Kankucho-ing

“Deep in the Snow Mountains lives a bird called Kankucho which,
tortured by the numbing cold, cries that it will build a nest in the morning.  Yet, when the day breaks, it sleeps away the hours in the warm light of the morning sun without building its nest.  So it continues to cry vainly throughout its life.  The same is true of people.”

Nichiren - Letter to Niike.

“Jauh di dalam gunung salju, hiduplah seekor burung Kankucho, yang tersiksa oleh dingin yang membuat beku. Dia menangis berulang-ulang dan berjanji pada dirinya sendiri agar membuat sarang pada saat pagi datang. Namun saat matahari terbit, dia tidur dengan lelapnya dibawah hangatnya mentari tanpa membuat sarangnya. Sehingga pada malam tiba dia kembali menagis sia-sia sepanjang hidupnya.”
-Nichiren Daishonin (Surat kepada Niike).

Si kecil burung Kankucho duduk didahan pohon, sambil menangis, menggigil kedinginan, dan berjanji hari berikutnya ia akan membagun sarang untuk tempat dia berlindung. Akan tetapi janji itu tinggal janji pada saat malam yang dingin, pada hari berikutnya tidak pernah dilakukannya. Pada saat matahari terbit dan cuaca hangat, ia bersantai dan lupa pada janjinya pada dirinya sendiri.
Dia duduk dan duduk santai hari demi hari pada saat cuaca hangat, dan suatu saat pada waktu ia sadar dan berpikir untuk mulai membangun sarangnya, dia jatuh ke tanah. Sayapnya telah rapuh, dan ia mati pada hari itu.
Cerita ini sering terjadi bukan hanya pada burung kankucho, tetapi pada manusia sekalipun. Sering kali kita memutuskan untuk berubah pada saat keadaan terasa sudah parah, tanpa menghiraukannya pada saat keadaan terlihat baik walau hanya untuk sekejap.
Hal yang paling mudah sebagai contoh, adalah hubungan kita bersama pasangan, pada saat kita tetap memilih tipe orang yang sama berulang-ulang kali. Bukan hanya karena alasan ketertarikan fisik yang cocok. Tetapi kita sering kali tidak bisa menerima bagian dari diri kita sendiri, dan terus belajar untuk menerima dalam keadaan lebih baik ataupun yang lebih buruk.
Kita mengabaikan diri kita sendiri, dan oleh karena itu berulang-ulang kali mengundang orang asing kedalam ikatan yang baru. Dimana setiap dari kita membawa sebuah pemikiran dimana mungkin kali ini akan dapat saling mencintai, tetapi secara tidak sadar masih tetap tidak mengenal satu sama lain. Satu sama lain akan salah paham, tidak perduli dan hampa.
Sebenarnya cukup hanya dengan waktu yang sangat singkat untuk sadar bahwa kita harus bekerja lebih keras untuk memahami diri kita sendiri. Kita harus sadar untuk melakukan hal itu, mengikuti konseling, atau berjuang untuk belajar terus menerus, sehingga pada waktunya kita dapat menjadi pasangan yang sempurna. Sehingga kita malah dapat yakin dan merasa lebih exited dalam hubungan jangka panjang yang saling mengisi.

“Di sana dia menangis dan menggigil,
Serta sangat menyesal berkata
Ini saatnya saya membangun sarang”

-mannually translated by Fabianto Yonathan-

Mata Tertutup Hati Bicara

Sebelum mulai nulis gw ada perumpamaan double dot titik dua :

“Main api hangus, main air basah”
“Minum Beer kencing-kencing, minum kopi merem-melek”

dalam bahasa inggeris it is a causal and effect, klo dalam bahasa buddhismnya hukum karma, bahasa indonya sebab dan akibat, bahasa jawanya perkoro karo amargo.

