebut di atas, mengatakan sesuatu yang benar?"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Tentu saja tidak", jawab Payasi.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Nah, demikianlah sebenarnya keadaan Anda, Payasi yang terhormat, Anda mirip dengan seorang yang sejak di lahirkan buta matanya. Ketahuilah bahwa alam halus tidak dapat dilihat dengan mata biasa.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Para pertapa dan bhikkhu yang hidup menyepi dan melakukan meditasi untuk waktu yang lama, telah melatih mata batin mereka sehingga dapat melihat hal-hal yang tidak terlihat dengan mata biasa. Dengan mata batin mereka dapat melihat dunia ini dan juga alam halus dan mereka yang bertumimbal lahir secara spontan.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Payasi masih saja belum dapat di yakinkan dan memberi bantahan baru, bahwa melihat para pertapa dan bhikkhu yang saleh dan selalu mempunyai itikad baik; tetapi mereka memilih untuk tetap hidup dan tidak ingin cepat-cepat mati. Mereka tetap ingin menikmati hidup dan tidakingin cepat-cepat mati. Mereka tetap ingin menikmati hidup dan membenci kematian. Karena itu aku berkata kepada diriku : "kalau saja para pertapa dan para bhikkhu yang terhormat itu benar-benar tahu bahwa keadaan mereka setelah mati akan menjadi lebih baik, maka pastilah sekarang juga mereka akan minum racun atau membunuh diri dengan menggunakan senjata tajam atau menggantung diri atau menjatuhkan diri mereka dari atas batu karang yang tinggi. Tetapi justru karena sangsi, apakah mereka kelak setelah mati dapat masuk ke sorga, maka mereka</div><div style="text-align: justify;">memilih untuk hidup lebih lama dalam dunia ini dan tidak ingin cepat-cepat mati.; mereka memilih hidup senang dan mengelakkan penderitaan."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Inilah sebab lain lagi. sehingga aku percaya bahwa dunia halus tidak ada dan tumimbal lahir secara spontan tidak ada,,,"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ayasma Kasappa kemudian menceritakan sebuah perumpamaan dari seorang yang mempunyai dua orang istri. Istri pertama mempunyai anak laki-laki berumur duabelas tahun, sedang istri kedua sedang hamil ketika suaminya meninggal dunia.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Setelah ayahnya meniggal dunia, anak laki-laki itu menagih warisan kepada istri kedua dari mendiang ayahnya. Atas tagihan ini istri kedua mohon di tunda dulu sampai bayi yang sedang di kandungnya itu lahir. Kalau bayi itu seorang anak laki-laki, maka bayi laki-laki itu berhak atas sebagian </div><div style="text-align: justify;"> warisan ayahnya. Kalau bayi itu perempuan, maka warisan itu seluruhnya akan menjadi milik anak laki2 dari istri pertama.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tetapi sianak laki-laki itu tidak sabar menantidan terus-menerus mendesak. Karena kesal, istri kedua itu lalu masuk kekamarnya dan membedah perutnya sendiri untuk melihat apakah bayi yg sedang di kandungnya itu laki-laki atau perempuan. Dengan demikian tentu saja ia kehilangan nyawa bayinya. kehilangan nyawanya sendirir dan kehilangan bagian dari warisan mendiang suaminya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dengan cara yang sama, Payasi yang terhormat, Anda akan mengalami malapetaka hanya karena keingintahuan Anda tentang mahluk halus. Para pertapa dan bhikkhu yang saleh dan mempunyai itikad baik tidak akan memetik buah yang belum matang. Lagipula lebih lama mereka hidup di dunia ini, lebih banyak dapat mereka manfaatkan hidup mereka untuk kepentingan para manusia dan para dewa. Ini merupakan bukti pula, Payasi bahwa memang terdapat dunia lain..."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Namun Payasi masih mempunyai alasan lain untuk membela pendiriannya. Ia mengatakan bahwa ia pernah menyuruh membakar seorang pejahat sampai mati dalam sebuah tempayan besar yang ditutup rapat dan di segel. Sesudah itu denga hati-hati ia menyuruh buka tempayan itu, tetapi tidak ada roh yang tampak keluar dari tempayan tersebut.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ayasma Kassapa lalu bertanya kepada Payasi apakah ia pernah mimpi waktu tidur.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"sering", jawab Payasi. " Siang hari ini aku mimpi tentang sebuah taman yang indah, juga sebuah hutan dengan pemandangan alam yang menarik dan laut yang tenang."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">" Akan tetapi". Ayasma Kassapa bertanya : "Apakah Anda ketika itu di jaga oleh badut-badut Istana, Orang-orang kerdil istana, dayang-dayang yang di tugaskan untuk mengipas dan gadis-gadis lain? Apakah mereka tidak melihat roh Anda keluar dari badan Anda? Demikian pula, mana mungkin Anda dapat melihat roh yang masuk dan keluar dari orang yang sudah mati?"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tetapi Payasi masih memiliki alasan lain untuk membenarkan pandangannya.Ia pernah menyuruh untuk menimbang seorang penjahat ketika masih hidup dan kemudian memerintahkan para algojo untuk menjirat leher penjahat itu sampai mati. Setelah mati mayatnya kembali di timbang. Dan teryata bahwa ketika masih hidup timbangannya lebih ringan di bandingkan dengan ketika sudah menjadi mayat. Karena itu dapat di tarik kesimpulan, bahwa tidak ada sesuatu yang hilang, bahkan rohpun tidak.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ayasma Kassapa lalu membuktikan, bahwa jalan pikiran yang demikian itu slah denganmenuturkan cerita tentang sebuah bola besi.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Bila sebuah bola besi di bakar sampai membara, maka timbangannya akan berkurang di bandingkan ketika masih belum di bakar. Begitu pula bila seorang manusia masih hidup, masih berhawa panas dan memiliki kesadaran, ia akan lemas dan lebih ringan daripada sesosok tubuh manusia yang mati, dingin dan tidak memiliki kesadaran lagi. Tubuh ini akan menjadi kaku dan berat"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Payasi lalu bercerita tentang percobaan lain.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Seorang penjahat di hukum mati tampa merusak kulit, daging dan tulang sumsum. Setelah orang itu mati, Payasi memerintahkan orang-orangnya untuk membaringkan mayat itu terlentang lalu menelungkup, miring, dan di taruh dengan kepala di bawah. Setelah itu di gosok-gosok , di pukul dengan batu, di sikat dengan kayu lalu dengan pisau. Namun yang hadir tak dapat melihat ada roh yang keluar dari mayat itu.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ayasma Kassapa lalu menceritakan sebuah kisah dari seorang peniup suling keong yang mengembara kesuatu negara asing, di mana para penduduknya belum pernah melihat orang meniup suling keong. Ia meniup tiga kali lalu meletakkan keong itu di sampingnya. Penduduk setempat berduyun-duyun datang untuk melihat keong tersebut. Mereka miringkan keong itu kekiri dan kemudian kekanan; mereka menggosok-gosok, menekan-nekan dan mengguncang-guncang, tetapi tidak ada suara yang keluar dari keong tersebut.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Akhirnya dengan tertaawa peniup suling itu mengambil keong tersebut dan meniup tiga kali. Para penduduk setempat sekarang tahu bahwa hanya dgn di tiup keong itu dapat mengeluarkan suara.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Demikian pula halnya dengan tubuh manusia. Digabung dengan kehidupan, di gabung dengan hawa panas, di gabung dengan kesadaran, tubuh seorang manusia dapat berjalan, berdiri, duduk, berbaring, melihat bentuk-bentuk dengan mata, mendengar suara dengan telinga, mencium wewangian dengan hidung, menyentuh dengan jari tangan serta merasakan benda-benda dengan badan dan dapat mengerti paham dengan pikiran. Tetapi kalau tubuh kosong dari kehidupan, hawanya tidak lagi panas dan tidak lagi bergabung dengan kesadaran, maka tubuh itu tidak lagi dapat berjalan, berdiri... Ini merupakan bukti pula untuk Anda, bahwa seyogyanya Anda harus percaya bahwa ada dunia lain...</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sekali lagi Payasi menceritakan Ayasma Kassapa tentang percobaan lain yang ia lakukan untuk menemukan roh manusia.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ia memerintahkan membedah seorang penjahat dengan cara memotong kulitnya, dagingnya, tulangnya dan sumsumnya, tetapi lagi-lagi tidak dapat di temukan roh yang di cari.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dalam hubungan ini Ayasma Kassapa menceritakan sebuah perumpamaan tentang seorang pemuja api yang telah memungut seorang anak yatim piatu yang di tinggal dari sebuah kafilah. Ketika anak itu berumur 12 tahun, pemuja api itu (yang juga seorang pertapa) ingin berkelana untuk beberapa waktu lamanya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ia memesan kepada anak itu untuk menjaga api baik-baik dan jangan sampai padam. Tetapi kalau padam ia harus menyalakan kembali dengan menggosok-gosok dua batang kayu terus-menerus hingga keluar api.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ketika pertapa itu sudah pergi. anak itu sepanjang hari terus-menerus bermain, sehingga api pujaan benar-benar padam. Anak itu ingat apa yg di katakan ayah angkatnya, tetapi lupa cara menggunakan alat pembangkit api tersebut. Batang kayu itu di potong-potong menjadi potongan-potongan kecil dan kemudian di tumbuk dalam sebuah lumpang. Tentu saja dengan cara itu ia tidak dapat menyalakan api. Ketika ayah angkatnya pulang dan melihat api pemujaan padam, ia lalu mengambil dua batang kayu dan di gosok-gosok terus-menerus hingga panas dan akhirnya keluar api.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"O,Payasi, dalam hal yang sama adalah bodoh untuk mencari dunia halus dengan memakai cara yang salah seperti yang Anda lakukan hingga kini. O, Payasi, lepaskanlah pandangan keliru Anda agar Anda tidak tertimpa malapetaka dan penderitaan," </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Meskipun Ayasma Kassapa berkata demikian, namun aku tetap tidak dapat melepaskan pandangan tersebut. Raja Pasenadi dari Kosala dan semua raja tahu, bahwa Payasi memiliki pandangan tersebut. Yaitu, bahwa tidak ada dunia lain(halus), tidak ada tumimbal lahir dengan spontan dan tidak ada penanaman bibit dan pemetikkan buah(hasil) dari perbuatan-perbuatan baik dan buruk. Kalau sekarang aku melepaskan pandangan tersebut, tentu saja mereka akan berkata :'Sungguh bodoh Payasi itu dan sangat bebal untuk di beri pengertian. Untuk mencegah cemoohan orang untuk menjaga kewibawaan (gengsi) dan sebagai tipu daya aku akan terus menerus menganut pandangan tersebut."<br />
<br />
"Kalau demikian halnya", berkata Ayasma Kassapa, " Aku akan menceritakan lagi sebuah perumpamaan , dari banyak orang pintar yang dengan jelas dapat melihat arti dari suatu persoalan.<br />
<br />
</div><div style="text-align: justify;">Pada suatu ketika sebuah kafilah yang terdiri dari seribu kereta melakukan perjalanan dari negara Timur ke negara Barat Dimanapun mereka tiba, biasanya rumput, air, rumput kering dan makanan habis terkuras. karena itu mereka memutuskan untuk memecah kafilah mereka menjadi dua rombongan dari lima ratus buah kereta yang masing-masing di kepalai seorang kepala rombongan.<br />
<br />
Kafilah pertama berangkat lebih dulu dengan membawa cukup bekal rumput, air, rumput kering, dan makanan. Baru saja berjalan beberapa hari lamanya mereka bertemu dengan hantu jahat yang menyamar sebagai manusia. Kulitnya hitam, matanya merah, rambutnya awut-awutan dan dihias dengan bunga lotus. Pakaiannya basah dan ia mengendarai sebuah kereta bagus yang roda-rodanya basah dan penuh lumpur. Ketika ditanya dari mana ia datang, ia menjawab dalam perjalanan di landa hujan lebat. Jalanan menjadi berlumpur dan rumput , kayu serta air dapat di jumpai dalam jumlah yang berlimpah-limpah. Pemimpin kafilah itu lalu memerintahkan untuk membuang semua persediaan rumput, kayu dan air, agar dapat berjalan lebih cepat karena lebih ringan. <ereka air,="" atau="" binatang-binatang ="" daging="" dan="" dari="" datang="" dua="" enam="" gagal ="" hantu="" hanya="" hari,="" hari...="" hari.="" hari="" hingga="" jahat="" karena="" kayu="" kehausan.="" ketujuh ="" lalu="" makan="" mati="" mayat-mayat="" melanjutkan="" menemui="" mereka,="" mereka="" orang="" p="" pada="" perjalanan="" rumput,="" saja.=""></ereka><br />
<br />
Mereka melanjutkan perjalanan satu hari, dua hari... hingga enam hari . Tetapi mereka gagal menemui rumput. kayu atau air, sehingga pada hari ketujuh semuanya mati karena kehausan. Hantu jahat lalu datang makan daging mereka, sehingga dari mayat-mayat orang dan binatang yang tertinggal hanya tulang-belulang saja.<br />
<br />
Beberapa hari kemudian, kafilah kedua berangkat dengan membawa bekal rumput, kayu, dan rumput kering dengan cukup. Baru berjalan beberapa hari, hantu jahat yang sama, dengan menyamar sebagai manusia, kembali mencegat perjalanan kafilah yang kedua dan menuturkan kisah yang sama. Kemudian ia membujuk agar semua persediaan rumput, kayu dan air di buang saja. Tetapi pemimpin rombongan kafilah kedua ini adalah seaorang cerdas dan berpengetahuan luas yang tidak begitu saja mau percaya omongan orang yang tidak di kenal. Ia memerintahkan melanjutkan perjalanan dan jangan membuang persediaan kayu, rumput dan air. Pada hari ketujuh mereka menjumpai reruntuk serta tulang-tulang kafilah yang pertama. Pemimpin rombongan lalu berkata : 'Kafilah ini telah musnah, karena kebodohan dari pemimpinnya. Sekarang tukarlah barang-barang yang lebih berharga yang dapat di ketemukandari kafilah pertama dan kemudian marilah kita lanjutkan perjalanan kita.'<br />
<br />
Akhirnya tibalah mereka dengan selamat di tempat tujuan berkat pemimpin mereka yang pintar dan berpengetahuan luas. Begitu pulalah Payasi, sebagaimana juga pemimpin rombongan kafilah pertama Anda akan hancur dengan mencari dunia lain(halus) dengan memakai cara yang salah. Lepaskanlah pandangan keliru Anda agar Anda kelak tidak mengalami celaka."<br />
<br />
"Meskipun Ayasma Kassapa berkata demikian, namun aku tetap tidak mau melepaskan pandanganku tersebut untuk menjaga kewibawaan dan mencegah cemooh orang dan sebagai tipu daya", jawab Payasi.<br />
<br />
Lalu Ayasma Kassapa menceritakan lagi sebuah perumpamaan dari seorang peternak babi yang dalam perjalanan pulang kerumah dari sebuah kampung ia melihat timbunan besar kotoran yang sudah kering. Ia berpikir : "Kotoran ini merupakan makanan yang baik untuk babi-babiku. " Kemudian ia membuat bungkusan besar dari kotoran kering tersebut dan di pikul dipundak untuk di bawa pulang. Tetapi dalam perjalanan ia di timpa hujan lebat, sehingga ketika tiba dirumah pakaian dan badanya basah kuyup dan berlumuran kotoran. Orang-orang kampung yang melihat kejadian tersebut menertawakan peternak itu atas ketololannya. Peternak babi itu dengan marah menjawab: :Kamu sendiri yang tolol. Kotoran itu merupakan makanan baik untuk babiku!"<br />
<br />
"Dalam hal yang sama Anda mirip dengan orang yang memikul kotoran itu, Payasi,"<br />
<br />
Tetapi Payasi tetap tidak mau melepaskan pandangannya yang keliru untuk mencegah cemoohan orang, untuk menjaga kewibawaannya dan sebagai tipu daya.<br />
<br />
Ayasma Kassapa kemudian menceritakan sebuah kisah tentang dua orang pemain dadu. Salah seorang pemain setiap kali sebelum bermain memasukkan biji dadu kedalam mulutnya dan ia selalu menang. Karena itu pemain kedua berkata kepadanya : "Kamu selalu menang. Marilah sekarang kita saling tukar biji dadu dulu,"<br />
<br />
Biji-biji dadu mereka di tukar. Pemain kedua lalu mengoleskan racun pada biji dadu tersebut. Kemudian mengajak pemain pertama untuk bermain dadu lagi. Biji-biji dadu mereka kembali di tukar. Seperti biasa ia memasukkan biji dadu itu sebelum bermain kedalam mulutnya; dan tentu saja ia mati keracunan.<br />
<br />
"Nah, Anda mirip dengan pemain dadu tersebut. Lepaskanlah pandangan keliru Anda, sehingga Anda kelak tidak mengalami celaka."<br />
<br />
Tetapi Payasi tetap kukuh pada pendiriannya, sehingga Ayasma Kassapa terpaksa menuturkan sebuah perumpamaan lagi. <br />
<br />
</div><div style="text-align: justify;">Karena suatu sebab, pada suatu hari seluruh penduduk dari sebuah kampung pergi mengungsi. Seorang penduduk kampung lain berkata kepada kawannya : " Hai kawan, mari kita mengunjungi kampung tersebut. Barangkali saja kita akan menemukan sesuatu berharga tertinggal di sana." Berangkatlah kedua kawan tersebut ke kampung yang telah kosong itu. Di sana mereka menemukan setumpuk jerami. Mereka masing-masing lalu membuat dua ikatan besar, masing-masing memikul sebuah ikatan dan kemudian melanjutkan perjalanan mereka. Tidak lama kemudian mereka menemukan tumpukan kulit kayu. Orang yang pertama mengatakan kepada kawannya : "Hai, kawan, lebih baik kita buang saja ikatan jerami yang kita bawa sekarang dan menukarnya dengan kulit kayu ini yang lebih berharga."<br />
<br />
Tetapi kawannya menjawab, bahwa ia sudah puas dengan ikatan jerami dan tidak ingin menukarnya dengan kulit kayu.<br />
<br />
Setelah itu mereka menemukan kemeja-kemeja berbulu, kemudian kain linen. Seterusnya mereka menemukan timah putih, tembaga, perka, dan akhirnya emas. Setiap kali orang yang pertama menukar bawaannya dengan yang lebih berharga, hanya kawannya dengan kukuh tetap saja memikul ikatan jerami.<br />
<br />
Akhirnya mereka tiba kembali kekampung tempat tinggal mereka. Orang yang memikul jerami tidak di sambut oleh istri, anak-anak dan kawan-kawan sekampung. Sebaliknya kawannya yang pulang membawa pulang emas di sambut dengan meriah oleh istrinya, anak-anaknya dan kawan-kawan sekampung, sehingga ia merasa bahagia sekali.<br />
<br />
"O,Payasi Anda mirip dengan si keras kepala yang memikul terus ikatan jerami. Lepaskanlah pandangan Anda yang keliru dan janganlah menunggu ia kelak mengakibatkan Anda celaka!"<br />
<br />
Akhirnya Payasi mengaku, bahwa sejak mendengar perumpamaan pertama ia sudah merasa gembira dan mengerti, namun ia ingin mendengar lebih banyak penjelasan dan keterangan, karena itulah ia bersih keras dan tetap ingin berdebat dengan Ayasmma Kassapa.<br />
<br />
"Mengagumkan Bhante, mengagumkan sekali! bagaikan orang yang menegakkan kembali apa yang telah roboh, atau memperlihatkan apa yang tersembunyi, atau menunjukkan jalan kepada orang yang tersesat, atau menyalakan lampu di waktu gelap gulita, sambil berkata : ' siapa yang punya mata, silahkan melihat, 'Demikianlah Dhamma telah di babarkan dalam berbagai cara oleh Bhante. Karena itu aku ingin mencari perlindungan kepada Buddha, Dhamma dan Sangha. Mohon Bhante berkenan menerima diriku sebagai siswa mulai hari ini hingga meninggal dunia. Mohon dengan hormat Bhante memberikan petunjuk kepadaku yang dapat di gunakan untuk kesejahteraan dan keselamatanku,"<br />
<br />
<br />
Ayasma Kassapa lalu memberikan petunjuknya.<br />
<br />
</div><div style="text-align: justify;">"Apabila persembahan (dana ) di berikan dengan jalan membunuh sapi, kambing, babi, dan mahluk-mahluk lain, dan para pemberi dana masih di hinggapi pandangan salah dan pikiran salah, mengucapkan kata-kata salah, maka dana itu tidak bernilai tinggi, tak dapat membawa kemajuan apa-apa, tidak cemerlang dan tidak bercahaya. Seperti juga halnya seorang petani, dengan membawa bibit dan luku ingin menanam sesuatu di tanah buruk yang belum di bersihkan dari belukar berduri dan akar-akar. Kalau bibit itu kelak menjadi kering oleh hembusan angin dan teriknya sinar matahari, sedang hujan tidak kunjung turun untuk menyiram tanah yang kering itu, Apakah mungkin bibit itu dapat bersemi dan menjadi besar?<br />
<br />
"Tidak mungkin, Bhante"<br />
<br />
Sebaliknya, Payasi. Apabila persembahan (dana) di berikan dengan tidak membunuh binatang-binatang dan para pemberi dana memiliki pandangan benar, pikiran benar, ucapan benar, perbuatan benar, mata pencaharian benar, daya upaya benar, perhatian benar, dan konsentrasi benar; persembahan (dana) demikian itu membawa pahala besar sekali, bercahaya, cemerlang dan bersinar hingga jauh. Kalau seorang petani menanam bibit di tanah subur dan hujan sewaktu-waktu turun, apakah bibit itu akan bersemi dan dapat menjadi besar kelak? Dan apakah Pak Tani itu tidak akan mendapat panen yang baik?"<br />
<br />
Payasi, setelah mendengar pandangan kelirunya di luruskan oleh Ayasma Kassapa, setelah wafat masuk dalam alam sorga dari Empat Raja Dewa.<br />
<br />
<br />
</div><div style="text-align: justify;">hal 8<br />
bersambung ke hal 9</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><br />
</div></div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-63825699621620286422011-10-17T12:26:00.000+07:002011-10-17T12:26:33.970+07:00Kisah-kisah keberadaan Mahluk Peta/Hantu<div dir="ltr" style="text-align: left;" trbidi="on"><div style="text-align: justify;"> <u><b> Bab. III 8Jam Untuk Benar-Benar Lepas Dari Badan Jasmani?</b></u></div><div style="text-align: justify;"> Y.M. Bhikkhu Uttamo</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dalam masyarakat Buddhis, memang telah beredar buku yang menyebutkan bahwa jenasah tidak boleh di gerakkan dalam waktu 8 jam setelah kematiannya. Mengubah posisi jenasah sebelum waktu 8 jam di lewati, di percaya akan menimbulkan kesakitan bagi almarhum atau almarhumah bahkan dapat mempengaruhi alam kelahiran mereka.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><u><b><br />
</b></u></div><div style="text-align: justify;">Penjelasan dalam buku tersebut seolah-olah berasal dari kotbah Sang Buddha. Padahal, kemungkinan besar itu merupakan karya tulis seseorang yang tidak memahami konsep dasar Ajaran Sang Buddha. Bahwa seseorang yang meninggal dunia akan langsung terlahir dialam kehidupan yang sesuai dengan kamma pendukungnya. Ia yang meninggal dengan dukungan kamma baik akan terlahir di alam bahagia. Ia yang meninggal dengan dukungan kamma buruk akan terlahir di alam menderita.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kiranya telah jelas di sini bahwa dalam konsep Buddhis, ketika seseorang meninggal, ia akan langsung terlahir kembali. Ia sudah tidak akan pernah merasakan apapun juga atas jasad yang telah di tinggalkannya. Ia tidak akan merasa sakit atau bahagia dengan apapun yang dilakukan pada jasadnya. Demikian pula, kelahiran seseorang di alam kehidupan selanjutnya sangat di tentukan oleh kamma atau perbuatan yang telah dilakukan seseorang semasa hidupnya, bukan akibat jenasah yang digerakkan ataupun di proses dengan cara tertentu.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pemahaman ini bukan hanya dianut oleh kalangan Theravada saja, melainkan juga dalam Agama Buddha tradisi lain.</div><div style="text-align: justify;"> </div><div style="text-align: justify;"> Dengan demikian, justru kebenaran buku itu jelas harus di sangsikan.</div><div style="text-align: justify;"> </div><div style="text-align: justify;"> <b><u>Kisah-Kisah Menyingkapi Kematian Kisagotami</u></b> </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pada suatu ketika Sang Bhagava sedang menetap di dekat Savathi di Hutan Jeta, di Vihara Anathapindika.</div><div style="text-align: justify;"> Muncul saat itu seorang wanita yang bernama Kisagotami, tubuhnya kurus, penampilannya sederhana, dia berasal dari keluarga miskin dan selalu di perlakukan dengan buruk. terutama oleh keluarga suaminya, setelah ia melahirkan seorang anak laki-laki, orang-orang mulai menghargai dan menerimanya karena dia adalah ibu dari ahli waris keluarga. Sekarang ia benar-benar bahagia, Selain memberi kasih sayang seorang ibu sebagaimana layaknya, ia sangat melekat pada putranya karena putranya merupakan penjamin kebahagiaan pernikahan dan ketenangan batinnya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Namun putranya tiba-tiba jatuh sakit dan meninggal. Tragedi tersebut terasa sangat berat baginya, Ia khawatir jangan-jangan keluarga suaminya akan kembali memandang hina dengan mengatakan bahwa sudah merupakan kammanya bahwa ia tak mampu memiliki seorang putra. Ia juga khawatir kalau orang lain di kota berkata : "Kisagotami pasti telah melakukan perbuatan yang sangat keji sampai akhirnya menderita nasib seperti ini." Ia takut kalau-kalau suaminya akan menolak dirinya dan mencari istri lain. Semua khayalannya ini berputar-putar dalam batinnya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Menolak menerima kenyataan bahwa anaknya telah meninggal, ia mencoba menyakini dirinya bahwa anaknya hanya sakit dan akan sembuh jika ia bisa mencari obat yang tepat untuknya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sambil menggendong anaknya yang telah meninggal itu, ia berkeliling dari rumah-ke rumah, meminta obat bagi putranya. Di setiap rumah ia memohon : "Tolonglah, berikan obat bagi putraku!"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"> Kelakuannya sudah tidak masuk akal dan sikapnya sangat patut di kasihani, namun tidak ada yang mampu menolong, Sampai suatu ketika ia bertemu dengan seorang laki-laki yang bijak dan bajik, yang menyadari bahwa Kisagotami telah kehilangan akal sehatnya akibat kesedihannya ini. Ia menasihatinya; "Gadis kecil, Sang Budha, tabib terbaik, pasti mengetahui obat yang tepat. Ia tengah berdiam di Vihara Jetavana.Pergilah dan bertanya padaNya!"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kisagotami langsung bergegas menuju Vihara Jetavana.</div><div style="text-align: justify;"> </div><div style="text-align: justify;">Ketika melihat Sang Tathagata Kisagotami langsung berlari mendekati Sang </div><div style="text-align: justify;">Bhagava dengan menggendong putranya yang telah meninggal, laluberkata : "O Guru, berilah obat untuk putra saya!"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sang Tathagata melihat bahwa buah kebajikan lampaunya telah cukup untuk mencapai Pencerahan. Dengan lembut Sang Bhagava menjawab : "Gotami, engkau telah melakukan hal yang tepat dengan datang kemari untuk meminta obat bagi putramu. Sekarang, pergilah kesetiap rumah di Savatthi dan mintalah sedikit biji lada dari rumah manapun yang di sana belum pernah ada keluarganya yang mati. Setelah ketemu bawalah biji lada itu kepada Saya!"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kisagotami segera beranjak dari tempatnya setelah membersihkan kaki Sang Buddha dengan gembira.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sore itu dia kembali.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Gotami, apakah kamu sudah menemukan biji ladanya?" Tanya Sang Bhagava.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Biji lada itu mestinya sudah saya dapatkan," jawabnya dan dia melanjutkan bahwa sewaktu ia meminta pada rumah pertama yang di kunjunginya, tuan rumah dengan senang hati memberikan biji ladanya karena kasihan melihat Kisagotami.</div><div style="text-align: justify;">Kemudian</div><div style="text-align: justify;">Kisagotami menambahkan, "Tetapi biji ini harus berasal dari keluarga yang belum pernah di timpa kematian."</div><div style="text-align: justify;">Kemudian si pemilik rumah menjawab dengan halus, "Anggota keluarga kami telah banyak yang meninggal. Minggu lalu ibu saya meninggal. Yang meninggal lebih banyak daripada yang hidup."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Biji lada ini tidak bisa di pakai'" jawabnya sedih sambil menuju rumah berikutnya, tetapi jawaban mereka semua sama, hingga sore dia baru sadar bahwa usahanya tak akan membawa hasil, sementara bayinya semakin terasa berat di pangkuannya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ketika dia menyadari bahwa berkat dengan belas kasih Sang Buddha menyuruhnya melakukan hal ini agar ia dapat menyadari sendiri kebenaran hidupyang utama bahwa semua adalah penderitaan. Dia menangis Karena Sang Bhagava masih mau menolongnya walaupun ia seorang yang buruk dan hina. Dia membawa mayat bayinya ke padang rumput dan menguburkannya di sana karena dia tidak memiliki uang untuk kremasi.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sampai larut malam Sang Bhagava baru selesai memberi penjelasan kepada Kisagotami. Beliau memandang kerlip-kerlip lampu di kota yangsatu-persatu padam saat penghuninya beranjak tidur dan Beliau berkata, " Bagaikan kerlip lampu itulah hidup manusia, hidup untuk waktu tertentu dan akan padam pada suatu saat."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pada akhirnya Kisagotami mencapai tingkat kesucian Sotapatti. Setelah itu ia memohon untuk di izinkan masuk ke Persamuan Bhikkhuni. Sang Bhagava mengizinkannya dan menyuruhnya pergi ke tempat tinggal para bhikkhuni. di sana ia menerima penahbisan awal dan penahbisan lanjut sebagai bhikkhuni.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"> <u><b>Kisah Patacara Theri </b></u></div><div style="text-align: justify;"><u><b><br />
</b></u></div><div style="text-align: justify;"><u><b></b></u>Patacara merupakan putri seorang saudagar kaya dari Savatthi. Ia sangat cantik. dan di jaga dengan sangat ketat oleh orangtuanya. Oleh karena itu ketika Patacara menginjak umur 16 tahun, ia selalu dikelilingi oleh beberapa penjaga, untuk melindunginya dari gangguan para pemuda. Karena selalu dijaga oleh para penjaga dan dikelilingi para pelayan di rumahnya, Patacara terlibat hubungan asmara dengan salah seorang pelayan di rumahnya. Hubungan tersebut berlangsung tanpa diketahui oleh orangtua Patacara.Pada suatu hari, orangtua Patacara merencanakan pernikahannya dengan seorang pemuda dari golongan yang sederajat. Mengetahui hal tersebut, membuat Patacara menjadi sangat terkejut. Patacara tidak mau menikah dengan pemuda pilihan orangtuanya, karena itu ia melarikan diri meninggalkan kota bersama kekasihnya, pelayan orang tuanya, pergi melalui pintu gerbang utama, dan tinggal di sebuah desa kecil, jauh dari Savatthi.Patacara, kini menjadi isteri orang miskin. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Suaminya menjadi petani dan Patacara harus melakukan seluruh pekerjaan rumah tangga sendiri, hal yang sebelumnya tidak pernah ia kerjakan.Tidak lama kemudian Patacara hamil dan pada saat persalinan sudah dekat, Patacara minta ijin kepada suaminya untuk mengantarnya pulang ke rumah orangtuanya."Suamiku, di sini tidak ada orang yang merawatku apabila aku melahirkan anak kita, ijinkanlah aku pulang ke rumah orang tuaku", mohon Patacara. Namun suaminya tidak mengijinkannya, beberapa kali Patacara meminta izin namun jawabannya selalu sama, hingga pada suatu hari ketika suaminya sedang pergi bekerja di sawah, Patacara memutuskan untuk pergi ke rumah orangtuanya sendirian dan memberitahukan kepergiannya kepada tetangganya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sewaktu suaminya kembali dan diberitahukan oleh tetengganya tentang kepergian istrinya, maka dengan segera ia menyusul. Setelah menemukan Patacara, suaminya memohon kepada Patacarta untuk kembali ke rumah mereka tapi Patacara menolak, dan terus berjalan. Di tengah perjalanan, Patacara merasa kesakitan karena bayinya akan segera lahir. Akhirnya Patacara melahirkan anak laki-lakinya di semak-semak. Setelah Patacara melahirkan, suaminya membawanya pulang bersama bayi laki-lakinya, kembali ke rumah mereka.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Beberapa tahun kemudian, Patacara hamil anaknya yang kedua, pada saat akan melahirkan Patacara juga ingin pulang ke rumah orang tuanya. Patacara juga ingin melahirkan, anaknya di rumah orang tuanya. Dengan menuntun anaknya yang pertama Patacara berjalan pulang menuju rumah orang tuanya, suaminya terus mengikuti Patacara. Namun di tengah perjalanan menuju Savatthi, hujan badai menerpa mereka."Suamiku, carikanlah aku tempat berlindung!", teriak Patacara dengan muka yang pucat. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dengan segera suami Patacara mencarikan tempat perlindungan untuk istrinya. Ketika suami Patacara sedang memotong dahan pohon, seekor ular berbisa keluar dari liangnya dan mematuknya, pada saat itu juga ia meninggal dunia.Patacara menantikan kedatangan suaminya dengan penuh rasa cemas, takut dan kesakitan, pada saat penantiannya itu, Patacara melahirkan anaknya yang kedua. Deru angin dan hujan badai terus berlangsung, kedua anaknya itu menangis karena ketakutan, kedinginan dan kelaparan. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Patacara dengan tubuh yang masih lemah karena melahirkan, melindungi kedua anaknya dengan posisi tubuh menelungkupi mereka di tanah, ia melewati malam itu dengan penuh rasa cemas, ketakutan dan kedinginan.Pada pagi harinya, ketika matahari sudah terbit, Patacara mencari suaminya sambil menggendong bayinya dan menuntun anak tertuanya. Ia berjalan menuju bukit kecil dan melihat tubuh suaminya sudah kaku di dekat gundukan rumah semut. Patacara sangat sedih dan berduka, ia menyalahkan dirinya atas kematian suaminya" Hu….Hu….karena kesalahan aku, maka suamiku mati". Tangisan tersedu-sedu.Patacara menangis dan meratap sepanjang hari, sambil meneruskan perjalanan ke rumah orang tuanya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Hujan yang tak henti-henti, membuat sungai Aciravati meluap dan airnya setinggi pinggang. Patacara yang masih lemah amat kebingungan, ia tidak mampu menyeberangi sungai dengan kedua anaknya. Lalu ia meninggalkan anak tertuanya di satu sisi sungai yang airnya mengalir dengan amat deras, dan ia menyeberang dengan menggendong bayinya. Sesampainya diseberang sungai, Patacara menebarkan ranting pohon yang telah dipatahkannya, dan membaringkan bayinya yang dibalut dengan kain penutup kepalanya diatas ranting-ranting itu.Kemudian Patacara menyeberang kembali untuk menjemput anak tertuanya. Ketika ia berada di tengah sungai seekor elang besar menyambar bayinya, bagaikan sepotong daging. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Melihat kejadian itu Patacara berteriak-teriak untuk mengusir burung elang itu, namun usahanya sia-sia, burung elang itu tidak memperdulikannya tetap membawa bayinya terbang tinggi. Anak tertuanya yang mengira ibunya memanggil, berjalan menyeberangi sungai untuk pergi ke tempat ibunya berada. Karena arus sungai yang amat deras, anak itu hanyut terbawa arus sungai.Dalam sekejap Patacara kehilangan kedua anaknya dan juga kehilangan suaminya. Patacara lalu menangis dan meratap keras seperti orang gila, "Hu… hu… bayiku disambar elang, anak tertuaku hanyut, suamiku mati dipatuk ular berbisa….!"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dengan perasaan sedih dan duka yang mendalam, Patacara berusaha pulang ke Savatthi menuju rumah orang tuanya. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sesampainya di Savatthi, Patacara menjumpai seorang laki-laki di tengah jalan, dan menanyakan tentang keadaan orang tuanya."Saudari, tadi malam rumah saudagar kaya itu roboh dan menimpa mereka. Rumahnya terbakar, saudagar kaya, isteri dan anak laki-lakinya, mereka semua terbakar dalam satu tumpukan. Saudari, lihatlah kemari…! asapnya dapat terlihat dari sini", ucap lelaki itu sambil tangannya menunjuk pada kepulan asap.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Mendengan berita yang demikian tragis, Patacara tidak kuat lagi menerima kenyataan yang menyedihkan ini ia menjadi gila, ia merobek-robek pakaiannya dan hampir tidak berpakaian. Patacara berlari-lari, berteriak-teriak, meratap-ratap di sepanjang jalan. Orang-orang yang melihatnya mengusirnya, "Pergi… Pergilah… wanita gila…!"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sang Buddha yang sedang membabarkan Dhamma di Vihara Jetavana, melihat Patacara sedang berteriak-teriak di depan vihara. Seorang murid Sang Buddha berusaha mencegahnya masuk dan berkata kepada orang yang ada didepan vihara, "Jangan biarkan wanita gila itu masuk."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Jangan melarangnya, biarkan ia mendekat", kata Sang Buddha. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ketika Patacara berada cukup dekap dengan Sang Buddha. Beliau berkata dengan penuh kelembutan, </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Anak-Ku Patacara, sadarlah."Setelah mendengarkan kata-kata dari Sang Buddha Patacara menjadi tenang, dan kesadarannya pulih kembali. Ia lalu sadar bahwa tubuhnya hampir tidak berpakaian, Patacara menjadi malu dan ia lalu bersimpuh di tanah. Lalu salah seorang murid Sang Buddha memberinya sehelai kain, dan Patacara membungkus dirinya dengan kain itu. Lalu ia mendekat pada Sang Buddha, bersujud di kaki-Nya dan berkata</div><div style="text-align: justify;"> "Yang Mulia, tolonglah saya. Salah satu anakku disambar burung elang, yang satunya lagi hanyut terbawa arus sungai, suamiku meninggal dipatuk ular berbisa, orang tua dan saudara laki-lakiku rumahnya roboh dan terbakar dalam satu tumpukan", ratap Patacara.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sang Buddha berkata, "Patacara, jangan takut, kamu telah datang kepadaKu yang dapat melindungimu dan membimbingmu. Sepanjang proses lingkaran kehidupan ini (Samsara), jumlah air mata yang telah kamu cucurkan atas kematian kedua anakmu, suami, orangtua, dan saudara laki-lakimu sudah sangat banyak, lebih banyak dari air yang ada di empat samudra."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kemudian Sang Buddha menjelaskan dengan rinci 'Anamatagga Sutta', yang menjelaskan perihal kehidupan yang tak terhitung banyaknya. Berangsur-angsur Patacara merasa tenang dan damai. Sang Buddha menambahkan bahwa ia seharusnya tidak berpikir keras tentang sesuatu yang telah pergi, tetapi seharusnya berjuang keras menyucikan diri untuk mencapai Nibbana. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Mendengar nasihat Sang Buddha, Patacara mencapai Tingkat Kesucian Sotapatti. Kemudian Patacara menjadi bhikkhuni.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pada suatu hari, Patacara sedang membersihkan kakinya dengan air dari tempayan. Pada saat ia menuangkan air untuk pertama kalinya, air tersebut hanya mengalir pada jarak yang pendek kemudian meresap. Lalu ia menuangkan untuk kedua kalinya, air tersebut mengalir sedikit lebih jauh, tetapi air yang dituangkan untuk ketiga kalinya mengalir paling jauh. Dengan melihat aliran dan menghilangnya air yang dituangkan sebanyak tiga kali, Patacara mengerti dengan jelas tiga tahapan di dalam kehidupan makhluk hidup.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sang Buddha melihat Patacara melalui kemampuan batin-Nya dari Vihara Jetavana, mengirim seberkas sinar dan menampakkan diri sebagai seorang manusia. Sang Buddha kemudian berkata kepadanya, "Patacara kamu sekarang pada jalan yang benar, kamu telah tahu pandangan yang benar tentang kelompok kehidupan (khanda). Seseorang yang tidak mengerti karakteristik ketidak-kekalan, ketidak-puasan, tanpa inti dari khanda adalah tidak bermanfaat, walaupun ia hidup selama seratus tahun."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kemudian Sang Buddha membabarkan syair: </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><i>Walaupun seseorang hidup seratus tahun, tetapi tidak dapat melihat timbul tenggelamnya segala sesuatu ayng berkondisi, sesungguhnya lebih baik kehidupan sehari dari orang yang dapat melihat timbul tenggelamnya segala sesuatu yang berkondisi.</i></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Patacara mencapai tingkat kesucian arahat setelah kotbah Dhamma itu berakhir.<i> </i></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">halaman 7</div><div style="text-align: justify;">bersambung kehalaman 8</div><div style="text-align: justify;"><br />
