Bojjhaṅgapabba

 Dhammānupassanā bojjhaṅgapabbaṃ

The factors of enlightenment concerning the observation of the Dhamma.

faktor-faktor pencerahan yang berkaitan dengan pengamatan terhadap Dhamma.

385. ‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti , asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

Bojjhaṅgapabbaṃ niṭṭhitaṃ.

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Terjemahan Bahasa Indonesia:

Sekali lagi, bhikkhu, seorang bhikkhu tinggal mengamati konten mental dalam konten mental, terkait dengan tujuh faktor pencerahan.

Bagaimana, bhikkhu, seorang bhikkhu tinggal mengamati konten mental dalam konten mental, terkait dengan tujuh faktor pencerahan?

Di sini, bhikkhu, seorang bhikkhu memahami dengan benar ketika faktor pencerahan, kesadaran, ada dalam dirinya: "Faktor pencerahan, kesadaran, ada dalam diriku." Ia juga memahami ketika faktor ini tidak ada: "Faktor pencerahan, kesadaran, tidak ada dalam diriku." Ia memahami bagaimana faktor pencerahan, kesadaran, yang belum muncul dalam dirinya, bisa muncul. Ia juga memahami bagaimana faktor pencerahan, kesadaran, yang sudah muncul, bisa dikembangkan dan disempurnakan.

Demikian pula, ketika faktor pencerahan, penyelidikan Dhamma, ada dalam dirinya, ia memahami: "Faktor pencerahan, penyelidikan Dhamma, ada dalam diriku." Ketika faktor ini tidak ada, ia memahami: "Faktor pencerahan, penyelidikan Dhamma, tidak ada dalam diriku." Ia mengetahui bagaimana faktor ini, yang belum muncul, bisa muncul, dan bagaimana faktor yang sudah muncul dapat dikembangkan dan disempurnakan.

Ketika faktor pencerahan, usaha, ada dalam dirinya, ia memahami: "Faktor pencerahan, usaha, ada dalam diriku." Ketika faktor ini tidak ada, ia memahami: "Faktor pencerahan, usaha, tidak ada dalam diriku." Ia memahami bagaimana faktor pencerahan, usaha, yang belum muncul bisa muncul, dan bagaimana faktor yang sudah muncul dapat dikembangkan dan disempurnakan.

Ketika faktor pencerahan, kegembiraan, ada dalam dirinya, ia memahami: "Faktor pencerahan, kegembiraan, ada dalam diriku." Ketika faktor ini tidak ada, ia memahami: "Faktor pencerahan, kegembiraan, tidak ada dalam diriku." Ia mengetahui bagaimana faktor ini, yang belum muncul, bisa muncul, dan bagaimana faktor yang sudah muncul dapat dikembangkan dan disempurnakan.

Ketika faktor pencerahan, ketenangan, ada dalam dirinya, ia memahami: "Faktor pencerahan, ketenangan, ada dalam diriku." Ketika faktor ini tidak ada, ia memahami: "Faktor pencerahan, ketenangan, tidak ada dalam diriku." Ia memahami bagaimana faktor ini, yang belum muncul, bisa muncul, dan bagaimana faktor yang sudah muncul dapat dikembangkan dan disempurnakan.

Ketika faktor pencerahan, konsentrasi, ada dalam dirinya, ia memahami: "Faktor pencerahan, konsentrasi, ada dalam diriku." Ketika faktor ini tidak ada, ia memahami: "Faktor pencerahan, konsentrasi, tidak ada dalam diriku." Ia mengetahui bagaimana faktor ini, yang belum muncul, bisa muncul, dan bagaimana faktor yang sudah muncul dapat dikembangkan dan disempurnakan.

Ketika faktor pencerahan, keseimbangan, ada dalam dirinya, ia memahami: "Faktor pencerahan, keseimbangan, ada dalam diriku." Ketika faktor ini tidak ada, ia memahami: "Faktor pencerahan, keseimbangan, tidak ada dalam diriku." Ia memahami bagaimana faktor ini, yang belum muncul, bisa muncul, dan bagaimana faktor yang sudah muncul dapat dikembangkan dan disempurnakan.

