By Lasino
A. INTRODUCTION
Changing times bring about changes in terms of
life in society, the human race to be the smartest and richest. Wealth
would only lead to suffering if not coupled with knowledge of the Dhamma. Humans
are not only inherited material (wealth), but the inherited doctrines taught by
the Buddha. Buddha
provides an alternative solution to the problem by saying "be the heir to
the heir in the Dhamma is not material" (MI55).
Buddha in the Sutta Mahaparinibbana tells his students that the Buddha would not seek a substitute to replace him as a teacher but the Dhamma was the one who will replace himself. Buddha taught his disciples to be guided by the Dhamma (D.II.34), Buddha taught that to be protective for yourself is to carry out four nupassana (vedana, rich, citta, and Dhamma). Awareness and restraint with life without crime and not harm, love and compassion that will be developed to protect other individuals and to protect yourself (satipatana samyuta) (S.IV: 311).
Buddha in the Sutta Mahaparinibbana tells his students that the Buddha would not seek a substitute to replace him as a teacher but the Dhamma was the one who will replace himself. Buddha taught his disciples to be guided by the Dhamma (D.II.34), Buddha taught that to be protective for yourself is to carry out four nupassana (vedana, rich, citta, and Dhamma). Awareness and restraint with life without crime and not harm, love and compassion that will be developed to protect other individuals and to protect yourself (satipatana samyuta) (S.IV: 311).
The first step in inherited Buddhism is to study
the Dhamma, because the view of studying the Dhamma can find out what you can
do and what not to do according to the Buddha. Earnestly
study the Dhamma Dhamma can find beautiful in the beginning, lovely in midle and beautiful in the end, the Dhamma beautiful as lead and guide
the person reaches nibbana, so as to have a correct view of the Dhamma. Benefits
of studying the Dhamma is that we can hear things that have never heard before,
adding to the sense of things that have never heard before, eliminating doubt,
straighten out the view and the mind becomes calm (A.III.247).
People who understand and practice the Dhamma in daily life has Saddha (belief), sila (morality), Caga (generosity) and panna (wisdom). People who have confidence and take refuge in the Buddha, Dhamma and Sangha will get benefits and a great reward (DI145). The road to relieve the suffering is the Noble Eightfold Path is the best, by following this path you will be free from Dukkha (Dh.273-275). The Noble Eightfold Path is the Buddha's teachings that lead people to achieve ultimate happiness. The Noble Eightfold Path is divided into three groups: sila, samadhi and panna. Dhamma taught by the Buddha invited to be proven, called ehipassiko means come and see (A.III.285). Buddha is often important to repeat sermons on various occasions, "often led to repeat the lesson profound knowledge" (AV136).
People who understand and practice the Dhamma in daily life has Saddha (belief), sila (morality), Caga (generosity) and panna (wisdom). People who have confidence and take refuge in the Buddha, Dhamma and Sangha will get benefits and a great reward (DI145). The road to relieve the suffering is the Noble Eightfold Path is the best, by following this path you will be free from Dukkha (Dh.273-275). The Noble Eightfold Path is the Buddha's teachings that lead people to achieve ultimate happiness. The Noble Eightfold Path is divided into three groups: sila, samadhi and panna. Dhamma taught by the Buddha invited to be proven, called ehipassiko means come and see (A.III.285). Buddha is often important to repeat sermons on various occasions, "often led to repeat the lesson profound knowledge" (AV136).
Dhamma in general can be interpreted as a guide to
life in the direction of a wise and noble, and regulate the obligations and
rights for the people. Sidhartha
who has reached the level of Buddhahood is the crown prince, but refused the
throne of his father's legacy. He
chose to become a hermit and to combat the suffering that appears in the midst
of life, with great effort, he managed to reach the glory that far outweighs
the position of the king who will be inherited by his parents. Buddha
Dhamma bequeathed to mankind, even though the gods. Individuals who learn very
little and only knew one verse of the Dhamma, but understands fully the four
great truth and always be aware of is the people who actually know the Dhamma
(Dh.381). Buddha
directs each student to become heir in the Dhamma. According
to the Buddha Dhamma gift giving complete other beat (Dh.354).
Buddha taught the Dhamma with love and compassion
for all beings, so that by studying the Dhamma can be free from suffering
(MI140). Five
ways to teach the Dhamma to others, namely: teaching in stages, taught by
reason of or based on the preceding reasons, so understood, motivated by love
love teaching, teaching is not intended for personal, teaching without harming
yourself or others (A. III: 184).
