hahahahah...
hahhhahahaha.
seharusnya para biksu nyammar kalau ingin welas asih atau tidak melanggar sila jangan setengah2... welas asih lah dengan junta militer atau dengan pendukung junta militer... atau janganlah melanggar sila (moral) kepada junta militer...
upaya untuk monalak dan menghilangkan kasta (starata sosial) didalam masyarakat adalah upaya yg sia-sia... sadar atau tidak sadar para biksu telah membangun kasta tersindiri yaitu kasta para biksu yg melawan kasta ksatria (junta militer)....
jika politik dan ekonomi adalah sesuatu yg harus ada dan mustahil untuk dihilangkan dan memberikan dampak besar bagi kehidupan manusia... lalu mengapa yg tertinggi (yesus dan sidharta) tidak mengajarkan bahkan cenderung untuk untuk tidak ber-politik dan ber-ekonomi.
jika politik dan ekonomi adalah sesuatu yg menjadi "fitrah" dalam diri manusia lalu apakah agama yg tidak memberikan pengtahuan (aturan yg jelas) tentang itu adalah yg terbaik...??
adalah sebuah keanehan saat yesus mengatakan kepada yg lain bahwa dirinya adalah "yg dijanjikan" seperti dalam kitab2 kaum yahudi tetapi melaksanakan sesuatu yg justru bertentangan dengan kitab2 tersebut (monotheisme yg bertentangan dengan trinitas, pemerintahan daud dan solomon yg bertentangan dengan "kerajaan saya bukan disini" dan perlawanan musa terhadap firaun yg bertentangan dengan "jika kamu ditampar pipi kanan maka berikan pipi kirimu")..
dan seperti halnya sidharta yg meninggalkan politik dan kasta kesatria tetapi malah dalai lama dan para biksu nyammar justru berpolitik dan menjadi pemimpin dan pendukung demo...
"islam adalah agama fitrah manusia" (alquran)
"jika islam adalah penyerahan diri kepada tuhan ( dalam politik,ekonomi,
(perkataan goethe yg dikutip oleh annemarie schimmel)...
jika kamu menganggap tidak bisa menemukan yg sempurna lalu mengapa tidak mencari yg lebih baik...???
dan mengapa mencari yg baik jika kamu bisa mendapatkan yg lebih baik...???
Hudoyo Hupudio <hudoyo@cbn.net.
>Saudaraku yang budiman ...
>
>Sehubungan dengan 'tragedi' di Myanmar belakangan ini, saya malah
>bertanya-tanya dalam hati begini:
>
>- Mengapa para bhikkhu mau terjebak dalam kemelut politik dan
>kekuasaan yang --dimanapun di muka bumi ini-- tak pernah benar-benar bebas
>dari tindak kekerasan, intimidasi, penindasan dan yang sejenisnya itu?
>- Bagaimana peran Sangha disana sehubungan dengan keterlibatan
>anggotanya di wilayah yang sarat akan ambisi itu?
>
>Menurut pandangan saya, ketika seseorang memutuskan untuk jadi bhikkhu pun
>bhikkhuni, ybs. telah juga memutuskan untuk menarik diri dari kehidupan
>duniawi, dari kehidupan profan dan sekuler, walaupunpun bukan berarti lantas
>jadi anti-sosial.
>
>- Gerakan 'lintas wilayah' manapun mengundang resiko tambahan. Itu
>kita sadari. Tapi ...tapi ....yang membuat saya adalah, kenapa itu bisa
>menjadi pilihan dari para bhikkhu/bhikkhuni muda itu, dimana seolah-olah
>para sesepuh Sangha malah merestuinya?
>
>Saya jadi teringat sebuah kisah begini:
>Seorang Mentri dititahkan oleh rajanya untuk meminta nasehat kepada
>Sankaracarya mengatasi carut-marutnya negri itu.
>
>Nasehat Sankara sederhana saja; beliau kurang-lebih berkata: "Bila setiap
>eksponen masyarakat menempatkan dirinya sesuai bidang profesinya dan
>fungsinya masing-masing dengan baik, niscaya negri akan baik-baik saja".
>Semoga Cahaya Agung-Nya senantiasa menerangi setiap gerak-langkah kita.
>Semoga Saudara-saudari kita disana secepatnya menemukan apa yang
>didambakannya.
>
>Sadhu,
>NR.