Anyway ga tau gw mo nulis apa buat thread yg baru ini, but actually akhir-akhir ini insomnia semakin mewabah di kalangan anak muda jaman sekarang, bagaikan mengikuti trending topik para galauers sejati yang kian menjamur di ibukota tercinta tanah air Indonesia, sampai sampai ada pembagian jam-jam baru saat kita pada insom yaitu WIBG (Waktu Indonesia Bagian Galau) dan WITG ( Waktu Indonesia Tengah Galau).
Gw ga tau kenapa akhir-akhir ini banyak banget question dan pikiran berlari-lari di pikiran gw, sampai sampai kadang waktu ngobrol tidak tahu hal mana yang pengen di bahas terlebih dahulu, contoh aja yah……… topik kerjaan yang ga beres-beres, my sick ex GF yang semakin freak dengan berganti penampilan yg gw yakin tuh somebody else, tentang badan pegel, sakit, punggung encok,kepengen ini itu yang belom kesampaian, planning spending valentine yang bermutu, money management dan real 24 hour time management, tentang buddhisme, tentang pertemanan yang hilang entah kemana semua, arggggg buayak puoL pake U deh buat di jabarkan satu demi satu yang pasti itu membuat gw akhir-akhir ini losing focus on what i’m doing nowadays, kadang what is the first priority gw dalam beraktifitas semakin menjadi blur dan pecah-pecah pixelnya ketika di zoom in. Alhasil tiap kali insom kebanyakan pelarian hang out every night di seven eleven, having beer, and ofcourse tambahin dosis cigarette dalam jumlah yang besar dan berefek pada batuk yang berkepanjangan dan influenza…. *uhuk-uhuggg….haitzyuuu haitsyuu*

Semua orang juga tau klo masalah itu ga bakal ada habisnya, bahkan jika kita tidak ada masalah maka kita itu sedang tidak hidup. Quotes tersebut seolah-olah menjadikan “Masalah membuat hidup lebih hidup….Losta Masta” (hahaha iklan tahun brp ya itu?). Tapi sadar ga sadar bagian dari diri gw eager to going back to the time when i wake up and i know what i want to do, kayak waktu kecil dolo bangun tidur ya mandi trus pegi kuliah, and then main, belajar, end up finish with an acceptable grade from it. Tp sekarang opsi tuh semakin buanyak pake u…. pengaruh idup sendiri dan sok dewasa, contohnya aja kemarin gw tidak sempat mandi karna bangun kesiangan dan harus antri di bank make kutungan you can see dan celana pendek untuk nyetor hasil penjualan, abis itu baru mandi dan berangkat kerja, banyak hal yang terbolak-balik dalam hidup gw saat ini. I don’t know if this i wanted from breaking up the habits, and breaking up the routines of my life.

“waktu ku kecil hidupku….amatlah senang…senang dipangku dipangku dipeluknya….serta dicium dicium dimanjanya….namanya kesayangan….” anonymous song

Yahhh walau ga seindah lagu diatas tp masih tetep senang lah masa kecil dulu, ga sibuk mikirin perasaan orang lain, sibuk pikirin mau bos, sibuk pikirin ini dan itu, dan masih blom ada banci-banci yang membuat orang harus menunggu 15 menit dalam keadaan kebelet banget pipis hanya untuk menunggu mereka pipis sambil duduk dan memperbaiki celana yang harus dipelorotkan akibat gaya pipis harus duduk dari pada hanya membuka resliting dan mengeluarkan selang urinenya dan start *cuuuuuurrrrrrrr..ssh… *asli pegel banget jadinya. Anyway, emang ga ada yang bisa ngelawan dahsyattnya sang waktu, yang bikin orang-orang tetep ajah jadi tua waklau kadang blom dewasa =p…. And only a creative mind yang bisa menahan proses penuaan dini tersebut. Oh iya ngomong-ngomong tentang penuaan, ada yang pernah ngerasa ga yah kalau hidup kita ini singkat banget?…kalau dibandingkan dengan kura-kura dan penyu yang idupnya bisa ampe ratusan tahun, tp udah panjang banget kalo dibandingkan dengan anjing yang idup cuman 13 tahun, ato nyamuk yang menyelesaikan siklus hidupnya paling lama cuman 14 hari kemudian bertelor dan mati rest in peace. *thinking*thinking…… gila klo idup jadi nyamuk lebih stress lg kali yah idup cuman 14 hari udah harus mati lagi.

Anyway lagi setelah sekian kali menulis kata anyway, gw inget salah seorang yg wiser than me of course mengatakan demikian

“Beda orang dewasa dan tidak itu bisa dilihat dari cara mereka berpikir, orang yang dewasa akan berpikiran maju kedepan lebih banyak daripada berpikir pada masa lalu yang udah lewat dan menggalaukan diri.” from Somebody wiser than me.

Anyway lagi setelah barusan ajah ngomong anyway, hari ini insom lagi perut krucuk-krucuk malam hari membuat hati tidak tenang dan mata tidak bisa terpejam, sehingga walau mata terpejam hati tetap bicara….”makan yuuuuukkkkk….cari makan yukkkk delivery kek apa kek yang penting makan dulu yukkkk….

*klik save and publish, kemudian meninggalkan pandangan pada muse dan keybord, juga pada loe blog…bye…. have another supper late night pada Waktu Indonesia Bagian Galau.