</div></div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-50228541623830656402011-10-14T13:29:00.001+07:002011-10-14T13:31:17.223+07:00Kisah-kisah keberadaan Mahluk Peta/Hantu<div dir="ltr" style="text-align: left;" trbidi="on"><div style="text-align: justify;"><b> </b><u><b>BAB II BUNUH DIRI</b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"> <u>WHO Waspadai Meningkatnya Kasus Bunuh Diri dan </u></div><div style="text-align: justify;"> <u>Penderita Stress</u> </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">WHO mengingatkan dampak krisis keuangan global pada kondisi kesehatan mental masyarakat dunia. Menurut WHO, krisis keuangan global yang terjadi saat ini, bisa membuat banyak orang mengalami depresi, stress, gangguan kejiwaan dan mudah putus asa.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Hal tersebut disampaikan Direktur WHO, Margaret Chan dalam pertemuan dengan pada pakar kesehatan mental pada kamis (9/10), "Kita tidak perlu heran atau meremehkan goncangan dan kemungkinan konsekuensi yang akan timbul dari krisis keuangan yang terjadi saat ini. Kita akan melihat lebih banyak lagi kasus-kasus orang yang terkena stress, gangguan mental bahkan sampai bunuh diri, "kata Chan"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Peryataan Chan di perkuat dengan hasil temuan American Psychological Association yang di rilis Selasa kemarin, bahwa delapan dari sepuluh orang Amerika mengatakan kondisi Ekonomi menjadi sumber utama stress dalam kehidupan mereka.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Lebih lanjut Chan mengatakan, mereka yang rawan terkena gangguan mental akibat krisis keuangan global adalah masyarakat yang tinggal di negara-negara dengan pendapatannya rendah hingga menengah. Ia juga mengingatkan kemungkinan kecenderungan seseorang melakukan bunuh diri karena mengalami kesulitan ekonomi apapun latar belakang status finasialnya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Ada bukti yang jelas bahwa tindakan bunuh diri ada kaitannya dengan bencana keuangan. Saya tidak sedang membicarakan tentang para jutawan yang lompat keluar jendela tapi saya sedang membicarakan kalangan masyarakat yang miskin," kata Benedetto Saraceno, direktur WHO yang membidangi kesehatan mental memperkuat peryataan Chan.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dan sejak krisis keuangan melanda AS, dilaporkan telah terjadi sejumlah kasus usaha bunuh diri di kalangan masyarakat AS. Senin kemarin, kepolisian Los Angeles menerima laporan kasus seorang manager keuangan berusia 45 tahun yang menembak mati lima anggota keluarganya, sebelum akhirnya menembak dirinya sendiri akibat krisis keuangan yang dialaminnya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Karthik Rajaram, pelaku penembakan yang sudah menganggur selama berbulan-bulan dalam surat yang di tulisnya mengatakan, dia berminat membunuh seluruh keluarganya setelah krisis keuangan di Wall Street yang membuatnya kehilangan semua simpanannya yang tersisa.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Semingggu sebelum peristiwa ini terjadi, seorang perempuan lansia berusia 90 tahun di Ohio, juga bunuh diri dengan menembak dirinya sendiri setelah terancam di usir dari rumah yang sudah di huninya selama 38 tahun</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tingkat depresi dan tindakan bunuh diri, berdasarkan hasil studi kerap meningkat ketika terjadi krisis ekonomi yang buruk. Studi yang di lakukan ketika terjadi perubahan ekonomi antara tahun 1972 dan 1991</div><div style="text-align: justify;">membuktikan bahwa kasus bunuh diri rata-rata meningkat 2 persen ketika situasi ekonomi makin memburuk. (In/iol)</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b> </b><u><b>Kisah Bocah SD Gantung Diri Gara-Gara Tak Mampu Bayar SPP</b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">SURABAYA- Gara-gara tidak mampu membayar SPP, Miftahul Jannah nekat mengakhiri hidupnya dengan gantung diri, Selepas magrib, bocah 13 tahun yang tinggal di Kelurahan Karang Semande. Kecamatan Karang Malang, Balong Panggang, Gresik, itu menggantungkan setagen sepanjang 395 cm warna putih di lehernya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kejadian yang berlangasung di kamar korban itu di ketahui kali pertama oleh Selimah, bibi korban. Saat itu Selimah baru saja datang dari sawah bersama Weni dan Sami, kakek dan nenek korban. "Saya panggil namanya, tapi kok tidak ada jawaban. Makanya saya lihat kamarnya " tutur Selimah.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dia sangat terkejut saat menemukan anak pasangan Sutik-Supriyono (sudah cerai) itu tergantung pada setagaen yang di ikatkan di plafon rumah itu. Tampa berpikir panjang, perempuan 24 tahun ini langsung menurukan korban. Lalu di dudukkan serta di beri minum. maksudnya agar dia sadar.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Waktu saya turunkan, korban masih hidup. Tapi napasnya sudah tersengal-sengal," ungkapnya. Hanya tindakan itu membuat bocah kelas 6 SDN Karang Semade ini malah menemui ajalnya dengan cepat. Mita -nama panggilan Miftahun Jannah -mati di pangkuan Sami, neneknya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tangis mengiba dari rumah keluarga tersebut menimbulkan kecurigaan warga setempat. Para tetangga segera berdatangan kerumah korban. Sementara itu, warga yang lain berinisiatif melaporkan kejadian itu ke polisi.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tak lama kemudian, aparat dari Polsek Balong Panggang datang dan mengevakuasi serta melakukan olah TKP. Mayat korban di bawa ke RSU dr.Soetomo. Sebelumnya, jenazah Mita sempat di bawa ke RSU Bunder Gresik.Hanya keluarganya lalu di serahkan untuk membawanya ke RSU dr Soetomo untuk otopsi.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Menurut dr Eddy Soeyanto SpF, otopsi di laksanakan sekitar pukul 09.00 Senin. Dari hasil otopsi di ketahui bahwa korban di nyatakan bunuh diri. Hanya, tidak terlihat adanya luka iris dileher atau pendarahan di alat kelamin korban. Sebaliknya, ada beberapa luka memar di dada kanan dan kiri korban.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Luka di leher hanya tampak bila menggunakan tali tampar atau rafia yang tajam. Kalau pakai setagen, lukanya tidak nampak," tuturnya. Sedangkan luka memar di dada korban adalah hasil tindakan menggoyang-goyangkan dan memukul tubuh korban oleh salah satu keluarga. "Maksudnya untuk menyadarkan korban," imbuhnya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sama halnya dengan pemberian air untuk menyadarkan korban. "Tindakan tersebut malah menutup jalan napas yang telah kurang oksigen," ucap dokter forensik RSU dr Soetomo ini.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Mengapa Mita bunuh diri ? Atun, adik Sami, mengatakan, korban stress dan bingung karena tidak punya uang biaya tur yang akan diadakan sekolahnya. " Kalau tidak bisa bayar, katanya tidak boleh ikut rekreasi dan ambil ijazah," tuturnya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ini di ketahui dari surat terakhir yang akan dikirim korban ke orang tuanya di Bali. Surat tersebut di temukan di tumpukan lemari pakaian korban.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Orang tua korban saat ini memang berada di Bali sebagai penjual sayuran di pasar. Mita yang sehari-hari di asuh oleh Weni-Sami mendapat kiriman uang dari Bali, "Hampir dua tahun orang tuanya tidak ke Gresik," ucapnya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dari surat itu di ketahui bahwa Mita minta kiriman uang Rp. 25.000,- 50.000,- karena uang yang dikirim sebelumnya sudah habis. Mita minta ibunya segera mengirimkan uang tersebut atau kembali ke Jawa pada bulan 6(Juni).</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Mita juga bilang, dia tidak mau kalau harus minta ke Pak De Katiran lagi karena dia bilang tidak punya uang. Mita juga berkeluh kesah kalau sudah tidak kerasan lagi karena sering di marahi emak embah (Wani).</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Bahkan, Mita juga sempat marah dan sakit hati ketika emak embahnya berkata bahwa dirinya makan dan tidur tidak membayar. Jadi, Mita tidak usah lagi minta yang macam-macam. Hal tersebut membuat MIta sakit hati.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"> <u><b>Bunuh Diri Menurut Ajaran Sang Buddha</b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Menagambil nyawa sendiri dalam keadaan apapun adalah salah satu moral dan spritual. Mengambil nyawa sendiri karena frustasi atau kekecewaan hanya menyebabkan penderitaan yang lebih besar. Bunuh diri adalah jalan pengecut untuk mengakhiri masalah dalam kehidupan. Seseorang tidak akan bunuh diri jika pikirannya murni dan tenang. Jika seseorang meninggalkan dunia ini dengan pikiran yang bingung dan frustasi, rasanya tidak mungkin ia akan terlahirkan kembali dalam kondisi yang lebih baik.</div><div style="text-align: justify;">Bunuh diri adalah tindakan yang tidak sehat karena hal ini di dorong oleh pikiran yang penuh dengan keserakahan, kebencian dan yang paling utama, kegelapan batin. Mereka yang melakukan bunuh diri belum belajar bagaimana menghadapi masalah mereka, bagaimana menghadapi kenyataan hidup dan bagaimana menggunakan pikiran mereka dengan cara yang benar. Orang demikian belum mampu memahami sifat kehidupan dan kondisi duniawi.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Beberapa orang mengorbankan hidupnya untuk alasan yang mereka anggap baik dan mulia. Mereka mengambil nyawa sendiri dengan cara-cara seperti pengorbanan diri sendiri, menembakkan peluru. Atau mogok makan. Tindakan-tindakan demikian mungkin tergolong berani dan bernyali. Bagaimanapun, dari sudut pandangan ajaran Buddha, tindakan demikian tidak dapat di maklumi. Sang Buddha telah menunjukkan dengan jelas bahwa keadaan pikiran bunuh diri mengarah pada penderitaan lebih lanjut. Seluruh sikap ini sekali lagi membuktikan betapa ajaran Sang Buddha adalah agama yang positif dan mendukung kehidupan.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dalam suatu kesempatan ketika Y.M Bhikkhu Uttamo di tanya tentang masalah bunuh diri yang mempunyai dampak pada kelahiran yang akan datang. Beliau berkata<i> "Dalam salah satu sumber Dhamma di luar Tipitaka memang pernah disebutkan bahwa perilaku bunuh diri disalah satu kehidupan akan mengkondisikan ia terlahir di lingkungan yang memungkinkan dia untuk bunuh diri kembali di berbagai kehidupan yang akan datang."</i></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">*Ini mungkin di sebabkan oleh kekuatan kamma buruk. Disebutkan dalam Anguttara Nikaya II, 82 bahwa niat adalah kamma. Demikian pula dengan niat bunuh diri. Seseorang yang berencana bunuh diri tentunya ada dorongan yang sangat kuat (tekad) dari dalam dirinya kemungkinan kekuatan dorongan inilah yang terus mengikutinya dan mendorongnya untuk terus melakukan bunuh diri lagi. ini bahkan bisa sampai beberapa kehidupan. (penulis)</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><i>Renungan</i></div><div style="text-align: justify;"> <u><b>Memilih Hidup Yang Bahagia Di Kehidupan Yang Berikutnya</b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Orang yang tidak ingin mengalami penderitaan pada kehidupan mendatang harus mengembangkan pikirannya untuk terbebas dari penderitaan pada kehidupan sekarang.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Bila berharap untuk tidak terlahir kembali dalam bentuk kehidupan apapun, maka orang tersebutharus mengembangkan pikirannya sehingga tidak melekat pada sesuatu apapun dalam kehidupan sekarang ini; dengan demikianlah baru keinginannya dapat terpenuhi.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dengan membentuk pikiran yang bahagia tanpa ada perasaan menderita yang muncul pada saat-saat sebelum meninggal, maka akan membuahkan kelahiran kembali di alam bahagia yang tampa penderitaan. Akan tetapi, membentuk pikiran yang terbebas dari penderitaan. Akan tetapi, membentuk pikiran yang terbebas dari penderitaan disaat-saat sebelum kematian adalah bukan hal yang mudah dan tidak dapat dilakukan dengan segera apabila selama hidupnya tidak terbiasa dengan perasaan tenang (tidak pernah atau jarang melatih pikiran agar berada dalam kondisi yang tenang dan netral). </div><div style="text-align: justify;"><i>(dikutip dari buku : Betapa pentingnya kehidupan saat ini ! Somdet Phra Nana Samvara, Sangharaja Thailand) </i></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">hal 6<br />
<b>bersambung ke hal 7</b><br />
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</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><br />
</div></div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-79596093749143041062011-10-13T13:50:00.001+07:002011-10-13T13:54:56.110+07:00Kisah-kisah keberadaan Mahluk Peta/Hantu<div dir="ltr" style="text-align: left;" trbidi="on"><div style="text-align: justify;"> <b><u>Sebuah Contoh Yang Bagus</u></b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sebuah penerapan yang efektif dan patut di puji dari prinsip-prinsip di atas dapat di lihat dalam kisah menarik pengalaman pribadi Yang Mulia Dr. Rastrapal Mah<link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link> <m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent><style>
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</style><span style="font-family: "Calibri","sans-serif"; font-size: 11pt; line-height: 115%;">ā</span>tera, yang di terbitkan pada tahun 1977, dua puluh tahun setelah kejadian yang berlangsung ketika beliau dimohon untuk mengunjungi seorang lelaki yang sedang sekara, Mr. Abinash Chandra Chowdury, 56 tahun, yang terkenal sebagai umat Buddha yang taat. Berikut ini merupakan kutipan yang telah di sunting dari kisah pribadi Yang Mulia Mahatera.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ketika saya sampai di rumahnya, saya mendapati tempat tersebut telah di padati oleh sanak saudara dan teman-temannya. Ketika itu sekitar pukul 8.30 malam, Suasana hening menyelimuti rumah itu karena semua orang yang ada di sana berada dalam ketegangan. Saya mulai membacakan beberapa Sutta dan ketika selesai, saya mendengar Mr. Chowdury mengucapkan dengan lemah dan terputus-putus tetapi tetap dengan bakti, </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><i>"Buddha... Dhamma... Sangha....anicca...dukkha....anatta....metta....karuna....mudita....upekkha."</i></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Saya mengamati kondisinya memburuk dengan cepat. Saya meletakkan tangan saya di lengan kanannya dan bertanya " Bagaimana perasaan Anda?" </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Waktuku telah tiba untuk meninggal dunia," Jawabnya "tidak ada harapan bagiku untuk hidup lebih lama lagi, Bhante,"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Tapi, Upasaka, Anda baru berumur 56 tahun," saya mencoba menghiburnya," dan Anda tidak mungkin meninggal begitu cepat dalam hidup Anda. Hidup yang di baktikan untuk kebajikan, yang merupakan sumber inspirasi bagi masyarakat di sekitarmu, tidak seharusnya berlalu begitu cepat... Sekarang maukah Anda mengambil lima <i>s</i><i>ī</i><i>la </i>dan mendengarkan beberapa sutta?"<i> </i></div><div style="text-align: justify;"><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link> <m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent><style>
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"Ya, Bhante," jawabnya. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Saya memberikan lima <i>s</i><i>ī</i><i>la</i> dan membacakan beberapa <i>sutta</i> yang ia dengarkan dengan penuh rasa bakti. Setelah berhenti sejenak, saya ingin tahu apakah ia mendapatkan penampakan, karena matanya tertutup sepanjang waktu ketika saya berada di sampingnya. Saya menanyakan hal tersebut kepadanya secara berkala. Setiap kali saya tanyakan, ia menyatakan tidak melihat penampakan apapun. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Sekitar pukul 11.30 malam, ia menggumamkan sesuatu. Ia mengatakan sesuatu tentang pohon Bodhi di Buddhagaya di mana Buddha Gotama mencapai Penerangan Sempurna. Mungkin ini adalah ingatan terhadap kunjungan nya kesana. Lalu saya bertanya padanya, "Apakah ada sesuatu di sana?" </div><div style="text-align: justify;"></div><div style="text-align: justify;">"Ya, Bhante!" serunya. " Kedua (mendiang) orang tua saya ada di sana. Mereka sedang mempersembahkan bunga untuk <i>Vajr</i><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link>
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</style><i>āsana</i> (Tahta Berlian tempat Buddha Gotama duduk ketika beliau mencapai pencerahan) di bawah Pohon Bodhi" Ia mengulanginya dua kali.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac> </div><div style="text-align: justify;">"Upasaka, tanyakan apakah mereka ingin mengambil lima <i>s</i><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"><m:wrapindent m:val="1440"><m:intlim m:val="subSup"><m:narylim m:val="undOvr"></m:narylim></m:intlim></m:wrapindent><style>
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</style><i>ī</i><i>la</i>?"</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac>
"Ya, Bhante. Mereka telah menunggu dengan sikap <i>anjali</i> (kedua telapak tangan di pertemukan dengan ujung jari menghadap ke atas). </div><div style="text-align: justify;">Setelah memberikan lima <i>s</i><i>ī</i><i>la</i>, saya kembali menanyakan apakah orangtuanya ingin mendengarkan beberapa sutta, dan ia mengiyakan . Sayapun membacakan <i>Karanīya Metta Sutta.</i> </div><div style="text-align: justify;"></div><div style="text-align: justify;">Perasaan saya bergetar mendapati kejadian yang di luar dugaan itu. dan saya berpikir begitu pula dengan perasaan mereka yang juga sedang melihat kejadian tersebut dengan penuh kegemparan, karena ini sesuatu yang belum pernah mereka alami sebelumnya.</div><div style="text-align: justify;"></div><div style="text-align: justify;">Jelaslah bagiku bahwa penampakan tentang kedua orangtuanya itu mengindikasikan bahwa dia akan terlahir di alam manusia-(<i>Di sini saya kurang setuju dengan Y.M. Dr. Rastrapal. Menurut saya penampakan ini menandakan cikal bakal kelahiran di alam di mana mendiang orangtuanya telah dilahirkan)</i>. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Dan juga dengan status yang lebih tinggi karena Pohon Bodhi juga muncul dalam penampakan tersebut. Namun saya merasa umat dengan pengabdian seperti dia pantas mendapatkan kelahiran di alam yang lebih tinggi, jadi saya terus bertanya apakah dia mendapatkan penampakan lain. Sesaat kemudian, saya melihat perubahan padanya. Ia tampaknya mulai memikirkan hal-hal duniawi dan meminta sanak saudaranya untuk membebaskannya dari hutangnya. Ketika itu pukul 01.40 dini hari. Saat itu saya menanyakan apakah ada melihat penampakan lain.</div><div style="text-align: justify;"></div><div style="text-align: justify;">"Aku melihat rambut panjang!" ia berseru dengan lemah. </div><div style="text-align: justify;"></div><div style="text-align: justify;">"Anda melihat matanya?" Tanya saya. </div><div style="text-align: justify;"></div><div style="text-align: justify;">"Tidak." Jawabnya "karena ia tertutupi oleh rambut gelap dari kepala hingga kaki</div><div style="text-align: justify;"></div><div style="text-align: justify;">Saya tidak dapat memastikan apa makna penampakan aneh ini, tetapi saya merasa jika tuan ini meninggal pada saat itu maka ia akan terlahir di alam rendah (di Kemudian hari ketika saya memohon penjelasan atas penampakan ini kepada Y.M Silalankara Mah<link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"><m:wrapindent m:val="1440"><m:intlim m:val="subSup"><m:narylim m:val="undOvr"></m:narylim></m:intlim></m:wrapindent><style>
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</style><span style="font-family: "Calibri","sans-serif"; font-size: 11pt; line-height: 115%;">ā</span>tera (Sangharaja dari Sangharaja Bhikkhu Mahasabha Bangladesh pada saat itu), keduanya berpendapat bahwa pria yang sekarat tersebut berkemungkinan terlahir di alam <i>peta</i> (hantu) bila ia meninggal di saat itu). Maka untuk menghalau penampakan aneh tersebut, saya mulai membacakan sutta. Hasilnya sesuai yang diharapkan karena ketika kemudian saya tanyakan lagi ia berkata bahwa penampakan tersebut telah hilang.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac> </div><div style="text-align: justify;"></div><div style="text-align: justify;">Akan tetapi kemelekatan duniawinya tampak masih ada. Ia meminta kerabatnya untuk mengambilnya sebuah kasur baru dari bawah ranjangnya. Ia ingin agar kasur itu di simpan untuk putra tunggalnya yang tinggal di tempat yang jauh-di Calcutta, India. ia tidak mau kasur tersebut di bakar bersama jasadnya, sebagaimana kebiasaan umat Buddha di sini di Chittagong, Bangladesh. Kemudian ia kembali menjadi sangat lemah lagi, </div><div style="text-align: justify;"></div><div style="text-align: justify;">"Upasaka, apa yang Engkau alami sekarang?" tanyaku. </div><div style="text-align: justify;"></div><div style="text-align: justify;">" Saya melihat dua merpati hitam. Bhante," jawabnya. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Seketika saya sadar bahwa ini adalah penampakan atas alam binatang tempat dia mungkin akan terlahir setelah meninggal. Waktu menunjukkan pukul 02.00 dini hari. Karena saya tidak ingin ia terlahir di Alam Binatang (<i>Tiracch</i><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"><m:wrapindent m:val="1440"><m:intlim m:val="subSup"><m:narylim m:val="undOvr"></m:narylim></m:intlim></m:wrapindent><style>
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</style><i><span style="font-family: "Calibri","sans-serif"; font-size: 11pt; line-height: 115%;">â</span>na</i>), saya kembali membacakan <i>sutta</i>.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac> </div><div style="text-align: justify;"></div><div style="text-align: justify;">Setelah saya menyelesaikan beberapa <i>sutta</i>, saya bertanya lagi, "Masih ada penampakan?" </div><div style="text-align: justify;"></div><div style="text-align: justify;">"Tidak, Bhante," jawabnya. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Saya kemudian melanjutkan khotbah Dhamma dan setiap beberapa saat saya menanyakan apakah ia ada melihat penampakan lain. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Akhirnya dia berseru, "Saya melihat kereta Surgawi datang ke arahku!" </div><div style="text-align: justify;"></div><div style="text-align: justify;">Walupun saya tahu tidak ada yang bisa menghalangi jalan kereta surgawi tersebut, untuk menghormat para <i>deva</i> saya meminta kerabat di sekitar ranjangnya untuk memberi jalan. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Lalu saya bertanya, "Berapa jauh kereta tersebut dari Anda?' </div><div style="text-align: justify;"></div><div style="text-align: justify;">Ia memberi isyarat dengan tangannya yang menunjukkan bahwa kereta tersebut berada di samping ranjangnya. </div><div style="text-align: justify;"></div><div style="text-align: justify;">"Apakah Anda melihat seseorang di dalam kereta?" tanyaku. </div><div style="text-align: justify;"></div><div style="text-align: justify;">"Ya" ia mengangguk, "para <i>deva</i> dan <i>devi</i>." </div><div style="text-align: justify;"></div><div style="text-align: justify;">"Tanyakanlah apakah mereka ingin mengambil lima <i>s</i><i>ī</i><i>la</i>," kataku, karena saya pernah membaca dalam kitab suci bahwa para deva bukan hanya mematuhi dan menghormati para bhikkhu tetapi juga umat awam yang taat. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Dengan persetujuan mereka yang dia sampaikan, saya memberikan lima <i>s</i><i>ī</i><i>la</i>. Setelah itu saya bertanya lagi, melalui dia, apakah mereka mau mendengarkan <i>Karan</i><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link>
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</style><i><span style="font-family: "Calibri","sans-serif"; font-size: 11pt; line-height: 115%;">Ī</span>ya Metta Sutta</i>. Dengan persetujuan mereka, saya pun membacakan <i>sutta</i> tersebut. Lalu saya bertanya apakah mereka ingin mendengar <i>Ma</i><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link>
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</style><i><span style="font-family: "Calibri","sans-serif"; font-size: 11pt; line-height: 115%;">ń</span>gala Sutta</i> yang kemudian saya bacakan begitu mereka menyetujuinya. Namun, ketika saya bertanya lagi apakah mereka ingin mendengarkan <i>Ratana Sutta</i>, pria yang sedang sekarat ini melambaikan tangannya mengisyaratkan bahwa para <i>deva</i> tersebut tidak ingin mendengarkan <i>sutta</i> ini. (<i>Mungkin para deva tersebut khawatir bahwa mereka nantinya harus memberi jalan bagi para deva lain yang lebih tinggi yang mungkin akan datang untuk ikut mendengarkan sutta tersebut).</i></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac> </div><div style="text-align: justify;"></div><div style="text-align: justify;">"Mereka ingin Bhante kembali kevihara," ia berkata. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Saya lalu menyadari bahwa para <i>deva</i> tersebut sudah tidak sabar untuk membawanya pergi ke Alam Surga, tetapi saya ingin menyela dan memperpanjang hidupnya di dunia. Jadi saya berkata kepada Mr. Chowdury, </div><div style="text-align: justify;">"Dengar, Upasaka. Beritahu mereka untuk kembali karena sekarang belum waktunya Anda meninggal. Anda baru berumur 56 tahun. Mereka telah silap datang menjemput Anda ke Surga. Saya pribadi dan semua orang yang hadir di sini akan melimpahkan jasa-jasa kebajikan kami kepada mereka. Sebagai gantinya, kami memohon kepada mereka untuk membiarkanmu tetap hidup."</div><div style="text-align: justify;"></div><div style="text-align: justify;">Setelah itu ada jeda sekitar sepuluh menit dan sikap pria tersebut terlihat menunjukkan para deva tersebut sedang berpikir; tetapi akhirnya ia berkata, "Mereka tidak setuju dengan usul Bhante. Mereka ingin Bhante kembali keVihara." </div><div style="text-align: justify;"></div><div style="text-align: justify;">Kerabat-kerabatnya menjadi sedih dan menginginkan saya untuk tetap di sana hingga ajalnya tiba, karena mereka khawatir penampakan buruk bisa muncul membawanya ke alam rendah ketika saya tidak ada. Namun, para <i>deva</i> tersebut bersihkeras agar saya pergi. Karena kerabatnya menyadari mereka tidak dapat mempertahankan keberadaan saya lebih lama lagi, seorang dari mereka memberi isyarat kepada saya untuk pindah keruangan lain. Saya bersikap seakan-akan beranjak meninggalkan rumah tersebut, tetapi kemudian menyelinap ke ruangan lain da menunggu di sana untuk melihat kepergiannya ke <i>devaloka</i> (Alam Deva). </div><div style="text-align: justify;"></div><div style="text-align: justify;">Sesaat kemudian ia berseru, " Bhante sedang duduk di ruangan lain. Para <i>deva</i> ingin beliau meninggalkan ruangan itu juga dan kembali ke Viharanya!" </div><div style="text-align: justify;"></div><div style="text-align: justify;">Saya tersenyum dan tetap tinggal di sana tampa menghiraukan apa yang mereka inginkan. Tiba-tiba saya mendengarnya menggumam ketakutan, "Jangan ikat saya! Jangan seret saya!" Ia mengulanginya beberapa kali. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Saya tidak dapat bersembunyi lebih lama lagi dan seagera menuju ke samping ranjangnya. "Ada apa?" tanya saya. </div><div style="text-align: justify;"></div><div style="text-align: justify;">"Beberapa mahluk setan yang menakutkan mencoba menyeretku bersama mereka" jawabnya.
Saya sadar bahwa jika ia meninggal pada saat itu, ia akan menuju ke Alam Neraka (Niraya). Maka saya mulai membacakan sutta sekali lagi. Setelah berhenti, saya bertanya padanya, "Apakah mahluk setan itu masih di sana?" </div><div style="text-align: justify;"></div><div style="text-align: justify;">"Tidak," katanya. "Mereka telah pergi."
Waktu itu, malam yang panjang telah hampir berlalu di ganti fajar yang mulai menyingsing di ufuk timur. Para <i>deva </i>tersebut masih menunggu di atas kereta mereka; ini saya ketahui setelah bertanya kepada pria sekarat tersebut. Sekali lagi saya meminta kepada para <i>deva</i> tersebut melalui Mr.Chodury untuk meninggalkannya sebagai ganti dari pelimpahan jasa-jasa yang telah di perbuat oleh setiap orang yg hadir di sana, termasuk diri saya. Semua orang dengan suara bulat setuju dengan usul saya. Kali ini, para <i>deva</i> tersebut mengalah, sebagaimana yang saya ketahui dari pria sekarat tersebut, dan merekapun pergi. </div><div style="text-align: justify;"></div><div style="text-align: justify;">"Masihkah Anda melihat penampakan?" saya bertanya. </div><div style="text-align: justify;"></div><div style="text-align: justify;">"ya" ia menjawab. "Orangtua saya masih berada di bawah pohon Bodhi." </div><div style="text-align: justify;"></div><div style="text-align: justify;">Ini berarti tarikan dari Alam Manusia sangat kuat terhadapnya dan dia mungkin akan terlahir kembali kedunia ini. Kembali saya mengusulkan agar kami semua melimpahkan jasa-jasa yang telah kami perbuat kepada kedua mendiang orangtuanya sebagai ganti mereka meninggalkannya seperti yang telah di lakukan oleh para <i>deva</i> tadi. Tampaknya dari yang di sampaikan pria sekarat tersebut bahwa ayahnya bersedia menyetujui permintaan saya, tetapi tidak demikian halnya dengan ibunya. Saya kecewa dan mengexpresikan kekesalan saya terhadap kekeras-kepalaan seorang ibu. </div><div style="text-align: justify;"></div><div style="text-align: justify;">"Bagaimana bisa begitu?" kataku "Sekarang, beritahu mereka bahwa para <i>deva</i> telah menyetujui permintaanku, maka agaknya tidak tepat bagi mereka untuk tidak menyetujuinya. Perbuatan seperti ini bisa merugikan pihak mereka sendiri nantinya." </div><div style="text-align: justify;"></div><div style="text-align: justify;">Saya harus memprotes demikian selama beberapa kali sebelum akhirnya memberi hasil yang di harapkan. Orang tuanya, sebagaimana yang saya ketahui darinya akhirnya pergi. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Setelah semua penampakan yang muncul di hadapan pria sekarat tersebut hilang, perubahan yang berarti yang tampak padanya. Ia mengambil napas yang dalam dan menujukkan tanda-tanda kehidupan. Ketika beberapa kerabatnya mendekat dengan sebuah lampu untuk melihat kondisinya dari dekat, ia berkata, "jangan khawatir lagi! Saya tidak akan mati!" </div><div style="text-align: justify;"></div><div style="text-align: justify;">Gelombang kegembiraan dan perasaan lega menyapu kami semua setelah melihat pria sekarat tersebut kembali hidup. Kami semua terpana dengan kejadian tak terduga yang terjadi secara silih berganti ini. Saat itu waktu menunjukkan pukul 05.00 pagi. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Semalam suntuk terlewati, namun anehnya tidak ada tanda keletihan pada semua orang yang hadir. Sungguh peristiwa yang sangat menarik sekaligus mendebarkan. Saya kemudian pamit dan kembali ke vihara. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Akan tetapi, teryata kemenangan kami berumur pendek. Sekitar jam 10.30 pagi abang ipar Mr.A.C Chowdury datang memberitahu bahwa setelah sekitar lima jam dalam kondisi baik, ia kembali melemah drastis dan tampaknya sudah di ambang ajal. Kami berdua segera kerumahnya yang telah di padati kerumunan penduduk desa yang penasaran setelah mendengar kejadian dramatis semalam. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Saya duduk di samping ranjangnya dan bertanya, "Bagaimana perasaanmu sekarang?" </div><div style="text-align: justify;"></div><div style="text-align: justify;">"Saya tidak bisa bertahan lebih lama lagi," jawabnya terengah-engah.