Buddha taught the Dhamma with higher knowledge that can be understood (abhinnaya-dhammadesana) is not knowledge that can not be understood, revealing truths that others have the knowledge and vision come true. Buddha taught the Dhamma with causality, Buddha taught the Dhamma is amazing and practically assured (sappatiriya-dhammadesana), for a good reason why Buddha reminded for a good reason why Buddha gave instructions (AI: 276).
Buddha taught the Dhamma with higher knowledge that can be understood (abhinnaya-dhammadesana) is not knowledge that can not be understood, revealing truths that others have the knowledge and vision come true. Buddha taught the Dhamma with causality, Buddha taught the Dhamma is amazing and practically assured (sappatiriya-dhammadesana), for a good reason why Buddha reminded for a good reason why Buddha gave instructions (AI: 276).
B. HEIR TO THE DHAMMA CONCEPT
Buddha told his
disciples to become heirs in Dhamma is not heirs in material (MI149). Buddha
in the Sutta Mahaparinibbana tells his students that the Buddha would not seek
a substitute to replace him as a teacher but Dhamma which replaces himself. Buddha
taught his disciples to be guided by the Dhamma. "Monks, be the heir in
the Dhamma, not the heir in material things. If
an heir in material things, not successor in the Dhamma, you will be heckled
thus: 'Students of the Master of life as he heir in material things, not as an
heir in the Dhamma he'; and I will reproached
thus: 'The students of the Master of life as the heir to He, in material
things, not as an heir in the Dhamma he. If
you are the heir in the Dhamma, not the heir in material things, you will not
be censured (as it will be said): 'Students of the Master of life as he heir in
the Dhamma, not as an heir He is in material things ';
and I will not reproach (as it will be said):' Students of the Master of life
as he heir in the Dhamma, not as an heir He, in material things
"(MI149-150).
Buddha denounced the
students because they do not practice in isolation, they do not abandon what is
told by the Buddha to be abandoned, they were lavish and careless, a leader in
instigating and ignore the loneliness (MI152-153). Buddha praised for their
students to practice in solitude, they leave what is told by the Buddha to be
abandoned, they are not lavish and are not careless, they are eager to avoid
incitement and is a leader in the solitude (MI154-155). Dharma means the truth,
doctrine, religion, law, morality, virtue, justice, values, life purpose,
duties and obligations, of all things, phenomena, things, deeds, mental object
(Mukti, 2003:36).
Dhammasangani
Atthakatha, Buddhaghosa mentions four different definitions of the word Dhamma,
namely: (1) Pariyatti, or formulated doctrine, (2) Hetu, or because a dependent
condition, (3) In order, moral or quality action, (4) Nissatta- nijivita, or phenomena
as opposed to (DhsA.38). The
word Dharma is a view of the conditions for the dependent (Vbh.293). Expounded
Buddha Dhamma is a description or story. Judging
from the phenomenon of Dhamma was divided, that is conditioned or shaped
(sankhata) and the unconditioned or amorphous (Asankhata). Understanding of the
Dhamma in the ontology, namely, (1) Dhamma as absolute truth, transcendence and
the ultimate destination or last. This
Dhamma is the absolute (Asankhata) known as Nirvana, among others, (2) Dhamma
as Dhamma law (Dhammaniyama) which controls and regulates natural universal,
uncreated, eternal and immanent, (3) Dhamma in multiple phenomena or events,
which subject
to the law of Dhamma have the broadest sense, covers all and any objects,
people and events, phenomena, manifestations. Living
things that have laws must be subject to existing laws (Mukti, 2003:36).
Dhamma has a broad term, covering all and any objects, people and events, phenomena, embodiment and other parts that can be internalized by the mind. Dhamma is covering everything, including the material, and non-material (AI20). Dhamma is the truth, justice and peace are found by the Buddha which provides spiritual comfort to the followers aim to maintain truth, justice, peace and happiness (Dhammananda, 2004:305).
Dhamma has a broad term, covering all and any objects, people and events, phenomena, embodiment and other parts that can be internalized by the mind. Dhamma is covering everything, including the material, and non-material (AI20). Dhamma is the truth, justice and peace are found by the Buddha which provides spiritual comfort to the followers aim to maintain truth, justice, peace and happiness (Dhammananda, 2004:305).