Dengan demikian, ia tinggal mengamati konten mental dalam konten mental secara internal, atau ia tinggal mengamati konten mental dalam konten mental secara eksternal, atau ia tinggal mengamati konten mental dalam konten mental baik secara internal maupun eksternal. Ia mengamati fenomena muncul dalam konten mental, fenomena menghilang dalam konten mental, dan fenomena muncul dan menghilang dalam konten mental. Sekarang kesadarannya telah ditegakkan: "Ini adalah konten mental!" Dengan cara ini, ia mengembangkan kesadarannya sampai mencapai pemahaman semata disertai dengan kesadaran semata. Dengan cara ini, ia tinggal terlepas, tanpa melekat pada apapun di dunia [pikiran dan materi]. Inilah cara, bhikkhu, seorang bhikkhu tinggal mengamati konten mental dalam konten mental terkait dengan tujuh faktor pencerahan.

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English Translation:

Again, monks, a monk dwells observing mental contents in mental contents with respect to the seven factors of enlightenment.

How, monks, does a monk dwell observing mental contents in mental contents with respect to the seven factors of enlightenment?

Here, monks, a monk properly understands when the factor of enlightenment, awareness, is present in him: "The factor of enlightenment, awareness, is present in me." He also understands when this factor is absent: "The factor of enlightenment, awareness, is absent from me." He comprehends how the factor of enlightenment, awareness, that has not yet arisen in him, comes to arise. He also understands how the factor of enlightenment, awareness, that has arisen, can be developed and perfected.

Similarly, when the factor of enlightenment, investigation of Dhamma, is present in him, he understands: "The factor of enlightenment, investigation of Dhamma, is present in me." When it is absent, he understands: "The factor of enlightenment, investigation of Dhamma, is absent from me." He knows how this factor, not yet arisen, comes to arise, and how the factor that has arisen can be developed and perfected.

When the factor of enlightenment, effort, is present in him, he understands: "The factor of enlightenment, effort, is present in me." When it is absent, he understands: "The factor of enlightenment, effort, is absent from me." He comprehends how the factor of enlightenment, effort, that has not yet arisen comes to arise, and how the factor that has arisen can be developed and perfected.

When the factor of enlightenment, rapture, is present in him, he understands: "The factor of enlightenment, rapture, is present in me." When it is absent, he understands: "The factor of enlightenment, rapture, is absent from me." He knows how this factor, not yet arisen, comes to arise, and how the factor that has arisen can be developed and perfected.

When the factor of enlightenment, tranquility, is present in him, he understands: "The factor of enlightenment, tranquility, is present in me." When it is absent, he understands: "The factor of enlightenment, tranquility, is absent from me." He comprehends how this factor, not yet arisen, comes to arise, and how the factor that has arisen can be developed and perfected.

When the factor of enlightenment, concentration, is present in him, he understands: "The factor of enlightenment, concentration, is present in me." When it is absent, he understands: "The factor of enlightenment, concentration, is absent from me." He knows how this factor, not yet arisen, comes to arise, and how the factor that has arisen can be developed and perfected.

When the factor of enlightenment, equanimity, is present in him, he understands: "The factor of enlightenment, equanimity, is present in me." When it is absent, he understands: "The factor of enlightenment, equanimity, is absent from me." He comprehends how this factor, not yet arisen, comes to arise, and how the factor that has arisen can be developed and perfected.

Thus, he dwells observing mental contents in mental contents internally, or he dwells observing mental contents in mental contents externally, or he dwells observing mental contents in mental contents both internally and externally. He dwells observing the phenomena of arising in mental contents, the phenomena of passing away in mental contents, and the phenomena of both arising and passing away in mental contents. Now his awareness is established: "These are mental contents!" Thus, he develops his awareness to such an extent that there is mere understanding alongside mere awareness. In this way, he dwells detached, without clinging to anything in the world [of mind and matter]. This is how, monks, a monk dwells observing mental contents in mental contents with respect to the seven factors of enlightenment.

An Invitation to the Devas (Devārādhanā)

TO BE USED WHEN CHANTING IN THE MAGADHA STYLE: 

Samantā cakkavāḷesu

Atr’āgacchantu devatā.

Saddhammaṁ muni-rājassa

Suṇantu sagga-mokkhadaṁ.

From all around the galaxies, 

may the devas come here.

May they listen to the True Dhamma of the King of Sages,

leading to heaven & emancipation.

Sagge kāme ca rūpe

Giri-sikharataṭe c’antalikkhe vimāne,

Dīpe raṭṭhe ca gāme

Taruvana-gahane geha-vatthumhi khette,

Those in the heavens of sensuality & form,

on peaks & mountain precipices, in palaces floating in the sky,

in islands, countries, & towns,

in groves of trees & thickets, around homesites & fields.