Saya menyemangatinya dan mendorongnya untuk mengingat perbuatan-perbuatan baik yang telah ia lakukan semasa hidup. Sesekali saya bertanya apakah ia mendapatkan penampakan. Tiap kali jawabannya adalah "Tidak" </div><div style="text-align: justify;"></div><div style="text-align: justify;">Pada pukul 11.20 siang, salah seorang sanak keluarganya menyadari bahwa batas waktu seorang bhikkhu untuk terakhir kali makan pada hari itu semakin dekat dan ia mempersilahkan saya untuk undur diri makan terlebih dahulu. Saya katakan padanya bahwa saya memutuskan untuk tidak meninggalkan Mr.Chowdury pada tahap demikian, meskipun untuk makan. Hal ini menimbulkan riuh rendah di antara pengunjung karena mereka semua penasaran melihat bagaimana kelanjutan dari kejadian itu. </div><div style="text-align: justify;"></div><div style="text-align: justify;">Saya bertanya lagi pada pria sekarat itu "Anda melihat penampakan?" </div><div style="text-align: justify;"></div><div style="text-align: justify;">"Ya." jawabnya "Mereka datang lagi.... para <i>deva</i> dengan keretanya </div><div style="text-align: justify;"></div><div style="text-align: justify;">Kemunculan para deva pada saat saya bersih keras tinggal di sampingnya daripada undur diri untuk makan telah membuat saya penasaran selama beberapa waktu. Di lain waktu, ketika saya memohon penjelasan tentang masalah ini kepada Y.M. Nanissara Mah<link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"><m:wrapindent m:val="1440"><m:intlim m:val="subSup"><m:narylim m:val="undOvr"></m:narylim></m:intlim></m:wrapindent><style>
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</style><span style="font-family: "Calibri","sans-serif"; font-size: 11pt; line-height: 115%;">ā</span>tera </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac>dan Y.M Silalankara Mah<link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"><m:wrapindent m:val="1440"><m:intlim m:val="subSup"><m:narylim m:val="undOvr"></m:narylim></m:intlim></m:wrapindent><style>
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</style><span style="font-family: "Calibri","sans-serif"; font-size: 11pt; line-height: 115%;">ā</span>tera, be</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac>liau berdua menyatakan bahwa para deva tersebut pasti telah menunggu saya pergi untuk makan sehingga mereka bisa membawanya pergi disaat saya tidak ada; namun ketika mereka tahu bahwa saya menegaskan untuk tetap menetap, mereka akhirnya muncul untuk membawanya pergi.</div><div style="text-align: justify;"></div><div style="text-align: justify;">"Bhante, para deva memohon agar Bhante kembali ke vihara," kata pria sekarat itu. "Mereka bersikeras agar Bhante kembali ke vihara. </div><div style="text-align: justify;"></div><div style="text-align: justify;">"Mengapa?" saya bertanya pada diri saya sendiri. Apakah keraguan mereka untuk membawa pergi pria ini dari hadapan saya adalah karena rasa kewajiban moral mereka terhadap saya karena telah mengambil lima </div><div style="text-align: justify;"><i>s</i><i>ī</i><i>la</i> dan mendengarkan sutta dari saya? Kesasihan alasan ini di benarkan oleh kedua Y.M. Mah<link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"><m:wrapindent m:val="1440"><m:intlim m:val="subSup"><m:narylim m:val="undOvr"></m:narylim></m:intlim></m:wrapindent><style>
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</style><span style="font-family: "Calibri","sans-serif"; font-size: 11pt; line-height: 115%;">ā</span>tera ketika saya menceritakan peristiwa ini kepada mereka.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Karena saya merasa ajalnya telah dekat, saya memintanya untuk memberitahu para <i>deva</i> tersebut, "Mereka boleh membawamu pergi dengan kehadiran saya di sini. Saya tidak keberatan dengan hal tersebut. Saya dengan senang hati mengizinkanmu meninggalkan kami."</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Saya melakukan ini karena ia akan pergi ke Alam <i>deva </i>yang memang pantas ia dapatkan berkat jasa-jasa kebajikannya, sesuai dengan yang saya harapkan baginya. Berikutnya saya meminta abang, istri, dan putrinya untuk mengucapkan selamat tinggal untuk terakhir kali, yang dengan bahagia mereka lakukan.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Sekarang ia telah berada dalam tahap keberangkatan ke alam lain. Wajahnya tampak cerah dan penuh kegembiraan begitu ia pamit dengan mengucapkan kata-kata terakhirnya, "Saya pergi sekarang"</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Saya kemudian meletakkan tangan saya di dadanya. Saya merasakannya masih cukup hangat. Ia teryata masih sadar dan tampak menggumam kata-kata penuh bakti yang senantiasa ia ucapkan semasa hidupnya. Ia lalu mengangkat tangan kanannya dengan susah payah dan menggerakkannya ke suatu tempat .Ia sepertinya sedang berusaha menggapai sesuatu, namun saya tidak dapat memahami apa yang dia inginkan sampai seseroang dari kerumunan berkata, "Bhante, mungkin ia mencoba menyentuh kaki Bhante seperti yang ia lakukan semalam."</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"> </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Saya memindahkan kaki saya agar menyentuh tangannya yang terentang. Sentuhan itu tampaknya memberinya kepuasan yang mendalam sebagaimana terlihat dari ekspresi wajahnya. Ia kemudian menyentuh dahinya dengan tangannya itu dan lalu meletakkannya di samping tubuhnya. Saya merasakan kehangatan di dadanya perlahan menurun dan dalam satu atau dua menit tubuhnya mendadak tersentak dan tak bernyawa. Setelah dadanya terasa dingin, saya menarik tangan saya dan melihat sekitar. Tidak ada yang mengangis ataupun meratap. Semua orang yg hadir duduk ataupun berdiri dengan tenang. Ini merupakan contoh cara paling baik dan tepat untuk perpisahan terakhir dengan seseorang yang akan meninggal, cukup sesuai dengan petunjuk yang saya berikan kepada umat awam dalam ceramah-ceramah <i>dhamma</i> saya.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Dari penjelasan di atas, kita dapat melihat bahwa penampakan-penampakan yang terlihat oleh pria sekarat tersebut berubah sesuai dengan keadaan pikirannya. Penampakan yang baik misalnya Pohon Bodhi dan kereta surgawi, muncul ketika pikirannya condong ke hal-hal yang bajik; sedangkan penampakan-penampakan yang buruk, misalnya mahluk penuh rambut, merpati hitam, dan setan yang menakutkan, muncul ketika pikirannya condong ke hal duniawi ataupun ketika gelisah. Hasil pengamatan lain adalah bhawa pembacaan sutta menyingkirkan pikiran duniawinya dan oleh karenanya juga menyingkirkan penampakan yang tidak baik. Selain itu, pengambilan lima</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac><i> s</i><i>ī</i><i>la</i><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"> juga menghasilkan pemunculan para <i>deva</i>. Meskipun terjadi beberapa kemunduran, Y.M. Bhikkhu Rastrapal dapat mengatasinya dengan cara yang tepat dan penuh belas kasih, seingga terbukalah jalan bagi pria tersebut untuk terlahir di Alam <i>deva</i></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"></div><div style="text-align: justify;"></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"><i> </i><b><u>Kisah Nyata Penampakan-Penampakan</u></b> </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div>
<div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"> <u><b> <i>Lie Fen, 38 tahun</i></b></u></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Kisah ini terjadi beberapa tahun yang lalu tepatnya di tahun 1999. Yang mengalami adalah ibu kandung saya sendiri. Pada saat itu ibu saya mengidap penyakit kanker rahim stadium akhir.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"> </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Setiap malam saya selalu memijin kaki ibu saya, karena di keluarga saya anak gadis satu-satunya.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Sekitar sebulan sebelum ibuku meninggalkan kami selama-lamanya, di dalam kamar pada saat saya memijiti kakinya ia mengatakan di dinding sana ada 3 orang yang berbaju putih sedang berdiri melihatnya. Padahal saat itu saya tidak melihat siapapun juga di dalam kamar itu kecuali kami berdua. Tentu saja saya bergidik dan ketakutan setengah mati, tetapi saya tetap memijitin kaki ibuku sambil berkali-kali berpesan kepada ibuku agar mau membacakan doa-doa suci. Tapi di tolak oleh ibuku.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Biasanya sambil memijit kakinya saya selalu membacakan doa-doa suci sampai ibuku tertidur. Begitu melihat ibuku tertidur sayapun tidak tinggal diam segera masuk kedalam kamarku sendiri. Dan tepat sebulan kemudian ibuku meninggal di RS "DL" di Medan karena penyakitnya.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Dan sampai hari ini saya tidak mengetahui siapa ketiga orang tersebut yang terlihat oleh ibuku. Adad yang tahu...?</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"> <u><i><b>Antony, 41 tahun</b></i></u></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Kejadian ini terjadi pada tahun 2008 di RS. Mount Elizabeth Singapore. Kakekku sedang di rawat diruang ICU karena menderita koma. Saat itu semua anak-anak kakekku sudah berkumpul di sana, tidak terkecuali saya sebagai cucunya juga sempat bersama istri berangkat untuk menjenguknya. Pada saat saya sampai di Singapore jam sudah menunjukkan jam 22.00 malam seingga kami putuskan untuk ke Apartemen dulu di bilangan Orchard Road rencananya baru besok kerumah sakitnya.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Pada keesokan harinya sekitar jam 09.00 pagi kami sampai di rumah sakit Mount Elizabeth, sebegitu saya sampai suster yang merawat kakek (selama kakek di Medan, keluarga memang menyiapkan seorang suster untuk membantunya) langsung meminta saya masuk kamar ICU karena kakek yang sudah koma lebih dari 2 minggu, hari ini matanya terbuka. Suster kelihatan bahagia sekali dia katakan ini mujijat. Memang harus saya akui mungkin cucu yang paling dekat dengan kakek selama ini adalah saya. Pada saat terakhir berjumpa dengan Beliau. Kakek merayakan ulang tahunnya yang ke-96. Dua hari kemudian karena sakit perut beliau berangkat ke Siangapore untuk berobat.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"> Di dalam kamaar ICU mata kakek memang terbuka dan dengan disaksikan oleh nenek dan istriku muut kakek bergerak seakan-akan ingin memberi pesan terakhirnya. (Padahal beliau sudah sempat koma selama lebih dari 2 minggu).</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Di kesempatan itu saya sempat membaca paritta untu kesembuhan kakekku. Dari keluarga mereka katakan beberapa minggu di rumah sakit sebelum koma seperti ini kakek sambil tidur bergumam ingin pulang ke Medan. kemudian beliau minta di belikan tiket untuk 3 orang karena ada yang mau ikut pulang juga katanya. Padahal dikamar tidak ada siapa-siapa kecuali keluarga semuanya. Dan sempat juga di lain waktu beliau marah-marah mengusir seseorang di sampingnya, katanya jangan dekat-dekat, pergi sana," Usirnya. Padahal seperti dia atas, di kamar tidak ada siapa-siapa kecuali keluarga terdekat.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Setelah beberapa hari di Singapore akhirnya saya dengan berat hati harus pulang ke Medan karena pekerjaan sudah menunggu. Dihari saya akan pulang mata kakek terbuka kembali. Saya hanya katakan pada beliau , jangan terlalu khawatir, kami semua bisa menjaga diri.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Pada bulan September 2008 jam 21.00 malam Akhirnya kakek meninggal dunia.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Beliau ada di ruang ICU Mount Elizabeth Siangpore kurang lebih 2 bulan. Selamat jalan kakekku.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><i><u><b><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></b></u></i><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"> </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac><i><b><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></b><u><b><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Marliah Medan</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></b></u></i></div><div style="text-align: justify;"><i><u><b><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></b></u></i></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Pada tanggal 4 April 2004, pagi itu ada sebuah kejadian yang agak ganjil dimana ada seorang sepupuku yang bernama Novi (8 tahun) sedang sekarat menjelang ajal. Sejak dari pagi itu anak ini terus-terusan menggumam memanggil-manggil neneknya katanya neneknya datang (padahal neneknya telah meninggal). Mendengar ini semua, uwaknya datang menemui saya, untuk minta bantuan apa yang bisa saya lakukan.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Ketika saya tiba di rumah tersebut, saya ajak seluruh keluarga untuk berdoa, dan setelah selesai berdoa baru saya teringat. mungkin anak ini rindu dengan neneknya. Maka sayapun minta baju neneknya.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Kemudian baju neneknya tersebut saya sentuhkan di keningnya sambil berkata, " ini baju nenek," Dan setelah itu saya memberinya minum air putih 3 kali dengan caara di suapin dengan sendok makan.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">
</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Selesai meneguk ke 3 kalinya, anak ini berpulang (meninggal) tetapi anehnya matanya tetap terbuka.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac>
<m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup">Hal 5</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac>
<m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"><b>bersambung ke hal 6</b></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"> </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"></div></div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-32880092782972540192011-10-02T19:48:00.100+07:002011-10-02T20:29:25.124+07:00Kisah-kisah keberadaan Mahluk Peta/Hantu<div dir="ltr" style="text-align: left;" trbidi="on"><div style="text-align: justify;"> <u><b>Perbuatan (Kamma) Simpanan</b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Akhirnya, bila tidak ada kamma berat, kamma menjelang kematian, ataupun kamma kebiasaan, maka kamma simpanan akan berperan menghasilkan kalahiran kembali. Kata "simpanan" di sini sebenarnya telah mengalami penyesuaian dari kata pali "<i>katatt</i><link href="file:///C:%5CDOCUME%7E1%5CHINETC%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHINETC%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHINETC%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link> <m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent><style>
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</style><i>ā</i>" yang secara harfiah berarti "karena di lakukan atau telah di lakukan". Tipe kamma ini sebenarnya mengacu pada semua perbuatan yang telah di lakukan tetapi tidak termasuk ke dalam <b>kamma berat</b>, <b>kamma menjelang kematian</b>, ataupun <b>kamma kebiasaan</b>. Kamma ini mencakup perbuatan yang di lakukan dikehidupan sekarang dan juga kehidupan yang lampau.</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Beberapa kisahnya antara lain :</div><div style="text-align: justify;"> </div><div style="text-align: justify;"> <u><b>Kisah Kutu Yang Terlahir Kembali di Surga Tusita</b></u> </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pada kisah terdahulu, Bhikkhu Tissa terlahir sebagai seekor kutu selama tujuh hari karena kemelekatannya yang kuat terhadap barunya. Hal ini dapat diambil contoh bagaimana<b> kamma menjelang kematian</b> menghasilkan kelahiran kembali. Dalam kehidupannya selama tujuh hari, kutu tersebut tidak berkesempatan untuk melakukan <b>kamma berat</b> yang baik, <b>kamma menjelang kematian</b> yang baik ataupun <b>kamma kebiasaan</b> yang baik untuk menghasilkan kelahiran kembali yang bagus. Akan tetapi, setelah tujuh hari ia mati dan terlahir di Surga Tusita. Kamma jenis apakah yang telah berperan dalam kelahiran yang menguntungkan ini? Bhikkhu Tissa merupakan bhikkhu yang luhur dan tidak bercela dalam Vinaya. <b>Kamma kebiasaan</b>nya yang baik sebagai seorang bhikkhu yang senantiasa menjaga Sila kebhikkhuannya tidak berkesempatan untuk matang ketika ia meninggal karena intervensi <b>kamma menjelang kematian</b>nya yang buruk. Namun sekarang, dengan habisnya kekuatan <b>kamma menjelang kematian</b> yang menyokong kehidupan kutu tersebut, <b>kamma kebiasaan</b> Bhikkhu Tissa yang telah menjadi <b>kamma simpanan</b> bagi kutu tersebut kemudian menghasilkan kelahiran kembali di Surga Tusita. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"> <u><b>Kisah Ratu Mallika</b></u> </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Hal yang sama, Ratu Mallika terlahir di neraka Avici selama tujuh hari karena kamma buruk menjelang <b>kematian</b>nya. Dengan habisnya efek kamma tersebut, maka kamma baik lampaunya (yang merupakan kamma simpanan mahluk neraka tersebut) berkesempatan berbuah. Dengan kata lain, mahluk neraka tersebut tidak memiliki kesempatan untuk melakukan kamma baik apapun di Avici, baik berupa kamma berat, kamma menjelang kematian, ataupun kamma kebiasaan. Jadi, kamma simpanan mahkluk tersebut (yaitu perbuatan baik yang di lakukan Ratu Mallika semasa hidupnya) yang menghasilkan kelahiran kembali di Surga Tusita.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Berikut ini adalah sebuah kisah yang terjadi di Myanmar.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"> <u><b>Kisah Sekaleng Beras</b></u> </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ko Nyo dan Ko Nee adalah pedagang keliling yang menjajakan buah pinang dan daun pinang dari satu desa ke desa lainnya. Suatu hari Ko Nee kehabisan beras sehingga iapun meminjam sekaleng beras dari Ko Nyo. Namun, ia tidak pernah sempat untuk mengembalikan pinjaman beras itu kepada temannya karena ia di gigit ular berbisa dan meninggal pada malam itu juga.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Beberapa tahun kemudian, seorang bocah kecil didampingi kedua orang tuanya yang tampak kebingungan tiba di rumah Ko Nyo yang terletak di sebuah desa berjarak cukup jauh dari kota tempat tinggal bocah tersebut. Ini merupakan pertama kalinya bocah tersebut datang kerumah Ko Nyo dan juga desa itu. Akan tetapi, dia pulalah yang membawa orang tuanya ke sana.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Hei, Nga Nyo! Kau tak kenal aku?" teriak bocah itu begitu ia melihat Ko Nyo. Ko Nyo merasa sangat marah dan terhina di panggil demikian oleh seorang bocah kecil. "Nga Nyo" merupakan panggilan dekat yang di gunakan oleh seorang teman dekat yang lebih tua. Ia memelototi bocah tersebut dan baru saja akan memukulnya. Sewaktu orangtua bicah ini menyela, "Ko Nyo, mohon maafkan dia. Mohon sabar dan dengarkan dulu apa yang ingin dia katakan".</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Ini," kata bocah itu, : kukembalikan berasmu. Ah...., Setelah sekian banyak penderitaan. Tahukah kamu, setelah aku mati, aku terlahir di rumahmu sebagai seekor ayam sabung. Aku memenangkan beberapa pertarungan untukmu tetapi aku kalah di sebuah pertarungan terakhir. Aku terluka parah dan sekarat. Tetapi kamu sangat marah dan melemparku kelantai dengan penuh amarah. Ketika aku terbaring tak berdaya di lantai, seekor sapi milikmu mendatangiku dan mengendusiku seakan penuh kasihan. Lalu aku mati dan terlahir di rahimnya. Ia kemudian melahirkanku dan aku tinggal di kandang ternakmu sebagai seekor anak sapi. Kemudian kamu memutuskan untuk memotongku untuk diambil dagingnya. Sewaktu kalian mengikat kakiku dan mulai menyembelihku, orangtuaku yang sekarang lewat dan melihat pemandangan itu. Ibuku berkata, "Sungguh kejam. Jika itu anak sapiku, aku tidak akan memotongnya."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Amarah Ko Nyo berubah menjadi takjub dan kemudian menjadi menyesal begitu ia mendengar cerita bocah tersebut. Ia pun menangis dan meraung. "Aku tidak akan membunuh lagi! Aku tidak akan membunuh lagi!"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Cerita ini adalah contoh lain bagaimana kamma simpanan dapat menghasilkan kelahiran kembali. Sebagai seekor ayam sabung dan seekor anak sapi, tidak ada kesempatan untuk melakukan perbuatan baik. Terlahir sebagai manusia merupakan hasil dari kamma baik. Jadi kita dapat menyimpulkan bahwa <b>kamma simpanan</b> anak sapi tersebut, yang mungkin merupakan perbuatan baik yang dilakukan oleh Ko Nee semasa hidupnya, adalah kamma yang menyebabkan kelahiran kembalinya sebagai anak lelaki di sebuah keluarga yang relatif berada.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"> <span style="font-size: large;"> <u><b>Cara Menghadapi Kematian Dengan Baik</b></u></span></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ada satu tradisi turun temurun di Sri Lanka yang terentuk melalui pengetahuan dan kesadaran akan adanya potensi kamma menjelang kematian. Indikasi adanya tradisi ini dapat di lihat dalam dua kisah yang di ceritakan sebelumnya, yaitu :</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><link href="file:///C:%5CDOCUME%7E1%5CHINETC%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHINETC%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHINETC%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link> <m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent><style>
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</style> </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div class="MsoNormal" style="text-align: justify;">• Kisah Upasaka Dhammika yang memohon pada Sangha untuk membacakan MahaSatipatthana Sutta ketika ia sedang sekarat</div><div class="MsoNormal" style="text-align: justify;"><m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent><style>
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</style>• Kisah Yang Mulia Sesepuh yang dengan sigap mengubah pertanda tidak bagus yang di lihat oleh </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac><br />
ayahnya dengan cara menyiapkan keadaan yang tepat bagi ayahnya untuk melakukan perbuatan baik pada saat-saat terakhir. </div><div class="MsoNormal" style="text-align: justify;"><br />
Prinsip yang menonjol dan penting dari tradisi ini adalah sebagai berikut :</div><div class="MsoNormal" style="text-align: justify;"><link href="file:///C:%5CDOCUME%7E1%5CHINETC%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHINETC%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHINETC%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link> <m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent><style>
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</style> </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div class="MsoNormal" style="text-align: justify;">• Mengingatkan orang yang akan meninggal tersebut mengenai perbuatan-perbuatan baik yang telah di<br />
lakukannya semasa hidup. Setiap orang bisa menyimpan sebuah buku atatan khusus yang mencatat tanggal dan jenis perbuatan baik yang telah di lakukannya, sehingga ketika ia akan meninggal,<br />
seseorang bisa membacakan daftar tersebut kepadanya. </div><div style="text-align: justify;"> </div><div class="MsoNormal" style="text-align: justify;"><m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent><style>
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</style>• Menfasilitasi orang yang akan meninggal dengan kesempatan untuk melakukan perbuatan baik, </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac><br />
<m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"> </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac>misalnya : mendengarkan pembacaan <i>paritta</i> bila orang tersebut mengerti ataupun merasa tenang<br />
<div class="MsoNormal"><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"> dengan mendengarkannya; mendengar khotbah <i>Dhamma</i>; melakukan <i>p</i></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac><i>ūjā</i>(persembahan) bunga <i> </i>atas nama orang tersebut seperti yang di dalam Kisah Yang Mulia Sesepuh; mendorong orang tersebut untuk mengucapkan Tiga Perlindungan (Tisarana) di dalam hati secara terus-menerus seperti sebuah mantra atau bermeditasi dengan cara yang paling ia kenal. Ini hanyalah beberapa contoh. Mungkin Anda bisa memikirkan cara lain yang lebih bagus. </div></div><div class="MsoNormal" style="text-align: justify;"><link href="file:///C:%5CDOCUME%7E1%5CHINETC%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHINETC%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHINETC%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"><m:wrapindent m:val="1440"><m:intlim m:val="subSup"><m:narylim m:val="undOvr"></m:narylim></m:intlim></m:wrapindent><style>
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</style></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div class="MsoNormal" style="text-align: justify;">• Meyakinkan dan menolong orang yang akan meninggal untuk melepaskan semua kemelekatan terhadap orang yang di cintainya dan juga harta bendanya, serta jangan memendam rasa sesal ataupun bersalah atas semua hal yang telah di lakukan. Orang-orang yang di kasihinya juga harus di pesankan untuk tidak menangis ataupun meratap di tempat ia berada, karena hal ini bisa memperkuat kemelekatannya. Kita telah melihat akibat fatal dari kemelekatan dan penyesalan menjelang kematian dalam kisah bhikkhu Tissa yang menjadi seekor kutu , kisah bhikkhu yang terlahir sebagai raja naga, dan kisah ratu Mallika yagn terlahir di Neraka Avici. Ada banyak cara lain untuk membantu agar orang yang akan mati bisa meninggal dengan tenang.</div><div class="MsoNormal" style="text-align: justify;"> <span style="font-size: large;"><u><b>Sebuah Contoh Yang Bagus</b></u> </span></div><div class="MsoNormal" style="text-align: justify;">
hal 5</div><div class="MsoNormal" style="text-align: justify;">bersambung ke hal 6</div></div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-31967288404394383912011-10-01T18:03:00.000+07:002011-10-01T18:03:38.518+07:00Kisah-kisah keberadaan Mahluk Peta/Hantu<div dir="ltr" style="text-align: left;" trbidi="on"> <b><u>Perbuatan (Kamma) Kebiasaan</u></b> <br />
<br />
Seandainya tidak ada <b>kamma berat</b> dan<b> kamma menjelang kematian</b>, maka <b>kamma kebiasaan </b>umumnya akan mendorong kelahiran kembali.<br />
Kamma kebiasaan adalah suatu perbuatan yang di lakukan seseorang sebagai kebiasaan ataupun rutinitas.<br />
Beberapa kisahnya antara lain :<br />
<br />
<u><b> Kisah Cundasukarika </b></u><br />
<u><b><br />
</b></u><br />
<u><b><br />
</b></u><br />
Pada suatu dusun tidak jauh dari Vihara Veluvana, hidup seorang penjagal babi yang sangat kejam dan keras hati, bernama Cunda. Ia adalah penjagal babi yang sudah berusia lebih dari lima puluh; selama hidupnya dia belum pernah melakukan suatu perbuatan yang bermanfaat. Sebelum dia meninggal, dia sakit parah dan mengalami penderitaan yang berat. Dia mendengkur berteriak-teriak, dan terus menggerakkan tangan dan lututnya untuk merangkak seperti babi selama tujuh hari. Sebelum meninggal dunia, dia mengalami penderitaan seperti kalau dia berada di neraka (niraya). Pada hari ketujuh, penjagal babi itu meninggal dunia, dan di lahirkan kembali ke Neraka Avici(Avici Niraya).<br />
<br />
Beberapa bhikkhu yang dalam beberapa hari berturut-turut mendengar teriakan-teriakan dan kegaduhan dari rumah Cunda berpikir, pasti Cunda sedang sibuk membunuhi lebih banyak babi. Mereka berpendapat bahwa Cunda adalah seorang yang sangat kejam dan keji yang tidak mempunyai cinta kasih dan belas kasihan sedikitpun.<br />
<br />
Mendengar pergunjingan para bhikkhu tadi, Sang Buddha berkata, "Para bhikkhu, Cunda tidak sedang membunuhi lebih banyak babi. Perbuatan jahatnya yang lampau telah berbuah. Karena rasa sakit yang sangat akibat penyakit yang di deritanya, ia melakukan hal-hal yang tidak normal. Sekarang ia telah meninggal dan terlahir di Alam Neraka. Oleh karena itu, seseorang yang melakukan perbuatan jahat akan selalu menderita akibat dari perbuatan jahat yang di lakukannya; dia menderita dalam dunia ini sama seperti pada alam berikutnya".<br />
<br />
Hal itu di wejangkan oleh Sang Buddha dengan membabarkan syair 15 berikut ini:<br />
<br />
<i>Di dunia ini ia bersedih hati, di dunia sana ia bersedih hati; pelaku kejahatan akan bersedih hati di kedua dunia itu. Ia bersedih hati dan meratap karena melihat perbuatannya sendiri yang tidak bersih.</i><br />
<b>(Dhammapada Atthakatha Bab I Syair 15)</b><br />
<br />
<u><b> Kisah Kapila Dan Ikan </b></u><br />
<br />
Pada masa Buddha Kassapa, ada seorang bhikkhu bernama Kapila yang sangat terpelajar dalam Kitab Suci (Pitaka). Karena sangat terpelajarnya, ia memperoleh kemashyuran dan keberuntungan. Ia juga menjadi sangat sombong dan memandang rendah bhikkhu-bhikkhu lain. Bila para bhikkhu lain menunjukkan padanya apa yang pantas dan apa yang tidak pantas ia selalu saja menjawab dengan pedas, "Berapa banyak yang kau tahu?" Hal itu menyiratkan bahwa ia tahu lebih banyak daripada bhikkhu-bhikkhu yang lain. Dengan demikian, lama kelamaan semua bhikkhu yang baik menjauhinya dan hanya bhikkhu-bhikkhu yang tidak baik berada di sekelilingnya.<br />
<br />
Pada suatu hari Uposatha, ketika para bhikkhu mengulang 'Peraturan Pokok' bagi para bhikkhu(Patimokkha), Kapila berkata, "Tidak ada apa yang dikatakan Sutta, Abhidhamma, atau Vinaya. Tidak ada bedanya apakah kamu mempunyai kesempatan untuk mendengar Patimokkha atau tidak," dan lain-lainnya. Kemudian ia meninggalkan para bhikkhu yang sedang berkumpul. Jadi, Kapila merupakan rintangan bagi pengembangan dan pertumbuhan Ajaran (Sasana).<br />
<br />
Untuk perbuatan jahat ini, Kapila harus menderita di alam neraka (niraya) antara masa Buddha Kassapa dan Buddha Gotama. Setelah itu ia di lahirkan kembali sebagai seekor ikan di Sungai Aciravati. Ikan tersebut, seperti di sebutkan di atas, mempunyai tubuh berwarna keemasan yang sangat indah, tetapi mulutnya berbau tidak enak yang sangat menusuk hidung.<br />
<br />
Suatu hari, ikan tersebut ditangkap oleh beberapa nelayan dan karena sangat indah, mereka membawanya kepada Raja. Kemudian Raja membawa ikan tersebut kepada Sang Buddha. Ketika ikan itu membuka mulutnya, bau yang tidak enak dan sangat menusuk menyebar ke sekeliling. Raja bertanya kepada Sang Buddha, mengapa ikan seindah itu mempunyai bau yang sedemikian tidak enak dan menusuk hidung.<br />
Kepada Raja dan para pengiringnya, Sang Buddha menjelaskan "O Raja! Pada masa Buddha Kassapa, ada seorang bhikkhu yang sangat terpelajar, yang mengajarkan Dhamma pada lainnya. Karena perbuatan baik itu, ketika ia di lahirkan kembali pada kehidupan yang lain, meskipun sebagai seekor ikan , ia memiliki tubuh keemasan. Tetapi bhikkhu itu sangat serakah, sombong, dan memandang rendah orang lain; ia juga mengabaikan Peraturan Kebhikkhu-an (Vinaya), dan mencaci maki para bhikkhu yang lain. Karena perbuatan buruk ini, ia di lahirkan di alam neraka (niraya) dan sekarang, ia menjadi seekor ikan yang indah dengan mulut yang berbau busuk."<br />
<br />
Sang Buddha kemudian beralih kepada ikan itu dan bertanya apakah ia mengetahui kemana ia akan dilahirkan kembali pada kehidupan yang akan datang. Ikan tersebut memberi isyarat bahwa ia akan masuk kembali ke alam neraka(niraya) dan ia di penuhi dengan perasaan sangat sedih. Sebagaimana di perkirakan pada saat kematiannya, ikan tersebut di lahirkan kembali di alam neraka (niraya), untuk menerima akibat perbuatan buruk lainnya.<br />
<br />
Semua yang hadir mendengar kisah ikan tersebut menjadi terkejut. Pada mereka, Sang Buddha memberikan khotbah tentang manfaat meng-kombinasikan antara belajar dengan praktek.<br />
<br />
Kemudian Sang Buddha membabarkan syair 334, 335, 336, dan 337 berikut ini:<br />
<br />
<i>Bila seorang hidup lengah, maka nafsu keinginan tumbuh, seperti tanaman Maluva yang menjalar. Ia melompat dari satu kehidupan ke kehidupan lain, bagaikan kera yang senang mencari buah-buahan di dalam hutan.</i><br />
<i><br />
</i><br />
<i>Dalam dunia ini, siapapun yang di kuasai oleh nafsu keinginan rendah dan beracun, penderitaannya akan bertambah seperti rumput Birama yang tumbuh dengan cepat karena di sirami dengan baik.</i><br />
<i><br />
</i><br />
<i>Tetapi barangsiapa dapat mengatasi nafsu keinginan yang beracun dan sukar di kalahkan itu, maka kesedihan akan berlalu dari dalam dirinya, seperti air yang jatuh dari daun teratai.</i><br />
<i><br />
</i><br />
<i>Kuberitahukan hal ini kepadamu : Semoga engkau sekalian yang telah datang berkumpul di sini memperoleh kesejahteraan ! Bongkarlah nafsu keinginanmu, seperti orang mencabut akar rumput Birama yang harum. Jangan biarkan Mara menghancurkan dirimu berulang kali, seperti arus sungai menghancurkan rumput ilalang yang tumbuh di tepi. </i><br />
<b>(Dhammapada Attakatha Bab XXIV : Syair 334,335,336, dan 337)</b><br />