Gongyo (”Lakukanlah dengan tekun”~ Alm. Keiko Senosoenoto)

Berikut sebuah artikel yang saya browse dari link SGI (Sokka Gakkai, red), any way ini basicly sama banget gongyo (sembahyang, red) di BDI (Buddha Dharma Indonesia, red) heheh so, kanca-kanca sedharma setanah setumpah sedarah….. present to you something that you guys wanted to know bout Nichiren Buddhisme.

Translation of Gongyo, the liturgy of Nichiren Daishonin

Two and a half thousand years ago, towards the end of his life, the Buddha Shakyamuni expounded the Lotus Sutra. Centuries later, it was the starting and ending point for all Nichiren Daishonin’s teachings, and remains the profound foundation for the practice and study of Nichiren Daishonin’s Buddhism today. Twice a day in the ceremony called Gongyo, SGI members recite excerpts from the 2nd and 16th chapters of this great Lotus Sutra, translated here.
If we are to believe these dying words of the Buddha, we must conclude that the Lotus Sutra is the only bright mirror we have, and that through it we can understand the heart of all the sutras. – Writings of Nichiren Daishonin I, 692 The Lotus Sutra is the king of sutras, true and correct in
both word and principle. Its words are the ultimate reality, and this reality is the Mystic Law (myoho). It is called the Mystic Law because it reveals the principle of the mutually inclusive relationship of life and all phenomena. That is why this sutra is the wisdom of all Buddhas. – Writings of Nichiren Daishonin I, 3
The Lotus Sutra teaches of the great hidden treasure of the heart, as vast as the universe itself which dispels any feelings of powerlessness. It teaches a dynamic way of living in which we breathe the immense life of the universe itself. It teaches the true great adventure of self-reformation. The Lotus Sutra has the breadth and scope to embrace all people on the way to peace. It has the fragrance of magnificent culture and art. It leads us to an unsurpassed state
of life imbued with the qualities of eternity, happiness, true self and purity, so that wherever we are, we may say, “This, my land, remains safe and tranquil (Lotus Sutra 16, 230).
The Lotus Sutra has the drama of fighting for injustice against evil. It has a warmth that comforts the weary. It has a vibrant, pulsing courage that drives away fear. It has a chorus of joy at attaining absolute freedom throughout past, present and future. It has the soaring flight of liberty. It has brilliant light, flowers, greenery, music, paintings, vivid stories. It offers unsurpassed lessons on psychology, the workings of the human heart; lessons on life, lessons on happiness; and lessons on peace. It maps out the basic rules of good health. It awakens us to the universal truth that a change in one’s heart can transform everything. – Daisaku Ikeda, The Wisdom of the Lotus Sutra I, 14
The Lotus Sutra is one of the most important and influential of all the sutras or sacred scriptures of Mahayana Buddhism, revered by almost all branches of the Mahayana teachings, and over many centuries the object of intense veneration among Buddhist believers throughout China, Korea, Japan and other regions of eastern Asia. – Burton Watson, translator’s introduction to 1993 Columbia University Press/SGI edition of the Lotus Sutra
Expendient Means
Lotus Sutra – ‘Hoben’ Chapter 2
Myoho renge kyo – hoben pon dai ni
Niji seson. Ju sanmai. Anjo ni ki. Go shari-hotsu. Sho-but^chi-e. Jinjin muryo. Go chi-e mon. Nange nannyu. Issai shomon. Hyaku-shi-butsu. Sho fu no chi.
At that time the World-Honoured One calmly arose from his samadhi and addressed Shariputra, saying: “The wisdom of the Buddhas is infinitely profound and immeasurable. The door to this wisdom is difficult to understand and difficult to enter. Not one of the voice-hearers or pratyekabuddhas is able to comprehend it.
Sho-i sha ga. Butsu zo shingon. Hyaku sen man noku. Mushu sho butsu. Jin gyo sho-butsu. Muryo doho. Yumyo shojin. Myosho fu mon. Joju jinjin. Mi-zo-u ho. Zui gi sho setsu. Ishu nange.
“What is the reason for this? A Buddha has personally attended a hundred, a thousand, ten thousand, a million, a countless number of Buddhas and has fully carried out an immeasurable number of religious practices. He has exerted himself bravely and vigorously, and his name is
universally known. He has realized the Law that is profound and never known before, and preaches it in accordance with what is appropriate, yet his intention is difficult to understand.