Bhummā c’āyantu devā

Jala-thala-visame yakkha-gandhabba-nāgā,

Tiṭṭhantā santike yaṁ:

Muni-vara-vacanaṁ sādhavo me suṇantu.

And the earth-devas, spirits, gandhabbas, & nāgas

in water, on land, in badlands, & standing nearby:

May they come & listen with approval

as I recite the word of the excellent sage.

Buddha-dassana-kālo ayam-bhadantā.

Dhammassavana-kālo ayam-bhadantā.

Saṅgha-payirupāsana-kālo ayam-bhadantā.

This is the time to see to the Buddha, venerable ones.

This is the time to listen to the Dhamma, venerable ones.

This is the time to attend to the Saṅgha, venerable ones.

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Pharitvāna mettaṁ samettā bhadantā

Avikkhitta-cittā parittaṁ bhaṇantu.

Having spread goodwill, benevolent venerable ones,

listen to protection with unscattered minds.

Sagge kāme ca rūpe

Giri-sikharataṭe c’antalikkhe vimāne,

Dīpe raṭṭhe ca gāme

Taruvana-gahane geha-vatthumhi khette,

Bhummā c’āyantu devā

Jala-thala-visame yakkha-gandhabba-nāgā,

Tiṭṭhantā santike yaṁ:

Muni-vara-vacanaṁ sādhavo me suṇantu.

Buddha-dassana-kālo ayam-bhadantā.

Dhammassavana-kālo ayam-bhadantā.

Saṅgha-payirupāsana-kālo ayam-bhadantā.*

* When chanting outside of a monastery, instead of chanting all three of these last lines, simply repeat, “Dhammassavana-kālo ayam-bhadantā” three times. This is custom is observed regardless of which style of chanting is used.

The Discourse About Uncontrolled (mind) and Peevish Man Kodhana Sutta

Irritable

‘Mendicants, these seven things that please and assist an enemy happen to an irritable woman or man. What seven?

 

Firstly, an enemy wishes for an enemy: If only they’d become ugly!’ Why is that? Because an enemy doesn’t like to have a beautiful enemy. An irritable person, overcome and overwhelmed by anger, is ugly, even though they’re nicely bathed and anointed, with hair and beard dressed, and wearing white clothes. This is the first thing that pleases and assists an enemy which happens to an irritable woman or man.

 

Furthermore, an enemy wishes for an enemy: ‘If only they’d sleep badly!’ Why is that? Because an enemy doesn’t like to have an enemy who sleeps at ease. An irritable person, overcome and overwhelmed by anger, sleeps badly, even though they sleep on a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends. This is the second thing …

 

Furthermore, an enemy wishes for an enemy: ‘If only they don’t get all they need!’ Why is that? Because an enemy doesn’t like to have an enemy who gets all they need. When an irritable person, overcome and overwhelmed by anger, gets what they don’t need they think, ‘I’ve got what I need.’ When they get what they need they think, ‘I’ve got what I don’t need.’ When an angry person gets these things that are the exact opposite of what they need, it’s for their lasting harm and suffering. This is the third thing …

 

Furthermore, an enemy wishes for an enemy: ‘If only they weren’t wealthy!’ Why is that? Because an enemy doesn’t like to have an enemy who is wealthy. When a person is irritable, overcome and overwhelmed by anger, the rulers seize the legitimate wealth they’ve earned by their efforts, built up with their own hands, gathered by the sweat of their brow. This is the fourth thing …

 

Furthermore, an enemy wishes for an enemy: ‘If only they weren’t famous!’ Why is that? Because an enemy doesn’t like to have a famous enemy. When a person is irritable, overcome and overwhelmed by anger, any fame they have acquired by diligence falls to dust. This is the fifth thing …

 

Furthermore, an enemy wishes for an enemy: ‘If only they had no friends!’ Why is that? Because an enemy doesn’t like to have an enemy with friends. When a person is irritable, overcome and overwhelmed by anger, their friends and colleagues, relatives and kin avoid them from afar. This is the sixth thing …

 

Furthermore, an enemy wishes for an enemy: ‘If only, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell!’ Why is that? Because an enemy doesn’t like to have an enemy who goes to a good place. When a person is irritable, overcome and overwhelmed by anger, they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. This is the seventh thing that pleases and assists an enemy which happens to an irritable woman or man.