<b><br />
</b><br />
<b><br />
</b><br />
<b> <u>Kisah Upasaka Dhammika</u></b><br />
<b><br />
</b><br />
Di Savatthi ada seorang yang bernama Dhammika. Ia seorang umat yang berbudi luhur dan sangat gemar memberikan dana. Selain sering memberikan dana makanan serta kebutuhan lain kepada para bhikkhu secara tetap, juga sering berdana pada waktu-waktu yang istimewa. Pada kenyataannya, ia merupakan pemimpin dari lima ratus umat Buddha yang berbudi luhur dan tinggal di dekat Savatthi.<br />
<br />
Dhammika mempunyai tujuh orang putra dan tujuh orang putri. Sama seperti ayahnya, mereka semuanya berbudi luhur dan tekun berdana. Ketika Dhammika jatuh sakit, dan berbaring di tempat tidurnya ia membuat permohonan kepada Sangha untuk datang kepadanya, untuk membacakan paritta-paritta suci di samping pembaringannya.<br />
<br />
Ketika para bhikkhu membacakan "Mahasatipatthana Sutta" , enam kereta berkuda yang penuh hiasan dari enam alam surga datang mengundangnya pergi ke masing-masing alam. Dhammika berkata kepada mereka menunggu sebentar, takut kalau mengganggu pembacaan sutta. Bhikkhu-bhikkhu itu berpikir bahwa mereka di suruh berhenti, maka mereka berhenti dan kemudian meninggalkan tempat itu.<br />
<br />
Sesaat kemudian, Dhammika memberitahu anak-anaknya tentang enam kereta kuda yang penuh hiasan sedang menunggunya. Ia memutuskan untuk memilih kereta kuda dari surga Tusita dan menyuruh salah satu dari anaknya memasukkan karangan bunga pada kereta kuda tersebut. kemudian ia meninggal dunia, dan terlahir kembali di surga Tusita.<br />
<br />
Demikianlah orang berbudi luhur berbahagia di dunia ini sama seperti di alam berikutnya.<br />
<br />
Hal ini di babarkan Sang Buddha sebagai syair 16 berikut :<br />
<br />
<i>Di dunia ini ia bergembira, di dunia sana ia bergembira; pelaku kebajikan bergembira di kedua dunia itu. Ia bergembira dan bersuka cita karena melihat perbuatannya sendiri yang bersih.</i><br />
<b>(Dhammapada Atthakatha Bab I Syair 16)</b><br />
<br />
<br />
<u><b>Dewi Mekkhala</b></u> <br />
<br />
Ada satu hal yang di terima oleh umat Buddha mengenai adanya mahluk dewa yang terlahir kembali sebagai manusia, yaitu : Guru Agung, Sang Buddha. Ia terlahir kembali dari surga Tusita ke alam manusia sebagai Pangeran Siddhattha, putra Raja Suddhodana dan Ratu Maya.<br />
<br />
Kisah lain dalam literatur Buddhis yang cukup di kenal adalah kisah Dewa Mekkhala. Dewa ini ditunjuk sebagai pelindung suatu samudera dan orang-orang yang bernaung pada Tiga Permata (Tiratana), memegang teguh moral (silasampanna), dan menghormati orangtua mereka.<br />
<br />
Tersebutlah Bodhisatta Brahmin yang menempuh perjalanan dengan kapal di samudera tersebut namun kapalnya hancur. Butuh 7 hari untuk berenang sampai ke tepi pantai.<br />
<br />
Ia terlihat oleh Dewi Mekkhala yang kemudian menampakkan diri dihadapannya dan berkata bahwa ia akan memberikan apapun yang di butuhkan oleh Boddhisatta. Ia mewujudkan semua benda-benda tersebut untuk Bodhisatta, seperti kapal dan permata.<br />
<br />
Bodhisatta pun terbebas dari samudera dan berlatih memberi (dana) dan memegang teguh moral (sila) sepanjang hidupnya. Setelah kehidupan sebagai manusia berakhir, ia pun terlahir kembali di alam surga.<br />
<br />
Bodhisatta tersebutlah yang kelak kita kenal sebagai Sang Buddha Gotama.<br />
<br />
Dewi tersebut, Mekkhala terlahir sebagai Bhikhuni Uppalavana.<br />
<br />
"Dewa dapat terlahir kembali sebagai manusia dan manusia juga dapat terlahir sebagai dewa."<br />
<br />
Ketika Guru Agung sedang berada di Vihara Jetavana, Beliau memberitahukan sebuah kisah di masa lampau. Jauh di masa kehidupannya yang lampau Beliau merupakan pimpinan dari sebuah kelompok pedagang keliling (berkelana dengan kereta angkut) yang membawa barang-barang dari Kota Baransi dengan tujuan pulang ke rumah. Mereka harus berjalan melalui daratan yang kering dan dalam perjalanan mereka menemukan sumur yang sudah kering. Mereka mencoba menggali untuk mendapatkan air minum tapi malahan menemukan banyak perhiasan, bukan air. Sang Bodhisatta memperingati mereka bahwa "Ketamakan adalah sebab dari kehancuran", namun tidak satupun orang mematuhinya. Mereka terus menggali untuk mengumpulkan lebih banyak perhiasan lagi. Sumur ini adalah tempat berdiam seekor Raja Naga. Ketika sumurnya di rusak, Raja Naga menjadi marah dan membunuh mereka semua dengan menyemburkan racun dari hidungnya kearah mereka semua. Bodhisatta sendiri terhindar dari kejadian itu karena tidak ikut dalam penggalian tersebut. Ia kemudian memenuhi ketujuh keretanya dengan perhiasan. Dan kemudian membagikan kekayaan tersebut untuk amal dan melaksanakan uposatha-sila sampai akhir hayatnya. Setelah meninggal, ia terlahir kembali di alam surga.<br />
<br />
Ini membuktikan bahwa manusia dengan pikiran, ucapan, dan perbuatan jasmani yang baik akan terlahir kembali di alam surga dala bermacam-macam tingkatan tergantung pada tingkatan prilaku mereka.<br />
<br />
<br />
<u><b>Perbuatan (Kamma) Simpanan</b></u><br />
<br />
hal 4<br />
bersambung ke hal 5<br />
<br />
<br />
</div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-42726332810984369772011-09-30T21:33:00.016+07:002011-10-01T14:57:07.555+07:00Kisah-kisah keberadaan Mahluk Peta/Hantu<div dir="ltr" style="text-align: left;" trbidi="on"><div style="text-align: justify;"> <b><u>Kisah Matthakundali</u></b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Seorang brahmana bernama Adinnapubbaka mempunyai anak tunggal yang amat di cintai dan di sayangi bernama Matthakundali. Sayang, Adinnapubbaka adalah seorang kikir dan tidak pernah memberikan sesuatu kepada orang lain. Bahkan perhiasan emas untuk anak tunggalnya di kerjakan sendiri demi menghemat upah yang harus diberikan kepada tukang emas.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Suatu hari, anaknya jatuh sakit, tetapi tidak satu tabibpun di undang untuk mengobati anaknya. Ketika menyadari anaknya telah mendekati ajal, segera ia membawa anaknya keluar rumah dan di baringkan di beranda, sehingga orang-orang yang berkunjung kerumahnya tidak mengetahui keadaan itu.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sebagaimana biasanya di waktu pagi sekali, Sang Buddha bermeditasi. Setelah selesai, dengan mata Ke-Buddha-an Beliau melihat ke seluruh penjuru, barangkali ada mahluk yang memerlukan pertolongan. Sang Buddha melihat Matthakundali sedang berbaring sekarat di beranda. Beliau merasa bahwa anak itu memerlukan pertolongannya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Setelah memakai jubah-Nya, Sang Buddha memasuki kota Savatthi untuk berpidapatta. Akhirnya beliau tiba di rumah brahmana Adibbapubbaka. Beliau berdiri di depan pintu rumah dan memperhatikan Matthakundali. Rupanya Matthakundali tidak sadar sedang di perhatikan. Kemudian Sang Buddha memancarkan sinar dari tubuh-Nya, sehingga mengundang perhatian Matthakundali, brahmana muda.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ketika brahmana muda melihat Sang Buddha timbullah keyakinan yang kuat dalam batinnya. Setelah Sang Buddha pergi, ia meninggal dunia dengan hati yang penuh keyakinan terhadap Sang Buddha dan terlahir di alam surga Tavatimsa.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Dari kediamannya di surga, Matthakundali melihat ayahnya berduka cita atas dirinya di tempat kremasi. Ia merasa iba. Kemudian ia menampakan dirinya sebagaimana dahulu sebelum ia meninggal, dan memberitahu ayahnya bahwa ia telah terlahir di alam surga Tavatimsa karena keyakinannya kepada Sang Buddha. Maka ia menganjurkan ayahnya mengundang dan berdana makanan kepada Sang Buddha.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Brahmana Adinnapubbaka mengundang Sang Buddha untuk menerima dana makanan. Selesai makan, ia bertanya, "Bhante, apakah seseorang dapat, atau tidak dapat, terlahir dialam surga; hanya karena berkeyakinan terhadap Buddha tampa berdana dan tampa melaksanakan moral (sila)?"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sang Buddha tersenyum mendengar pertanyaan itu. Kemudian Beliau memanggil dewa Matthakundali agar menampakkan dirinya. Matthakundali segera menampakkan diri, tubuhnya di hiasi dengan perhiasan surgawi, dan menceritakan kepada orang tua dan sanak keluarganya yang hadir, bagaimana ia dapat terlahir di alam surgawi Tavatimsa. Orang-orang yang memperhatikan dewa tersebut menjadi kagum, bahwa anak brahmana Adinnapubbaka mendapatkan kemuliaan hanya dengan keyakinan terhadap Sang Buddha.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pertemuan itu di akhiri oleh Sang Buddha dengan membabarkan syair kedua berikut ini :</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><i>Pikiran adalah pelopor dari segala sesuatu, pikiran adalah pemimpin, pikiran adalah pembentuk. Bila seseorang berbicara atau berbuat dengan pikiran murni, maka kebahagiaan akan mengikutinya bagaikan bayang-bayang yang tak pernah meninggalkan badannya.</i></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pada akhir khotbah Dhamma itu, Matthakundali dan Adinnapubbaka langsung mencapai tinggkat kesucian sotapatti. Kelak, Adinnapubbaka mendanakan hampir semua kekayaannya bagi kepentingan Dhamma. <b>(Dhammapada Atthakatha Bab 1 Syair 2)</b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b> </b><u><b>Kisah Seorang Pejabat </b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ketika seseorang takut akan kehilangan hartanya, maka pikirannya terikat pada harta tersebut. Ada beberapa kasus di mana pada waktu seseorang menjelang kematiannya, pikirannya penuh dengan kedengkian dan ia pun terlahir menjadi ular yang selalu menjaga benda miliknya tersebut. Siapapun </div><div style="text-align: justify;">yang mendekati benda tersebut, ular itu akan segera menampakan dirinya. Baru-baru ini ada seorang pejabat yang sangat mencintai sebuah patung Buddha bahkan sampai ia meninggal. Temannya ingin melihat jenazah nya dan juga patung Buddha tersebut. Ketika itu muncullah seekor ular kobra yang memperhatikan orang-orang yang sedang melihat patung tersebut. Orang-orang yang datang melihat patung Buddha tersebut tahu bahwa pemilik patung tersebut menjaga patungnya dengan pikiran dengki. Maka mereka berkata pada ular tersebut "Jangan khawatir , kami kemari hanya melihat patung itu. Kami tidak akan mengambilnya." Ular itupun kemudian pergi. Ini merupakan kisah nyata yang baru terjadi dan di percaya seseorang yang mempunyai perasaan dengki atas sesuatu akan lahir sebagai ular yang menjaga hartanya dan tidak akan dapat menerima hasil perbuatan baik yang telah ia lakukan sampai pikirannya terlepas dari kemelekatan akan hartanya tersebut. (dikutip dari buku "Betapa Pentingnya kehidupan Saat ini. " Di tulis oleh Somdet Phra Nana Samvara, Sangharaja Thailand).</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"> <b><u> Kisah Raja Naga Erakapatta</u></b> </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pada massa Buddha Kassapa, ia merupakan seorang bhikkhu. Suatu hari ketika bhikkhu muda tersebut sedang menyusuri Sungai gangga dengan sampan. ia menjulurkan tangannya dan memegang sebilah rumput yang di sebut erakapatta. Eraka adalah nama rumput tersebut dan patta artinya daun atau bilah. Ia tidak melepaskan genggamannya pada rumput tersebut meskipun sampannya terus melaju kencang. Akibatnya, bilah rumput tersebut patah. Menurut Vinaya, adalah suatu pelanggaran ringan bila merusak tumbuh-tumbuhan dengan sengaja. Tetapi ia berpikir, " Ah, itu hanya masalah sepele," dan tidak berusaha untuk mengakui pelanggarannya kepada bhikkhu lain. (Apabila seorang bhikkhu melanggar maka ia harus memperbaiki dengan mengaku di hadapan seorang bhikkhu lain jika merupakan pelanggarana ringan, atau menjalani suatu masa hukuman sementara yang memerlukan sidang resmi Sangha jika merupakan pelanggaran yang berat tetapi masih dapat di perbaiki, atau di keluarkan dari <i>Sangha </i>jika merupakan suatu pelanggaran berat termasuk dalam <i>P</i><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link> <m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent><style>
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</style><i>ā</i><i>jika </i>(Terkalahkan). Hanya melalui prosedur yang ada barulah <i>sila</i>-nya dikatakan murni kembali . Kemurnian dari<i> sila</i> merupakan prasyarat bagi kemajuan meditasi).</m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac><br />
<br />
Karena bhikkhu itu berpikir itu hanya pelanggaran yang ringan maka ia segera melupakannya. Tetapi setelah ia bermeditasi selama 20.000 tahun di hutan. Walaupun ia telah berusaha dengan gigih, ia tetap tidak mampu mencapai pencerahan. Teryata, ketika ia meninggal, ia merasa seakan-akan erakapatta (bilah rumput yang ia patahkan) sedang mencekiknya. Sekarang ia sungguh ingin mengakui pelanggaran yang telah dilakukannya, namun tidak ada bhikkhu lain di sekitarnya.<br />
"Oh, betapa tidak murninya sila-ku!" sesalnya.<br />
<br />
Ketika itu, ia meninggal dan terlahir kembali sebagai raja naga dengan nama Raja Naga Erakappatta. Begitu ia melihat tubuh barunya, kembali ia merasakan penyesalan. "Setelah sekian lama bermeditasi, sekarang aku terlahir sebagai mahluk tampa akar pemakan katak. Tragedi, sungguh tragedi!"<br />
<br />
Mahluk naga memiliki usia hidup yang sangat panjang. Raja naga Erakapatta hidup melebihi rentang usia Buddha Gotama. Ketika ia mendengar bahwa seorang Sammasambuddha yang lain-yakni Buddha Gotama-telah muncul, ia datang untuk memberi hormat kepada-Nya serta mengungkapkan penyesalannya atas apa yang telah menyebabkannya mengalami kelahiran yang tidak menguntungkan itu. Sang Buddha kemudian membabarkan Dhamma dan menyimpulkannya dengan syair.<br />
<br />
<i>"Sungguh jarang kelahiran sebagai manusia.</i><br />
<i> Sungguh sulit kehidupan manusia.</i><br />
<i> Sungguh sulit untuk dapat mendengarkan Dhamma</i><br />
<i> Sungguh jarang munculnya seorang Buddha."</i><br />
<br />
Pada akhir khotbah, 84.000 mahluk mencapai pencerahan. Sang Raja naga juga sebenarnya akan mencapai Buah Pemasuk Arus (Sotapana) jika saja ia bukan hewan (naga)<br />
<br />
<u><b>Perbuatan (Kamma) Kebiasaan </b></u><br />
<br />
hal 3<br />
bersambung ke hal 4</div><div style="text-align: justify;"><br />
</div></div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-5026687720069621692011-09-30T11:20:00.037+07:002011-09-30T21:35:55.898+07:00Kisah-kisah keberadaan Mahluk Peta/Hantu<div dir="ltr" style="text-align: left;" trbidi="on"><div style="text-align: justify;"><b><u>Perbuatan (<i>kamma</i>) Menjelang Kematian </u></b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Prioritas berikutnya adalah <b>kamma/perbuatan menjelang kematian</b>, suatu kamma kuat yang diingat ataupun dilakukan sesaat sebelum kematian, yaitu sesaat sebelum proses kognitif terakhir. Jika seseorang dengan watak yang jelek mengingat perbuatan baik yang pernah di lakukannya atau melakukan suatu perbuatan baik sesaat sebelum mati, dia bisa memperoleh kelahiran kembali yang menguntungkan, beberapa contoh kisahnya antara lain.</div><div style="text-align: justify;"> </div><div style="text-align: justify;"> <u><b> Kisah Tambadathika</b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tambadathika mengabdi kepada raja sebagai penjagal para pencuri selama lima puluh lima tahun, dan ia baru saja pensiun dari pekerjaannya. Suatu hari, setelah mempersiapkan bubur nasi di rumahnya, ia pergi ke sungai untuk mandi. Ia mempersiapkan bubur nasi itu untuk di makannya setelah kembali dari sungai.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pada waktu Tambadathika mengambil bubur nasi, Sariputta Thera yang baru saja bangun dari meditasi Jhana Sampatti, berada di muka pintu rumahnya. Pada saat melihat Sariputra Thera, Tambadathika berpikir, " Meskipun dalam hidupku saya telah menghukum mati para pencuri, sekarang saya seharusnya mepersembahkan makanan ini kepada bhikkhu itu." Kemudian ia mengundang Sariputta Thera untuk datang kerumahnya dan dengan hormat mempersembahkan bubur nasi tersebut.</div><div style="text-align: justify;">Setelah bersantap Sariputta Thera mengajarakan Dhamma kepadanya, tapi Tambadathika tidak dapat memperhatikannya, sebab ia begitu gelisah mengingat masa lalunya sebagai seorang penjagal. Ketika Sariputta Thera mengetahui hal ini, ia memutuskan untuk menanyakan dengan bijaksana apakah ia membunuh pencuri atas kehendaknya atau ia di perintahkan untuk melakukan hal itu.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Tambadathika menjawab bahwa ia di perintah raja untuk membunuh mereka dan tidak berniat untuk membunuh. Kemudian Sariputta Thera bertanya, " Jika demikian, apakah kamu bersalah atau tidak?" Tambadathika menyimpulkan bahwa ia tidak bertanggung jaawab atas perbuatan jahat tersebut, ia tidak bersalah.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Oleh karena itu ia menjadi tenang dan meminta kepada Sariputta Thera untuk meneruskan penjelasannya. Dengan mendengarkan Dhamma penuh perhatian, ia hampir mencapai tingkat kesucian sotapatti, ia hanya mencapai anulomaññana. Setelah khotbah Dhamma berakhir, Tambadathika menyertai perjalanan Sariputta Thera sampai jarak tertentu dan kemudian ia pulang kembali kerumahnya. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pada perjalanan pulang seekor sapi (sebenarnya setan yang menyamar sebagai seekor sapi) menyeruduknya sehingga ia meninggal dunia.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ketika Sang Buddha berada dalam pertemuan bhikkhu pada sore hari, para bhikkhu memberitahu beliau perihal kematian Tambadathika. Ketika di tanyakan dimana Tambadathika di lahirkan kembali, Sang Buddha berkata kepada mereka bahwa meskipun Tambadathika telah melakukan perbuatan jahat sepanjang hidupnya, karena memahami Dhamma setelah mendengarnya dari Sariputta Thera, ia telah mencapai anulomaññana sebelum meninggal dunia. Ia di lahirkan kembali di alam sorga Tusita.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Para bhikkhu sangat heran bagaimana mungkin seseorang yang melakukan perbuatan jahat seperti itu dapat memperoleh pahala demikian besar setelah mendengarkan Dhamma hanya sekali. Kepada mereka, Sang Buddha berkata : " Daripada suatu penjelasan panjang yang tampa makna , lebih baik satu kata yang mengandung pengertian dapat menghasilkan manfaat yang lebih besar."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kemudian Sang Buddha membabarkan syair 100 berikut :</div><div style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><i>Daripada seribu kata yang tak berarti, adalah lebih baik sepatah kata yang bermanfaat, yang dapat memberi kedamaian kepada pendengarnya.</i> <b> </b><br />
<b>(Dhammapada Atthakatha Bab VIII ; 1. syair 100)</b></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div style="text-align: justify;"> <u><b>Kisah Seorang Bekas Pemburu</b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Cerita ini terjadi di Srilangka pada masa puncak perkembangan agama Buddha tradisi Theravada. Di katakan bahwa ketika itu masih terdapat banyak Arahat. Salah seorang Arahat tersebut adalah seorang Sesepuh ata bhikkhu senior. Ayahnya dahulu merupakan seorang pemburu yang kemudian meninggalkan keduniawian dan memasuki Sangha di usia lanjut. Menjelang kematiannya, ia mengingau. Wajahnya menyeringai ketakutan dan terlihat mencoba menghalau penyerang yang tidak tampak.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Ada apa, Ayah?" Tanya Yang Mulia Sesepuh tersebut.</div><div style="text-align: justify;">"Anjing hitam! Ada anjing hitam galak yang menyerangku!" jawab ayahnya ketakutan.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Yang Mulia sesepuh tersebut mengetahui bahwa mata pencaharian tidak benar yang di alami ayahnya dulu yang menyebabkan penampakan ini. Segera ia menyuruh para samanera mengumpulkan bunga dan menatanya dengan rapi di dasar stupa vihara tersebut. Lalu mereka mengangkut ayahnya ke daerah stupa tadi.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Lihatlah, ayah," kata Yang Mulia sesepuh sambil menunjuk ke arah hamparan bunga di Stupa. "Kami telah mempersembahkan bungan-bunga di Stupa itu atas namamu. Berbahagialah, Ayah."</div><div style="text-align: justify;">Ayahnya membuka mata dan tersenyum dengan penuh penghargaan dan bahagia. Lalu ia menutup mata lagi dan menjadi tenang dan damai seiring dengan menghembuskan nafasnya terakhirnya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Cerita tersebut mengandung pelajaran yang bagus bagi kita semua. Jika Yang Mulia Sesepuh tersebut tidak turun tangan, melainkan hanya berdiri diam melihat ayahnya mati dengan penuh ketakutan, tentu ayanya akan terlahir kembali di alam yang menyedihkan. Tetapi berkat bantuan yang tepat waktu dan kreatif, beliau telah memberi ayah beliau suatu peluang yang amat menentukan untuk menghasilkan pikiran yang baik pada detik-detik terakhir sebelum kematiannya- suatu keadaan pikiran yang berakar pada kedermawanan dan di sertai dengan kebahagiaan- yang cukup kuat untuk menyebabkan kelahiran kembali yang baik.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><u><b> </b></u></div><div style="text-align: justify;"><b> </b><u><b>Kisah Tissa Thera</b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Suatu saat seorang Thera bernama Tissa tinggal di Savatthi. Pada suatu hari ia menerima seperangkat jubah yang bagus dan merasa sangat senang. Ia bermaksud mengenakan jubah tersebut keesokan harinya. Tetapi pada malam hari ia meninggal dunia.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Karena melekat pada seperangkat jubah yang bagus itu, ia terlahir kembali sebagai seekor kutu yang tinggal di dalama lipatan jubah tersebut. Karena tidak ada orang yang mewarisi benda miliknya, diputuskan bahwa seperangkat jubah tersebut akan di bagi bersama oleh bhikkhu-bhikkhu yang lain.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ketika para bhikkhu sedang bersiap untuk membagi jubah di antara mereka, si kutu sangat marah dan berteriak, "Mereka sedang merusak jubahku!"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Teriakan ini di dengar oleh Sang Buddha dengan kemampuan pendengaran luar biasa Beliau. Maka Beliau mengirim seseorang untuk menghentikan perbuatan para bhikkhu, dan memberi petunjuk kepada mereka untuk menyelesaikan masalah jubah itu setelah tujuh hari. Pada hari kedelapan, seprangkat jubah milik Tissa Thera itu di bagi oleh para bhikkhu.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kemudian Sang Buddha di tanya oleh para bhikkhu mengapa Beliau menyuruh mereka menunggu selama tujuh hari sebelum melakukan pembagian jubah Tissa Thera. Kepada mereka Sang Buddha berkata, "Murid-murid-Ku, pikiran Tissa melekat pada seperangkat jubah itu pada saat dia meninggal dunia, dan karenanya ia terlahir kembali sebagai seekor kutu yang tinggal dalam lipatan jubah tersebut. Ketika engkau semua bersiap untuk membagi jubah itu, Tissa si kutu sangatlah menderita dan berlarian tak tentu arah dalam lipatan jubah itu. Jika engkau mengambil jubah tersebut pada saat itu, Tissa si kutu akan merasa sangat membencimu dan ia akan terlahir di Alam Neraka (Niraya). Tetapi sekarang Tissa telah bertumimbal lahir di alam dewa Tusita, dan sebab itu Aku memperbolehkan engkau mengambil jubah tersebut.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">"Sebenarnya, para bhikkhu, kemelekatan sangatlah berbahaya, seperti karat merusak besi di mana ia terbentuk, begitu pula kemelekatan menghancurkan seseorang dan mengirimnya ke alam neraka (Niraya). Seorang bhikkhu sebaiknya tidak terlalu menuruti kehendak atau melekat dalam pemakaian empat kebutuhan pokok"</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kemudian Sang Buddha membabarkan syair 240 berikut :</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><i>Bagaikan karat yang timbul dari besi, bila telah timbul akan menghancurkan besi itu sendiri, begitu pula perbuatan-perbuatan sendiri yang buruk akan menjerumuskan pelakunya ke alam kehidupan yang menyedihkan. </i><br />
<i> </i><b>(Dhammapada Attakatha BAb XVIII Syair 240)</b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"> <u><b>Kisah Ratu Malika</b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Suatu hari, Ratu Malika pergi kekamar mandi mencuci wajah, kaki dan tangannya. Anjing peliharaannya juga masuk, ketika dia membungkuk untuk mencuci kakinya, anjing itu mencoba berhubungan kelamin dengannya, dan ratu merasa terhibur dan senang. Raja melihat kejadian aneh lewat jendela kamarnya, ketika ratu masuk, dia berkata dengan marah, " Oh kamu wanita hina! Apa yang kamu lakukan dengan anjing itu di kamar mandi? Jangan menyangkal apa yang saya lihat dengan mataku sendiri." Ratu menjawab bahwa dia hanya mencuci muka, tangan dan kakinya, tidak melakukan kesalahan apapun. Kemudian dia melanjutkan, "Tetapi, ruangan itu sangat aneh. Jika seseorang masuk ke ruang itu, bagi orang yang melihat dari jendela ini ia akan muncul menjadi dua gambaran. Jika anda tidak mempercayaiku, Raja, silahkan masuk keruangan itu dan saya akan melihat lewat jendela ini."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Raja pergi kekamar mandi. Ketika dia keluar, Malika bertanya kepada raja mengapa dia berlaku tidak pantas dengan seekor kambing betina di kamar itu. Raja menyangkal, tetapi ratu bersihkeras bahwa ia melihat mereka dengan mata sendiri. Raja kebingungan tetapi seprti orang tolol dia menerima penjelasan dari ratu dan menyimpulkan bahwa kamar mandi itu benar-benar sangat aneh.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Sejak saat itu, ratu sangat menyesal karena telah berbohong pada raja dan telah kurang ajar menuduhnya atas kelakuannya yang tidak pantas dengan seekor kambing betina. Kelak walaupun hampir meninggal dunia, dia melupakan kemurahan hati yang besar tiada bandingannya, yang telah di berikan kepada suaminya, dan hanya mengingat bahwa dia telah bersikap tidak jujur terhadap suaminya. Sebagai akibat dari perbuatannya, setelah meninggal dunia dia dilahirkan di Alam Neraka (Niraya). Setelah pembakaran jenazahnya usai, raja bertanya kepada Sang Buddha, dimana dia di lahirkan kembali. Sang Buddha ingin menunda perasaan raja, dan juga tidak ingin raja berkurang keyakinannya terhadap Dhamma,. Beliau mengalihkan pertanyaan itu, bahwa tidak seharunya pertanyaan itu di tanyakan kepada Beliau sekarang ini sehingga Raja Pasenadi lupa bertanya pada Sang Buddha.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Setelah tujuh hari di Alam Neraka (Niraya), ratu di lahirkan kembali di surga Tusita, Pada saat itu, Sang Buddha pergi ke istana Raja Pasenadi untuk menerima dana makanan. Beliau berharap dapat beristrahat di bangsal kereta tempat kereta kerajaan di simpan. Setelah mempersembahkan dana makanan, raja bertanya kepada Sang Buddha, dimana Ratu Malika di lahirkan kembali, dan Sang Buddha menjawab, "Malika telah di lahirkan di surga Tusita." Mendengar hal ini raja sangat gembira dan berkata, " Dimana lagi dia dapat di lahirkan ? Dia selalu berpikir tentang perbuatan baik, selalu berpikir apa yang akan di persembahkan kepada Sang Buddha besok hari. Bhante, sekarang ia telah pergi, saya, murid-Mu yang rendah ini, hampir tidak tahu apa yang harus di kerjakan." </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kepada raja Sang Buddha berkata, " Lihat pada kereta ayahmu dan kakekmu, semua ini tergeletak sia-sia, sama halnya seperti tubuhmu yang menjadi sasaran kematian dan kerusakan. Hanya Dhamma yang mulia, yang tidak menjadi sasaran kehancuran."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kemudian Sang Buddha membabarkan syair 151 berikut:</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><i>Kereta kerajaan yang indah sekalipun pasti akan lapuk, begitu pula tubuh ini akan menjadi tua. Tetapi 'Ajaran' (Dhamma) orang suci tidak akan lapuk. Sesungguhnya dengan cara inilah orang suci mengajarkan kebaikan.</i></div><div style="text-align: justify;"><b>(Dhammapada Atthakatha Bab XI:6, syair 151)</b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b> </b><u><b> Kisah Matthakundali</b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b> </b></div><div style="text-align: justify;"><b> hal 2...</b></div><div style="text-align: justify;"><b>bersambung......................... ke hal 3</b></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><br />
</div></div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-39016546295452343452011-09-28T12:25:00.093+07:002011-09-30T21:32:08.288+07:00Kisah-kisah keberadaan Mahluk Peta/Hantu<div dir="ltr" style="text-align: left;" trbidi="on"><div style="font-family: Times,"Times New Roman",serif; text-align: justify;">BAB I. Kematian :</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><br />
</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><u><b>Proses Pikiran Menjelang Kematian</b></u></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><br />
</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;">Manusia selalu di penuhi dengan pemikiran baik dan buruk serta perbuatan baik dan buruk ini. Sementara di sibukan dengan berbagai hal, kematian menepuk pundak dan mereka harus meninggalkan kekayaan, kepemilikan, dan orang yang di cintai, meninggalkan kehidupan ini untuk selamanya. Oleh karena itu kita harus mengetahui pentingnya saat-saat menjelang kematian dan bagaimana kita menghadapi datangnya kematian.</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><br />
</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><u><b>Empat sebab kematian</b></u></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><br />
</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;">Kematian terjadi karena empat sebab yaitu :</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;">1. Habisnya jangaka waktu hidup.</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;">2. Berakhirnya kekuatan <i>kamma.</i></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;">3. Habisnya jangka waktu hidup dan berakhirnya kekuatan kamma.</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;">4. Kematian tidak wajar atau tidak pada waktunya, karena interupsi kekuatan kamma, upacchedaka kamma.</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><br />
</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;">Analogi yang cocok untuk keempat sebab kematian tersebut adalah padamnya nyala sebuah lampu minyak, sebab yang memungkinkan adalah :</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><br />
</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;">1. Habisnya minyak.</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;">2. Terbakar habisnya sumbu.</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;">3. Minyak dan sumbu terbakar habis.</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;">4. Tiupan angin kencang atau sengaja di tiup.</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><u><b><br />
</b></u></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><u><b>1. Habisnya Jangka Waktu Hidup</b></u></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><br />
</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;">Berbeda alam kehidupan juga berbeda jangka waktu hidup (umur). Di alam manusia ini, jangka waktu hidup beragam menurut kondisi <i>kappa</i>(siklus dunia). Ketika sytem dunia sedang berangsur meningkat sampai tak terhingga; sementara dalam siklus dunia yang sedang menurun, umur manusia juga akan memendek sampai sepuluh tahun saja. Ketika Buddha Gotama muncul di dunia, umur maksimal rata-rata manusia berkisar 100 thn . Sekarang ini umur manusia kurang lebih 75 tahun. Orang-orang dengan timbunan <i>kamma</i> biasa-biasa tidak akan mampu melampui batas umur tersebut<i>; </i>hanya mereka yang terlahir dengan kekuatan <i>kusala kamma</i> khusus bisa hidup lebih dari 75 tahun. Umur panjang mereka adalah salah satu sifat dari kamma baik lampau mereka dan seperti obat manjur yang di sebut <i>"rasayana"</i>.</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;">Pada masa Buddha Gotama, Bikkhu Mah <m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent><span style="font-size: 11pt; line-height: 115%;">ā</span> <m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent>kassapa, Ānanda , dan Vis<span style="font-size: 11pt; line-height: 115%;">ā</span>kh<span style="font-size: 11pt; line-height: 115%;">ā</span> (penderma Vih<span style="font-size: 11pt; line-height: 115%;">ā</span>ra Pubb<span style="font-size: 11pt; line-height: 115%;">ā</span>r<span style="font-size: 11pt; line-height: 115%;">ā</span>ma) hidup sampai 120 tahun Bikkhu B<span style="font-size: 11pt; line-height: 115%;">ākula Mah</span><span style="font-size: 11pt; line-height: 115%;">ā</span><span style="font-size: 11pt; line-height: 115%;">tera hidup sampai 160 tahun. Orang-Orang tersebut memiliki <i>kamma</i> baik yang tidak sebesar mereka tidak akan hidup lebih dari jangka waktu itu. Kematian jenis ini di sebut habisnya jangka waktu hidup secara normal, seperti habisnya minyak akan memadamkan nyala lampu walaupun sumbunya masih tersisa.</span></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;"><u><b><span style="font-size: 11pt; line-height: 115%;">2. Berakhirnya Kekuatan Kamma </span></b></u></div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;"><span style="font-size: 11pt; line-height: 115%;">Kekuatan <i>kamma </i>yang mengakibatkan kelangsungan hidup seseorang akan mendukung kehidupan dari </span><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link> <m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent><style>