Dhamma is seen in two
aspects, transcendent and immanent is the Dhamma that has awakened bodhisattva
Gautama enlightenment perfect time, "Dhamma which has led to
self-enlightenment in my life in him, I adore and respect the Dhamma". Then
Brahma Sahampati said, "They are, Lord, the Buddha in the past, live in
the Dhamma, worship and honor Him. Similarly,
Lord, the Buddha of the present, living in the Dhamma, worship and honor him
"(SI139). Individuals who have faith in the Dhamma can be identified by
three things: The desire to see the wise, eager to listen to the Dhamma and the
heart that is free from avarice, live generously, working impeccably, like
giving and sharing with other individuals (AI 150). Manifestation
and motion of confidence in the Dhamma, individuals need to pay attention to
three aspects: (1) pariyatti, diligently studied the teachings of the Buddha
according to the level and intellectual abilities of each individual, (2)
patipatti, appreciate and practice the Dhamma in daily life -day
(3) pativedha, trying to penetrate the Dhamma through meditation (Priastana,
2005:62-64).
Power of the Dhamma
is to protect and help to develop more confidence and strength in mind, because
the mind as a leader in the world, as a driver and distinguish the bad things
and good (SI39). Individuals
who carry out the Dhamma there is no fear in running all of the phenomena and
will live in harmony. Having
trained himself well will get the protection that is difficult to obtain the
true self as the protector (Dhp, 160).
Individuals who understand the Dhamma will do good things. It is very powerful the mind because the mind is the basis of external objects contaminate everything through the influence of various senses (AI10). Buddha Dhamma stated qualifications, the Dhamma of the Blessed One is perfectly expounded (Bhagavato), are very close (Sanditthiko), was weathered by time (Akaliko), invited to be proven (Ehipassiko), leads into the inner (Opanayiko), can dive by the wise in the respective inner each (paccatam veditabbo vinnuhi) (M.1.27).
Individuals who understand the Dhamma will do good things. It is very powerful the mind because the mind is the basis of external objects contaminate everything through the influence of various senses (AI10). Buddha Dhamma stated qualifications, the Dhamma of the Blessed One is perfectly expounded (Bhagavato), are very close (Sanditthiko), was weathered by time (Akaliko), invited to be proven (Ehipassiko), leads into the inner (Opanayiko), can dive by the wise in the respective inner each (paccatam veditabbo vinnuhi) (M.1.27).
Individuals who have
known the true Dhamma would see and know is true about the four noble truths,
the suffering, the cause of suffering, the cessation of suffering and the path
to the cessation of suffering is called the Noble Eightfold Path. This
is a safe haven, such persons will reach an exemption (Dh 0.190 to 192). Rahula
was the son of prince Siddhartha to Yasodhara, when Buddha asked Rahula back to
Kapilavatthu heritage treasures. inaguration
Buddha and Rahula became a novice Rahula gives a factor of seven which he
gained great enlightenment under the bodhi tree. Thus
Rahula will inherit the most precious treasures (Widyadharma, 1993:81). Buddha
Dhamma praised the three groups, namely, a collection of morality,
concentration and collection of knowledge collection. Buddha
advised people to practice this Dhamma abides in them and memantapkannya.
1. The Noble Eightfold
Path
The
Noble Eightfold Path Buddha is shown to indicate that the practice of making
individual heirs in Dhamma. The
Road to abandon greed and hatred, which gives vision, gives knowledge that
leads to peace, to direct knowledge, to enlightenment, to Nibbana. Middle
way is the Noble Eightfold Path, namely: right thought, right understanding,
right speech, right action, right livelihood, right effort, right mindfulness
and right concentration (MI155). Buddha's first sermon begins with a principle
of the middle way (Majjhima-Pathipada), two extreme path that should be
avoided, namely, to follow a low sensual pleasures and follow the practice of
torture itself. Middle
way is the Noble Eightfold Path, one of the four noble truths (Vin.I.10). The
Noble Eightfold Path is divided into three parts according to the level of
understanding that is sila, samadhi and panna.
a. Sila (Right Speech, Right Action and Right Livelihood)
Sila is the beginning of every good deed leads to
a noble spiritual in the religious experience. Having
sila is a sign of the onset of the Noble Eightfold Path (SV28). Without
a good sila samadhi will not develop, without the correct samadhi can not complete wisdom (panna) (A.III.14). Sila is
the basics of the experience of religious instruction. The
main step is the implementation of business coaching spiritual precepts
properly "Is the beginning of the sublime? Sila perfect holiness
"(S.V.143). Right speech is speech that is free from lies, slander, harsh
words, or nonsense that is not useful. Fun
sayings like sweet honey, truthful speech is beautiful like a flower, saying
that any such useless garbage.