 

These are the seven things that please and assist an enemy which happen to an irritable woman or man.

 

An irritable person is ugly

and they sleep badly.

When they get what they need,

they take it to be what they don’t need.

 

An angry person

kills with body or speech;

overcome with anger,

they lose their wealth.

 

Mad with anger,

they fall into disgrace.

Family, friends, and loved ones

avoid an irritable person.

 

Anger creates harm;

anger upsets the mind.

That person doesn’t recognize

the danger that arises within.

 

An angry person doesn’t know the good.

An angry person doesn’t see the truth.

When a person is beset by anger,

only blind darkness is left.

 

An angry person destroys with ease

what was hard to build.

Afterwards, when the anger is spent,

they’re tormented as if burnt by fire.

 

Their look betrays their sulkiness

like a fire’s smoky plume.

And when their anger flares up,

they make others angry.

 

They have no conscience or prudence,

nor any respectful speech.

One overcome by anger

has no island refuge anywhere.

 

The deeds that torment a man

are far from those that are good.

I’ll explain them now;

listen to this, for it is the truth.

 

An angry person slays their father;

their mother, too, they slay.

An angry person slays a saint;

a normal person, too, they slay.

 

A man is raised by his mother,

who shows him the world.

But an angry ordinary person slays

even that good woman who gave him life.

 

Like oneself, all sentient beings

hold themselves most dear.

But angry people kill themselves all kinds of ways,

distraught for many reasons.

 

Some kill themselves with swords,

some, distraught, take poison.

Some hang themselves with rope,

or fling themselves down a mountain gorge.

 

When they commit deeds of destroying life

and killing themselves,

they don’t realize what they do,

for anger leads to their downfall.

 

The snare of death in the form of anger

lies hidden in the heart.

You should cut it out by self-control,

by wisdom, energy, and right ideas.

 

An astute person should cut out

this unskillful thing.

And they’d train in the teaching in just the same way,

not yielding to sulkiness.

 

Free of anger, free of despair,

free of greed, with no more longing,

tamed, having given up anger,

the undefiled become fully extinguished.

Source 經源： Tipiṭaka - Suttapiṭaka - Aṅguttaranikāya - Sattakanipātapāḷi - 6. abyākatavaggo - 11. Kodhanasuttaṃ तिपिटक - सुत्तपिटक - अङ्गुत्तरनिकाय - सत्तकनिपातपाळि - ६. अब्याकतवग्गो - ११. कोधनसुत्तं 三藏經 - 經藏 - 增支部 - 第七集 - 第六，無記品 - 第十一，憤怒經 三藏经 - 修多罗经 - 增一尼迦耶 - 第七集 - 第六，无记品 - 第十一， 容易生气，脾气暴躁经

Cula Rahulovada Sutta

चूळराहुलोवादसुत्तं
Cūḷarāhulovādasuttaṃ

४१९. ‘‘एवं पस्सं, राहुल, सुतवा अरियसावको चक्खुस्मिं [चक्खुस्मिम्पि (स्या॰ कं॰) एवमितरेसुपि] निब्बिन्दति, रूपेसु निब्बिन्दति, चक्खुविञ्ञाणे निब्बिन्दति, चक्खुसम्फस्से निब्बिन्दति, यमिदं चक्खुसम्फस्सपच्चया उप्पज्जति वेदनागतं सञ्ञागतं सङ्खारगतं विञ्ञाणगतं तस्मिम्पि निब्बिन्दति। सोतस्मिं निब्बिन्दति, सद्देसु निब्बिन्दति…पे॰… , घानस्मिं निब्बिन्दति, गन्धेसु निब्बिन्दति… जिव्हाय निब्बिन्दति, रसेसु निब्बिन्दति… कायस्मिं निब्बिन्दति, फोट्ठब्बेसु निब्बिन्दति…
‘‘Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmiṃ [cakkhusmimpi (syā. kaṃ.) evamitaresupi] nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, yamidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. Sotasmiṃ nibbindati, saddesu nibbindati…pe… , ghānasmiṃ nibbindati, gandhesu nibbindati… jivhāya nibbindati, rasesu nibbindati… kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati…