Shari-hotsu. Go ju jo-butsu irai. Shuju innen. Shuju hiyu. Ko en gonkyo. Mu shu hoben. Indo shujo. Ryo ri sho jaku.
“Shariputra, ever since I attained Buddhahood I have through various causes and various similes widely expounded my teachings and have used countless expedient means to guide living beings and cause them to renounce attachments.
Sho-i sha ga. Nyorai hoben. Chiken hara-mitsu. Kai i gu-soku.
“Why is this? Because the Thus Come One is fully possessed by both expedient means and the paramita of wisdom.
Shari-hotsu. Nyorai chiken. Kodai jinnon. Muryo muge. Riki. Mu-sho-i. Zenjo. Gedas.^Sanmai. Jin nyu musai. Joju issai. Mi-zo-u ho.
“Shariputra, the wisdom of the Thus Come One is expansive and profound. He has immeasurable [mercy], unlimited [eloquence], power, fearlessness, concentration, emancipation, and samadhis, and has deeply entered the boundless and awakened to the Law never before attained.
Shari-hotsu. Nyorai no. Shuju fun-betsu. Gyo ses^sho ho. Gonji nyunan. Ekka shushin. Sharihotsu. Shu yo gon shi. Muryo muhen. Mi-zo-u ho. Bus^shitsu joju.
“Shariputra, the Thus Come One knows how to make various kinds of distinctions and to expound the teachings skillfully. His words are soft and gentle and delight the hearts of the assembly. Shariputra, to sum it up: the Buddha has fully realized the Law that is limitless, boundless, never attained before.
Shi shari-hotsu. Fu shu bu setsu.^Sho-i sha ga. Bus^sho joju. Dai ichi ke-u. Nange shi ho.
“But stop, Shariputra, I will say no more. Why? Because what the Buddha has achieved is the rarest and most difficult-to-understand Law.
Yui butsu yo butsu. Nai no kujin. Shoho jisso. Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak^kukyo to.
“The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end.”
Life Span
Lotus Sutra – ‘Juryo’ Chapter 16
Myoho renge kyo – nyorai juryo’hon dai ju-roku
Ji ga toku bur^rai. Sho kyo sho kosshu. Muryo hyaku sen man. Oku sai asogi. Jo seppo kyoke Mushu oku shujo. Ryo nyu o butsu-do. Nirai muryo ko.
“Since I attained Buddhahood the number of kalpas that have passed is an immeasurable hundreds, thousands, ten thousands, millions, trillions, asamkhyas. Constantly I have preached the Law, teaching, converting countless millions of living beings, causing them to enter the Buddha way, all this for immeasurable kalpas.
I do shujo ko. Hoben gen nehan. Ni jitsu fu metsu-do. Jo ju shi seppo.
“In order to save living beings, as an expedient means I appear to enter nirvana but in truth I do not pass into extinction. I am always here preaching the Law.
Ga jo ju o shi. I sho jin-zu-riki. Ryo tendo shujo. Sui gon ni fu ken.
“I am always here, but through my transcendental powers I make it so that living beings in their befuddlement do not see me even when close by.
Shu ken ga metsu-do. Ko kuyo shari. Gen kai e renbo. Ni sho katsu-go shin.
“When the multitude see that I have passed into extinction, far and wide they offer alms to my relics. All harbor thoughts of yearning and in their minds thirst to gaze at me.
Shujo ki shin-buku. Shichi-jiki i nyunan. Isshin yok^ken butsu. Fu ji shaku shinmyo. Ji ga gyu shuso. Ku shutsu ryojusen.
“When living beings have become truly faithful, honest and upright, gentle in intent, single-mindedly desiring to see the Buddha not hesitating even if it costs them their lives, then I and the assembly of monks appear together on Holy Eagle Peak.
Ga ji go shujo. Jo zai shi fu-metsu. I hobenrik^ ko. Gen u metsu fu-metsu. Yo-koku u shujo. Kugyo shingyo sha. Ga bu o hi chu. I setsu mujo ho.
“At that time I tell the living beings that I am always here, never entering extinction, but that because of the power of an expedient means at times I appear to be extinct, at other times not,
and that if there are living beings in other lands who are reverent and sincere in their wish to believe, then among them too I will preach the unsurpassed Law.
Nyoto fu mon shi. Tan ni ga metsu-do. Ga ken sho shujo. Motsu-zai o kukai. Ko fu i gen shin. Ryo go sho katsu-go. In go shin renbo. Nai shutsu I seppo.
“But you have not heard of this, so you suppose that I enter extinction. When I look at living beings I see them drowned in a sea of suffering; therefore I do not show myself, causing them to thirst for me. Then when their minds are filled with yearning, at last I appear and preach the Law for them.
