To think of the future is to have roots in the soil of uncertainty

There must be reaction or otherwise there’s death;
but to see that this reaction does not extend its
root into the present or into the future is the
problem. Thought is bound to arise, but to be aware
of it and to end it immediately is essential.
To think about thought, to examine it, to play around
it, is to extend it, to give it root. This is really
important to understand. To see how the mind thinks
about thought is to react to the fact. The reaction
is sadness and so on. To begin feeling sad, to think
of the future return, to count the day, etc., is to
give root to the thought concerning the fact. So the
mind establishes roots, and then how to root them out
becomes another problem, another idea. To think of
the future is to have roots in the soil of uncertainty.

Letters to a Young Friend - 26

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We don’t know whether we are rich or poor

The world is a good place, we do everything to get away
from it through worship, prayer, our loves and fears.
We don’t know whether we are rich or poor, we have never
gone deep down into ourselves and discovered what is.
We exist on the surface, satisfied with so little and made
happy and unhappy by such small things. Our petty minds
have petty problems and petty answers, and so we spend
our days. We don’t love, and when we do it is always
with fear and frustration, with sorrow and longing.

Letters to a Young Friend - 16

Wesak – Kemenangan Terakhir

Tulisan ini oleh Bapak Hudoyo Hupodio
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Duduk bersila di bawah sebatang pohon, yang kelak dikenal sebagai Pohon Bodhi, “Pohon Pencerahan” atau “Pohon Kearifan”, di tepi sungai Neranjara, di Gaya (sekarang dikenal sebagai Buddhagaya), mengerahkan usaha terakhir dengan tekad tak tergoyahkan: “Sekalipun tinggal kulit, urat dan tulang, dan darah dan dagingku kering dan lapuk, aku tak akan bergerak dari tempat duduk ini sampai aku mencapai pencerahan sempurna (samma-sambodhi) .” Tanpa menyerah, tanpa kenal lelah dalam upayanya, begitu kuat tekadnya untuk mencapai kebenaran dan meraih pencerahan sempurna.
Menerapkan “perhatian penuh pada napas masuk dan napas keluar” (anapanasati) , sang Bodhisatta masuk dan berdiam dalam tingkat keterpusatan pertama (jhana). Secara bertahap dan berangsur-angsur, ia masuk dan berdiam di jhana kedua, ketiga dan keempat. Dengan membersihkan batinnya dari kotoran secara itu, dengan batin tenang & terkendali, ia mengarahkannya pada pengetahuan akan kehidupan-kehidupan nya yang lampau (pubbenivasanussati -nyana). Inilah pengetahuan pertama yang dicapainya pada sepertiga pertama malam itu. Lalu sang Bodhisatta mengarahkan batinnya pada pengetahuan akan timbul & lenyapnya makhluk-makhluk berbagai wujud, yang berada dalam kebahagiaan, yang berada dalam kesengsaraan, masing-masing mengembara sesuai perbuatannya (cutuupapaata- nyana). Inilah pengetahuan kedua yang dicapainya dalam sepertiga menengah malam. Setelah itu ia mengarahkan batinnya pada pengetahuan akan tercabutnya arus kehidupan (aasavakkhaya- nyana).

Ia memahami apa adanya: “Inilah dukkha, inilah sebabnya dukkha, inilah berakhirnya dukkha, inilah jalan menuju berakhirnya dukkha.” Ia memahami apa adanya: “Inilah kotoran batin (asava), inilah munculnya kotoran batin, inilah berakhirnya kotoran batin, inilah jalan menuju berakhirnya kotoran batin.”

Dengan mengetahui seperti itu, dengan melihat seperti itu, batinnya terbebas dari kotoran kenikmatan indra (kama-sava), kotoran proses menjadi (bhava-sava) , dan kotoran kegelapan batin (avijja-sava) . Ketika batinnya terbebas, muncullah pengetahuan, “pembebasan” , dan ia memahami: “Berakhirlah kelahiran, kehidupan suci ini telah dijalani, selesai sudah apa yang perlu dikerjakan, tidak ada lagi apa-apa sesudah ini” (berarti, tidak ada lagi kelanjutan dari badan & batin ini, tidak ada lagi proses menjadi, tidak ada lagi kelahiran kembali). Inilah pengetahuan ketiga yang dicapainya pada sepertiga terakhir malam. Semua ini dikenal sebagai ‘tevijja’ (trividya), pengetahuan tiga rangkap.