Action is related to the three first principles of
the five precepts that must be undertaken to avoid the act of murder, theft and
adultery. Right
livelihood is running correctly in life will not harm other creatures. There
are plenty of good livelihood, which do not harm, no harm or suffering to any
party. Buddhists
consider the merits of a traded goods, in connection with the doctrine of the
precepts. There
are five types of trades that should be avoided, namely trade in weapons,
living beings, meat, liquor and toxins (A.III.207).
b. Samadhi (Right Effort, Right Mindfulness and Right
Concentration)
Right effort means that we develop a positive
intent in the things we do. There
are four aspects of true, two aspects of the crime and two others of the good. First,
it is an attempt to resist the evil that has arisen and, second, efforts to
prevent crime. Third,
is the effort to develop the good that has not appeared and the fourth, the
effort to preserve the good that has emerged. Applying
the right effort in our lives can reduce and eventually eliminate poor mental
state as well as enhance and strengthen a healthy mind as a natural thing in
our minds (Dhammananda, 2004:118).
Business is closely linked to the correct
attention. Attention is an
important practice in Buddhism. Buddha
said that mindfulness or awareness is a way to reach the end of suffering. Awareness
can be developed to always be aware of four specific aspects. Aspect
is the implementation of awareness of the body, feelings, thoughts and objects
of mind. Awareness is important even in our everyday lives in which we act with
full awareness of the actions, feelings, thoughts and our environment. The
mind should always lucid and attentive (Dhammananda, 2004:118). Practice to
develop right concentration is about focusing on a single object, whether
physical or mental. Total
absorbed mind on an object without a break, shake, worried. Through
exercises under the guidance of an experienced teacher right concentration
brings two benefits. First,
it leads to mental and physical well-being, comfort, joy, peace. Second,
changing the mind becomes capable of seeing things as they are and prepare the
mind to attain wisdom (Dhammananda, 2004:119).
c. Panna (Right Thought and Right understanding)
Right Thought is the thought that release lusts,
pikran filled with love and minds free of violence. Three
aspects of true minds: first, one should maintain the attitude of non attachmen
on worldly pleasures rather than selfishly melakat against him. Should
not be selfish and think about the welfare of others. Second,
a user should nurture love, goodwill and wisdom in his mind, which is the
opposite of effeminacy, bad intentions and evil. Third,
one should think of not hurting or compassion for all beings, which is the
opposite of cruelty and less tolerant of other people. One
advances in spiritual path, his mind will increasingly be wise, not hurt,
selfless, and filled with love and compassion (Dhammananda, 2004:14).
Right Understanding is the understanding of the
suffering, the origin of dukkha, the cessation of dukkha and the path to the
cessation of dukkha (the Four Noble Truths). Right
understanding also means that the person understands the nature of kamma is
beneficial (good) and kamma that is not useful (bad) and how this can be done
by body, speech and mind. Understanding
individual kamma will learn to avoid evil and do good. Individuals
who have a true sense of understanding the three general patterns (that all
conditioned things are temporary, unsatisfactory and without a core self) and
understand the law of cause and effect are mutually dependent. Individuals
with a perfect right view is free from ignorance and the enlightened nature of
mind to get rid of the root of evil and to be free (Dhammannda, 2004:114).
C. HEIR TO THE DHAMMA CONCEPT
Buddha told his
disciples to become heirs in Dhamma is not heirs in material (MI149). Buddha
in the Sutta Mahaparinibbana tells his students that the Buddha would not seek
a substitute to replace him as a teacher but only Dhamma which replaces himself. Buddha
taught his disciples to be guided by the Dhamma.
"Monks, be the heir in the Dhamma, not the heir in material things. If an heir in material things, not succesor in the Dhamma, you will be heckled thus: 'Students of the Master of life as he heir in material things, not as an heir in the Dhamma he; and I will reproached thus: 'The students of the Master of life as the heir to He, in material things, not as an heir in the Dhamma he. If you are the heir in the Dhamma, not the heir in material things, you will not be censured (as it will be said): 'Students of the Master of life as he heir in the Dhamma, not as an heir He is in material things; and I will not reproach (as it will be said):' Students of the Master of life as he heir in the Dhamma, not as an heir He, in material things "(MI149-150).
"Monks, be the heir in the Dhamma, not the heir in material things. If an heir in material things, not succesor in the Dhamma, you will be heckled thus: 'Students of the Master of life as he heir in material things, not as an heir in the Dhamma he; and I will reproached thus: 'The students of the Master of life as the heir to He, in material things, not as an heir in the Dhamma he. If you are the heir in the Dhamma, not the heir in material things, you will not be censured (as it will be said): 'Students of the Master of life as he heir in the Dhamma, not as an heir He is in material things; and I will not reproach (as it will be said):' Students of the Master of life as he heir in the Dhamma, not as an heir He, in material things "(MI149-150).