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</style></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac><span style="font-size: 11pt; line-height: 115%;">tahap embrio sampai pada tahap kekuatan tersebut berakhir. Ada juga jenis <i>kamma</i> lain yang meningkatkan <i>kamma</i> pendukung hidup ini. Ketika kekuatan <i>kamma</i> ini habis, seseorang meninggal walaupun jangka waktu hidupnya masih tersisa. Jadi, jika kekuatan <i> kamma</i> berakhir pada umur 50 tahun, orang itu akan meninggal wlaupun jangka waktu hidupnya 75 tahun. Ini seperti nyala minyak padam karena sumbunya terbakar habis meskipun minya masih tersisa.</span></div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;"><span style="font-size: 11pt; line-height: 115%;"> </span></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><span style="font-size: 11pt; line-height: 115%;"><u><b> 3. Habisnya Jangka Waktu Hidup dan Berakhirnya Kekuatan <i>Kamma</i></b></u></span></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><span style="font-size: 11pt; line-height: 115%;"><br />
</span></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><span style="font-size: 11pt; line-height: 115%;">Sebagian mahluk meninggal karena jangka waktu dan kekuatan <i>kamma</i> habis, seperti padamnya nyala lampu minyak karena sumbu dan minyaknya terbakar habis bersamaan. Oleh karena itu ada yang sampai berumur 75 tahun, jika mereka mempunyai kekuatan kamma yang mendukung sampai umur tersebut. Ketiga jenis kematian di atas di sebut K</span><span style="font-size: 11pt; line-height: 115%;">āla-marana (kematian pada wktunya)</span><span style="font-size: 11pt; line-height: 115%;"> </span></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><u><b>4. Kematian Tidak Wajar atau Tidak Pada Waktunya</b></u></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><br />
</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;">Kematian <i>uppacchedaka</i> berarti kematian tidak pada waktunya atau kematian tidak wajar. Beberapa mahluk bisa berumur panjang karena jangka waktu dan kekuatan <i>kamma</i> mendukung untuk itu, tetapi jika perbuatan buruk yang di lakukan pada kehidupan lampau tiba-tiba berbuah, akibat <i>kamma</i> perbuatan itu bisa menyebabkan mereka meninggal secara mendadak. Kematian seperti ini sama seperti padamnya nyala lampu minyak karena hembusan angin atau sengaja di tiupkan seseorang meskipun sumbu dan minyaknya masih tersisa. Kematian semacam ini di akibatkan oleh <i>upacchedaka-kamma</i>, yaitu terhentinya kehidupan karena kuatnya akibat <i>kamma</i> buruk.<span style="font-size: 11pt; line-height: 115%;"> </span></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><span style="font-size: 11pt; line-height: 115%;">Bikkhu M</span><span style="font-size: 11pt; line-height: 115%;">āhamonggalana, pada salah satu kehidupan lampau, telah membunuh ibunya sendiri. Kejahatan besar ini berkesempatan untuk berbuah dalam kehidupan selasnjutnya sebagai </span><span style="font-size: 11pt; line-height: 115%;">M</span><span style="font-size: 11pt; line-height: 115%;">āhamonggalana; dia harus menderita dikeroyok oleh lima ratus bandit sebelum mencapai <i>parinib</i></span><span style="font-size: 11pt; line-height: 115%;">ā</span><span style="font-size: 11pt; line-height: 115%;"><i>nna</i>. </span><span style="font-size: 11pt; line-height: 115%;"> Raja Bimbisara, dalam salah satu kehidupannya, berjalan di dalam sebuah pagoda dengan memakai alas kaki. Karena <i>kamma </i>buruk ini, dia meninggal dengan menderita luka di telapak kaki yang merupakan ulah anaknya sendiri. S</span><span style="font-size: 11pt; line-height: 115%;">ām</span><span style="font-size: 11pt; line-height: 115%;">āva</span><m:smallfrac m:val="off"><m:dispdef><m:lmargin m:val="0"><m:rmargin m:val="0"><m:defjc m:val="centerGroup"><m:wrapindent m:val="1440"><m:intlim m:val="subSup"><m:narylim m:val="undOvr"></m:narylim></m:intlim></m:wrapindent><span style="font-size: 11pt; line-height: 115%;">ti beserta pengikutnya, pada suatu kehidupan lampau, membakar semak rumput dimana seorang Pacceka-buddha sedang duduk berkonsentrasi dalam <i>samapatti</i> (pencapaian <i>jh</i></span><span style="font-size: 11pt; line-height: 115%;"><i>āna</i>). Ketika rumput terbakar habis, mereka baru menyadari telah membakar</span><span style="font-size: 11pt; line-height: 115%;"><i> Pacceka-buddha. </i>Untuk menutupi kesalahan (karena mereka salah berpikir bahwa mereka telah membakar</span><span style="font-size: 11pt; line-height: 115%;"><i> Pacceka-buddha</i></span><span style="font-size: 11pt; line-height: 115%;"> yang pada kenyataannya tidak bisa di sakiti atau di bakar ketika dalam <i>samapatti</i>), Mereka menumpuk banyak-banyak kayu bakar diatas</span><span style="font-size: 11pt; line-height: 115%;"><i> Pacceka-buddha</i></span><span style="font-size: 11pt; line-height: 115%;">, menyalakan kayu tersebut berpikir, " sekarang dia akan habis terbakar." </span><span style="font-size: 11pt; line-height: 115%;"><i>Pacceka-buddha</i></span><span style="font-size: 11pt; line-height: 115%;"> bangun dan pergi tampa terluka sedikitpun, setelah keluar dari <i>samapatti </i>pada akhir hari ketujuh. Kamma buruk tersebut berkesempatan untuk berbuah, mereka meninggal secara tidak wajar dengan di bakar sampai mati. Inilah contoh-contoh dimana <i>akusala-kamma</i> yang kuat menyebabkan kematian yang tidak wajar atau tidak pada waktunya.</span></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><br />
</div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><b><u><span style="font-size: 11pt; line-height: 115%;">Pentingnya Menit-Menit Terakhir Kematian </span></u></b><span style="font-size: 11pt; line-height: 115%;"> </span> <m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent> </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;"><br />
</div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;">Ketika seseorang mendekati kematian karena salah satu sebab yang telah di sebutkan, adalah sangat penting baginya untuk memiliki javana-citta (impuls batin) selama kurang lebih setengah jam sebelum ajal. Jika pikiran kusala-javana-citta (impuls batin yang baik) ini yang muncul sampai napas terakhir, dia akan terlahir kembali di alam yang membahagiakan. Jika yang muncul adalah akusala-javana-citta (impuls batin yang buruk) sebelum kematian, dia pasti akan terlahir kembali di alam yang menyedihkan. Oleh karena itu, seperti halnya putaran terakhir dalam suatu balapan kuda, begitu juga bagi suatu mahluk untuk mendapatkan kelahiran kembali yang baik, saat terakhir adalah sangat penting. Apakah seseorang mendapatkan pikiran baik atau buruk bergantung pada jenis objek yang hadir dalam pikirannya.</div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;"><b><u>Tiga Macam Objek </u></b></div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;">Sesaat sebelum kematian, setiap mahluk akan melihat salah satu di antara tiga objek pikiran, yaitu:</div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;"><b>1. <i>Kamma.</i></b></div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;"><b>2. <i>Kamma-nimitta</i></b></div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;"><b> 3. <i>Gati-nimitta</i></b></div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;"><b>1. <i>Kamma</i></b> di sini berarti perbuatan buruk dan perbuatan baik atau cetena yang di lakukannya pada masa lampau. </div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;">2.<i><b> Kamma-nimitta </b></i> adalah peralatan atau instrument yang di gunakan untuk melakukan perbuatan baik atau buruk. </div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;">3.<i><b>Gati-nimitta </b></i>adalah penglihatan akan alam kehidupan atau tempat dimana dia akan terlahirkan kembali.</div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;"><u><b>1. Bagaimana <i>Kamma</i> Muncul</b></u></div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;">Ketika <i>kamma</i> atau perbuatan yang di lakukan beberapa detik yang lalu, setengah jam atau satu jam yang lalu, atau banyak kelahiran sebelum, atau pada masa yang sangat lampau berkesempatan untuk memberikan kelahiran kembali sebagai akibat kehidupan berikut, perbuatan-perbuatan tersebut hadir dalam pikiran seseorang yang menjelang ajal. Berhubungan dengan kemunculan<i> kamma</i> lampau jika kamma itu adalah <i>d<span style="font-size: 11pt; line-height: 115%;">ā</span>na</i> atau pelaksanaan <i>sila</i>, perbuatan itu muncul dengan teringat atau muncul dengan sendirinya seolah-olah dan atau menjalankan sila di lakukan pada saat itu seperti dalam sebuah mimpi. Jadi ada dua cara kemunculan kamma baik. Diantara perbuatan buruk, jika perbuatannya adalah membunuh suatu mahluk, kemunculan kamma dengan teringat atau dengan sendirinya seakan pembunuhan tersebut di lakukan pada saat itu juga. Kemunculan kamma buruk juga terjadi dalam dua cara.</div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;"><u><b>2. Bagaimana <i>Kamma-nimitta</i> Muncul</b></u></div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;">Mereka yang telah membunuh mahluk lain akan melihat senjata atau alat yang mereka gunakan - pedang, belati, jaring, anak panah, tongkat dan lain-lain, sebagai penampakan kematian. Seorang penjagal konon akan melihat tumpukan tulang-belulang ternak. Yang telah melakukan perbuatan amoral seperti pencurian, perselingkuhan dan lain-lain, akan melihat penampakan-penampakan sesuai dengan perbuatan jahatnya.</div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;">Bagi mereka yang telah berbuat baik seperti membangun pagoda dan vihara akan melihat penampakan pagoda atau vihara menjelang mereka meninggal. Mungkin juga mereka melihat dana yang telah mereka berikan berkenaan dengan pembangunan pagoda atau vihara, mendanakan keperluan para bikkhu, jubah, mangkuk derma, bunga, lampu minyak atau dupa wangi. Mereka yang menjalankan <i>sila</i> dan praktik meditasi akan melihat penampakan seperti pakaian bersih, pusat meditasi, pemandangan indah dengan pohon-pohon, dan lain-lain, dalam bayangan mereka. Mereka yang telah melakukan pelayanan mulia lainnya juga akan melihat penampakan yang sesuai dengan perbuatan baik mereka. </div><div class="MsoNormal" style="font-family: Times,"Times New Roman",serif; text-align: justify;"><u><b>3. Bagaimana <i>Gati-nimitta (penglihatan akan alam kehidupan atau tempat dimana dia akan terlahirkan kembali)</i> Muncul. </b></u></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"><m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent> </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="font-family: Times,"Times New Roman",serif;"><m:smallfrac m:val="off"></m:smallfrac></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"></div><div style="font-family: Times,"Times New Roman",serif;"><m:dispdef></m:dispdef></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"></div><div style="font-family: Times,"Times New Roman",serif;"><m:lmargin m:val="0"></m:lmargin></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"></div><div style="font-family: Times,"Times New Roman",serif;"><m:rmargin m:val="0"></m:rmargin></div><div style="font-family: Times,"Times New Roman",serif; text-align: justify;"></div><m:defjc m:val="centerGroup" style="font-family: Times,"Times New Roman",serif;"></m:defjc><br />
<div style="text-align: justify;"><m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent> </div><div class="MsoNormal" style="text-align: justify;">Saat menjelang kematian, tanda-tanda ramalan muncul menunjukkan kehidupan seseorang selanjutnya.<br />
<m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent> </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div class="MsoNormal" style="text-align: justify;">Jika Anda akan terlahir di alam <i>deva</i>, kereta kencana <i>deva</i>, mahluk-mahluk surga, mendengar musik surgawi, istana dan kebun <i>deva</i> dan sebagainya akan muncul dalam pikiran Anda.</div><div class="MsoNormal"><div style="text-align: justify;">Jika Anda akan terlahir kembali dialam manusia (Manussa Bhumi), warna merah dinding rahim calon ibu Anda akan tampak.</div><div style="text-align: justify;">Jika neraka(Niraya) adalah tempat kelahiran anda berikutnya, Anda akan melihat anjing-anjing hitam, api neraka, merasakan panasnya api yang sangat mengerikan atau penjaga neraka.</div><div style="text-align: justify;">Mereka yang akan terlahir kembali di alam binatang (Tirachana Bhumi) mungkin akan melihat hutan-hutan lebat, pegunungan, air, sungai, atau samudra dimana mereka akan dilahirkan.</div><div style="text-align: justify;">Seseorang yang akan terlahir sebagai mahluk <i>Peta</i>(hantu kelaparan) akan melihat sesosok hantu yang akan datang untuk membawanya pergi.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><u><b>Expresi Wajah</b></u></div><div style="text-align: justify;">Expresi atau raut wajah orang yang menjelang mati bisa menunjukkan kelahiran berikutnya. Jika raut wajahnya cerah dan riang, bisa di pastikan dia terlahir kembali di alam yang lebih tinggi. Wajah yang suram, sedih, atau tegang menunjukkan dia akan terlahir kembali di alam rendah. Ada pula yang akan tersenyum karena kesenangan indrawi masa lampau. Senyuman semacam ini tidak dapat di anggap sebagai pertanda yang baik.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><u>Pertanda Dengan Menggumam</u></b> </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Kadang kita menjumpai seseorang menjelang ajal berkata tidak jelas atau menggumamkan kata-kata yang tidak jelas tampa sadar.</div><div style="text-align: justify;">Pada suatu ketika, seorang tua, ayah dari Arah<span style="font-size: 11pt; line-height: 115%;">ā</span> Sona, adalah pemburu binatang semasa mudanya dan menjadi bikkhu ketika sudah tua. Ketika mendekati kematian, dia melihat anjing-anjing hitam mengejarnya dalam penampakan kematiannya. Dia berkali-kali menggumam, "Oh, anakku, usirlah anjing-anjing itu!"</div><div style="text-align: justify;">Arah<span style="font-size: 11pt; line-height: 115%;">ā</span> Sona mengetahui bahwa ayahnya melihat pertanda batin yang buruk dan akan terlahir kembali di neraka(Niraya). Segera Arah<span style="font-size: 11pt; line-height: 115%;">ā</span> Sona mengumpulkan bunga-bunga dan menyebarkan di teras sebuah pagoda, kemudian dia membawa ayahnya bersama ranjangnya ke pagoda dan berujar kepada ayahnya, " Oh, Bikkhu tua, berbahagialah, saya telah mempersembahkan bunga-bunga ini atas namamu." Ayahnya turun dari ranjang sendiri dan mempersembahkan bunga-bunga sambil memusatkan pikiran kepada Sang Buddha, dan dia kehilangan kesadaran lagi. Dalam penampakan kematiannya sekarang dia melihat dewi surgawi dan menggumam lagi. " Oh, anakku, persilahkan mereka duduk, ibu angkatmu" Ketika Arah<span style="font-size: 11pt; line-height: 115%;">ā</span> Sona tengah berpikir, " Sekarang pertanda dari alam <i>deva</i> muncul," bhikkhu tua itu meninggal dan terlahir kembali dialam <i>deva.</i></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><u><b>Bentuk Lain Gati-nimitta</b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Beberapa orang ketika mendekati kematian melihat gambaran kehidupan kelahiran mereka berikutnya dengan jelas. Pada masa Buddha Gotama, Revati, istri orang kaya bernama Nandiya, adalah seorang wanita yang sombong. Dia sama sekali tidak memiliki keyakinan kepada Sang Buddha dan sering mencaci para bhikkhu, sebaliknya, suaminya adalah seorang pengikut Sang Buddha yang tekun; Ketika meninggal, dia menjadi deva. Ketika Revati mendekati ajalnya, dua penjaga neraka menyeretnya kealam surgawi dan memperlihatkan kemakmuran yang di enyam oleh Nandiya (mantan suaminya). Kemudian penjaga neraka menyeretnya turun ke neraka dan menghukumnya karena perbuatan dan sikap jahatnya.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Pada masa Buddha Gotama, seorang umat taat bernama Dhammika bernaung kepada Tiga Permata (Tiratana). Dia memimpin sekelompok umat dan menjalani hidup yang bermoral. Ketika ajal sudah dekat, dia mendengar uraian Dhamma dari bhikkhu dari ranjangnya; dia melihat enam kereta surgawi menunggu di atasnya untuk menjemput dia menuju <i>deva-loka</i> (alam dewa). Dia juga melihat dan mendengar para dewa berdebat, siapa yang akan membawanya. Tak lama dia meninggal dan di bawa kereta Tusita ke alam surgawi menjadi sesosok <i>deva.</i></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Mereka yang tertelan oleh bumi karena perbuatan jahat yang berat, langsung jatuh seketika kedalam panasnya neraka <i>Avici.</i> Jadi kita lihat bahwa <i>gati-nimitta </i>muncul dalam berbagai bentuk. Dalam masa kita sekarang, ada juga beberapa orang menjelang ajal mendengar musik dan mencium bau wangi, yang kadang juga bisa terdengar dan tercium oleh orang di sekitarnya. <i>Gati-nimitta</i> ini bersama dengan <i>kamma </i>dan <i>kamma-nimitta</i> umumnya muncul sebagai gambaran karena kekuatan kamma masa lampau yang mendapat kesempatan untuk menghasilkan akibat.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><u><b>Membantu Munculnya Penampakan yang Baik </b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Ketika seseorang menderita sakit dan berangsur mendekati kematian secara alamiah, guru, teman maupun sanak saudara di anjurkan agar membantu munculnya objek yang baik dalam penampakan orang itu. Ketika kita yakin bahwa yang bersangkutan sudah tidak dapat di sembuhkan lagi, kita harus memelihara ruangan dan sekelilingnya sebersih mungkin dan mempersembahkan bunga-bunga kepada Sang Buddha. Pada malam hari, seluruh ruangan harus di terangi. Kemudian kita mengatakan kepada yang bersangkutan untuk membayangkan bunga-bunga dan lilin-lilin yang di persembahkan untuk Sang Buddha atas namanya dan memintanya untuk bergembira atas perbuatan baik tersebut. Kita juga harus membaca paritta (sutta) sehingga pikirannya tertuju pada objek-objek yang mulia. Pasien tidak boleh bersedih dan orang-orang yang menjaganya jangan menunjukkan kesedihan juga. Penguncaran dan persembahan penghormatan seharusnya tidak hanya di lakukan pada saat menjelang kematiannya, tetapi harus di lakukan pada hari-hari sebelumnya. Hanya dengan begitu dia akan di liputi dengan pikiran <i>kusala-kamm</i>(perbuatan baik) yang ditujukan kepada <i>Buddha</i> dan <i>Dhamma</i>, mencium aroma wangi bunga-bunga, mendengar suara Dhamma, dan pengulangan ucapan-ucapan Sang Buddha <i>(sutta)</i> selama beberapa hari.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Demikianlah saat kematian mendekat, sementara yang akan meninggal melihat cahaya dan bunga-bunga, mencium aroma wangi, mendengar kalimat-kalimat Dhamma, kesadaran kematian(cuti-citta) akan muncul sebelum objek-objek tersebut lenyap. Sebagai akibat dari menit-menit terakhir yang di penuhi pikiran baik dari perbuatan baik (kusala), dia akan terlahir kembali di alam yang baik.Oleh karena itu, gutu, teman, sanak keluarga bertanggung jawab untuk membantunya agar muncul objek-objek yang baik dalam pikiran orang yang mendekati kematian selagi dia masih mampu mengarahkan pikirannya kepada objek-objek tersebut.</div><div style="text-align: justify;"><u><b><br />
</b></u></div><div style="text-align: justify;"><u><b>Kematangan KammaPenghasil Kelahiran Kembali</b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Menurut <i>Abhidhamma</i>, <b>kamma(perbuatan)</b> <b>berat</b> memiliki prioritas paling utama dalam menghasilkan kelahiran kembali, di susul oleh<b> perbuatan menjelang kematian, Perbuatan kebiasaan, </b>dan <b>perbuatan simpanan</b></div><div style="text-align: justify;"><u><b><br />
</b></u></div><div><u><b>Perbuatan (Kamma) Berat </b></u></div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Perbuatan (Kamma) berat adalah perbuatan dengan kadar moral yang begitu kuat sehingga tidak dapat tergantikan oleh perbuatan (kamma) lain apapun sebagai penentu kelahiran kembali.</div><div style="text-align: justify;">Yang termasuk perbuatan (kamma) berat yang tidak baik (Akusala Garuka Kamma) adalah:</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link> <m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent><style>
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</style> </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="text-align: justify;">• Melukai seorang Buddha</div><div style="text-align: justify;"><br />
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</style></m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac>• Membunuh seorang Arahat.
<link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link> <m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent><style>
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• Membunuh ibu.</div><div class="MsoNormal" style="text-align: justify;"><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_filelist.xml" rel="File-List"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_themedata.thmx" rel="themeData"></link><link href="file:///C:%5CDOCUME%7E1%5CHiNeT%5CLOCALS%7E1%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_colorschememapping.xml" rel="colorSchemeMapping"></link> <m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent><style>
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</style> </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div class="MsoNormal" style="text-align: justify;">• Secara penuh memegang pandangan salah yang menyangkal keabsahan moralitas .</div><div class="MsoNormal" style="text-align: justify;">Dalam Sutta Pitaka yang sering di sebut sebagai pandangan salah adalah :</div><div class="MsoNormal" style="text-align: justify;">1. Ketiadaan (natthika-ditthi), yang menyangkal adanya kelanjutan keberadaan suatu pribadi dalam bentuk apapun setelah kematian, sehingga dengan demikian ada penolakan terhadap efek moral suatu perbuatan. </div><div class="MsoNormal" style="text-align: justify;">2. Pandangan tidak adanya efek dari suatu perbuatan (akiriya-ditthi)' yang menyatakan bahwa setiap perbuatan tidak memiliki potensi untuk menghasilkan efek, sehingga dengan demikian ada penyangkalan terhadap keluhuran moral.</div><div class="MsoNormal" style="text-align: justify;">3. Pandangan ketiadaan sebab-akibat (ahetuka-ditthi), yang menyatakan bahwa tidak ada sebab atau syarat untuk pengotoran dan pensucian mahluk hidup, serta bahwa mahluk hidup terkotori dan tersucikan karena kebetulan, takdir, atau kehendak suatu sosok Tuhan. </div><div class="MsoNormal" style="text-align: justify;">Dari sisi yang baik, kamma berat (Kusala Garuka Kamma) berarti pencapaian <i>jh<span style="font-size: 11pt; line-height: 115%;">ā</span>na</i> dan mempertahankan pencapaian tersebut hingga saat meninggal, ini akan menghasilkan kelahiran kembali di alam brahma sesuai dengan pencapaian<i> jh<span style="font-size: 11pt; line-height: 115%;">ā</span>na</i>-nya.</div><div class="MsoNormal" style="text-align: justify;">Jika seseorang mencapai<i> jh<span style="font-size: 11pt; line-height: 115%;">ā</span>na </i>dalam suatu retret dua minggu dan kemudian kembali kekehidupan sehari-hari tampa mempertahankannya, maka pencapaian <i>jh<span style="font-size: 11pt; line-height: 115%;">ā</span>na </i>tersebut tidak termasuk kamma berat pada waktu meninggalnya.</div><div class="MsoNormal" style="text-align: justify;"> Atau, jika seseorang mengembangkan <i>jh<span style="font-size: 11pt; line-height: 115%;">ā</span>na</i> dan kemudian melakukan salah satu kejahatan yang di sebut di atas (Akusala Garuka Kamma), maka kamma baiknya akan terpotong oleh perbuatan jahatnya tersebut sehingga mengakibatkan kelahiran di alam menyedihkan. Sebagai contoh, Devadatta kehilangan kekuatan batinnya dan terlahir kembali di Neraka Avici sebagai akibat melukai kaki Sang Buddha dan membuat perpecahan dalam Sangha.</div><div class="MsoNormal" style="text-align: justify;"> Tetapi jika seseorang terlebih dahulu melakukan salah satu perbuatan Akusala Garuka Kamma, maka dia tidak akan mampu untuk mencapai <i>jh<span style="font-size: 11pt; line-height: 115%;">ā</span>na, </i>Jalan (<i>Magga</i>), atau pun Buah (<i>Phala</i>) karena kamma buruk tersebut akan menghasilkan rintangan yang tidak dapat di tanggulangi. Sebagai contoh, Raja Aj<span style="font-size: 11pt; line-height: 115%;">ā</span>tasattu, ketika mendengar khotbah Sang Budha mengenai Manfaat dari Kehidupan Seorang Pertapa, tetapi Raja Aj<span style="font-size: 11pt; line-height: 115%;">ā</span>tasattu tidak dapat mencapai Jalan (Magga) dan Buah (Phala) karena ia telah membunuh ayahnya (Raja Bimbisara).</div><div class="MsoNormal" style="text-align: justify;">Namun Sang Buddha meramalkan, kelak setelah membayar hutang kamma mereka, baik Devadatta maupun Aj<span style="font-size: 11pt; line-height: 115%;">ātasattu akan mencapai penerangan sebagai <i>Paccekabuddha </i>(Buddha Yang Tidak Mengajar) pada kehidupan yang akan datang.</span></div><div class="MsoNormal" style="text-align: justify;">
<span style="font-size: large;"> </span>
<span style="font-size: large;"> <span style="font-size: large;"><u>KISAH DEVADATTA</u></span></span><span style="font-size: large;">
</span><span style="font-size: large;"> </span>
<b><u> </u></b>
<b><u>Hari-Hari Terakhir Devadatta</u></b>
Sewaktu Devadatta mengetahui bahwa ia tidak lama lagi dapat hidup di dunia ini, ia minta murid-muridnya membawa ia menghadap Sang Buddha. Ketika berita ini di sampaikan kepada Sang Buddha, Beliau mengatakan bahwa hal itu tidaklah mungkin dalam kehidupan ini.
Devadatta di bawa dengan sebuah usungan. Waktu tiba di dekat Jetavana, ia minta rombongannya berhenti sebentar karena dia ingin membersihkan badan terlebih dulu di sebuah telaga yang terdapat di pinggir jalan. Murid-muridnya meletakkan usungan di tepi telaga di dekat Vihara Jetavana. Dan Devadatta masuk kedalam telaga untuk mandi. Ketika ia meletakkan kakinya di atas tanah. Kemudian kakinya terbenam tampa dapat di cegah. Ia terus terbenam, bagian bagian tubuhnya terbenam satu demi satu, mata kaki, lutut, pinggang, dada dan leher. Bumi ini menelannya dengan rakus hingga ke rahangnya saat ia mengucapkan syair :
"<i>Aku, Devadatta, di atas dipan kematianku berlindung di dalam Buddha Yang Mulia dengan tulang-tulang dan daya hidup ini yang hampir habis. Dengan kesadaran, batin yang gembira dan mulia yang terdorong oleh tiga akar mulia.</i> "
(Sang Buddha mengetahui bahwa setelah di tahbiskan Devadatta akan melakukan dua kejahatan besar yakni : melukai Sang Buddha dan menciptakan perpecahan di dalam Sangha dan kemudian akan melakukan kebajikannya yang akan membebaskannya dari samsara. Sesungguhnya karena kebajikannya ini Devadatta akan menjadi seorang Paccekka Buddha bernama Atthissara setelah seratus ribu kappa).
Setelah mengucap syair tersebut Devadatta terbenam ke dalam bumi dan terlahir kembali di Neraka Avici. Di Neraka Avici yang luasnya seratus yojana, tubuh Devadatta tingginya seratus yojana . Kepalanya berada di dalam panci besi panas hingga kedua telinganya. Kedua kakinya berada di dalam panci besi panas hingga ke mata kakinya. Ia di rebus dalam posisi berdiri menghadap ke timur. Sebatang besi pancang yang lain muncul dari sebelah selatan panci neraka, menembus dari sisi kanan Devadatta dan keluar dari sisi kirinya mengarah ke sebelah utara panci neraka itu. Sebatang besi pancang lagi muncul dari atas panci neraka, menembus dari kepalanya dan keluar ke lantai besi di bawah panci besi. Demikianlah Devadatta di rebus dalam keadaan tidak dapat bergerak di dalam Neraka Avici.
Hal 1
bersambung......ke Hal 2</div><div style="text-align: justify;"></div><m:smallfrac m:val="off"> <m:dispdef> <m:lmargin m:val="0"> <m:rmargin m:val="0"> <m:defjc m:val="centerGroup"> <m:wrapindent m:val="1440"> <m:intlim m:val="subSup"> <m:narylim m:val="undOvr"> </m:narylim></m:intlim> </m:wrapindent> </m:defjc></m:rmargin></m:lmargin></m:dispdef></m:smallfrac></div><div style="font-family: Times,"Times New Roman",serif;"></div></div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-24596102284330454672011-09-14T00:01:00.002+07:002011-09-14T00:47:44.873+07:00ASAL USUL PERAYAAN KUE BULAN / MOON CAKE FESTIVAL<div dir="ltr" style="text-align: left;" trbidi="on"><div class="clearfix"><div class="mbs uiHeaderSubTitle lfloat fsm fwn fcg">oleh <a href="http://www.facebook.com/profile.php?id=100002704625087">Thantowi Wijaya</a> pada 12 September 2011 jam 18:24</div><div class="mbs uiHeaderSubTitle lfloat fsm fwn fcg"></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjNv1z7M5jWvGFG38cjGx_0-GTiPAUctpDk7bYfjJhjCAX3MlB6QXiWXYuJM0ii6V4z_-p-6D5cBNJCrYoy5fFd-4_gzGs3GI4-bdUvdmLZSfBHM6gvGt2kCCrw6IMl3JXdOwBPatlsN4g/s1600/mooncake.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjNv1z7M5jWvGFG38cjGx_0-GTiPAUctpDk7bYfjJhjCAX3MlB6QXiWXYuJM0ii6V4z_-p-6D5cBNJCrYoy5fFd-4_gzGs3GI4-bdUvdmLZSfBHM6gvGt2kCCrw6IMl3JXdOwBPatlsN4g/s1600/mooncake.jpg" /></a></div><div class="mbs uiHeaderSubTitle lfloat fsm fwn fcg"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjLibvWQWsEpXDs2aaGEiSxsthgR6tNVuPjAQYY_hHX1t-1gkW2VNSkmFABlKUB1qWYcrwRNa8k-jBhBfmWJD7EMPLa6fJ0KOEV-nzOLljTZK8vK5GNFQxyZzP6TZRZNncAaHiA7Nurd5c/s1600/kue-bulan11.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><br />
</a></div></div><div class="mbl notesBlogText clearfix"><div>Kue bulan (Hanzi: 月餅, pinyin: yuèbǐng) adalah penganan tradisional Tionghoa yang menjadi sajian wajib pada perayaan Festival Musim Gugur setiap tahunnya. Di Indonesia, kue bulan biasanya dikenal dalam dialek Hokkian-nya, gwee pia atau tiong chiu pia.<br />
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Kue bulan tradisional pada dasarnya berbentuk bulat, melambangkan kebulatan dan keutuhan. Namun seiring perkembangan zaman, bentuk-bentuk lainnya muncul menambah variasi dalam komersialisasi kue bulan.<br />
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Perkataan Tiong Chiu berasal dari kata Tiong berarti tengah dan Chiu berarti musim rontok, jadi boleh dikatakan sebutan Tiong Chiu arti secara harafiah berarti pertengahan musim rontok. Namun demikian masyarakat lebih kenal dengan sembahyang Tiong Chiu Pia sebenarnya penyebutan ini tidak tepat/salah kaprah namun kenyataan dalam kebiasaan masyarakat tetap demikian.<br />
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Perayaan sembahyang kue bulan tahunan setiap tanggal 15 bulan delapan kalender Imlek, Pada hari itulah bulan paling bulat dan paling terang sepanjang tahun, karena pada hari itu jarak bulan dengan bumi dan bentuk kue yang bulat melambangkan terangnya bulan menyinari bumi.<br />
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Sejarah<br />
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Kue bulan bermula dari penganan sesajian pada persembahan dan penghormatan pada leluhur di musim gugur, yang biasanya merupakan masa panen yang dianggap penting dalam kebudayaan Tionghoa yang berbasis agrikultural.<br />
Perkembangan zaman menjadikan kue bulan berevolusi dari sesajian khusus pertengahan musim gugur kepada penganan dan hadiah namun tetap terkait pada perayaan festival musim gugur tadi.<br />
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Beberapa legenda mengemukakan bahwa kue bulan berasal dari Dinasti Ming, yang dikaitkan dengan pemberontakan heroik Zhu Yuanzhang memimpin para petani Han melawan pemerintah Mongol. Namun sebenarnya, kue bulan telah ada tercatat dalam sejarah paling awal pada zaman Dinasti Song. Dari sini, kue bulan dipastikan telah populer dan eksis jauh sebelum Dinasti Ming berdiri.<br />
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfFscepip5xHz2DB__Hu4ounvCTGjqDO2Snr8tcKZah7OqjTXv5lZhO80P3QNz8wegJ67UTJ_bFQO4qtqzrR7T365mjNe70EjhGoVc7BwlGgPf_DBOaMfc14wBbu4r9iAggLv5kzyeCjY/s1600/kue-bulan11.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfFscepip5xHz2DB__Hu4ounvCTGjqDO2Snr8tcKZah7OqjTXv5lZhO80P3QNz8wegJ67UTJ_bFQO4qtqzrR7T365mjNe70EjhGoVc7BwlGgPf_DBOaMfc14wBbu4r9iAggLv5kzyeCjY/s320/kue-bulan11.jpg" width="308" /></a></div><br />
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Dari sumber lain diperoleh sejarah kue bulan atau Tiong Chiu Pia dapat dibagi dalam tiga bagian (1) Adat Sembahyang Dewi Bulan, (2) kisah Dewi Bulan, (3) Kue.<br />