Jin-zu riki nyo ze. O asogi ko. Jo zai ryo jusen. Gyu yo sho jusho. Shujo ken ko jin. Dai ka sho sho ji. Ga shi do annon. Tennin jo juman. Onrin sho dokaku. Shuju ho Shogon. Hoju ta keka. Shujo sho yuraku. Shoten gyaku tenku. Jo sas^shu gi-gaku. U mandara ke. San butsu gyu daishu. Ga jodo fu ki. Ni shu ken sho jin. Ufu sho kuno. Nyo ze shitsu juman.
“Such are my transcendental powers. For asamkhya kalpas constantly I have dwelled on Holy Eagle Peak and in various other places. When living beings witness the end of a kalpa and all is consumed in a great fire, this, my land, remains safe and tranquil, constantly filled with heavenly and human beings. The halls and pavilions in its gardens and groves are adorned with various kinds of gems. Jeweled trees abound in flowers and fruit where living beings enjoy themselves at ease. The gods strike heavenly drums, constantly making many kinds of music. Mandarava blossoms rain down, scattering over the Buddha and the great assembly. My pure land is not destroyed, yet the multitude see it as consumed in fire, with anxiety, fear and other sufferings filling it everywhere.
Ze sho zai shujo. I aku-go innen. Ka asogi ko. Fu mon sanbo myo.
“These living beings with their various offenses, through causes arising from their evil actions,
spend asamkhya kalpas without hearing the name of the Three Treasures.
Sho u shu ku-doku. Nyuwa shichi-jiki sha. Sokkai ken gashin. Zai shi ni seppo. Waku-ji i shi shu. Setsu butsu-ju muryo. Ku nai ken bussha. I setsu butsu nan chi.
“But those who practice meritorious ways, who are gentle, peaceful, honest and upright, all of them will see me here in person, preaching the Law. At times for this multitude I describe the Buddha’s life span as immeasurable, and to those who see the Buddha only after a long time I explain how difficult it is to meet the Buddha.
Ga chi-riki nyo ze. Eko sho muryo. Jumyo mushu ko. Ku shugo sho toku.
“Such is the power of my wisdom that its sagacious beams shine without measure. This life span of countless kalpas I gained as the result of lengthy practice.
Nyoto u chi sha. Mot^to shi sho gi. To dan ryo yo jin. Butsu-go jip^puko. Nyo i zen hoben. I ji o shi ko. Jitsu zai ni gon shi. Mu no sek^komo. Ga yaku I se bu. Ku sho kugen sha.
“You who are possessed of wisdom, entertain no doubts on this point! Cast them off, end them forever, for the Buddha’s words are true, not false. He is like a skilled physician who uses an expedient means to cure his deranged sons. Though in fact alive, he gives out word he is dead,
yet no one can say he speaks falsely. I am the father of this world, saving those who suffer and are afflicted.
I bonbu tendo. Jitsu zai ni gon metsu. I joken ga ko. Ni sho kyoshi shin. Ho-itsu jaku go-yoku. Da o aku-do chu. Ga jo chi shujo. Gyo do fu gyo do. Zui o sho ka do. I ses^shuju ho.
“Because of the befuddlement of ordinary people, though I live, I give out word I have entered extinction. For if they see me constantly, arrogance and selfishness arise in their minds. Abandoning restraint, they give themselves up to the five desires and fall into the evil paths of existence. Always I am aware of which living beings practice the way, and which do not, and in response to their needs for salvation I preach various doctrines for them.
Mai ji sa ze nen. I ga ryo shujo. Toku nyu mu-jo do. Soku joju busshin.
“At all times I think to myself: How can I cause living beings to gain entry into the unsurpassed way and quickly acquire the body of a Buddha?”
Guide to Sanskrit and other terms
(adapted from Writings of Nichiren Daishonin)
samadhi – State of intense concentration of mind, or meditation, said to produce a sense of inner serenity
pratyekabuddhas – Self-awakened ones
Shariputra – One of Shakyamuni’s ten major disciples, known as foremost in wisdom
Thus Come One – One of the ten honourable titles of a Buddha, meaning one who has come from the realm of truth
kalpa – A very, very, very long period of time, starting with small kalpas at 16 million years
asamkhya – Innumerable; ancient Indian writings refer to 10 5 1 , or 1059
nirvana – Enlightenment, the goal of Buddhist practice. In Mahayana Buddhism, not an exit from the phenomenal world, but an awakening to the true nature of phenomena
Three Treasures – The Buddha, the Law, and the Order (community of believers) Source for text The Lotus Sutra, translated by Burton Watson (Columbia University Press: New York 1993. ISBN 0-231-08160-X