Buddha denounced the
students because they do not practice in isolation, they do not abandon what is
told by the Buddha to be abandoned, they were lavish and careless, a leader in
instigating and ignore the loneliness (MI152-153). Buddha
praised for their students to practice in solitude, they leave what is told by
the Buddha to be abandoned, they are not lavish and are not careless, they are
eager to avoid incitement and is a leader in the solitude (MI154-155).
Dharma means the
truth, doctrine, religion, law, morality, virtue, justice, values, a, life
purpose, duties and obligations, of all things, phenomena, things, deeds,
mental object (Mukti, 2003:36). Dhammasangani Atthakatha, Buddhaghosa mentions
four different definitions of the word Dhamma, namely: (1) Pariyatti, or
formulated doctrine, (2) Hetu, or because a dependent condition, (3) In order,
moral or quality action, (4) Nissatta- nijivita, or phenomena
as opposed to (Dhs.A.38). The
word Dharma is a view of the conditions for the dependent (Vbh.293). Expounded
Buddha Dhamma is a description or story. Judging
from the phenomenon of Dhamma was divided, that is conditioned or shaped
(sankhata) and the unconditioned or amorphous (Asankhata).
Understanding of the Dhamma in the ontology, namely, (1) Dhamma as absolute truth, transcendence and the ultimate destination or last. This Dhamma is the absolute (Asankhata) known as Nirvana, among others, (2) Dhamma as Dhamma law (Dhammaniyama) which controls and regulates natural universal, uncreated, eternal and immanent, (3) Dhamma in multiple phenomena or events, which subject to the law of Dhamma have the broadest sense, covers all and any objects, people and events, phenomena, manifestations. Living things that have laws must be subject to existing laws (Mukti, 2003:36).
Understanding of the Dhamma in the ontology, namely, (1) Dhamma as absolute truth, transcendence and the ultimate destination or last. This Dhamma is the absolute (Asankhata) known as Nirvana, among others, (2) Dhamma as Dhamma law (Dhammaniyama) which controls and regulates natural universal, uncreated, eternal and immanent, (3) Dhamma in multiple phenomena or events, which subject to the law of Dhamma have the broadest sense, covers all and any objects, people and events, phenomena, manifestations. Living things that have laws must be subject to existing laws (Mukti, 2003:36).
Dhamma has a broad
term, covering all and any objects, people and events, phenomena, embodiment
and other parts that can be internalized by the mind. Dhamma
is covering everything, including the material, and non-material (AI20). Dhamma
is the truth, justice and peace are found by the Buddha which provides
spiritual comfort to the followers aim to maintain truth, justice, peace and
happiness (Dhammananda, 2004:305).
Dhamma is seen in two
aspects, transcendent and immanent is the Dhamma that has awakened bodhisattva
Gautama enlightenment perfect time, "Dhamma which has led to
self-enlightenment in my life in him, I adore and respect the Dhamma". Then
Brahma Sahampati said, "They are, Lord, the Buddha in the past, live in
the Dhamma, worship and honor Him. Similarly,
Lord, the Buddha of the present, living in the Dhamma, worship and honor him
"(SI139). Individuals who have faith in the Dhamma can be identified by
three things: The desire to see the wise, eager to listen to the Dhamma and the
heart that is free from avarice, live generously, working impeccably, like
giving and sharing with other individuals (AI 150). Manifestation
and motion of confidence in the Dhamma, individuals need to pay attention to
three aspects: (1) pariyatti, diligently studied the teachings of the Buddha
according to the level and intellectual abilities of each individual, (2)
patipatti, appreciate and practice the Dhamma in daily life -day
(3) pativedha, trying to penetrate the Dhamma through meditation (Priastana,
2005:62-64).
Power of the Dhamma
is to protect and help to develop more confidence and strength in mind, because
the mind as a leader in the world, as a driver and distinguish the bad things
and good (SI39). Individuals
who carry out the Dhamma there is no fear in running all of the phenomena and
will live in harmony. Having
trained himself well will get the protection that is difficult to obtain the
true self as the protector (Dhp, 160).
Individuals who understand the Dhamma will do good things. It is very powerful the mind because the mind is the basis of external objects contaminate everything through the influence of various senses (AI10). Buddha Dhamma stated qualifications, the Dhamma of the Blessed One is perfectly expounded (Bhagavato), are very close (Sanditthiko), was weathered by time (Akaliko), invited to be proven (Ehipassiko), leads into the inner (Opanayiko), can dive by the wise in the respective inner masig (paccatam veditabbo vinnuhi) (M.1.27).