Setelah itu ia mengucapkan syair kemenangan ini:

“Mencari dan sia-sia menemukan si pembuat rumah,
Aku tunggang langgang melalui rangkaian banyak kelahiran,
Sungguh memedihkan kelahiran yang berulang-ulang ini.

O, pembuat rumah, engkau kini telah terlihat,
Engkau tak akan membuat rumah lagi.
Tiang rusukmu telah patah,
Tiang utamamu telah runtuh.
Batinku telah mencapai Nibbana tanpa bentuk,
Dan sampai pada akhir kehausan.”

Demikianlah Bodhisatta Gotama pada usia tiga puluh lima tahun, pada bulan purnama di bulan Mei (vesaakha, Wesak), mencapai Pencerahan Sempurna dengan memahami sepenuhnya, Empat Kebenaran Suci, Kebenaran Abadi, dan ia menjadi Buddha, Penyembuh Agung yang mampu menyembuhkan penyakit kehidupan. Inilah kemenangan terbesar dan tak tergoyahkan.

Empat Kebenaran Suci adalah pesan tak ternilai yang diberikan oleh Sang Buddha kepada umat manusia yang menderita, untuk menuntun mereka, menolong mereka mematahkan belenggu dukkha, dan mencapai kebahagiaan mutlak, realitas mutlak–Nibbana.

Dari: Piyadassi Thera’s ‘The Buddha: his life and teaching”, Copyright BPS, Kandy

Dari Mahaparinibbana Sutta:

Kemudian Sang Bhagava berkata kepada YM Ananda: “Ananda, mungkin sebagian dari kalian berpikir: ‘Berakhirlah sudah kata-kata Sang Guru, kita tidak punya Guru lagi.’ Tetapi, Ananda, janganlah berpikir seperti itu. Oleh karena apa yang telah kunyatakan dan kubabarkan sebagai Dhamma & Vinaya, itulah yang akan menjadi Gurumu bila aku telah tiada. … Dan Sang Bhagava bersabda kepada para bhikkhu: “Para bhikkhu, aku mendorong kalian: Segala sesuatu yang terbentuk akan musnah. Berjuanglah dengan penuh kesungguhan. ” Inilah kata-kata terakhir sang Tathagata.

SELAMAT WESAK

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Diambil dari http://gantharwa.wordpress.com

When thought as we know it has come to an end

It seems to me that the important thing is for the mind to
be in a state when it can allow itself not to ask, not to
demand, which does not mean acquiescence, acceptance, but
that the mind is really silent. The mind, being thought—
thought as the verbalization of certain experiences,
thought as memory, thought that is seeking, investigating—
cannot such thinking come to an end, so that the mind is
no longer projecting, is really still?
For then only is it possible for the mind to be free from
all illusion; then only shall we find out what is reality:
not the description of reality, not the explanations, not
the speculations, not the reality of someone else who has
experienced it—those things are utterly valueless, they have
no meaning. But, when the mind is really in that state when
thought as we know it has come to an end—thought which is
always strengthening the background of the conditioned
mind—then we shall find out what that nameless thing is.\t

Collected Works, Vol. VII - 271

Truth is not of the past or of the present—it is timeless

There is no path to truth and there are not two truths. Truth is not
of the past or of the present—it is timeless—and the man who quotes
the truth of the Buddha, of Shankara, of the Christ, or who merely
repeats what I am saying, will not find truth because repetition is
not truth: repetition is a lie. Truth is a state of being which
arises when the mind—which seeks to divide, to be exclusive, which
can only think in terms of results, of achievement—has come to an end.
Only then will there be truth. The mind that is making effort,
disciplining itself in order to achieve an end, cannot know truth
because the end is its own projection and the pursuit of the
projection, however noble, is a form of self-worship.…He alone
shall know truth who is not seeking, who is not striving,
who is not trying to achieve a result.