============
HUDOYO:
Maha-Rsi Bisma adalah sesepuh Hastinapura yang sudah makan asam-garam kehidupan dan membaktikan sisa hidup pada usia tuanya guna mencapai kesempurnaan batin di pertapaan Talkanda. Namun ketika dalam perang Bharatayuda, eksistensi bangsanya, bangsa Kuru, terancam oleh serbuan Pandawa dengan senapati Rsi Seta dan kedua adiknya dari negeri Wirata--yang bukan darah Bharata--maka tak urung Maha-Rsi Bisma turun tangan menjadi senapati perang Kurawa sehingga mengorbankan nyawanya sendiri. (Baca tentang Bhisma di Wikipedia, http://en.wikipedia
Para bhiksu Buddha di Tiongkok pada zaman dahulu, untuk mempertahankan eksistensi Buddha Dharma terhadap kekuatan-kekuatan yang ingin menghapuskannya dari bumi Tiongkok, terpaksa harus belajar silat, yang terkenal sampai sekarang: Siauw Liem Sie. (Baca tentang "Shaolin Monastery" di Wikipedia, http://en.wikipedia
Ada ksatria yang berjiwa pandita/brahmana (ksatria-pinandita)
Saya melihat, apa yang dilakukan oleh para bhikkhu Theravada di Burma itu sesuai dengan Sumpah Bodhisattva Mahayana, yakni mengorbankan diri demi welas asih terhadap dunia. Salah satu dari Sumpah Tambahan Bodhisattva adalah: "Tidak menghindari perbuatan salah (pelanggaran sila) ketika cinta dan welas asih terhadap sesama mengharuskannya.
Salam,
Hudoyo
Lihat: http://www.berzinar
(4) Not committing a destructive action when love and compassion call for it
Occasionally, certain extreme situations arise in which the welfare of others is seriously jeopardized and there is no alternative left to prevent a tragedy other than committing one of the seven destructive physical or verbal actions. These seven are taking a life, taking what has not been given to us, indulging in inappropriate sexual behavior, lying, speaking divisively, using harsh and cruel language, or chattering meaninglessly. If we commit such an action without any disturbing emotion at the time, such as anger, desire, or naivety about cause and effect, but are motivated only by the wish to prevent others' suffering - being totally willing to accept on ourselves whatever negative consequences may come, even hellish pain - we do not damage our far-reaching ethical self-discipline. In fact, we build up a tremendous amount of positive force that speeds us on our spiritual paths.
Refusing to commit these destructive actions when necessity demands is at fault, however, only if we have taken and keep purely bodhisattva vows. Our reticence to exchange our happiness for the welfare of others hampers our perfection of the ethical self-discipline to help others always. There is no fault if we have only superficial compassion and do not keep bodhisattva vows or train in the conduct outlined by them. We realize that since our compassion is weak and unstable, the resulting suffering we would experience from our destructive actions might easily cause us to begrudge bodhisattva conduct. We might even give up the path of working to help others. Like the injunction that bodhisattvas on lower stages of development only damage themselves and their abilities to help others if they attempt practices of bodhisattvas on higher stages - such as feeding their flesh to a hungry tigress - it is better for us to remain cautious and hold back.
Since there may be confusion about what circumstances call for such bodhisattva action, let us look at examples taken from the commentary literature. Please keep in mind that these are last resort actions when all other means fail to alleviate or prevent others' suffering. As a budding bodhisattva, we are willing to take the life of someone about to commit a mass murder. We have no hesitation in confiscating medicines intended for relief efforts in a war-torn country that someone has taken to sell on the black market, or taking away a charity's funds from an administrator who is squandering or mismanaging them. We are willing, if male, to with another's wife - or with an unmarried woman whose parents forbid it, or with any other inappropriate partner - when the woman has the strong wish to develop bodhichitta but is overwhelmed with desire for sex with us and who, if she were to die not having had sex with us, would carry the grudge as an instinct into future lives. As a result, she would be extremely hostile toward bodhisattvas and the bodhisattva path.
Bodhisattvas' willingness to engage in inappropriate when all else fails to help prevent someone from developing an extremely negative attitude toward the spiritual path of altruism raises an important point for married couples on the bodhisattva path to consider. Sometimes a couple becomes involved in Dharma and one of them, for instance the woman, wishing to be celibate, stops sexual relations with her husband when he is not of the same mind. He still has attachment to sex and takes her decision as a personal rejection. Sometimes the wife's fanaticism and lack of sensitivity drives her husband to blame his frustration and unhappiness on the Dharma. He leaves the marriage and turns his back on Buddhism with bitter resentment. If there is no other way to avoid his hostile reaction toward the spiritual path and the woman is keeping bodhisattva vows, she would do well to evaluate her compassion to determine if it is strong enough to allow her to have occasional sex with her husband without serious harm to her ability to help others. This is very relevant in terms of the tantric vows concerning chaste behavior.
As budding bodhisattvas, we are willing to lie when it saves others' lives or prevents others from being tortured and maimed. We have no hesitation to speak divisively to separate our children from a wrong crowd of friends - or disciples from misleading teachers - who are exerting negative influences on them and encouraging harmful attitudes and behavior. We do not refrain from using harsh language to rouse our children from negative ways, like not doing their homework, when they will not listen to reason. And when others, interested in Buddhism, are totally addicted to chattering, drinking, partying, singing, dancing, or telling off-color jokes or stories of violence, we are willing to join in if refusal would make these persons feel that bodhisattvas, and Buddhists in general, never have fun and that the spiritual path is not for them.
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