Individuals who understand the Dhamma will do good things. It is very powerful the mind because the mind is the basis of external objects contaminate everything through the influence of various senses (AI10). Buddha Dhamma stated qualifications, the Dhamma of the Blessed One is perfectly expounded (Bhagavato), are very close (Sanditthiko), was weathered by time (Akaliko), invited to be proven (Ehipassiko), leads into the inner (Opanayiko), can dive by the wise in the respective inner masig (paccatam veditabbo vinnuhi) (M.1.27).
Individuals who have
known the true Dhamma would see and know is true about the four noble truths,
the suffering, the cause of suffering, the cessation of suffering and the path
to the cessation of suffering is called the Noble Eightfold Path. This
is a safe haven, such persons will reach an exemption (Dh 0.190 to 192). Rahula
was the son of prince Siddhartha to Yasodhara, when Buddha asked Rahula back to
Kapilavatthu heritage treasures. Inauguration
Buddha and Rahula became a novice Rahula gives a factor of seven which he
gained great enlightenment under the bodhi tree. Thus
Rahula will inherit the most precious treasures (Widyadharma, 1993:81).
Buddha Dhamma praised the three groups, namely, a collection of morality, concentration and collection of knowledge collection. Buddha advised people to practice this Dhamma abides in them and stabilize. The Noble Eightfold Path Buddha is shown to indicate that the practice of making individual heirs in Dhamma. The Road to abandon greed and hatred, which gives vision, gives knowledge that leads to peace, to direct knowledge, to enlightenment, to Nibbana. Middle way is the Noble Eightfold Path, namely: right thought, right understanding, right speech, right action, right livelihood, right effort, right mindfulness and right concentration (MI155). Buddha's first sermon begins with a principle of the middle way (Majjhima-Pathipada), two extreme path that should be avoided, namely, to follow a low sensual pleasures and follow the practice of torture itself. Middle way is the Noble Eightfold Path, one of the four noble truths (Vin.I.10). The Noble Eightfold Path is divided into three parts according to the level of understanding that is sila, samadhi and panna.
Buddha Dhamma praised the three groups, namely, a collection of morality, concentration and collection of knowledge collection. Buddha advised people to practice this Dhamma abides in them and stabilize. The Noble Eightfold Path Buddha is shown to indicate that the practice of making individual heirs in Dhamma. The Road to abandon greed and hatred, which gives vision, gives knowledge that leads to peace, to direct knowledge, to enlightenment, to Nibbana. Middle way is the Noble Eightfold Path, namely: right thought, right understanding, right speech, right action, right livelihood, right effort, right mindfulness and right concentration (MI155). Buddha's first sermon begins with a principle of the middle way (Majjhima-Pathipada), two extreme path that should be avoided, namely, to follow a low sensual pleasures and follow the practice of torture itself. Middle way is the Noble Eightfold Path, one of the four noble truths (Vin.I.10). The Noble Eightfold Path is divided into three parts according to the level of understanding that is sila, samadhi and panna.
1.
Sila (Right Speech, Right Action and Right Livelihood)
Sila is
the beginning of every good deed leads to a noble spiritual in the religious
experience. Having
sila is a sign of the onset of the Noble Eightfold Path (SV.28). Without
a good sila samadhi will not evolve, without the correct samadhi can not complete wisdom (panna) (A.III.14). Sila is the
basics of the experience of religious instruction. The
main step is the implementation of business coaching spiritual precepts
properly "Is the beginning of the sublime? Sila perfect holiness
"(S.V.143).
Right
speech is speech that is free from lies, slander, harsh words, or nonsense that
is not useful. Fun
sayings like sweet honey, truthful speech is beautiful like a flower, saying
that any such useless garbage. Action
is related to the three first principles of the five precepts that must be
undertaken to avoid the act of murder, theft and adultery. Right
livelihood is running correctly in life will not harm other creatures. There
are plenty of good livelihood, which do not harm, no harm or suffering to any
party. Buddhists
consider the merits of a traded goods, in connection with the doctrine of the
precepts. There
are five types of trades that should be avoided, namely trade in weapons,
living beings, meat, liquor and toxins (A.III.207).
2. Samadhi (Right Effort, Right Mindfulness and Right Concentration)
Right
effort means that we develop a positive intent in the things we do. There
are four aspects of true, two aspects of the crime and two others of the good. First,
it is an attempt to resist the evil that has arisen and, second, efforts to
prevent crime. Third,
is the effort to develop the good that has not appeared and the fourth, the
effort to preserve the good that has emerged. Applying
the right effort in our lives can reduce and eventually eliminate poor mental
state as well as enhance and strengthen a healthy mind as a natural thing in
our minds (Dhammananda, 2004:118).