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Pertama, sebelum Dinasty Qin 221-206 SM rakyat China sudah mengenal tradisi/adat sembahyang Dewi Bulan yang dihubungkan dengan posisi bulan bagi masyarakat untuk cocok tanam (agraris). Karena dianggapnya sinar rembulan dapat memberikan kesuburan dalam ekosistem tanah bagi kaum petani dan dimalam purnama memang bulan terterang sepanjang tahun juga diikuti musim panen.<br />
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Kedua, menurut legenda zaman dahulu kala terdapat 10 matahari yang sangat mempengaruhi ekosistem bumi sehingga oleh Dewa Ho Yi pemanah Jitu Khayangan/langit, dipanalah matahari hingga sisa satu. Peristiwa ini Yi Wang Ta Tie (Tuhan) sangat malah dan menghukum HOYI dan istrinya Chang Er dengan cara menjadikan pasangan ini menjadi masyarakat biasa/ hidup di duniawi. Suatu hari mereka menemukan obat awet muda sepanjang masa dan dimakan oleh istrinya Chang Er sehingga tubuhnya ringan dan terbang menuju bulan. Dari sinilah asal muasal sembahyang Dewi Bulan.<br />
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Ketiga, kue Tiong Chiu Pia. Pada tahun 1206 M China dijajah Mongolia pimpinan Tieh Mu Chen hingga tahun 1368 M berarti selama 89 China dijajah Mongolia. China berhasil merebut kembali dari Mongolia berkat upaya kepala pengemis Zhu Yan Chang menjelang sembahyang Dewi Bulan mengedarkan pesan-pesan dalam kue-kue agar pada malam purnama (Tiong Chiu) kita merebut kekuasaan kembali dari tangan Mongolia dan ternyata berhasil bertepatan pada tanggal 9 September 1368 M. Semenjak itulah kue Tiong Chiu mengalami perkembangan hingga dewasa ini. Dan semenjak inilah berdirinya kerajaan pertama di Tiongkok dengan sebutan Dinasty Ming (1368-1644 M). Masa kepemimpinan Tieh Mu Chen 1206-1368 M oleh adiknya bernama Hu Pit Lei Han dinamai Dinasty Yan (1206-1368) M.<br />
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Religius<br />
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Sembahyangan Tiong Chiu diselenggarakan pada tanggal 15 bulan delapan Imlek (Pue Gwee Cap Go) secara religius sebagai pernyataan syukur kepada Malaikat Bumi (Too Ti Kong/Hok Tik Cing Sien). Penyambutan di saat bulan purnama di pertengahan musim rontok di belahan bumi Utara. Saat itu cuasa baik dan bulan nampak sangat cemerlang. Para petani sibuk dan gembira karena berada di tengah musim panen. Maka musim itu dihayati sebagai saat-saat yang penuh berkah Tuhan Yang Maha Esa lewat bumi yang menghasilkan berbagai hasil bumi, sehingga malaikat Bumilah disembahyangi terutama bagi negara agraris yang terdapat empat musim seperti Cina.<br />
Pada saat purnama yang cemerlang itu dilakukan sembahyang kepada Dewa Bumi sebagai pernyataan syukur atas berkah yang diperoleh. Sebagai sajian khususnya ialah Tiong Chiu Pia yang melukiskan rembulan juga melambangkan Dewa Bumi. Di dalam Upacara sembahyang Besar Tiong Chiu hendaknya dihayati makna yang tersirat bahwa Tuhan Maha Besar, Maha Pengasih dan segenap berkah karunia itu hendaknya mendorong dan meneguhkan Iman, menjunjung dan memuliakan kebajikan karena makna Dewa Bumi membawakan berkah atas kebajikan. Menghormati Dewa Bumi hendaknya mengingatkan pula kepada Sabda Nabi Ie Ien yang berbunyi “sungguh milikilah yang satu-satunya, yaitu “kebajikan”, Dialah yang benar-benar berkenan di hati Tuhan. Jangan berkata Tuhan memihak kepadaku, hanya Tuhan senantiasa melindungi yang satu, yakni kebajikan”.<br />
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Selain sembahyang Dewa Bumi, masyarakat justru banyak yang sembahyang kepada Dewi Bulan di malam hari. Soal spiritual tidak ada yang bisa menghalangi seseorang untuk menunaikan ibadah dan yang penting adanya niat untuk memberikan kelurusan dalam hati dengan membuka pintu rohani menunaikan ibadah untuk memberikan kenyamanan bathin bagi yang melaksanakannya. Justru kemelian perayaan malam purnama adanya persembahyangan kepada Dewi Bulan Selain sajian kue bulan juga bermakna mendoakan mendapatkan kecantikan bagaikan Dewi Bulan sepanjang jagad yang disimbolkan dengan bedak untuk dipakai oleh para pemuja.<br />
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Festival Kue Bulan adalah tradisi masyarakat Tionghoa yang dirayakan setiap tanggal limabelas bulan kedelapan Imlek. Festival ini juga dikenal sebagai Festival Pertengahan Musim Gugur. Masyarakat Tionghoa merayakaan "zhong qiu jie" ketika bulan berada pada puncak kecerahannya disepanjang tahun.<br />
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Menurut legenda, Dewi Bulan yang tinggal di istana kaca, keluar untuk menari dibawah bayang - bayang bulan. Kisahnya berawal ketika pada suatu masa ada sepuluh matahari bersinar bersamaan diatas langit. Kaisar meminta seorang pemanah terkenal untuk menembak sembilan diantaranya.<br />
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Ketika tugas itu berhasil dilaksanakan, Dewi Surga Barat menghadiahkan sebutir obat hidup abadi pada sang pemanah. Istri sang pemanah menemukan obat itu tanpa sengaja dan meminumnya. Karenanya ia lalu diasingkan ke bulan.<br />
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Menurut legenda, kecantikan istri sang pemanah mencapai puncaknya pada hari perayaan kue bulan.<br />
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Sekarang masyarakat Tionghoa merayakan festival ini dengan tari - tarian dan doa sambil menikmati keindahan sang bulan, tentunya sambil menyantap kue bulan.<br />
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Meskipun ada banyak macam kue pada tradisi Tionghoa, kue bulan hanya dihidangkan pada perayaan kue bulan saja. Salah satu jenis kue bulan tradisional berisi pasta biji teratai. Dengan besar seukuran telapak tangan, kue bulan yang padat berisi biasa dipotong menjadi empat lalu dihidangkan. Ada yang berisi kuning telur asin ditengah, melambangkan bulan purnama dan rasanya sangat lezat.<br />
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Jenis yang lain ada yang berisi empat kuning telur (melambangkan empat fase bulan). Disamping pasta biji teratai, bahan isian lain yang sering dijumpai adalah pasta kacang merah dan kacang hitam. Ada juga kreasi lain yang eksotis, yaitu kue bulan berisi pasta teh hijau dan kue bulan berkulit salju (ping pei), salah satu variasi dari Asia Tenggara yang dibuat dari tepung beras ketan.<br />
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</div></div></div></div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-79887230628281106702011-09-13T23:24:00.000+07:002011-09-13T23:24:40.230+07:00BERDANA DENGAN PENGERTIAN BENAR<div dir="ltr" style="text-align: left;" trbidi="on"><div class="clearfix" style="text-align: justify;"><div class="mbs uiHeaderSubTitle lfloat fsm fwn fcg">oleh <a href="http://www.facebook.com/taruna.gotama">Dhamma Sukkha Gotama</a> pada 07 September 2011 jam 1:07</div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgX4cnsbi6PAnHTNRCst3suFXsowRC-yus3J4SlSrGJpEB5TBYwzYyDA_H8briTlmJNzeAkk8RJS0M9VYatdeF14BUoDzuPL_J91x8lFFD3OMx48n1SmkNgKMgPCFipkhzvmywQFhxqfsw/s1600/308380_176001295809321_100001983550209_386074_1503052178_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><br />
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEge91iTsEKG0djmJyzFgjStSRa3mAkpCt1Q_Hoenjpfd8e9M2mg3t2Cm2lqhFD8uq7XJUp0gsY3jV3jRJ566PZgvyLqwz9egeUvygnRyfd2h0Q-mFjlvwB1lrn21LzJAAxxxLqPYxhlCVM/s1600/303038_173110849431699_100001983550209_376782_556661434_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="319" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEge91iTsEKG0djmJyzFgjStSRa3mAkpCt1Q_Hoenjpfd8e9M2mg3t2Cm2lqhFD8uq7XJUp0gsY3jV3jRJ566PZgvyLqwz9egeUvygnRyfd2h0Q-mFjlvwB1lrn21LzJAAxxxLqPYxhlCVM/s320/303038_173110849431699_100001983550209_376782_556661434_n.jpg" width="320" /></a></div><div class="mbs uiHeaderSubTitle lfloat fsm fwn fcg"> </div><div class="mbs uiHeaderSubTitle lfloat fsm fwn fcg"> <em>Berdana dan melaksanakan Dhamma adalah Berkah Utama </em><br />
Saat ini akan dijelaskan tentang Sangha Dana, atau mempersembahkan dana kepada anggota Sangha diluar masa Kathina. Walaupun saat tersebut sudah tidak lagi di bulan Kathina tetapi bukan berarti perbuatan baik yang akan dilakukan kemudian menjadi kecil manfaatnya. Sebagai gambaran, kita akan melihat permainan bulu tangkis. Dalam permainan ini ada beberapa peraturan dasar yang harus kita patuhi. Ada garisnya, ada cocknya, ada pemainnya, ada raket, kemudian pakaiannya pun khusus. Kita tidak dapat membayangkan andaikata permainan bulu tangkis ini tidak mempergunakan cock melainkan mempergunakan bola bekel, misalnya. Bagaimana bila bolanya di-smash dan kena kepala lawan main, pasti benjol! Bola bekel untuk bulu tangkis tidak akan cocok. Atau mungkin kita bisa membayangkan bulu tangkis dengan mempergunakan cock tetapi bulunya tinggal satu helai. Jadi kalau dipukul muntir-muntir. Tidak mungkin dipakai. Kita juga bisa tahu bahwa para pemain bulu tangkis membutuhkan pakaian tertentu, celana pendek dan kaos. Bayangkan saja bila kita sekarang bermain bulu tangkis dengan mengenakan jas. Juga tidak mungkin. Memang bukan pada tempatnya. Demikianlah ibarat bermain bulu tangkis demikian pula berdana. Kalau kita melihat permainan bulu tangkis ada yang memukul dan ada pula yang menerima, pukul lagi, terima lagi, konsep berdana juga sama, ada yang memberi dan ada yang menerima. Tapi si penerima tidak hanya menerima saja melainkan juga diumpan kembali, terima lagi-umpan lagi, demikian seterusnya. Karena seperti bulu tangkis yang membutuhkan beberapa aturan, maka berdanapun untuk mencapai nilai puncak, mencapai point tinggi, juga membutuhkan peraturan ataupun persyaratan.<br />
Persyaratan pertama, dalam mempersembahkan dana kita hendaknya juga memperhatikan barang yang hendak didanakan. Barang yang kita persembahkan hendaknya barang yang bersih. Pengertian ‘bersih’ disini bukan berarti barang yang steril, misalnya piring yang disterilkan. ‘Barang bersih’ artinya kita mempersembahkan barang yang didapatkan dari perbuatan atau usaha yang baik, bukan dari mencuri maupun merampok. Namun sering muncul pertanyaan bagaimana kalau ada orang yang menjadi perampok budiman, merampoki orang kaya kemudian hasilnya dibagikan kepada orang yang miskin. Apakah perbuatan ini juga termasuk berdana? Sebenarnya perbuatan ini dapat dimasukkan sebagai berdana tetapi berdana yang tidak sehat. Kalau ibarat bulu tangkis tadi cocknya bulunya cuma satu helai, bisa dipergunakan untuk bermain, tetapi bila dipukul akan muntir, tidak karuan dan membingungkan. Jadi orang yang berdana bingung dan si penerima dana juga bingung. Dana dengan cara sebagai perampok budiman akan menghasilkan buah yang kecil. Hal ini disebabkan karena barang yang didanakan didapat dari tindakan yang tidak benar. Akan jauh lebih baik bila kita berdana dengan barang yang bersih, barang yang kita dapatkan dari hasil keringat kita sendiri. Barang hasil perjuangan kita sendiri inilah yang memiliki nilai tinggi sekali. Oleh karena itu, umat hendaknya mempersiapkan persembahan dana Kathina ini dengan matang. mempersiapkan diri jauh sebelum bulan Kathina datang. Menyiapkan diri dengan menabung setiap hari sebagian penghasilannya sehingga bila telah tiba hari Kathina, tabungan dibuka dan dipersembahkan kepada Sangha.<br />
Ada sebuah cerita dari negara Buddhis, Thailand. Di Thailand para bhikkhu biasanya setiap pagi keluar vihara untuk memberi kesempatan umat berbuat baik dengan mempersembahkan dana makan. Kegiatan ini disebut <em>Pindapatta</em>. Pada waktu pindapatta para bhikkhu berjalan perlahan sambil membawa mangkuk melewati tempat-tempat umum, kampung dan pasar. Pada suatu saat pernah terjadi seorang bhikkhu yang sedang berjalan membawa mangkuknya. Ia melihat di pinggir sebuah jembatan ada seorang pengemis yang sedang duduk. Pengemis itu memang setiap hari kerjanya duduk di situ. Mengemis. Namun dia tidak pernah mengemis kepada para bhikkhu. Suatu hari pengemis ini hendak mempersembahkan dana makan berupa nasi bungkus kepada bhikkhu tersebut. Si bhikkhu kaget dan berusaha menghindari si pengemis. Si bhikkhu berpikir bahwa si pengemis ini sudah sulit hidupnya karena itu tidak perlu ia mempersembahkan dana makan kepadanya. Akan tetapi, si pengemis malah meratap dan bertanya apakah ia sebagai pengemis miskin tidak diberi kesempatan berbuat baik? Mendengar kata-kata si pengemis, sang bhikkhu timbullah hati welas asihnya dan diterimalah persembahan dana makan dari si pengemis. Ternyata, si pengemis memang telah bertekad bahwa sebagian dari jumlah uang yang diterimanya pada pagi itu akan dipersembahkan kepada bhikkhu. Dana semacam ini dapat dikelompokkan sebagai dana yang bersih. Dana yang bersih ini bila diibaratkan dengan cock bulu tangkis tadi adalah bagaikan cock yang baru, mulus, timbangannya cocok, tidak oleng kemana-mana. Oleh karena dana yang diberikan ini betul-betul mulus, murni dari hasil dirinya sendiri.<br />
Persyaratan kedua, barangnya baik. Barang baik adalah barang yang tidak rusak sehingga dapat dipergunakan sesuai dengan tujuannya. Misalnya, kita sekarang bekerja keras karena mengetahui bahwa besok pagi akan mempersembahkan dana makan kepada para bhikkhu. Dengan hasil yang telah dikumpulkan, kita mempersiapkan makanan, tapi barangnya tidak baik, misalnya makanan yang sudah basi. Hal itu termasuk barang yang bersih tetapi bukan barang baik. Keadaan itu ibarat sebuah cock dengan timbangan baik, tetapi bulunya sudah kusut tidak karuan karena terkena banyak smash.<br />
Selain barang bersih, barang baik, persyaratan ketiga adalah barang layak. Barang layak artinya adalah barang yang sesuai dengan si penerima. Pantas. Janganlah kita mempersembahkan sisir rambut kepada para bhikkhu. Sisir baru yang dibeli dengan uang hasil kerja dalam hal ini memang barang yang bersih dan baik tetapi tidak sesuai untuk dipergunakan para bhikkhu. Begitu pula dengan mempersembahkan dana sepatu kepada para bhikkhu, tidak layak, tidak pantas. Barang-barang semacam ini adalah barang yang tidak sesuai.<br />
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Oleh karena itu, sebelum kita mempersembahkan dana, hendaknya kita renungkan terlebih dahulu apakah barang yang kita persembahkan itu telah sesuai untuk para bhikkhu ataukah kurang sesuai. Sesungguhnya para bhikkhu hanya membutuhkan empat kebutuhan pokok saja yaitu sandang, pangan, papan dan obat-obatan. Tidak ada yang lain.<br />
Sandang atau pakaian untuk para bhikkhu hanyalah satu set jubah. Pangan atau makanan yang diperlukan oleh para bhikkhu juga agak terbatas, terbatas waktu makannya. Para bhikkhu paling banyak sehari hanya makan dua kali saja sebelum tengah hari. Setelah jam 12 siang, para bhikkhu berpuasa, tidak makan lagi, minum pun terbatas jenisnya. Papan atau tempat tinggal untuk para bhikkhu biasanya berupa vihara atau untuk beberapa waktu dapat tinggal di rumah yang disediakan oleh umat. Obat-obatan untuk para bhikkhu biasanya juga telah banyak tersedia di vihara.<br />
Keadaan ini kadang membuat para umat berpikir, bagaimana umat dapat ber-pindapatta, padahal umat sering baru mempunyai waktu ke vihara setelah jam 12 siang. Kemudian umat juga melihat bahwa para bhikkhu telah memiliki cukup sandang, pangan, dan papan atau tempat tinggal, serta obat-obatan di vihara. Sedangkan kebutuhan para bhikkhu hanyalah empat saja, dan kebutuhan ini pun tidak selalu diperlukan setiap saat, kecuali kebutuhan pangan. Oleh karena itu, kemudian umat mewujudkan empat kebutuhan pokok, sandang, pangan, papan dan obat-obatan ini dalam bentuk materi penggantinya atau dalam bentuk uang. Persembahan empat kebutuhan pokok dalam bentuk uang ini kemudian dimasukkan ke dalam amplop. Namun, walaupun pada waktu itu yang dipersembahkan adalah uang hendaknya dalam pikiran kita tetap merenungkan bahwa kita berdana empat kebutuhan pokok yaitu, sandang, pangan, papan dan obat-obatan seharga nilai nominal uang yang dipersembahkan. Dengan mengingat hukum sebab dan akibat bahwa sesuai dengan benih yang ditanam demikian pula buah yang akan dipetik, persembahan dana empat kebutuhan pokok itu akan dapat membuahkan kebahagiaan dalam bentuk kecukupan empat kebutuhan pokok dalam kehidupan kita. Sandangnya banyak macam, makanannya berlimpah ruah, tempat tinggalnya lebih dari satu, fasilitas obat-obatan lengkap, dapat berobat kemana-mana.<br />
Berbicara tentang barang yang kita berikan kalau ibarat bulutangkis tadi adalah bolanya, maka disamping itu, bulutangkis juga perlu memperhatikan ketepatan waktu. Waktu memukul bola hendaknya dilakukan bila bola sudah datang, jangan bolanya masih dipegang musuh, kita sudah memukulnya, ketika bola datang kita malah diam tidak bergerak. Hal ini salah. Jadi, waktu atau saat memukul ini penting. Demikian pula, kapankah waktu kita berdana? Segera dilaksanakan, adalah merupakan persyaratan yang keempat. Apabila pikiran baik kita muncul, pada saat itu juga segera kerjakanlah. Jikalau kita menunda mengerjakan suatu perbuatan baik maka ada kemungkinan kita malahan membatalkan niat melakukan perbuatan baik itu, pikiran memang mudah berubah. Pikiran yang baik bila diproses secara lambat malahan hasilnya kita tidak jadi melakukan perbuatan apa-apa. Oleh karena itu, kapankah kita melakukan perbuatan baik? Pada saat terpikir, pada saat itu juga! Tidak perlu menunggu waktu lagi. Misalnya, kita akan berdana kepada para bhikkhu, tidak perlu menunggu nanti hari Kathina tahun depan saja. Kalau kita masih hidup. Kalau sudah meninggal? Hilanglah kesempatan kita berbuat baik. Kita juga tidak perlu menunggu jumlah bhikkhu yang hadir genap sembilan orang. Kalau bhikkhunya tidak datang semua? Atau kita harus menunggu kalau jumlah bhikkhunya mencapai empat orang karena jumlah itulah yang dapat disebut dengan Sangha. Itupun pendapat yang salah. Biarlah, seadanya bhikkhu saja. Justru bukan jumlah bhikkhu yang perlu kita pikirkan tetapi menjaga kondisi pikiran kita agar tetap memiliki niat baik itulah yang penting. Oleh karena itu, bila pikiran baik muncul, segera kerjakanlah.<br />
Dalam kehidupan sehari-hari, sering muncul keinginan berdana tetapi jarang menjumpai bhikkhu. Kesulitan ini dapat diatasi dengan cara mempersiapkan di rumah sebuah kotak dana terkunci. Anak kunci kotak ini dapat dititipkan pada seorang bhikkhu atau di vihara, misalnya. Jadi begitu timbul pikiran baik segera masukkan uang ke kotak dana tadi. Perbuatan ini dapat kita ulang setiap saat. Bila telah dirasa cukup dan masanya pun telah tiba, bolehlah kotak dana tadi dibuka dan isinya diserahkan ke vihara. Beres. Oleh karena itu, dalam berbuat kebaikan, hendaknya barangnya baik, bersih, sesuai, kemudian waktunya pun hendaknya segera dilaksanakan.<br />
Sebagai persyaratan kelima, persembahan hendaknya sering dilakukan. Artinya bukan berdana sekali seumur hidup dalam jumlah sebesar-besarnya kemudian tidak pernah melaksanakannya lagi. Itu keliru. Contohnya, seseorang melaksanakan pelepasan satwa sejumlah 1000 ekor burung tetapi kemudian seumur hidup sudah tidak pernah dilakukannya lagi. Sikap ini juga kurang tepat, hal ini berarti orang hanya mempunyai pikiran dan perbuatan baik sekali itu saja. Dalam pengertian agama Buddha kita hendaknya sering memberi kondisi pikiran dan perbuatan kita untuk melakukan kebaikan. Jadi, kalau memang kita telah bertekad dalam satu tahun akan membebaskan makhluk sebanyak seribu ekor, maka cobalah dibagi menjadi 20 kali melepas, misalnya; jadi setiap kali melepas sekitar 50 ekor. Dengan demikian, pikiran akan terkondisi untuk lebih sering berbuat baik. Jadi sering-seringlah untuk melakukan kebaikan seperti badminton yang tidak gampang turun bolanya karena para pemainnya trampil mengolah bola. Itu baru permainan menarik. Tapi apabila baru sekali pukul kemudian bolanya sudah jatuh, dipukul lagi, jatuh lagi. Sungguh permainan yang tidak menarik. Hal itu sama dengan orang yang setahun sekali baru berbuat baik, kurang besar manfaat bagi dirinya.<br />
Apabila kita telah dapat melaksanakan dana secara rutin, maka hendaknya kita berdana dengan pikiran yang baik. Pikiran yang baik adalah persyaratan keenam. Diibaratkan pakaian orang bermain badminton harus bercelana pendek dan memakai kaos olah raga. Sulit dibayangkan bila seseorang hanya memakai salah satu dari pakaian perlengkapan bermain badminton tadi. Hanya pakai celana tanpa baju atau mengenakan baju tanpa celana…. Pikiran yang baik ini adalah pikiran bahagia pada saat kita mempersiapkan, mempersembahkan dan setelah mempersembahkan dana. Ada sebuah cerita tentang orang yang berdana. Hatinya senang ketika sedang mempersiapkan dana. Pada waktu mempersembahkan dana, ia masih merasa senang, namun setelah mempersembahkan dana timbullah penyesalan. Kondisi pikiran ini akan membuahkan kelahiran kembali sebagai anak orang kaya. Sejak kecil banyak harta dimilikinya. Kondisi kebahagian ini berlangsung sampai dengan ia dewasa. Akan tetapi, di masa tuanya ia jatuh miskin. Penderitaan di hari tua ini adalah buah penyesalannya setelah mempersembahkan dana tadi.<br />
Sebaliknya, ada orang pada awalnya merasa tidak senang melakukan perbuatan baik. Pada waktu mempersembahkan dana juga memiliki pikiran yang kurang simpatik. Namun, setelah mempersembahkan dana ia merasakan kebahagiaan. Apakah buah karma pikiran semacam ini? Apabila ia terlahir kembali maka dimasa kecilnya ia menderita; pada usia dewasa ia juga masih menderita namun dihari tuanya ia akan berbahagia. Jadi kondiisi pikiran sebelum mempersembahkan dana mewakili keadaan kita di masa kecil dalam kehidupan yang akan datang. Kondisi pikiran ketika mempersembahkan dana mewakili usia dewasa. Kondisi pikiran setelah mempersembahkan dana mewakili usia tua. Oleh karena itu, sejak kecil, dewasa, sampai tua bahkan seumur hidup kita akan bahagia bila pada waktu mempersiapkan, mempersembahkan dan setelah mempersembahkan dana pikiran kita selalu berbahagia.<br />
Kembali tentang perumpamaan permainan bulu tangkis. Dalam permainan ini dibutuhkan para pemain. Para pemain hendaknya telah mengetahui aturan mainnya. Dengan mengikuti aturan main bulu tangkis maka permainan akan tertib, tidak kacau. Begitu pula dalam berdana, si pemberi dan si penerima hendaknya mempunyai kemoralan sila yang sama, minimal Pancasila Buddhis. Oleh karena itu, masalah tentang perampok budiman di atas adalah seperti permainan bulu tangkis yang tidak seimbang pemainnya. Seperti orang yang pandai badminton melawan orang yang baru saja belajar. Pusing. Demikian pula perampok yang mempersembahkan hasil rampokannya untuk vihara.<br />
Begitu pula bila seorang wanita tuna susila mempersembahkan dana. Dana yang dipersembahkan diperoleh dari perbuatan yang melanggar sila. Memang dana itu masih tetap dapat diterima, sebab bila tidak diterima, kapan lagi mereka memiliki kesempatan berbuat baik dan memperbaiki keadaan? Jadi walaupun orang yang diberi dan yang memberi ini tidak seimbang, tetapi tetap bisa membawa manfaat. Seperti orang main badminton yang satu mengenakan jas sedangkan pemain yang lainnya mengenakan pakaian olah raga. Juga tidak apa-apa, masih tetap bisa bermain, hanya saja tidak seimbang.<br />
Oleh karena itu, sebaiknya sebelum berdana kita memohon sila terlebih dahulu, minimal Pancasila Buddhis. Walaupun di luar gerbang Vihara ini kita telah melanggar salah satu sila atau bahkan kelima-limanya, tetapi kalau di dalam kompleks Vihara hendaknya kemoralan kita diperbaiki. Caranya adalah dengan memohon tuntunan Pancasila Buddhis yang terdiri dari tekad untuk tidak melakukan pembunuhan, pencurian, pelanggaran kesusilaan, bohong dan mabuk-mabukkan. Dengan menjalankan tuntunan itu, minimal selama dalam kompleks Vihara kemoralan kita menjadi lebih baik. Sehingga antara fihak yang memberi dan yang diberi sudah seimbang kemoralannya. Hal ini akan memperbesar manfaat dan buah kebajikannya. Permainan badmintonnya akan enak dinikmati. Para umat memberi, para bhikkhu pun memberi. Para umat memberikan materi yang diperoleh dari bekerja keras dalam masyarakat. Sedangkan para bhikkhu memberikan buah kebajikan yang besar kepada para umat yaitu dengan cara pengolahan diri sesuai Ajaran Sang Buddha, pelaksanaan kemoralan dengan sebaik-baiknya. Sehingga para umat benar-benar seperti menanam di ladang yang subur. Dana dari umat akan dapat dimanfaatkan dengan sebaik-baiknya. Sepiring nasi yang dipersembahkan bukan hanya untuk main-main tetapi akan diolah oleh tubuh para bhikkhu menjadi tenaga untuk menjaga kesehatan, menyambung kehidupan dan sekaligus untuk tenaga membabarkan Buddha Dhamma. Dengan demikian, sepiring nasi yang dipersembahkan, nilainya bukan lagi harga nominal sepiring nasi sewaktu dibeli. Bukan. Sepiring nasi ini nilainya menjadi nilai Dhamma, karena telah diubah menjadi tenaga untuk membabarkan dan melestarikan Buddha Dhamma. Di dalam <em>Dhammapada XXIV, 21</em> dikatakan bahwa Pemberian Kebenaran (Dhamma) mengalahkan segenap pemberian lainnya. Dengan sepiring nasi yang dipersembahkan kepada para bhikkhu sama dengan melaksanakan Dhammadana. Jenis dana yang paling tinggi untuk dipersembahkan. Dengan menerima persembahan kebutuhan sandang, pangan, papan dan obat-obatan, para bhikkhu dapat memanfaatkannya untuk pembabaran Dhamma di daerah-daerah lain. Dengan demikian, hasil setiap tetes keringat yang diberikan kepada para bhikkhu akan diubah menjadi Dhammadana. Buah Dhammadana ini juga akan dinikmati sendiri oleh si pemberi dalam kehidupan ini.<br />
Itulah hal yang bisa dilakukan dalam permainan bulu tangkis perbuatan baik ini. Para umat memberikan dukungan moral, kemudian memberikan dukungan material, menunjang kehidupan para bhikkhu. Para bhikkhu pun memberikan dukungan mental kepada para umat dengan memberikan contoh moral serta berjuang dalam kebajikan. Para bhikkhu pun selalu merenungkan dan mengingatkan diri sendiri, bahwa para umat telah menunjang kehidupan para bhikkhu selama menjalani kehidupan kebhikkhuan. Jadi, bila seorang bhikkhu telah 23 tahun menjadi bhikkhu, berarti selama 23 tahun pula hidupnya disokong oleh umat. Padahal, para umat bukanlah sanak maupun keluarganya. Umat dengan rela dan ikhlas telah menyantuni kehidupan para bhikkhu sampai sekian lama. Apakah sekarang balas jasa para bhikkhu kepada umat? Seperti dalam permainan bulu tangkis tadi, bila seorang pemain setelah mendapatkan bola hendaknya segera mengembalikannya kepada pemain yang lain. Demikian pula dengan para bhikkhu, setelah menerima persembahan hendaknya mengembalikannya lagi kepada umat dengan cara meningkatkan semaksimal mungkin perjuangan dalam Dhamma dan pelaksanaan peraturan kemoralan. Sehingga semakin banyak umat menanam kebajikan, semakin lebat pula buah kebajikan yang diterimanya.<br />
Dalam Manggala Sutta disebutkan bahwa berdana dan melaksanakan Dhamma adalah Berkah Utama. Para umat Buddha yang melaksanakan Dhamma dengan mempersembahkan dana kepada Sangha dapat juga disebut sebagai Dhammadana. Sebab, apapun yang dipersembahkan kepada para bhikkhu akan diubah menjadi Dhammadana, menjadi sarana pembabaran Dhamma kepada orang lain sehingga buah lebatnya akan dapat dimiliki si pemberi.</div></div></div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-7025591437844504782011-09-13T23:18:00.000+07:002011-09-13T23:18:02.293+07:00PATICCA SAMUPPADA<div dir="ltr" style="text-align: left;" trbidi="on"><div class="clearfix"><div class="mbs uiHeaderSubTitle lfloat fsm fwn fcg">oleh <a href="http://www.facebook.com/taruna.gotama">Dhamma Sukkha Gotama</a> pada 07 September 2011 jam 0:29</div></div><br />
Paticca berarti disebabkan oleh atau bergantung pada ; Samuppada berarti timbul atau asal. Karena itu, secara harfiah, Paticca Samuppada berarti “ <strong>Sebab dan Akibat Yang Saling Bergantungan </strong>“. Disini perlu kiranya selalu diingat bahwa, Paticca Samuppada hanya merupakan suatu ajaran tentang proses kelahiran dan kematian, bukan suatu teori mengenai asal mula kehidupan. Paticca Samuppada menguraikan sebab musabab tumimbal lahir dan penderitaan, tetapi sama sekali bermaksud menerangkan evolusi dunia.<br />
Kebodohan ( <em>Avijja </em>) adalah mata rantai atau sebab pertama lingkaran kehidupan. Avijja mengaburkan semua pandangan benar. Bergantung pada kebodohan tentang <em>Empat Kebenaran Mulia </em>timbul kegiatan – kegiatan kehendak ( Sankhara ), baik yang bermoral atau tidak bermoral. Kegiatan – kegiatan kehendak, apakah baik atau buruk, yang berakar dalam kebodohan pasti akan menghasilkan akibatnya yang hanya memperpanjang pengembaraan hidup. Namun demikian, perbuatan – perbuatan baik tetap diperlukan untuk melenyapkan penderitaan hidup.<br />
Bergantung pada kegiatan – kegiatan kehendak, timbullah kesadaran tumimbal – lahir ( <em>Vinnana </em>) kesadaran ini menghubungkan kehidupan lampau dengan kehidupan sekarang. Bersamaan dengan timbulnya kesadaran tumimbal – lahir, muncul batin dan jasmani ( <em>nama – rupa </em>). Enam indria ( <em>salayatana </em>) merupakan akibat yang pasti dari batin dan jasmani. Karena enam indria, timbul kontak ( <em>phassa </em>). Kontak menimbulkan perasaan ( <em>vedana </em>). Kelimanya ini, kesadaran, batin dan jasmani, enam indria, kontak beserta perasaan, merupakan akibat perbuatan – perbuatan lampau dan disebut segi pasif kehidupan.<br />
Bergantung pada perasaan, timbul nafsu keinginan ( tanha ). Nafsu keinginan menimbulkan kemelekatan ( upadana ). Kemelekatan merupakan sebab bagi proses kamma ( bhava ), yang selanjutnya menjadi syarat bagi kelahiran yang akan datang ( jati ). Kelahiran merupakan sebab yang pasti dari usia tua dan kematian ( jara marana ).<br />
Bila karena sebab timbul akibat, maka bila sebab berakhir, akibat juga akan berakhir. Urutan balik Paticca Samuppada akan membuat persoalan ini menjadi lebih jelas.<br />
Usia tua dan kematian dimungkinkan karena adanya suatu organisme psiko – fisik. Suatu organisme demikian harus dilahirkan ; karenanya, usia tua dan kematian mensyaratkan kelahiran. Kelahiran itu sendiri merupakan akibat pasti dari perbuatan – perbuatan lampau atau kamma. Kamma disyarati oleh adanya kemelekatan yang disebabkan oleh nafsu keinginan. Nafsu keinginan hanya dapat timbul di mana terdapat perasaan. Perasaan merupakan akibat dari kontak mensyarati organ – organ indria yang tak akan ada tanpa batin dan jasmani. Dimana terdapat batin dan jasmani di sana terdapat suatu kesadaran. Kesadaran merupakan akibat daripada kamma baik dan kamma buruk yang lampau. Melakukan kebaikkan dan keburukkan adalah karena tidak ada pengertian benar tentang segala sesuatu sebagaimana adanya ( kebodohan ).<br />
Seluruh rumusan Paticca dapat diringkas sebagai berikut :<br />
Dengan adanya kebodohan, timbul kegiatan – kegiatan kehendak.<br />
Dengan adanya kegiatan – kegiatan kehendak, timbul kesadaran.<br />
Dengan adanya kesadaran, timbul batin dan jasmani.<br />
Dengan adanya batin dan jasmani, timbul enam landasan indria.<br />
Dengan adanya enam landasan indria, timbul kontak ( kesan – kesan ).<br />
Dengan adanya kontak, timbul perasaan.<br />
Dengan adanya perasaan, timbul keinginan.<br />
Dengan adanya keinginan, timbul kemelekatan.<br />
Dengan adanya kemelekatan, timbul kamma.<br />
Dengan adanya kamma, timbul kelahiran.<br />
Dengan adanya kelahiran, timbul usia tua, kematian, kesedihan dan ratap tangis.<br />
Dengan adanya usia tua, kematian, kesedihan dan ratap tangis timbul kelahiran kembali.<br />
Demikianlah seluruh rangkaian penderitaan timbul. Dua yang pertama dari dua belas mata rantai ini berhubungan dengan kehidupan lampau. Delapan yang selanjutnya berhubungan dengan kehidupan sekarang, sedangkan dua yang terakhir berhubungan dengan kehidupan yang akan datang.<br />
Berakhirnya kebodohan secara mutlak mengakibatkan berhentinya seluruh kegiatan kehendak.<br />
Berakhirnya seluruh kegiatan kehendak mengakibatkan berhentinya kesadaran tumimbal lahir.<br />
Berakhirnya kesadaran tumimbal lahir mengakibatkan berhentinya batin dan jasmani.<br />
Berakhirnya batin dan jasmani mengakibatkan berhentinya enam landasan indria.<br />
Berakhirnya enam landasan indria mengakibatkan berhentinya kontak.<br />
Berakhirnya kontak mengakibatkan berhentinya perasaan.<br />
Berakhirnya perasaan mengakibatkan berhentinya keinginan.<br />
Berakhirnya nafsu keinginan mengakibatkan berhentinya nafsu kemelekatan.<br />
Berakhirnya nafsu kemelekatan mengakibatkan berhentinya kamma.<br />
Berakhirnya kamma mengakibatkan berhentinya kelahiran.<br />
Berakhirnya kelahiran mengakibatkan berhentinya usia tua, kematian, kesedihan, keluh kesah, kesakitan, kesedihan dan ratap tangis.<br />
Berakhirnya usia tua, kematian, kesedihan, keluh kesah, kesakitan, kesedihan dan ratap tangis maka berakhirlah tumimbal lahir.<br />
Demikianlah seluruh rangkaian penderitaan berakhir.<br />