Collected Works, Vol. VI - 134

Sebuah Pagi Yang Baru

Pagi ini, sebelum matahari membentangkan sinarnya. Dari sebuah jalan arteri tanpa penerangan aku bergerak menuju ufuk timur yang mulai tersingkap cakrawalanya. Gumpalan “cumulus” yang kelabu pekat bersanding dengan “stratus” yang tampak lebih ramah menghiasi langit di hadapanku. Sementara cuplikan redup kemerahan yang hendak muncul tampak bagaikan ujung rajutan yang terurai lepas dalam kebebasan.
Ujung-ujung pepohonan yang belum jadi hijau berusaha memberikan ukiran di batas yang telah terhiasi berbagai warna. Mereka tak bergerak dalam keheningan yang sejuk ini. Tiada satupun yang bergerak. Dan semua memang seperti itu, sebuah pagi yang baru.

Tentunya jika aku tidak terlalu merisaukan banyak hal, atau apapun yang dapat menggunakan pikiranku untuk terbelit dalam kesibukannya sendiri. Segala yang terlihat tanpa pikiran begitu nyaman, begitu segar, dan selalu baru.

Aku memiliki banyak kata untuk menggambarkannya, namun seberapa banyakpun kata yang dihasilkan oleh pikiran ini. Ketenangan dan keindahan itu tidak terjamah, karena untuk itu aku sendiri yang harus berada di situ, dan merasakan itu (apapun sebutannya). Dan itu bukanlah kata-kata, itu bukanlah pikiran, itu adalah itu dan itu yang bukan itu.

Keindahan yang selalu baru.

It cannot be invited

Let me put it differently: When the mind is free from the known,
it is a new mind, an innocent mind; it is in a state of creation
which is immeasurable, nameless, beyond time. And, we have been
discussing…what it is that prevents us from coming naturally,
easily, gracefully, to that state. It cannot be invited because
a petty mind cannot invite the immense. All pettiness has to come
to an end, and then the other is. The mind cannot imagine that
state of immensity. From its pettiness, from its shallowness, it
can project something which it thinks is beautiful, but that
which it projects is still part of its own ugliness.

The psychological structure of society is what we are. When the
structure is understood and there is freedom from it, then the
nameless, that in which there is no time, no progress, comes
into being.

Collected Works, Vol. XIII - 273

Thought cannot do anything about it

We must be aware of the nature of pleasure and what gives it strength and vitality, which again is thought. It’s really very, very simple if one understands it: we see a woman, a car, a child, a house, a picture, or we listen to music; seeing, feeling, censoring that picture, that building, that woman, thought thinks about it and gives to that pleasure strength and continuity. When we understand this we see at the same time that, where there is pursuit of pleasure, there is always the shadow of pain, the avoidance, the resistance. Thought creates resistance around itself so that it will have no pain at all. Thought lives in this artificial pleasure because of something that it has had or wants to have. If thought says, “I understand this very well and I must act to get beyond it,” the beyond becomes another form of pleasure created by thought. Thought has built a psychological structure of pleasure. Seeing the nature of it, seeing that there is pain in it, thought says, “I must do something else: I must act differently, I must behave differently. I mustn’t think about pleasure; I must resist pleasure, I must do this and that.” The very action which thought creates about pleasure is still pleasure. Thought cannot do anything about it.\t\tCollected Works, Vol. XVI – 146

The religious mind is the explosion of love.

A meditative mind is silent. It is not the silence
which thought can conceive of; it is not the silence
of a still evening; it is the silence when
thought—with all its images, its words and
perceptions—has entirely ceased.
This meditative mind is the religious mind—the
religion that is not touched by the church,
the temples or by chants.

The religious mind is the explosion of love.
It is this love that knows no separation.
To it, far is near.
It is not the one or the many, but rather that state
of love in which all division ceases.
Like beauty, it is not of the measure of words.
From this silence alone the meditative mind acts.

The Only Revolution - 115

Light is light; it does not ask for more light.

Always to seek for wider, deeper, transcendental
experiences is a form of escape from the actual
reality of “what is,” which is ourselves, our
own conditioned mind. A mind that is awake,
intelligent, free, why should it need, why
should it have, any experience at all?
Light is light; it does not ask for more light.

The Flight of the Eagle – 38