Business
is closely linked to the correct attention. Attention is an
important practice in Buddhism. Buddha
said that mindfulness or awareness is a way to reach the end of suffering. Awareness
can be developed to always be aware of four specific aspects. Aspect
is the implementation of awareness of the body, feelings, thoughts and objects
of mind. Awareness is important even in our everyday lives in which we act with
full awareness of the actions, feelings, thoughts and our environment. The
mind should always lucid and attentive (Dhammananda, 2004:118). Practice to
develop right concentration is about focusing on a single object, whether
physical or mental. Total
absorbed mind on an object without a break, shake, worried. Through
exercises under the guidance of an experienced teacher right concentration
brings two benefits. First,
it leads to mental and physical well-being, comfort, joy, peace. Second,
changing the mind becomes capable of seeing things as they are and prepare the
mind to attain wisdom (Dhammananda, 2004:119).
3.
Panna (Right Thought and Right understanding)
Right
Thought is the thought that release lusts, pikran filled with love and minds
free of violence. Three
aspects of true minds: first, one should maintain the attitude of non attachment
on worldly pleasures rather than selfishly stick against him. Should
not be selfish and think about the welfare of others. Second,
a user should nurture love, goodwill and wisdom in his mind, which is the
opposite of effeminacy, bad intentions and evil. Third,
one should think of not hurting or compassion for all beings, which is the
opposite of cruelty and less tolerant of other people. One
advances in spiritual path, his mind will increasingly be wise, not hurt,
selfless, and filled with love and compassion (Dhammananda, 2004:14).
Right Understanding is the understanding of the suffering, the origin of dukkha, the cessation of dukkha and the path to the cessation of dukkha (the Four Noble Truths). Right understanding also means that the person understands the nature of kamma is beneficial (good) and kamma that is not useful (bad) and how this can be done by body, speech and mind. Understanding individual kamma will learn to avoid evil and do good. Individuals who have a true sense of understanding the three general patterns (that all conditioned things are temporary, unsatisfactory and without a core self) and understand the law of cause and effect are mutually dependent. Individuals with a perfect right view is free from ignorance and the enlightened nature of mind to get rid of the root of evil and to be free (Dhammannda, 2004:114).
Right Understanding is the understanding of the suffering, the origin of dukkha, the cessation of dukkha and the path to the cessation of dukkha (the Four Noble Truths). Right understanding also means that the person understands the nature of kamma is beneficial (good) and kamma that is not useful (bad) and how this can be done by body, speech and mind. Understanding individual kamma will learn to avoid evil and do good. Individuals who have a true sense of understanding the three general patterns (that all conditioned things are temporary, unsatisfactory and without a core self) and understand the law of cause and effect are mutually dependent. Individuals with a perfect right view is free from ignorance and the enlightened nature of mind to get rid of the root of evil and to be free (Dhammannda, 2004:114).
D. CLOSING
Humans are not only
inherited material (wealth), but also inherit the teachings that have been
taught by the Buddha such as the Lord Buddha Dhamma not be heir to the heir to
the material. Buddha
taught the Dhamma to prove wellcome called ehipassiko means come and see. Dhamma
has a broad term, covering all and any objects, people and events, phenomena,
embodiment and other parts that can be internalized by the mind. Dhamma
is covering everything, including the material, and non-material.
Power of the Dhamma
is to protect and help to develop more confidence and strength in mind, because
the mind as a leader in the world, as a driver and distinguish the bad things
and good. Individuals
who carry out the Dhamma there is no fear in running all of the phenomena and
will live in harmony. Having
trained himself well to obtain the protection that is difficult to come true
self as a protector.
Individuals who have known the true Dhamma would see and know is true about the four noble truths, the suffering, the cause of suffering, the cessation of suffering and the path to the cessation of suffering called the Eightfold path. This is a safe haven, such persons will achieve liberation. Buddhist monks as an heir has gone through enlightenment and came to the stage of the sanctity of life. Monks are required not only be conditioned for himself but also for his people. Dhamma Sangha protector has widened the Dhamma Vinaya footing as a great role model sacred Buddha Gautama. The monks have the spiritual strength that has been let go of doubt, kemalekatan, anger, greed, hatred and ignorance. Wisdom and wisdom is the symbolism of the Tri Ratna who provide role models for Buddhists to cope with the life of a world filled with suffering.