Proses sebab dan akibat terus berlanjut tanpa batas. Permulaan proses ini tidak dapat ditentukan, karena tidak mungkin untuk menyatakan di mana arus kehidupan ini mulai diliputi oleh kebodohan. Tetapi bilamana kebodohan ini diubah menjadi pengetahuan dan arus kehidupan ini dialihkan ke Nibbana – dhatu, maka terjadilah akhir proses kehidupan atau samsara ini.</div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-49454836852179676222011-09-13T23:06:00.000+07:002011-09-13T23:06:44.452+07:00TENTANG SANG BUDDHA<div dir="ltr" style="text-align: left;" trbidi="on"><div class="clearfix"><div class="mbs uiHeaderSubTitle lfloat fsm fwn fcg">oleh <a href="http://www.facebook.com/taruna.gotama">Dhamma Sukkha Gotama</a> pada 06 Agustus 2011 jam 13:41</div><div class="mbs uiHeaderSubTitle lfloat fsm fwn fcg"> </div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjXhjQVohpWx1VIrC6fp4Kiy6W7PJc33hPzGDiZBHjw7mr9GLYXQ_eeEYgSMWeN62gNwCky7P0rhtwamDuGpEzmF-cfgfxo3xJSvD-1_n7g7x3b7lBLloa2zTEtJ3tRjCgJOHn0YplU4Tk/s1600/308380_176001295809321_100001983550209_386074_1503052178_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjXhjQVohpWx1VIrC6fp4Kiy6W7PJc33hPzGDiZBHjw7mr9GLYXQ_eeEYgSMWeN62gNwCky7P0rhtwamDuGpEzmF-cfgfxo3xJSvD-1_n7g7x3b7lBLloa2zTEtJ3tRjCgJOHn0YplU4Tk/s320/308380_176001295809321_100001983550209_386074_1503052178_n.jpg" width="240" /></a></div><div class="mbs uiHeaderSubTitle lfloat fsm fwn fcg"> <strong>Ketika Anak Bertanya<br />
Tentang Sang Buddha dan Ajarannya</strong><br />
<br />
(Sumber: Ketika Anak Bertanya (tentang Sang Buddha dan Ajarannya)<br />
Diterbitkan oleh: Sangha Theravada Indonesia, Edisi Pertama, Maret 2000<br />
Editor: Sukhemo Mahathera MA, Uttamo Thera, Penyusun : Dharma K. Widya)<br />
<br />
<ol><li><strong>Siddhattha adalah anak seorang raja, tapi mengapa lahirnya di hutan ? </strong><br />
Pangeran Siddhattha terlahir di sebuah taman bunga yang indah yang disebut Taman Lumbini. Ini terjadi karena ketika tiba saat untuk melahirkan, sesuai dengan kebiasaan saat itu Ratu Mahamaya kembali ke rumah orangtuanya untuk melahirkan di sana. Namun di tengah perjalanan ketika beristirahat di taman itu Ratu melahirkan. Kelahiran para Buddha merupakan sebab kebahagiaan. Pembabaran Ajaran Benar merupakan sebab kebahagiaan. Persatuan Sangha merupakan sebab kebahagiaan Dan usaha perjuangan mereka yang telah bersatu merupakan sebab kebahagiaan (Dhammapada 194)</li>
<li><strong>Mengapa Pangeran Siddhattha waktu lahir sudah bisa jalan ?</strong><br />
Hal ini karena pada saat kelahiran itu Pangeran Siddhattha merupakan seorang bodhisatta (calon Buddha) yang memiliki kemampuan yang berbeda dengan manusia pada umumnya.</li>
<li><strong> Mengapa pangeran Siddhattha memilih menjadi Buddha daripada membina rumah tangga?</strong><br />
Pangeran Siddhattha sangat mencintai keluarganya, tetapi beliau memilih menjadi Buddha karena cinta kasih-Nya kepada semua makhluk agar semuanya dapat mencapai Kebebasan dan terlepas dari penderitaan. Cinta kasih yang sedemikian besar itu membuatnya rela mengorbankan dirinya sendiri maupun keluarga yang dicintainya demi kebahagiaan semua makhluk.</li>
<li><strong>Mengapa Pangeran Siddhattha bisa mencapai Penerangan Sempurna?</strong><br />
Pangeran Siddhattha bisa mencapai Penerangan Sempurna sebagai hasil dari usaha yang dilakukan sejak beliau bertekad untuk menjadi seorang Buddha di hadapan Buddha Dipankara pada masa yang telah lama sekali. Setelah itu sebagai seorang calon Buddha (boddhisatta), beliau melaksanakan paramita (kebajikan) dalam banyak sekali kelahiran sampai akhirnya terlahir sebagai Pangeran Siddhattha.</li>
<li><strong>Apa arti kata Buddha?</strong><br />
Kata Buddha berarti “Yang telah Bangun” atau “Yang telah Sadar”, yaitu seseorang yang dengan usahanya sendiri telah mencapai Penerangan Sempurna.</li>
<li><strong>Apakah boleh orang perempuan menjadi Buddha ?</strong><br />
Di dalam agama Buddha, tidak dibedakan antara laki-laki dan perempuan karena kelahirannya karena seorang laki-laki dapat terlahir kembali menjadi perempuan dan sebaliknya. Seorang laki-laki atau perempuan dapat saja bercita-cita menjadi Buddha, hanya pada saat akan mencapai keBuddhaan maka ia harus dalam kelahiran sebagai seorang laki-laki.</li>
<li><strong>Apakah Sang Buddha bisa terbang ?</strong><br />
Sang Buddha tentu saja bisa terbang. Ini terdapat dalam berbagai kisah dalam kehidupan Sang Buddha. Misalnya ketika suatu kali Sang Buddha ingin menyeberangi sungai tetapi tidak mempunyai uang untuk membayar tukang perahu, maka beliau melintasi sungai itu dengan terbang di atas air.</li>
<li><strong>Apakah Sang Buddha memiliki kesaktian?</strong><br />
Sang Buddha memiliki abhinna (kemampuan batin luar biasa), di samping itu Sang Buddha pun memiliki kemampuan yang hanya dimiliki oleh seorang Buddha yaitu dari sebelah tubuh-Nya dapat memancarkan api sedangkan pada saat yang sama sebelah tubuh yang lain memancarkan air. Sebagai seorang Buddha beliau tidak dapat dibunuh oleh siapa pun juga.<br />
<strong>Catatan: </strong><br />
Seseorang yang telah mencapai tingkat tertentu dalam meditasi dapat memiliki kemampuan batin luar biasa <em>(abhinna)</em> yaitu :<br />
-<em> iddhi </em>(kesaktian) misalnya kemampuan untuk terbang, mengubah diri, berjalan<br />
di atas air dan sebagainya<br />
- kemampuan untuk mendengar suara dari alam lain<br />
- kemampuan untuk membaca pikiran makhluk lain<br />
- kemampuan untuk melihat alam-alam halus dan muncul-lenyap-nya makhluk-<br />
makhluk yang bertumimbal lahir sesuai dengan kammanya masing-masing<br />
- kemampuan untuk mengingat tumimbal lahir yang lampau<br />
- kemampuan untuk melenyapkan kekotoran batin dalam dirinya yang<br />
membimbing ke arah kesucian tertinggi </li>
<li><strong>Apakah Sang Buddha sayang pada ibunya ?</strong><br />
Ibu Sang Buddha meninggal tujuh hari setelah melahirkan dan terlahir kembali sebagai seorang dewa di surga Tusita. Untuk menyatakan kasih sayang-Nya kepada ibu-Nya itu, Sang Buddha datang menemui ibu-Nya tersebut dan mengajarkan Dhamma sehingga ibu-Nya dapat mencapai kesucian. Itulah wujud rasa sayang dan terima kasih yang tertinggi yang dapat diberikan seorang anak kepada orangtuanya.</li>
<li><strong>Mengapa kaki Sang Buddha ada gambarnya ?</strong><br />
Hal itu merupakan salah satu tanda Manusia Agung yang terdapat pada seorang Buddha.</li>
<li><strong>Mengapa Mara berani menggoda Sang Buddha ?</strong><br />
Mara adalah suatu makhluk jahat yang mempunyai kesaktian, maka ia berani menggoda Sang Buddha. Namun ternyata segala kesaktian dan kemampuannya tidak dapat mengganggu ataupun menggoyahkan batin Sang Buddha.</li>
<li><strong> Mengapa Sang Buddha suka menolong orang ?</strong><br />
Sang Buddha adalah seseorang yang penuh belas kasihan kepada semua makhluk. Sejak kecil beliau selalu menyayangi semua makhluk. Oleh karena itulah setelah menjadi seorang Buddha beliau mengabdikan seluruh hidupnya untuk mengajarkan ajaran yang membimbing semua makhluk untuk mencapai kebebasan dan kebahagiaan.</li>
<li><strong>Apakah Sang Buddha akan menolong kita kalau kita sedih ?</strong><br />
Sang Buddha telah wafat dua ribu lima ratus tahun yang lalu, maka tentu saja secara langsung tidak dapat menolong kita kalau kita sedih. Tetapi apabila kita mempelajari dan melaksanakan apa yang beliau ajarkan, maka kesedihan kita akan berkurang dan kita akan menjadi lebih berbahagia.</li>
<li><strong>Kalau kita minta sesuatu apakah Sang Buddha akan memberikannya ?</strong><br />
Sang Buddha tentu tidak dapat memberikan segala sesuatu yang kita minta. Tetapi Sang Buddha mengajarkan bahwa untuk mendapat sesuatu seseorang harus berusaha dengan sungguh-sungguh. Kita akan mendapat sesuatu yang baik apabila kita berbuat kebaikan. Ini berarti setiap orang akan mendapat sesuatu sesuai dengan apa yang telah dilakukannya.</li>
<li><strong>Di mana kita bisa bertemu Sang Buddha ?</strong><br />
Pada saat ini kita tidak dapat bertemu dengan Sang Buddha karena Sang Buddha telah wafat. Tetapi Sang Buddha menyatakan : “Barangsiapa melihat Dhamma, melihat juga Aku” yang berarti barang siapa yang ingin melihat Sang Buddha hendaknya mempelajari dan melaksanakan Dhamma ajaran Sang Buddha dengan sungguh-sungguh.</li>
<li><strong>Apa fungsi patung Sang Buddha itu ?</strong><br />
Bagi umat Buddha, patung Sang Buddha berfungsi untuk mengingatkan mereka akan Sang Buddha yang telah mencapai Penerangan Sempurna sehingga akan mendorong mereka untuk lebih berusaha sungguh-sungguh menjalani ajaran Sang Buddha untuk mencapai kebahagiaan. Para siswa Gotama telah bangun dengan baik dan selalu sadar. Sepanjang siang dan malam mereka selalu merenungkan sifat-sifat mulia Sang Buddha dengan penuh kesadaran (Dhammapada 296)</li>
<li><strong>Mengapa kepala patung Sang Buddha ada bulatan-bulatan kecil ?</strong><br />
Pada waktu Pangeran Siddhattha meninggalkan istana, beliau memotong rambut. Rambut yang tersisa membentuk lingkaran-lingkaran kecil dengan arah lingkaran ke kanan. Maka pada kepala patung Sang Buddha ada bulatan-bulatan kecil. Hal ini merupakan salah satu dari tiga puluh dua tanda Manusia Agung yang terdapat pada diri seorang Buddha.</li>
<li><strong>Mengapa patung Sang Buddha telinganya panjang dan kepalanya agak menjorok ke atas tidak seperti manusia biasa ?</strong><br />
Patung Sang Buddha tidaklah dibuat begitu saja, namun diusahakan sesuai dengan ciri-ciri seorang Buddha seperti yang terdapat dalam Kitab Suci. Oleh karena itu penampakan patung Sang Buddha agak berbeda dengan manusia biasa karena mencirikan seorang Manusia Agung. Salah satu tanda dari Manusia Agung adalah kepala yang bagaikan kepala berserban.</li>
<li><strong>Mengapa patung Sang Buddha ada duduk, berdiri, tidur, dan sikap tangannya berbeda-beda ?</strong><br />
Patung Sang Buddha dibuat dalam sikap badan dan tangan yang berbeda-beda untuk menggambarkan posisi Sang Buddha dalam keadaan meditasi maupun untuk menggambarkan keagungan Sang Buddha.</li>
<li><strong>Mengapa patung Sang Buddha duduk di atas bunga teratai ?</strong><br />
Patung Sang Buddha sering dibuat dengan bunga teratai di bawahnya karena bunga teratai melambangkan sesuatu yang tetap bersih tak ternoda walaupun tumbuh di tempat yang kotor. Demikian pula Sang Buddha adalah seorang makhluk suci yang batinnya tidak ternoda oleh kekotoran sekecil apapun meskipun hidup di dunia yang penuh dengan kekotoran </li>
</ol></div></div></div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-56530517344218620502011-09-13T22:33:00.002+07:002011-09-13T22:37:00.030+07:00INTI SARI AJARAN BUDDHA<div dir="ltr" style="text-align: left;" trbidi="on"><b>1. KITAB SUCI AGAMA BUDDHA</b><br />
<br />
<br />
<br />
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhvfq0kRoR03BZUmKc7Qu_jQLldsPJWWos1b2-xkcBAxqeLSM5eG3ILhyKdH4Z88XUxd_4cYHBwJH9xc8TRpVkTTXse2LV07mP7y-qASONwkQw5u-A09CUAWKbKxV5JFia2BXnbHvYujeU/s1600/284879_157562744319843_100001983550209_330817_2199195_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhvfq0kRoR03BZUmKc7Qu_jQLldsPJWWos1b2-xkcBAxqeLSM5eG3ILhyKdH4Z88XUxd_4cYHBwJH9xc8TRpVkTTXse2LV07mP7y-qASONwkQw5u-A09CUAWKbKxV5JFia2BXnbHvYujeU/s400/284879_157562744319843_100001983550209_330817_2199195_n.jpg" width="400" /></a></div><br />
Kitab Suci Agama Buddha yang tertulis dalam Bahasa Pali adalah<br />
TIPITAKA, yang terdiri dari :<br />
<ol><li> Vinaya Pitaka yang berisikan tata-tertib bagi para bhikkhu/bhikkhuni.</li>
<li>Sutta Pitaka yang berisikan khotbah-khotbah Sang Buddha</li>
<li>Abidhamma Pitaka yang berisikan Ajaran tentang metafisika dan ilmu kejiwaan.</li>
</ol>Sedangkan yang tertulis dalam bahasa Sansekerta adalah :<br />
<ol><li>Avatamsaka Sutra.</li>
<li>Lankavatara Sutra.</li>
<li>Saddharma Pundarika Sutra.</li>
<li>Vajracchendika Prajna Paramita Sutra (Kim Kong Keng), dan lain-lain.</li>
</ol><b>2. KESUNYATAAN DAN KENYATAAN</b><br />
<ol><li>Paramatha-sacca : Kebenaran mutlak (absolute truth), dan harus memenuhi syarat-syarat sebagai berikut : <ol><li>Harus benar.</li>
<li>Tidak terikat oleh waktu ; waktu dulu, sekarang dan waktu yang akan datang sama saja.</li>
<li>Tidak terikat oleh tempat ; di sini, di Amerika ataupun di bulan sama saja.</li>
</ol></li>
<li>Sammuti-sacca : Kebenaran relatif ; berarti bahwa sesuatu itu benar, tetapimasih terikat oleh waktu dan tempat.</li>
</ol><b>3. EHIPASSIKO</b><br />
Ehipassiko berarti “datang dan alamilah sendiri”. Umat Buddha tidak diminta untuk percaya saja, tetapi justru untuk mengalami sendiri segala sesuatu. Ini menunjukkan khas Buddhis, berbeda dengan apa yang diajarkan oleh Agama-agama lain.<br />
<b>4. EMPAT KESUNYATAAN MULIA</b><br />
<b>I.</b> <b>Kesunyataan Mulia tentang Dukkha</b> Hidup dalam bentuk apa pun adalah dukkha (penderitaan) : a. dilahirkan, usia tua, sakit, mati adalah penderitaan. b. berhubungan dengan orang yang tidak disukai adalah penderitaan. c. ditinggalkan oleh orang yang dicintai adalah penderitaan. d. tidak memperoleh yang dicita-citakan adalah penderitaan. e. masih memiliki lima khanda adalah penderitaan. Dukkha dapat juga dibagi sbb. : a. <i>dukkha-dukkha</i> - ialah penderitaan yang nyata, yang benar dirasakan sebagai penderitaan tubuh dan bathin, misalnya sakit kepala, sakit gigi, susah hati dll. b. <i>viparinäma-dukkha</i> - merupakan fakta bahwa semua perasaan senang dan bahagia –berdasarkan sifat ketidak-kekalan– di dalamnya mengandung benih-benih kekecewaan, kekesalan dll. c. <i>sankhärä-dukkha</i> - lima khanda adalah penderitaan ; selama masih ada lima khanda tak mungkin terbebas dari sakit fisik. <b>II.</b> <b>Kesunyataan Mulia tentang asal mula Dukkha</b> Sumber dari penderitaan adalah <i>tanhä</i>, yaitu nafsu keinginan yang tidak ada habis-habisnya. Semakin diumbar semakin keras ia mencengkeram. Orang yang pasrah kepada tanhä sama saja dengan orang minum air asin untuk menghilangkan rasa hausnya. Rasa haus itu bukannya hilang, bahkan menjadi bertambah, karena air asin itu yang mengandung garam. Demikianlah, semakin orang pasrah kepada tanhä semakin keras tanhä itu mencengkeramnya.<br />
Dikenal tiga macam tanhä, yaitu :<br />
1. <i>Kämatanhä</i> : kehausan akan kesenangan indriya, ialah kehausan akan :<br />
a. bentuk-bentuk (indah)<br />
b. suara-suara (merdu)<br />
c. wangi-wangian<br />
d. rasa-rasa (nikmat)<br />
e. sentuhan-sentuhan (lembut)<br />
f. bentuk-bentuk pikiran<br />
2. <i>Bhavatanhä</i> : kehausan untuk lahir kembali sebagai manusia berdasarkan kepercayaan tentang adanya “atma (roh) yang kekal dan terpisah” (attavada). 3. <i>Vibhavatanhä</i> : kehausan untuk memusnahkan diri, berdasarkan kepercayaan, bahwa setelah mati tamatlah riwayat tiap-tiap manusia (ucchedaväda). <b>III.</b> <b>Kesunyataan Mulia tentang lenyapnya Dukkha</b> Kalau tanhä dapat disingkirkan, maka kita akan berada dalam keadaan yang bahagia sekali, karena terbebas dari semua penderitaan (bathin). Keadaan ini dinamakan <i>Nibbana.</i> a. <i>Sa-upadisesa-Nibbana</i> = Nibbana <i>masih bersisa</i>. Dengan ‘sisa’ dimaksud bahwa lima khanda itu masih ada. b. <i>An-upadisesa-Nibbana</i> = Setelah meninggal dunia, seorang Arahat akan mencapai anupadisesa-nibbana, ialah Nibbana <i>tanpa sisa</i> atau juga dinamakan Pari-Nibbana. Sang Arahat telah beralih ke dalam keadaan yang tidak dapat dilukiskan dengan kata-kata.<br />
Misalnya, kalau api padam, kejurusan mana api itu pergi? jawaban yang tepat : ‘tidak tahu’ Sebab api itu padam karena kehabisan bahan bakar.<br />
<b>IV.</b> <b>Kesunyataan Mulia tentang Jalan Menuju Lenyapnya Dukkha</b> Delapan Jalan Utama (Jalan Utama Beruas Delapan) yang akan membawa kita ke Jalan Menuju Lenyapnya Dukkha, yaitu : <i>Pañña</i><br />
1. Pengertian Benar (sammä-ditthi) 2. Pikiran Benar (sammä-sankappa) <i>Sila</i><br />
3. Ucapan Benar (sammä-väcä) 4. Perbuatan Benar (sammä-kammanta) 5. Pencaharian Benar (sammä-ajiva) <i>Samädhi</i><br />
6. Daya-upaya Benar (sammä-väyäma) 7. Perhatian Benar (sammä-sati) 8. Konsentrasi Benar (sammä-samädhi)<br />
Delapan Jalan Utama ini dapat lebih lanjut diperinci sbb. : 1. <i>Pengertian Benar (sammä-ditthi)</i><br />
menembus arti dari :<br />
a. Empat Kesunyataan Mulia b. Hukum Tilakkhana (Tiga Corak Umum) c. Hukum Paticca-Samuppäda d. Hukum Kamma 2. <i>Pikiran Benar (sammä-sankappa)</i> a. Pikiran yang bebas dari nafsu-nafsu keduniawian<br />
(nekkhamma-sankappa).<br />
b. Pikiran yang bebas dari kebencian<br />
(avyäpäda-sankappa)<br />
c. Pikiran yang bebas dari kekejaman<br />
(avihimsä-sankappa)<br />
3. <i>Ucapan Benar (sammä-väcä)</i><br />
Dapat dinamakan Ucapan Benar, jika dapat memenuhi empat syarat di bawah ini :<br />
a. Ucapan itu benar b. Ucapan itu beralasan c. Ucapan itu berfaedah d. Ucapan itu tepat pada waktunya 4. <i>Perbuatan Benar (sammä-kammanta)</i> a. Menghindari pembunuhan b. Menghindari pencurian c. Menghindari perbuatan a-susila 5. <i>Pencaharian Benar (sammä-ajiva)</i><br />
5. pencaharian salah harus dihindari (M. 117), yaitu :<br />
a. Penipuan b. Ketidak-setiaan c. Penujuman d. Kecurangan e. Memungut bunga yang tinggi (praktek lintah darat) Di samping itu seorang siswa harus pula menghindari lima macam perdagangan , yaitu : a. Berdagang alat senjata b. Berdagang mahluk hidup c. Berdagang daging (atau segala sesuatu yang berasal dari penganiayaan mahluk-mahluk hidup) d. Berdagang minum-minuman yang memabukkan atau yang dapat menimbulkan ketagihan e. Berdagang racun. 6. <i>Daya-upaya Benar (sammä-väyäma)</i> a. Dengan sekuat tenaga mencegah munculnya unsur-unsur jahat dan tidak baik di dalam bathin. b. Dengan sekuat tenaga berusaha untuk memusnahkan unsur-unsur jahat dan tidak baik, yang sudah ada di dalam bathin. c. Dengan sekuat tenaga berusaha untuk membangkitkan unsur-unsur baik dan sehat di dalam bathin. d. Berusaha keras untuk mempernyata, mengembangkan dan memperkuat unsur-unsur baik dan sehat yang sudah ada di dalam bathin. 7. <i>Perhatian Benar (sammä-sati)</i><br />
Sammä-sati ini terdiri dari latihan-latihan Vipassanä-Bhävanä (meditasi untuk memperoleh pandangan terang tentang hidup), yaitu :<br />
a. Käyä-nupassanä = Perenungan terhadap tubuh b. Vedanä-nupassanä = Perenungan terhadap perasaan. c. Cittä-nupassanä = Perenungan terhadap kesadaran. d. Dhammä-nupassanä = Perenungan terhadap bentuk-bentuk pikiran. 8. <i>Konsentrasi Benar (sammä-samädhi)</i><br />
Latihan meditasi untuk mencapai Jhäna-Jhäna.<br />
Siswa yang telah berhasil melaksanakan Delapan Jalan Utama memperoleh : 1. Sila-visuddhi - Kesucian Sila sebagai hasil dari pelaksanaan Sila dan terkikis habisnya Kilesa. 2. Citta-visuddhi - Kesucian Bathin sebagai hasil dari pelaksanaan Samadhi dan terkikis habisnya Nivarana. 3. Ditthi-visuddhi - Kesucian Pandangan sebagai hasil dari pelaksanaan Pañña dan terkikis habisnya Anusaya. Untuk lebih jelasnya, hal tersebut di atas akan diterangkan lebih lanjut seperti di bawah ini :<br />
<b>Asava</b> <b>Delapan Jalan Utama</b> <b>1.</b> <b>Kilesa</b> 3. Ucapan Benar<br />
4. Perbuatan Benar<br />
5. Pencaharian Benar<br />
<b><i>Sila</i></b> <b>2.</b> <b>Nivarana</b> 6. Daya-upaya Benar<br />
7. Perhatian Benar<br />
8. Konsentrasi Benar<br />
<b><i>Samadhi</i></b> <b>3.</b> <b>Anusaya</b> 1. Pengertian Benar<br />
2. Pikiran Benar<br />
<b><i>Pañña</i></b> <i>Asava</i> = Kekotoran bathin, dapat dibagi dalam 3 (tiga) golongan besar, yaitu: 1. Kilesa = Kekotoran bathin yang kasar dan dapat jelas dilihat atau didengar. 2. Nivarana = Kekotoran bathin yang agak halus, yang agak sukar diketahui. 3. Anusaya = Kekotoran bathin yang halus sekali dan sangat sukar untuk diketahui. <b>BHAVANA</b> Agama Buddha mengenal 2 (dua) macam meditasi (Bhavana) : <b>I.</b> <b><i>Samatha-bhavana</i></b> = Meditasi untuk mendapatkan ketenangan bathin melalui <i>Jhäna-Jhäna.</i><br />
Jhäna pertama : a. Vitakka = Usaha dalam tingkat permulaan untuk memegang obyek. b. Vicära = Pikiran yang berhasil memegang obyek dengan kuat. c. Piti = Kegiuran d. Sukha = Kebahagiaan. e. Ekaggata = Pemusatan pikiran yang kuat. Jhäna kedua : Vicära, Piti, Sukha, Ekaggata. Jhäna ketiga : Piti, Sukha, Ekaggata. Jhäna keempat : Sukha, Ekaggata. Jhäna kelima : Ekaggata + keseimbangan bathin. Meditasi Samatha-bhävanä yang sangat dipujikan ialah Brahma-Vihära-bhävanä yang terdiri dari : 1. Mettä-bhävanä = Usaha dalam tingkat permulaan untuk memegang obyek. 2. Karunä-bhävanä = Meditasi welas-asih terhadap semua mahluk yang sedang menderita. 3. Muditä-bhävanä = Meditasi yang mengandung simpati terhadap kebahagiaan orang lain. 4. Upekkhä-bhävanä = Meditasi keseimbangan bathin. <i>Brahmä-Vihära-bhävanä</i> dapat juga dipakai untuk melemahkan kecenderungan-kecenderungan untuk melakukan perbuatan yang tidak baik. <i>Tiga Akar Perbuatan</i> Tiga hal yang di bawah ini dapat disebut sebagai tiga akar atau sumber untuk melakukan perbuatan, yaitu : 1. <i>Lobha</i> = Kemelekatan yang sangat terhadap sesuatu sehingga menimbulkan <i>keserakahan.</i> 2. <i>Dosa</i> = Penolakan yang sangat terhadap sesuatu sehingga menimbulkan <i>kebencian.</i> 3. <i>Moha</i> = Kebodohan ; tidak dapat menbeda-bedakan mana yang buruk dan mana yang baik. <b>II.</b> <b>Vipassanä-bhävanä</b> <b>=</b> Meditasi untuk memperoleh Pandangan Terang tentang hidup, tentang hakikat sesungguhnya dari benda-benda. Latihan-latihan Vipassanä-bhävanä sudah diterangkan sewaktu membahas Perhatian Benar (sammä-sati).<br />
Tujuan dari latihan-latihan bhävanä ialah untuk menyingkirkan Nivarana (lihat pembahasan Asava) yang dianggap sebagai rintangan untuk memperoleh ketenangan bathin maupun Pandangan Terang tentang hidup dan hakekat sesungguhnya dari benda-benda.<br />
Perincian dari Nivarana adalah sbb. :1. Kämacchanda — nafsu keinginan<br />
2. Vyäpäda — keinginan jahat, kebencian dan amarah.<br />
3. Thina-middha — lamban, malas dan kesu.<br />
4. Uddhacca-kukkucca — gelisah dan cemas.<br />
5. Vicikicchä — keragu-raguan.<br />
Dalam tingkat kesucian, umat Buddha dapat dibagi dalam dua golongan :<br />
1. Puthujjana <b>-</b> Ialah para bhikkhu dan orang-orang berkeluarga yang belum mencapai tingkat kesucian. 2. Ariya-puggalä <b>-</b> Ialah para bhikkhu dan orang-orang berkeluarga yang setidak-tidaknya telah mencapai tingkat kesucian pertama.<br />
<b>Tingkat-tingkat kesucian</b><br />
Tingkat kesucian Belenggu yang harus dipatahkan ; Lahir kembali 1. Sotäpanna 1. <i>Sakkäyaditthi</i> = Pandangan sesat tentang adanya pribadi, jiwa atau aku yang kekal. 2. <i>Vicikicchä</i> = Keragu-raguan terhadap Sang Buddha dan AjaranNya. 3. <i>Silabbataparämäsa</i> = Kepercayaan tahyul bahwa upacara agama saja dapat membebaskan manusia dari penderitaan. Maksimum<br />
7 kali<br />
2. Sakadägämi Melemahkan belenggu-belenggu nomor 4 dan 5. 1 kali 3. Anägämi 4. <i>Kämaräga</i> = Nafsu Indriya. 5. <i>Vyäpäda</i> = Benci, keinginan tidak baik.<br />
Setelah meninggal dunia, seorang Anägämi akan terlahir di sorga Suddhavasa dan disitu akan mencapai Tingkat Arahat.<br />
Tidak akan terlahir kembali di alam manusia 4. Arahat 6. <i>Ruparäga</i> = Kemelekatan atau kehausan untuk terlahir di alam bentuk. 7. <i>Aruparäga</i> = Kemelekatan atau kehausan untuk terlahir di alam tanpa bentuk. 8. <i>Mäna</i> = Ketinggian hati yang halus. 9. <i>Uddhacca</i> = Bathin yang belum seimbang benar. 10. <i>Avijjä</i> = Kegelapan bathin. Mencapai Nibbana <i>Keterangan</i> <b>:</b> Perbedaan antara <i>Avijjä</i> dan <i>Moha</i>. <i>Avijjä</i> = Kebodohan/kegelapan bathin, karena tidak dapat menembus arti dari Empat Kesunyataan Mulia, Hukum Tilakkhana, Hukum Paticca-Samuppada, Hukum Kamma. <i>Moha</i> = Kebodohan/kegelapan bathin, karena tidak dapat membedakan apa yang baik dan apa yang tidak baik.<br />
<b>5.HUKUM TILAKKHANA (TIGA CORAK UMUM)</b><br />
Hukum Tilakkhana ini termasuk Hukum Kesunyataan ; berarti bahwa Hukum ini berlaku di mana-mana dan pada setiap waktu. Jadi tidak terikat oleh waktu dan tempat.<br />
<ol><li> <ol><li>Sabbe sankhärä aniccäSegala sesuatu dalam alam semesta ini yang terdiri dari paduan unsur-unsur adalah tidak kekal. Umat Buddha melihat segala sesuatu dalam alam semesta ini sebagai suatu proses yang selalu dalam keadaan bergerak, yaitu :<br />
Uppada <br />
(timbul)<br />
Thiti <br />
(berlangsung)<br />
Bhanga<br />
(berakhir/lenyap)</li>
<li>Sabbe sankhärä dukkhaApa yang tidak kekal sebenarnya tidak memuaskan dan oleh karena itu adalah penderitaan.</li>
<li>Sabbe Dhammä AnattäSegala sesuatu yang tercipta dan tidak tercipta adalah tanpa inti yang kekal/abadi.Contoh dari sesuatu yang tidak tercipta adalah Nibbana.</li>
</ol></li>
</ol>Di samping paham anattä yang khas Buddhis terdapat juga dua paham lain yaitu :<br />
<ol><li> <ol><li>AttavädaPaham bahwa atma (roh) adalah kekal-abadi dan akan berlangsung sepanjang masa (tidak dibenarkan oleh Sang Buddha).</li>
<li>UcchedavädaPaham bahwa setelah mati atma (roh) itu pun akan turut lenyap (tidak dibenarkan oleh Sang Buddha).</li>
</ol></li>
</ol>Uraian secara matematika tentang ketiga paham tersebut adalah sbb. :<br />
<i>Attaväda</i><br />
<ol><li> A + p = A + p</li>
<li>(A + p) + p1 = A + p + p1</li>
<li>(A + p + p1) + p2 = A + p + p1 + p2</li>
<li>(A-p-p1-p2) + … + pn = A + p + p1 + p2 + … + pn</li>
</ol><i>Ucchedaväda</i><br />
<ol><li>A + p = Nihil</li>
</ol><i>Anattä</i><br />
<ol><li> A + p = BA = Atma, roh</li>
<li>B + p1 = Cp = Pengalaman hidup</li>
<li>C + p2 = DI, II, III = Kehidupan ke I, II, III.</li>
</ol>Contoh konkrit tentang paham anattä, misalnya kalau kita membuat roti. Roti dibuat dengan memakai tepung, ragi, gula, garam, mentega, susu, air, api, tenaga kerja dll.. Tetapi setelah menjadi roti tidak mungkin kita akan menunjuk satu bagian tertentu dan mengatakan : ini adalah tepungnya, ini garamnya, ini menteganya, ini airnya, ini apinya, ini tenaga kerjanya dst. Karena setelah bahan-bahan itu diaduk menjadi satu dan dibakar di oven, maka bahan-bahan itu telah berubah sama sekali.<br />
Kesimpulan : Meskipun roti itu terdiri dari bahan-bahan yang tersebut di atas, namun setelah melalui proses pembuatan dan pembakaran di oven telah menjadi sesuatu yang <i>baru sama sekali dan tidak mungkin lagi untuk mengembalikannya dalam bentuknya yang semula.</i><br />
<b>LIMA KHANDHA</b><br />
Dalam Agama Buddha diajarkan bahwa seorang manusia terdiri dari lima kelompok kehidupan/kegemaran (Khandha) yang saling bekerja-sama dengan erat sekali. Kelima kelompok kehidupan/kegemaran tersebut adalah :<br />
<ol><li> Rupa = Bentuk, tubuh, badan jasmani.</li>
<li>Sañña = Pencerapan.</li>
<li>Sankhära = Pikiran, bentuk-bentuk mental.</li>
<li>Vedanä = Perasaan.</li>
<li>Viññana = Kesadaran.</li>
</ol>Gabungan dari No. 2, 3, 4 dan 5 dapat juga dinamakan nama (bathin), sehingga seorang manusia dapat dikatakan terdiri dari rupa dan nama. Dalam menangkap rangsangan dari luar, maka bekerja-samanya lima khandha ini adalah sbb. :<br />
<ol><li>RupaKita menangkap suatu rangsangan melalui mata, telinga, hidung, lidah, tubuh yang merupakan bagian dari badan jasmani kita.</li>
<li>Viññana (citta)Kita lalu akan menyadari bahwa bathin kita telah menangkap suatu rangsangan.</li>
<li>SaññaRangsangan tersebut mencerap ke dalam bathin kita melalui suatu bagian dari otak kita, mengenal obyek.</li>
<li>SankhäraRangsangan ini kita akan banding-bandingkan dengan pengalaman kita yang dulu-dulu melalui gambaran-gambaran pikiran yang tersimpan dalam bathin kita.</li>
<li>VedanäDengan membanding-bandingkan ini lalu timbul suatu perasaan senang (suka) atau tidak senang (tidak suka) terhadap rangsangan yang telah tertangkap melalui panca indera kita.</li>
</ol>Proses mental ini berlangsung sbb. :<br />
Kesadaran Pencerapan Pikiran Perasaan.<br />
Menurut Ajaran Sang Buddha, di dalam diri seorang manusia hanya terdapat lima khandha ini dan tidak dapat ditemukan suatu atma atau roh yang kekal dan abadi. Dengan cara ini, maka anattä diterangkan melalui analisa.<br />
<b>6.HUKUM PATICCA-SAMUPPADA</b><br />
Paham anattä dapat pula diterangkan melalui cara sinthesa, yaitu melalui Hukum Paticca-Samuppada (Hukum Sebab-musabab Yang Saling Bergantungan). Prinsip dari Hukum ini diberikan dalam empat formula pendek, yaitu :<br />
<ol><li><i>Imasming Sati Idang Hoti </i>Dengan adanya ini, maka terjadilah itu.</li>
<li>Imassuppädä Idang UppajjatiDengan timbulnya ini, maka timbullah itu.</li>
<li><i>Imasming Asati Idang Na Hoti </i>Dengan tidak adanya ini, maka tidak adalah itu.</li>
<li><i>Imassa Nirodhä Idang Nirujjati </i>Dengan terhentinya ini, maka terhentilah juga itu.</li>
</ol>Berdasarkan prinsip dari saling menjadikan, relatifitas dan saling bergantungan ini, maka seluruh kelangsungan dan kelanjutan hidup dan juga berhentinya hidup dapat diterangkan dalam formula dari duabelas nidana (sebab-musabab) :<br />
<ol><li> Avijjä Paccayä SankhäraDengan adanya kebodohan (ketidak-tahuan), maka terjadilah bentuk-bentuk karma.</li>
<li>Sankhära Paccayä ViññänangDengan adanya bentuk-bentuk karma, maka terjadilah kesadaran.</li>
<li>Viññäna Paccayä NamarupangDengan adanya kesadaran, maka terjadilah bathin dan badan jasmani.</li>
<li>Namarupang Paccayä Saläyatanang.Dengan adanya bathin dan badan jasmani, maka terjadilah enam indriya</li>
<li>Saläyatana Paccayä Phassa.Dengan adanya enam indriya, maka terjadilah kesan-kesan.</li>
<li>Phassa Paccayä Vedanä.Dengan adanya kesan-kesan, maka terjadilah perasaan.</li>
<li>Vedanä Paccayä Tanhä.Dengan adanya perasaan, maka terjadilah tanhä (keinginan).</li>
<li>Tanhä Paccayä Upädänang.Dengan adanya tanhä (keinginan), maka terjadilah kemelekatan.</li>
<li>Upädäna Paccayä Bhavo.Dengan adanya kemelekatan, maka terjadilah proses tumimbal lahir.</li>
<li>Bhava Paccayä Jati.Dengan adanya proses tumimbal lahir, maka terjadilah kelahiran kembali.</li>
<li>Jati Paccayä Jaramaranang.Dengan adanya kelahiran kembali, maka terjadilah kelapukan, kematian, keluh-kesah, sakit dll.</li>
<li>Jaramarana.Kelapukan, kematian, keluh-kesah, sakit dll. adalah akibat dari kelahiran kembali.</li>
</ol>Demikianlah kehidupan itu timbul, berlangsung dan bersambung terus. Kalau kita mengambil rumus tersebut dalam arti yang sebaliknya, maka kita akan sampai kepada penghentian dari proses itu. Dengan terhenti seluruhnya dari kebodohan, maka terhenti pula bentuk-bentuk karma; dengan terhentinya bentuk-bentuk karma, maka terhenti pulalah kesadaran; ….. dengan terhentinya kelahiran kembali, maka terhenti pulalah kelapukan, kematian, kesedihan dll.<br />
<b>7. HUKUM KAMMA</b><br />
Kamma adalah kata bahasa Pali yang berarti “perbuatan”, yang dalam arti umum meliputi semua jenis kehendak dan maksud perbuatan, yang baik maupun yang buruk, lahir atau bathin dengan pikiran kata-kata atau tindakan. Makna yang luas dan sebenarnya dari Kamma, ialah semua kehendak atau keinginan dengan tidak membeda-bedakan apakah kehendak atau keinginan itu baik (bermoral) atau buruk (tidak bermoral), mengenai hal ini Sang Buddha pernah bersabda :<br />
“O, bhikkhu, kehendak untuk berbuat (Pali : Cetana) itulah yang Kami namakan Kamma. Sesudah berkehendak orang lantas berbuat dengan badan, perkataan atau pikiran.”<br />
Kamma bukanlah satu ajaran yang membuat manusia menjadi orang yang lekas berputus-asa, juga bukan ajaran tentang adanya satu nasib yang sudah ditakdirkan. Memang segala sesuatu yang lampau mempengaruhi keadaan sekarang atau pada saat ini, akan tetapi tidak menentukan seluruhnya, oleh karena kamma itu meliputi apa yang telah lampau dan keadaan pada saat ini, dan apa yang telah lampau bersama-sama dengan apa yang terjadi pada saat sekarang mempengaruhi pula hal-hal yang akan datang. Apa yang telah lampau sebenarnya merupakan dasar di mana hidup yang sekarang ini berlangsung dari satu saat ke lain saat dan apa yang akan datang masih akan dijalankan. Oleh karena itu, saat sekarang inilah yang nyata dan ada “di tangan kita” sendiri untuk digunakan dengan sebaik-baiknya. Oleh sebab itu kita harus hati-hati sekali dengan perbuatan kita, supaya akibatnya senantiasa akan bersifat baik.<br />
Kita hendaknya selalu berbuat baik, yang bermaksud menolong mahluk-mahluk lain, membuat mahluk-mahluk lain bahagia, sehingga perbuatan ini akan membawa satu kamma-vipaka (akibat) yang baik dan memberi kekuatan kepada kita untuk melakukan kamma yang lebih baik lagi. Satu contoh yang klasik adalah sbb. :<br />
Lemparkanlah batu ke dalam sebuah kolam yang tenang. Pertama-tama akan terdengar percikan air dan kemudian akan terlihat lingkaran-lingkaran gelombang. Perhatikanlah bagaimana lingkaran ini makin lama makin melebar, sehingga menjadi begitu lebar dan halus yang tidak dapat lagi dilihat oleh mata kita. Ini bukan berarti bahwa gerak tadi telah selesai, sebab bilamana gerak gelombang yang halus itu mencapai tepi kolam, ia akan dipantulkan kembali sampai mencapai tempat bekas di mana batu tadi dijatuhkan.<br />
Begitulah semua akibat dari perbuatan kita akan kembali kepada kita seperti halnya dengan gelombang di kolam yang kembali ke tempat dimana batu itu dijatuhkan.<br />
Sang Buddha pernah bersabda (Samyutta Nikaya I, hal. 227) sbb :<br />
“Sesuai dengan benih yang telah ditaburkan begitulah buah yang akan dipetiknya, pembuat kebaikan akan mendapat kebaikan, pembuat kejahatan akan memetik kejahatan pula. Tertaburlah olehmu biji-biji benih dan engkau pulalah yang akan merasakan buah-buah dari padanya”.<br />