Individuals who have known the true Dhamma would see and know is true about the four noble truths, the suffering, the cause of suffering, the cessation of suffering and the path to the cessation of suffering called the Eightfold path. This is a safe haven, such persons will achieve liberation. Buddhist monks as an heir has gone through enlightenment and came to the stage of the sanctity of life. Monks are required not only be conditioned for himself but also for his people. Dhamma Sangha protector has widened the Dhamma Vinaya footing as a great role model sacred Buddha Gautama. The monks have the spiritual strength that has been let go of doubt, kemalekatan, anger, greed, hatred and ignorance. Wisdom and wisdom is the symbolism of the Tri Ratna who provide role models for Buddhists to cope with the life of a world filled with suffering.
Based on the above
conclusions the author gives advice to all parties that are not only material
but also the heir to the heir to the Dhamma, the Buddha taught the Dhamma has
been realized by the Buddha himself. Buddha
Dhamma teachings invited to prove, as the heir to the Dhamma bhikhhu are those
who have left the family life and the lives sublime run and run Dhamma and
Vinaya. Sila
is a major step for any good deed, the Noble Eightfold Path Buddha is described
as an example as the heir to the practice of Dhamma.
REFERENCES
Abhayakkema, 1991.
Vijja Dhamma Pelajaran Untuk Sekolah
Menengah. Jakarta: Yayasan Sekta
Abadi
Dhammananda,
Sri. 2004. Keyakinan Umat Buddha.
Jakarta: Karaniya
Dhammananda,
Sri. Tanpa Tahun 2. Tanggung Jawab Sangha. http//www.indosiar.com.
Dhammananda,
Sri. Tanpa Tahun 3. Tanggung Jawab Sangha. http//www.indosiar.com.
Dialogue Of the Buddha (Dhigha-Nikaya) Vol I. Terjemahan Davis, Rhys. 1989. Oxford: PTS.
Dialogue Of the Buddha (Dhigha-Nikaya) Vol II. Terjemahan Davis, Rhys. 1989. Oxford: PTS.
Diputhera,
Oka.1997. Pedoman Penerangan Agama Buddha. Jakarta:Yayasan Sariputra
Sadono
Kaharuddin J. Pandit.1994Kamus Besar
Buddha Dhamma. Jakarta: Tri Satva
Buddhis Centre
Mukti, Wijaya. 2003 (a). Wacana Buddha Dhamma. Jakarta: Dharma Pembangunan.
……………... 2003 (b). Berebut Kerja Berebut Surga. Jakarta: Dharma Pembangunan.
Piyadasi, Mahathera. 2003. Spektrum Ajaran Buddha. Jakarta: Buddhis
Tri ratna
Rajvaracharn, Ven. 2001. Ajaran Bagi Pemula. Jakarta: Pervitubi dan majubhuti.
The Book Of Disipline (Vinaya) Vol I Terjemahan Norman, Horner. 1984. London: The Pali Text Society.
The Book Of Disipline (Vinaya) Vol II Terjemahan Norman, Horner. 1984. London: The Pali Text Society.
The Word Of The Doctrine (Dhammapada). Terjemahan Norman. 2000.
Oxford: Pali Text Society.
The Book Of Gradual Saying (Anguttara-Nikaya) Vol.I. Terjemahan
Woodward, F.L&Hare, E.M..1971-1978. London: Pali Text Society.
The Book Of Gradual Saying (Angttara-Nikaya) Vol.II. Terjemahan
Woodward, F.L&Hare, E.M..1971-1978. London: Pali Text Society.
The Book Of Gradual Saying (Anguttara-Nikaya) Vol.III. Terjemahan
Woodward, F.L&Hare, E.M..1972-1978. London: Pali Text Society.
The Book Of Gradual Saying (Angttara-Nikaya) Vol.IV. Terjemahan
Woodward, F.L&Hare, E.M..1972-1978. London: Pali Text Society.
The Book
of the Kindered Sayings (Samyutta-Nikaya) Part I. Terjemahan Davis, Mrs., Rhys. 1990. Oxford: The
Pali Text Society.
The Book Of Kindred Sayings (Samyutta-Nikaya) Vol. V. Terjemahan
Woodward. Davids (ed). 1980. London: Pali Text Society.
The Middle Length Sayings (Majjhima-Nikaya) Vol.I. Terjemahan
Hoener, I.B..1989. London: The Pali Text Society.
Tigris, Buntario.
1994. Mencapai Kekayaan Duniawi.
Jakarta: Yayasan Dhammadasa.
Widyadharma, S.
1993. Riwayat Hidup Buddha Gotama.
Jakarta: Yayasan Dana Pendidikan Buddhis Nalanda.
Wowor, Cornelis. 2004. Pandangan Sosial Agama
Buddha. Jakarta: CV Nirta kencana Buana.
Copyright © KKG
Comments :
0 komentar to “HEIR TO THE DHAMMA STUDY”
Posting Komentar