Segala sesuatu yang datang pada kita, yang menimpa diri kita, sesungguhnya benar adanya. Bilamana kita mengalami sesuatu yang membahagiakan, yakinlah bahwa kamma yang telah kita perbuat adalah benar. Sebaliknya bila ada sesuatu yang menimpa kita dan membuat kita tidak senang, kamma-vipaka itu menunjukkan bahwa kita telah berbuat suatu kesalahan. janganlah sekali-kali dilupakan hendaknya bahwa kamma-vipaka itu senantiasa benar. Ia tidak mencintai maupun membenci, pun tidak marah dan juga tidak memihak. Ia adalah hukum alam, yang dipercaya atau tidak dipercaya akan berlangsung terus.<br />
Terdapat dua belas jenis bentuk-bentuk kamma yang tidak diperinci di sini. Bentuk kamma yang lebih berat (bermutu) dapat menekan — bahkan menggugurkan — bentuk-bentuk kamma yang lain. Ada orang yang menderita hebat karena perbuatan kecil, tetapi ada juga yang hampir tidak merasakan akibat apapun juga untuk perbuatan yang sama. Mengapa? Orang yang telah menimbun banyak kamma baik, tidak akan banyak menderita karena perbuatan itu, sebaliknya orang yang tidak banyak melakukan kamma-kamma baik akan menderita hebat.<br />
Singkatnya : Kamma Vipaka dapat diperlunak, dibelokkan, ditekan, bahkan digugurkan.<br />
Kamma dapat dibagi dalam tiga golongan :<br />
<ol><li>Kamma Pikiran (mano-kamma).</li>
<li>Kamma Ucapan (vaci-kamma).</li>
<li>Kamma Perbuatan (kaya-kamma).</li>
</ol><b>10 (sepuluh) jenis kamma baik</b><br />
<ol><li>Gemar beramal dan bermurah hatiakan berakibat dengan diperolehnya kekayaan dalam kehidupan ini atau kehidupan yang akan datang.</li>
<li>Hidup bersusilamengakibatkan terlahir kembali dalam keluarga luhur yang keadaannya berbahagia.</li>
<li>Bermeditasiberakibat dengan terlahir kembali di alam-alam sorga.</li>
<li>Berendah hati dan hormatmenyebabkan terlahir kembali dalam keluarga luhur.</li>
<li>Berbaktiberbuah dengan diperolehnya penghargaan dari masyarakat.</li>
<li>Cenderung untuk membagi kebahagiaan kepada orang lainberbuah dengan terlahir kembali dalam keadaan berlebih-lebihan dalam banyak hal.</li>
<li>Bersimpati terhadap kebahagiaan orang lainmenyebabkan terlahir dalam lingkungan yang menggembirakan.</li>
<li>Sering mendengarkan Dhammaberbuah dengan bertambahnya kebijaksanaan.</li>
<li>Menyebarkan Dhammaberbuah dengan bertambahnya kebijaksanaan (sama dengan No. 8).</li>
<li>Meluruskan pandangan orang lainberbuah dengan diperkuatnya keyakinan.</li>
</ol><b>10 (sepuluh) jenis kamma buruk</b><br />
<ol><li>Pembunuhanakibatnya pendek umur, berpenyakitan, senantiasa dalam kesedihan karena terpisah dari keadaan atau orang yang dicintai, dalam hidupnya senantiasa berada dalam ketakutan</li>
<li>Pencurianakibatnya kemiskinan, dinista dan dihina, dirangsang oleh keinginan yang senantiasa tak tercapai, penghidupannya senantiasa tergantung pada orang lain.</li>
<li>Perbuatan a-susilaakibatnya mempunyai banyak musuh, beristeri atau bersuami yang tidak disenangi, terlahir sebagai pria atau wanita yang tidak normal perasaan seksnya.</li>
<li>Berdustaakibatnya menjadi sasaran penghinaan, tidak dipercaya khalayak ramai.</li>
<li>Bergunjingakibatnya kehilangan sahabat-sahabat tanpa sebab yang berarti.</li>
<li>Kata-kata kasar dan kotorakibatnya sering didakwa yang bukan-bukan oleh orang lain.</li>
<li>Omong kosongakibatnya bertubuh cacad, berbicara tidak tegas, tidak dipercaya oleh khalayak ramai.</li>
<li>Keserakahanakibatnya tidak tercapai keinginan yang sangat diharap-harapkan.</li>
<li>Dendam, kemauan jahat / niat untuk mencelakakan mahluk lainakibatnya buruk rupa, macam-macam penyakit, watak tercela.</li>
<li>Pandangan salahakibatnya tidak melihat keadaan yang sewajarnya, kurang bijaksana, kurang cerdas, penyakit yang lama sembuhnya, pendapat yang tercela.</li>
</ol><b>Lima bentuk kamma celaka</b><br />
Lima perbuatan durhaka di bawah ini mempunyai akibat yang sangat berat ialah kelahiran di alam neraka :<br />
<ol><li>Membunuh ibu.</li>
<li>Membunuh ayah.</li>
<li>Membunuh seorang Arahat.</li>
<li>Melukai seorang Buddha.</li>
<li>Menyebabkan perpecahan dalam Sangha.</li>
</ol><b> </b><br />
<b>8.HIRI DAN OTAPPA</b><br />
Dua ciri khas yang dianggap dua sifat yang membantu melindungi dunia dari kekacauan :<br />
<ol><li>HiriPerasaan malu, yaitu malu melakukan hal-hal yang tidak baik.</li>
<li>OtappaPerasaan takut, yaitu takut akan akibat yang timbul dari perbuatan-perbuatan yang tidak baik.</li>
</ol><b>9. ATTHALOKA-DHAMMA</b><br />
Dalam penghidupan seorang manusia tidak dapat terlepas dari 8 (delapan) keadaan, yaitu :<br />
<ul><li>läbha – aläbhauntung – rugi</li>
<li>yasa – ayasaterkenal – tak terkenal</li>
<li>nindä – pasamsädicela – dipuji</li>
<li>sukha – dukkhagembira, bahagia – sedih, menderita dll.</li>
</ul><br />
By : Dhamma Sukha gotama</div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-49799771001511701582011-09-13T22:30:00.002+07:002011-09-13T22:30:43.682+07:00ARTI NOMOR SESUAI FENGSUI<div dir="ltr" style="text-align: left;" trbidi="on">Angka merupakan sebuah hal yang unik dan pasti dalam sebuah kehidupan, karena semua yang ada di dunia ini hampir bisa semuanya dihitung. Menurut Feng Shui, dimana Feng artinya Arah dan Shui Air (Tempat), yang dapat diartikan ramalan atau analisa terhadap tempat atau arah nomor atau tata ruang, nomor nomor yang terlibat dalam lingkungan sehari hari dapat menjadi peruntungan bagi seseorang yang memakainya. Contoh saja nomor handphone, nomor mobil, nomor rumah, dll. Beberapa masyarakat percaya bahwa dengan nomor hoki (Nomor Hoki belum tentu nomor cantik), bisa merubah peruntungan kehidupannya. Maka orang dengan gencar memilih nomor nomor hoki dan bila perlu mencari nomor hoki dan cantik. Tetapi ada pula orang yang memilih nomor cantik tetapi artinya tidak hoki.<br />
<br />
***********<br />
<br />
Dalam metode perhitungan feng shui, nomor nomor bisa diartikan sebagai berikut :<br />
<br />
Angka 0 berarti : Khusus, Special, LANGKA<br />
Angka 1 berarti : Satu , satu-satunya, saya, diri sendiri,<br />
Angka 2 berarti : Mudah, gampang, tidak sulit<br />
Angka 3 berarti : Menemukan, mendapatkan, hidup<br />
Angka 4 berarti : Mati, miskin, susah<br />
Angka 5 berarti : Tidak akan, tidak pernah, tidak bisa<br />
Angka 6 berarti : Menuju, akan<br />
Angka 7 berarti : Tepat, Hoki, Pasti, atau bisa disebut juga ketuhanan.<br />
Angka 8 berarti : Makmur<br />
Angka 9 berarti : Sukses, panjang, lama<br />
<br />
***********<br />
<br />
Kombinasi kombinasi angka pun bisa berarti beraneka ragam, berdasarkan artian dari feng shui tersebut, misalkan :<br />
<br />
168 artinya saya akan makmur<br />
328 artinya menemukan kemudahan untuk makmur<br />
28 artinya mudah makmur<br />
54 artinya tidak akan susah, tidak akan miskin<br />
78 artinya pasti makmur<br />
<br />
Nomor nomor yang dijauhi seperti :<br />
64 artinya akan miskin<br />
74 artinya pasti miskin<br />
58 artinya tidak akan makmur<br />
24 artinya mudah mati<br />
34 artinya hidup susah<br />
<br />
***********<br />
<br />
Tetapi ada beberapa hal yang menurut feng shui tidak baik jika dikombinasikan, seperti angka 69 , walaupun jika diartikan akan sukses, tetapi dalam feng shui tidak berarti demikian.<br />
<br />
Begitu juga dengan angka 77 biasanya dengan ramalam metode feng shui, orang yang memiliki angka 77, orangnya rewel dan banyak omong.<br />
<br />
Tapi jika anda percaya, jangan menempatkan angka 4 di belakang nomor nomor anda, karena menurut feng shui, artinya tidak baik.<br />
<br />
***********<br />
<br />
Nomor cantik bukan berarti nomor hoki, coba anda lihat angka 6464, cantik bukan ? tapi artinya akan miskin berulang ulang, ataupun angka 5588 yang artinya tidak akan makmur.<br />
<br />
Karena tidak semua nomor cantik itu hoki, jika anda percaya, berhati hatilah untuk memilih nomor, apalagi ditawarin teman nomor cantik yang sebenarnya merupakan angka tidak hoki.<br />
<br />
***********<br />
<br />
Sekarang Coba Anda RamaL peruntungan-nya NO HP anda dgn metode ini :<br />
<br />
Jumlahkan semua digit no HP anda = ???<br />
(lalu cocokan dgn arti fengsui nya dah)<br />
<br />
contoh<br />
<br />
081218312345 --> 0+8+1+2+1+8+3+1+2+3+4+5 = 38<br />
<br />
38 === > MENEMUKAN MAKMUR<br />
( bearti jalan bisnis dll yang sedang anda jalanin sekarang sudah OK! tinggal menunggu hasil MANTAB nya saja )<br />
<br />
<br />
<br />
<br />
http://www.kaskus.us/showthread.php?t=6168955&page=197</div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-44180518905450929572011-09-02T15:09:00.000+07:002011-09-02T15:09:11.872+07:00Karya Terbaru Dokter Kematian<div dir="ltr" style="text-align: left;" trbidi="on">Gunther von Hagens yang tenar dengan julukan 'Dokter Kematian' adalah ahli anatomi Jeman penemu teknik pengawetan spasimen jaringan biologi yang disebut 'plastisin'. Setelah sebelumnya membuat sejumlah <a href="http://foto.vivanews.com/read/2546/38121-gunther-von-hagens--dokter-kematian">karya dari mayat manusia</a>, kali ini Gunther memamerkan sejumlah karyanya yang terbuat dari mayat binatang. Pameran yang bertajuk 'Koerperwelten der Tiere (Dunia Tubuh Binatang)' ini digelar di Kebun Binatang Cologne, Jerman. (Foto: AP Photo / Frank Augstein)<br />
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhaqDlR7REOjbNioK8naNyJCHlQp3DiaurKvSMM-U3BWlrREjwetXUQ3Q1ULtuWgYP62K_DkN7x2Inf1SL_Z4SCXWnSuU8tzJYcjbu9rOjzPAUd6YYQE6EkptmbgQzwvQuXjU7HE7tbqXA/s1600/109003_karya-gunther-von-hagens.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhaqDlR7REOjbNioK8naNyJCHlQp3DiaurKvSMM-U3BWlrREjwetXUQ3Q1ULtuWgYP62K_DkN7x2Inf1SL_Z4SCXWnSuU8tzJYcjbu9rOjzPAUd6YYQE6EkptmbgQzwvQuXjU7HE7tbqXA/s400/109003_karya-gunther-von-hagens.jpg" width="400" /><span class="image-caption current" style="opacity: 1;"> </span></a></div><div class="separator" style="clear: both; text-align: center;"><span class="image-caption current" style="opacity: 1;">Gorila yang diawetkan karya ahli anatomi Jerman, Gunther von Hagens, dipamerkan di Kebun Binatang Cologne, Jerman, Kamis (14/4). Foto: AP Photo / Frank Augstein </span></div><br />
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiiLpb-_Ht5MPo2Zkn0fykKfLBp6pC-vWVztoGKsbIr8LX48Vx-ioLJfhafwdo5cA7qEDQOtumo7WWl06m0V0T6BVsCPBNFo5CmCWizzcR2TVB_W4cJztkeFFAQzwlKtEcO9jyaVr2ulz0/s1600/109002_karya-gunther-von-hagens.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiiLpb-_Ht5MPo2Zkn0fykKfLBp6pC-vWVztoGKsbIr8LX48Vx-ioLJfhafwdo5cA7qEDQOtumo7WWl06m0V0T6BVsCPBNFo5CmCWizzcR2TVB_W4cJztkeFFAQzwlKtEcO9jyaVr2ulz0/s400/109002_karya-gunther-von-hagens.jpg" width="400" /></a></div><span class="image-caption current" style="opacity: 1;"> Unta yang diawetkan karya ahli anatomi Jerman, Gunther von Hagens, dipamerkan di Kebun Binatang Cologne, Jerman, Kamis (14/4). Foto: AP Photo / Frank Augstein </span><br />
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi9TrrUi2kpNFONgxQa7GAZSSIedOUdJCGpGXyslEZC2ewMz-veo-eyhQiz-NoriFaPAPPqsrb7pX-ifFbsEMY2OKHhJHDfNsa95DwHQYTzMkSRFLU6Lcr5gOdIXb3sLIbYPW18U5ubwTw/s1600/109008_karya-gunther-von-hagens.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi9TrrUi2kpNFONgxQa7GAZSSIedOUdJCGpGXyslEZC2ewMz-veo-eyhQiz-NoriFaPAPPqsrb7pX-ifFbsEMY2OKHhJHDfNsa95DwHQYTzMkSRFLU6Lcr5gOdIXb3sLIbYPW18U5ubwTw/s400/109008_karya-gunther-von-hagens.jpg" width="400" /><span class="image-caption current" style="opacity: 1;"> </span></a></div><div class="separator" style="clear: both; text-align: center;"><span class="image-caption current" style="opacity: 1;">Kepala kuda yang diawetkan karya ahli anatomi Jerman, Gunther von Hagens, dipamerkan di Kebun Binatang Cologne, Jerman, Kamis (14/4). Foto: AP Photo / Frank Augstein </span></div><div class="separator" style="clear: both; text-align: center;"><br />
</div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhb2jMAold5iCAVuhTzExyQ8kICE-4AoToYeEj5yxcWNvYN9m8CH2N6zqYB3GJs55rv8jKtVoELns-PRUqd3rBzLXj1XA3LCu9dTVB9Ybp8F3nyCe0iLqWj0F8qsgVu-QFtS5jI0lT5ZM4/s1600/109006_karya-gunther-von-hagens.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhb2jMAold5iCAVuhTzExyQ8kICE-4AoToYeEj5yxcWNvYN9m8CH2N6zqYB3GJs55rv8jKtVoELns-PRUqd3rBzLXj1XA3LCu9dTVB9Ybp8F3nyCe0iLqWj0F8qsgVu-QFtS5jI0lT5ZM4/s400/109006_karya-gunther-von-hagens.jpg" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><span class="image-caption current" style="opacity: 1;"> </span></div><span class="image-caption current" style="opacity: 1;">Rusa yang diawetkan karya ahli anatomi Jerman, Gunther von Hagens, dipamerkan di Kebun Binatang Cologne, Jerman, Kamis (14/4). Foto: AP Photo / Frank Augstein </span><br />
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrzpv0In9qg6lxXfiULuMMKomEGUnvpuIIowhW1ormuJr90lt73CZIM-5Kbi-yHwJaFcvjc8W2fCeYbrZlAfok9m18fIdKFLbb5kUz3jzwk6LuM_doRioThRB9sOvXmJYTJSjVYy2c4HA/s1600/109005_karya-gunther-von-hagens.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrzpv0In9qg6lxXfiULuMMKomEGUnvpuIIowhW1ormuJr90lt73CZIM-5Kbi-yHwJaFcvjc8W2fCeYbrZlAfok9m18fIdKFLbb5kUz3jzwk6LuM_doRioThRB9sOvXmJYTJSjVYy2c4HA/s400/109005_karya-gunther-von-hagens.jpg" width="400" /></a></div><span class="image-caption current" style="opacity: 1;">Beruang yang diawetkan karya ahli anatomi Jerman, Gunther von Hagens, dipamerkan di Kebun Binatang Cologne, Jerman, Kamis (14/4). Foto: AP Photo / Frank Augstein </span><br />
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgj8pKR6gIF0dp09sGbPm9qVhwaZuayH0cr3CVgqHkbrG0Thmo6uNGDluVk1_cEQtZ5OTlmHL5-GXyggODWMSGErepjoJf2Ukp409rYRCfaeZeuCqHJ-hD33Qpmhp3XzT6I3l9ZTC0634I/s1600/109007_karya-gunther-von-hagens.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgj8pKR6gIF0dp09sGbPm9qVhwaZuayH0cr3CVgqHkbrG0Thmo6uNGDluVk1_cEQtZ5OTlmHL5-GXyggODWMSGErepjoJf2Ukp409rYRCfaeZeuCqHJ-hD33Qpmhp3XzT6I3l9ZTC0634I/s400/109007_karya-gunther-von-hagens.jpg" width="400" /></a></div><span class="image-caption current" style="opacity: 1;">Gajah yang diawetkan karya ahli anatomi Jerman, Gunther von Hagens, dipamerkan di Kebun Binatang Cologne, Jerman, Kamis (14/4). Foto: AP Photo / Frank Augstein </span><br />
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sumber : http://foto.vivanews.com/read/3291/51638-karya-terbaru-dokter-kematian_1</div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-21473091637410945842011-09-02T15:00:00.000+07:002011-09-02T15:00:41.328+07:00Malee Duangdee, Remaja Tertinggi di Dunia<div dir="ltr" style="text-align: left;" trbidi="on">Malee Duangdee, remaja putri dari Thailand mengalami kelainan pada pertumbuhan tubuhnya. Tumor otak yang dideritanya menyebabkan hormonnya terganggu, sehingga setiap tiga bulan sekali ia harus meminum obat-obatan agar tubuhnya tidak terus bertambah tinggi. Dengan tingginya yang mencapai 208 cm, Malee tercatat dalam buku rekor dunia Guinness sebagai remaja tertinggi di dunia.<br />
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<div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnxqkUoVDT9Lg-m2ev6K5CEgTC0Md0YXQBEZuVRpHKuabLFzgxKWmnuQbFo3XapbBsQ4PRn-JmSOhjXTqkVmsl5PjT9aeBx4apwSwSAY4UZahwMDlxA7lE4dOLSClIpXXFOS8v4nStGSM/s1600/109245_malee-duangdee.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnxqkUoVDT9Lg-m2ev6K5CEgTC0Md0YXQBEZuVRpHKuabLFzgxKWmnuQbFo3XapbBsQ4PRn-JmSOhjXTqkVmsl5PjT9aeBx4apwSwSAY4UZahwMDlxA7lE4dOLSClIpXXFOS8v4nStGSM/s320/109245_malee-duangdee.jpg" width="320" /></a></div><span class="image-caption current" style="opacity: 1;">Setiap tiga bulan sekali, Malee Duangdee harus meminum obat-obatan agar tubuhnya tidak semakin bertambah tinggi. Foto: www.dailymail.co.uk/ Barcroft </span><br />
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgftAAiVD2vU_B35IVmB6inEnkj8sb0oMdK-AIBzRtpdDTmKutat_0dzHr3reAAvwk8oEKzKC1WCdpy_qfPudS4nwwMB8X-coP5XLMmo83UwtU_BtomD5RUydkRPNbEcAGwz9odJ3QNR3Y/s1600/109244_malee-duangdee.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgftAAiVD2vU_B35IVmB6inEnkj8sb0oMdK-AIBzRtpdDTmKutat_0dzHr3reAAvwk8oEKzKC1WCdpy_qfPudS4nwwMB8X-coP5XLMmo83UwtU_BtomD5RUydkRPNbEcAGwz9odJ3QNR3Y/s320/109244_malee-duangdee.jpg" width="320" /></a></div><span class="image-caption current" style="opacity: 1;">Begitu tingginya Malee Duangdee sehingga ia tidak bisa masuk ke dalam box telepon umum. Foto: www.dailymail.co.uk/ Barcroft </span><br />
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjVOMrnitfonWrluQJjEXzGqTCOJD5pH1riff0OqhTXg8oZvVxMtoGgv_Ol9kmnr_NTixfBq7zqOq4EV68ni0XJw35Is7jB3P7dcqskfJiKlIemhn8HdR3yKwl5BXfuDguQRE95hD_WRzw/s1600/109243_malee-duangdee.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjVOMrnitfonWrluQJjEXzGqTCOJD5pH1riff0OqhTXg8oZvVxMtoGgv_Ol9kmnr_NTixfBq7zqOq4EV68ni0XJw35Is7jB3P7dcqskfJiKlIemhn8HdR3yKwl5BXfuDguQRE95hD_WRzw/s320/109243_malee-duangdee.jpg" width="320" /></a></div><span class="image-caption current" style="opacity: 1;">Malee Duangdee bersama kedua orangtuanya. Foto: www.dailymail.co.uk/ Barcroft </span><br />
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhavdLCvQA54KYdZFc1P3gVd2qE8ScXo65gmbjhOQt_nA2plvBr8Ptx9-6CQEw-c7DcXzMcPk9tyhj0X_dOklfLqLI7XqGDglgFFdXhUg6GMRbKsfOhLuB8LX9T6mWuE1EMQt8u3GM98t0/s1600/109242_malee-duangdee.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhavdLCvQA54KYdZFc1P3gVd2qE8ScXo65gmbjhOQt_nA2plvBr8Ptx9-6CQEw-c7DcXzMcPk9tyhj0X_dOklfLqLI7XqGDglgFFdXhUg6GMRbKsfOhLuB8LX9T6mWuE1EMQt8u3GM98t0/s320/109242_malee-duangdee.jpg" width="320" /></a></div><span class="image-caption current" style="opacity: 1;">Malee Duangdee bersama temannya berdiri di samping sebuah mobil truk pick-up. Foto: www.dailymail.co.uk/ Barcroft </span><br />
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjA9pG-DUsmW_lsYnUmQa5W7Q4NBe_oKHzPdGTUOb1Hi6B_MfEN_rDkmg1Y8jUMK3GytbLBTgOib3oJK_TEsIw0DVaj7-vCtc52-vboFLjnODYiFXfiq7Q1vCS3rdHSXKqouwiZ0_rIsRo/s1600/109246_malee-duangdee.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjA9pG-DUsmW_lsYnUmQa5W7Q4NBe_oKHzPdGTUOb1Hi6B_MfEN_rDkmg1Y8jUMK3GytbLBTgOib3oJK_TEsIw0DVaj7-vCtc52-vboFLjnODYiFXfiq7Q1vCS3rdHSXKqouwiZ0_rIsRo/s320/109246_malee-duangdee.jpg" width="320" /></a></div><span class="image-caption current" style="opacity: 1;">Malee Duangdee menggendong manusia terkecil di dunia, Khagendra Thapa Magar. Foto: www.dailymail.co.uk/ Barcroft </span><br />
<br />
sumber : http://foto.vivanews.com/read/3308/51850-malee-duangdee--remaja-tertinggi-di-dunia</div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-75654764309889103412011-09-02T14:52:00.000+07:002011-09-02T14:52:54.754+07:00Koki Super, Menggoreng dengan Tangan Kosong<div dir="ltr" style="text-align: left;" trbidi="on"> <div class="deskripsi">Kann Trichan adalah pria berusia 50-an tahun yang sehari-hari bekerja sebagai pedagang ayam goreng di Chiang Mai, Thailand. Uniknya, ia menggunakan tangan kosong untuk menggoreng ayam di wajan yang berisi minyak mendidih.<br />
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9xKYXOht5pwPat8oGQYowvxmZReu8b0_mJZQe6xZXGCtOLnPjTpb2sdzO7O5XX8g5J63GWeVui7QdVPNaquXEXn9jM8Z9D1Dz62N9vBy0z0cuBgJZn575SFc2wHcLp72WMlTBbAqVtmY/s1600/112786_trichan--koki-yang-menggoreng-dengan-tangan.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><br />
</a></div><span class="image-caption current" style="opacity: 1;"></span></div><div class="deskripsi"><span class="image-caption current" style="opacity: 1;"> </span></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjly76q-BqNTy3tkrx4jBc2R8BPLq_hFsLKisRrKrviEzgt1Ac8p_cADJcFrLCk4ejnJS5VMYV5DAjlNXuoTpsz1S_wuXxQFWaj9E7yIIziilRkAAefyNNqAHxT_wwh4cqS33vxPILDk1U/s1600/112790_trichan--koki-yang-menggoreng-dengan-tangan.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjly76q-BqNTy3tkrx4jBc2R8BPLq_hFsLKisRrKrviEzgt1Ac8p_cADJcFrLCk4ejnJS5VMYV5DAjlNXuoTpsz1S_wuXxQFWaj9E7yIIziilRkAAefyNNqAHxT_wwh4cqS33vxPILDk1U/s400/112790_trichan--koki-yang-menggoreng-dengan-tangan.jpg" width="400" /></a></div><span class="image-caption current" style="opacity: 1;">Trichan mengetahui dirinya bisa tahan terhadap panas, saat dia tak sengaja terciprat minyak panas namun tidak ada luka sedikitpun. Foto: Bronek Kaminski/Barcroft Media </span><br />
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9xKYXOht5pwPat8oGQYowvxmZReu8b0_mJZQe6xZXGCtOLnPjTpb2sdzO7O5XX8g5J63GWeVui7QdVPNaquXEXn9jM8Z9D1Dz62N9vBy0z0cuBgJZn575SFc2wHcLp72WMlTBbAqVtmY/s1600/112786_trichan--koki-yang-menggoreng-dengan-tangan.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9xKYXOht5pwPat8oGQYowvxmZReu8b0_mJZQe6xZXGCtOLnPjTpb2sdzO7O5XX8g5J63GWeVui7QdVPNaquXEXn9jM8Z9D1Dz62N9vBy0z0cuBgJZn575SFc2wHcLp72WMlTBbAqVtmY/s320/112786_trichan--koki-yang-menggoreng-dengan-tangan.jpg" width="320" /></a></div><span class="image-caption current" style="opacity: 1;">Kann Trichan sama sekali tidak merasakan sakit ketika tangannya masuk ke dalam minyak panas saat menggoreng ayam. Foto: Bronek Kaminski/Barcroft Media.</span><br />
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1c_SYjR2WF8qCIHUejVel5Vlz_rbWuZEZlrZ_Tz_THl5ZgD-Pr4tu2rOkQpXv-oMANKD0wnddnjirBx-zj4Cgt2aN42Qbzhc4ymsQNuwmLgoTykx_pDXEFRrHJolBKQyoJQcyqr-pGMA/s1600/112794_trichan--koki-yang-menggoreng-dengan-tangan.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1c_SYjR2WF8qCIHUejVel5Vlz_rbWuZEZlrZ_Tz_THl5ZgD-Pr4tu2rOkQpXv-oMANKD0wnddnjirBx-zj4Cgt2aN42Qbzhc4ymsQNuwmLgoTykx_pDXEFRrHJolBKQyoJQcyqr-pGMA/s320/112794_trichan--koki-yang-menggoreng-dengan-tangan.jpg" width="320" /> </a> </div><div class="separator" style="clear: both; text-align: center;"> </div><span class="image-caption current" style="opacity: 1;"><div class="caption"> Tangan Kann Trichan sama sekali tidak mengalami luka saat dicelupkan ke dalam minyak panas. Foto: Bronek Kaminski/Barcroft Media </div><div class="caption"> </div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiThlEGtmMH0Ck3GkGe0ZLxbJbzYvu397VIpRe6w07qKF2CPoi6EK7rC4Y7KuNjYf6M5eoxsjNhAMUrQ-_QYRmVZEan3FTMDwiAaVVTJayCTlMrwbOpq_LXjGeP_Bm5ZWA38EU4YvGCQ8E/s1600/112792_trichan--koki-yang-menggoreng-dengan-tangan.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiThlEGtmMH0Ck3GkGe0ZLxbJbzYvu397VIpRe6w07qKF2CPoi6EK7rC4Y7KuNjYf6M5eoxsjNhAMUrQ-_QYRmVZEan3FTMDwiAaVVTJayCTlMrwbOpq_LXjGeP_Bm5ZWA38EU4YvGCQ8E/s320/112792_trichan--koki-yang-menggoreng-dengan-tangan.jpg" width="320" /></a></div></span><span class="image-caption current" style="opacity: 1;">Trichan memegang rekor dunia untuk menggoreng dengan tangan 20 potong ayam dalam waktu satu menit. Foto: Bronek Kaminski/Barcroft Media </span><br />
<br />
sumber : http://foto.vivanews.com/read/3550/54363-koki-super--menggoreng-dengan-tangan-kosong</div><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0tag:blogger.com,1999:blog-7138867274920694016.post-89430697997099421512011-07-19T13:26:00.002+07:002011-07-19T13:26:29.638+07:00<h6 class="uiStreamMessage" data-ft="{"type":1}" style="font-weight: normal; text-align: justify;"><span style="font-size: small;"><span class="messageBody" data-ft="{"type":3}">31 Alam bag 1<br />
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M.K. = Mahã Kappa<br />
A.K. = Asangkheyya Kappa<br />
T.S. = Tahun Surgawi<br />
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Ketiga alam tersebut, kesunyataannya, tidaklah kekal-abadi. Anggapan bahwa alam setelah manusia mati nanti, baik menuju ke alam menyedihkan maupun membahagiakan adalah kekal-abadi, mutlak keliru. Karena, masing-masing alam tersebut mempunyai masa / waktu hidup sendiri-sendiri, dan setelah masa waktu untuk hidup di salah satu alam tersebut habis, maka semua makhluk yang belum mencapai “Kebebasan-Sempurna” ( Nibbana ) akan melanjutkan hidupnya di alam-alam yang lain. Untuk itu, marilah kita pertama-tama membahas mengenai satuan waktu hidup dalam alam kehidupan kita ini. Kemudian, sesi ini kita hanya akan membahas bagian pertama dari alam Kamaloka, yakni alam-alam menyedihkan ( Dugati ).<br />
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DIMENSI WAKTU<br />
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1. Alam Kamaloka<br />
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Alam manusia, menggunakan ukuran tahun yang telah diciptakan dan disepakati secara bersama-sama oleh manusia sendiri hingga saat ini, dimana satu hari adalah 24 jam, satu minggu adalah tujuh (7) hari, satu bulan adalah 31 ( atau 30 ) hari, satu tahun adalah 12 bulan. Alam para hantu ( Niraya, Petayoni, dan Asurayoni ), umumnya berusia lebih panjang daripada usia manusia dan alam hewan ( Tiracchanayoni ), bahkan ada yang mencapai jutaan tahun menurut hitungan manusia.<br />
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Untuk alam surgawi, yakni alam para dewa yang hidup pada alam Kamaloka ini, maka dimensi waktu disana adalah sebagai-berikut :<br />
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a). 50 tahun manusia = 1 hari 1 malam bagi alam Dewa Catummaharajika<br />
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b). 100 tahun manusia = 1 hari 1 malam bagi alam Dewa Tavatimsa<br />
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c). 200 tahun manusia = 1 hari 1 malam bagi alam Dewa Yama<br />
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d). 400 tahun manusia = 1 hari 1 malam bagi alam Dewa Yusita<br />
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e). 800 tahun manusia = 1 hari 1 malam alam Dewa Nimmanarati<br />
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f). 1600 tahun manusia = 1 hari 1 malam alam Dewa Parinimmitavasavatti<br />
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Setelah kita mengetahui dimensi waktu pada masing-masing alam kehidupan pada ketiga-loka tersebut, maka marilah kita membahas masing-masing alam dalam ketiga-loka itu.<br />
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2. Alam Rupaloka dan Arupaloka<br />
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Pada bab “Alam-Semesta I” saya sudah pernah menyinggung mengenai dimensi waktu yang disebut dengan “Kappa” ( Baca lagi “Alam-Semesta I ).<br />
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Ada tiga macam Kappa, yaitu :<br />
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1. Antara Kappa.<br />
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2. Asankheyya Kappa.<br />
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3. Maha Kappa.<br />
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Dalam rentang perjalanan manusia, (sesungguhnya) terdapat suatu masa dimana seluruh ummat manusia hanya akan mempunyai batas waktu umur rata-rata hingga 10 tahun. Masa ini terjadi ketika moralitas ummat manusia sedemikian merosotnya, sehingga umurnya hanya akan bertahan hingga 10 tahun, sesudah itu mati. Masa selang antara batas usia manusia rata-rata 10 tahun lalu naik sampai usia yang panjang sekali hingga mencapai delapan puluh ribu ( 80.000 ) tahun, lalu turun kembali hingga batas usia rata-rata menjadi 10 tahun kembali, itu adalah rentang waktu 1 “Antara-Kappa” ( Antara satu kappa ke Kappa berikutnya, itulah “Antara-Kappa” ).<br />
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Satu ( 1 ) Asankheyya Kappa adalah sama dengan 20 Antara Kappa. Satu ( 1 ) Asankheyya Kappa, oleh para sarjana dinyatakan, bila dialjabarkan sama dengan 10 pangkat 14 ( angka satu ( 1 ) diikuti seratus empat puluh ( 140 ) angka nol, ( coba anda tuliskan sendiri, hehehe… ), sehingga lamanya melebihi jumlah jutaan-trilyun tahun. Dan Satu ( 1 ) Maha Kappa adalah sama dengan empat ( 4 ) Asankheyya Kappa, sehingga 1 Maha Kappa lamanya melebihi maha jutaan-trilyun tahun.<br />
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Dimensi waktu yang disebut “Kappa” inilah yang digunakan untuk mengukur umur rata-rata makhluk-makhluk yang terlahir dalam alam Rupaloka dan Arupaloka, yang kesemuanya bisa anda lihat pada “Tabel 31 Alam Kehidupan”.<br />
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I. KAMALOKA / KAMADHATU<br />
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Yakni alam nafsu-keinginan, tempat keberadaan makhluk-makhluk duniawi. Ada sebelas ( 11 ) alam kehidupan yang termasuk didalam Kamaloka ini, yang terbagi dalam dua alam, yaitu :<br />
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1).Dugati ( Alam-alam menyedihkan ), dan,<br />
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2).Sugati ( Alam Bahagia ).<br />
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1.) Dugati ( Alam-alam menyedihkan )<br />
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Dugati terdiri dari empat (4) alam yang kesemuanya merupakan tempat hidup “yang menyedihkan”. Alam ini disebut juga “Empat Alam Kemerosotan” (Apâyabhûmi). Istilah ‘apâyabhûmi’ terbentuk dari tiga kosakata, yakni ‘apa‘ yang berarti ‘tanpa, tidak ada’, ‘aya‘ yang berarti ‘kebajikan’, dan ‘bhûmi‘ yang berarti ‘alam tempat tinggal makhluk hidup’. Apâyabhûmi adalah suatu alam kehidupan yang tidak begitu ada kesempatan untuk berbuat kebajikan. Delapan jenis suciwan tidak akan terlahirkan di alam ini, dan tidak ada satu makhluk pun dalam alam ini yang mampu meraih kesucian dalam kehidupan sekarang. Alam ini juga sering disebut sebagai ‘dugga-tibhûmi‘.<br />
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Yang menyebabkan suatu makhluk terlahir di alam “Dugati” / empat alam menyedihkan ( disebut juga “apaya-bhumi” ) adalah karena :<br />
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1. Tidak pernah Berdana ( bersedekah )<br />
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2. Tidak menjaga Sila ( Moralitas : Setidaknya ada lima Sila yang harus dijaga, yaitu : 1. Tidak membunuh makhluk hidup apapun juga (termasuk binatang) , 2. Tidak mengambil barang yang tidak diberikan, 3. Tidak berbuat sex yang menyimpang / tidak seharusnya ( perilaku cabul, perzinahan, dll ). 4. Tidak berucap dusta, 5. Tidak meminum minuman / obat-obatan yang menyebabkan lemahnya kesadaran ( yang memabukkan, seperti narkoba, extasy, minuman keras / beralkohol, dll. ) )<br />
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3. Tidak pernah mempunyai rasa hormat kepada orang-orang lain.<br />
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‘Duggati’ terbentuk dari dua kosakata, yakni ‘du‘ yang berarti ‘jahat, buruk, sengsara’, dan ‘gati‘ yang berarti ‘alam tujuan bagi suatu makhluk yang akan bertumimbal lahir’. Duggatibhûmi adalah suatu alam kehidupan yang buruk, menyengsarakan. Walaupun kerap dipakai se-bagai suatu padanan, duggatibhûmi sesungguhnya tidaklah sama persis cakupannya dengan apâyabhûmi. Apâyabhûmi terdiri atas empat alam, yakni:<br />
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a). Niraya ( Ni + aya ; tanpa kebahagiaan )/ Neraka ( Sanskerta )<br />
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Yaitu alam keberadaan yang menyedihkan, tempat para makhluk menebus Kamma buruk mereka. Manusia yang dalam hidupnya cenderung kearah penganiayaan makhluk hidup, membunuh makhluk hidup apapun juga, dan senantiasa terjerembab dalam tindakan-tindakan jahat yang dilakukan baik oleh pikiran, ucapan, dan perbuatan, maka ia akan terlahir dialam Niraya ini.<br />
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Sesungguhnya, anggapan bahwa neraka adalah tempat hidup yang kekal abadi bagi semua makhluk yang selama masa hidup sebelumnya banyak berbuat karma buruk, adalah keliru. Tidak ada yang kekal-abadi, termasuk didalam neraka sekalipun. Setelah habisnya Kamma buruk yang menyebabkan mereka “tercebur” kedalam alam penuh derita ini ( sama-sekali tidak ada kesenangan, hanya derita yang ada ), makhluk-makkhluk yang hidup dialam ini akan lahir kembali dalam alam-alam lain sesuai timbunan kamma-kamma mereka sendiri, yang telah mereka pupuk selama ribuan tahun rentang pengembaraannya dalam samsara.<br />
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Dikisahkan bahwa Mallikâ, yang pernah melakukan perzinahan dengan seekor anjing, berada dalam alam neraka hanya dalam waktu tujuh hari. (Mallikâ adalah permaisuri kesayangan Raja Pasenadi Kosala). Atas kematiannya, raja bertanya kepada Sang Buddha ke alam manakah gerangan istrinya terlahirkan kembali. Beliau tidak menjawab meskipun ditanya setiap hari selama seminggu penuh karena khawatir kalau raja akan bersedih hati mengetahui penderitaan yang harus ditanggung oleh Mallikâ. Baru setelah Mallikâ keluar dari neraka Avîci dan terlahirkan kembali di Surga Tusita, Beliau memberikan jawaban. Tidaklah ‘adil’ untuk menjebloskan suatu makhluk sepanjang hidup (selamanya) dalam neraka hanya karena suatu kejahatan yang pernah dilakukannya dengan mengabaikan semua kebajikannya dan tanpa memberi peluang sedikit pun untuk memperbaiki kehidupannya. Neraka bukanlah suatu tempat pelampiasan kesewenang-wenangan suatu Pencipta Adikodrati yang murkah karena diabaikan atau dikhianati oleh makhluk-makhluk ciptaannya.<br />
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Neraka terbagi menjadi dua bagian, yaitu:<br />
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1. Neraka Besar (Mahâ-niraya)<br />
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2. Neraka Kecil (Ussadaniraya).</span></span></span></h6><div class="blogger-post-footer">http://chitika.com/, http://kumpulblogger.com</div>capcai bloghttp://www.blogger.com/profile/07776255416538508314noreply@blogger.com0