मनस्मिं निब्बिन्दति, धम्मेसु निब्बिन्दति, मनोविञ्ञाणे निब्बिन्दति, मनोसम्फस्से निब्बिन्दति, यमिदं मनोसम्फस्सपच्चया उप्पज्जति वेदनागतं सञ्ञागतं सङ्खारगतं विञ्ञाणगतं तस्मिम्पि निब्बिन्दति। निब्बिन्दं विरज्जति, विरागा विमुच्चति। विमुत्तस्मिं विमुत्तमिति ञाणं होति। ‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्ताया’ति पजानाती’’ति।
manasmiṃ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. Nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

इदमवोच भगवा। अत्तमनो आयस्मा राहुलो भगवतो भासितं अभिनन्दीति। इमस्मिञ्च पन वेय्याकरणस्मिं भञ्ञमाने आयस्मतो राहुलस्स अनुपादाय आसवेहि चित्तं विमुच्चि। तासञ्च अनेकानं देवतासहस्सानं विरजं वीतमलं धम्मचक्खुं उदपादि – ‘यं किञ्चि समुदयधम्मं सब्बं तं निरोधधम्म’’न्ति।
Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṃ vimucci. Tāsañca anekānaṃ devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti.

Bahasa Indonesia

“Mengerti akan hal itu, oh Rahula, siswa dari Yang Luhur nan Agung [Bhagava] tumbuh dengan membebaskan batin dari keterikatan terhadap apa yang diterima dari panca indera, tidak memiliki ketertarikan terhadap bentuk [rupa], bentuk bentuk pikiran yang muncul melalui panca indera, dan terbebasnya ketertarikan atau kemelekatan – berkeinginan terhadap sentuhan dari panca indera.

Dan apapun yang muncul dengan sendirinya itu, yang berkaitan dengan sentuhan dari panca indera berupa perasaan, menaruh minat atau meresponi dengan penuh keinginan – napsu halus disanubari [pencerapan] , atau muncul fantasi ataupun daya cipta pikiran, ataupun munculnya batin mengikat –memegang erat didalam ketertarikan. Demikianlah, mereka meninggalkan semua kemelekatan [ketertarikan] dari apa yang muncul melalui panca indera.”

Ia tidak tertarik dengan segala kecerdikan atau kecepatan daya pikir [intelek], ide ide yang muncul dalam batin, segala pencerapan sebatas intelektual semata, ia tidak tertarik dengan hal hal yang berhubungan dengan gerak gerik pikiran [intelek] dalam batin tersebut.

Dan apapun yang muncul dengan sendirinya itu, yang terkait dengan gerak gerik pikiran berupa perasaan, menaruh minat atau meresponi dengan penuh keinginan – napsu halus disanubari [pencerapan] , atau muncul fantasi ataupun daya cipta pikiran, ataupun munculnya batin mengikat –memegang erat didalam ketertarikan terhadap gerak gerik pikiran tersebut telah ditinggalkan, ia menjadi tidak tertarik dengan hal hal tersebut.

Dengan tanpa adanya ketertarikan, ia telah terbebas sepenuhnya, muncullah pengetahuan sejati, “yang sepenuhnya terbebaskan”, Ia memahami bahwa kelahiran telah dipatahkan, kehidupan suci telah terpenuhi, segala tugas telah rampung – selesai dijalani. tidak ada hal yang harus diselesaikan dalam kehidupan ini.

English Translation

"Seeing thus, Rahula, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye.

And whatever there is that arises in dependence on contact at the eye as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness: With that, too, he grows disenchanted.

"He grows disenchanted with the ear...
"He grows disenchanted with the nose...
"He grows disenchanted with the tongue...
"He grows disenchanted with the body...

"He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect.

And whatever there is that arises in dependence on contact at the intellect as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness: With that, too, he grows disenchanted. Disenchanted, he becomes dispassionate.

Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is depleted, the holy life fulfilled, the task done. There is nothing further for this world.'"





Source:
तिपिटक (मूल) - सुत्तपिटक - मज्झिमनिकाय - उपरिपण्णास - ५. सळायतनवग्गो - ५. चूळराहुलोवादसुत्तं
Tipiṭaka (Mūla) - Suttapiṭaka - Majjhimanikāya - Uparipaṇṇāsa - 5. Saḷāyatanavaggo - 5. Cūḷarāhulovādasuttaṃ

Iṭṭha Sutta

३. इट्ठसुत्तं
3. Iṭṭhasuttaṃ
What is Welcome

Then Anathapindika the householder went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him: "These five things, householder, are welcome, agreeable, pleasant, & hard to obtain in the world. Which five?

"Long life is welcome, agreeable, pleasant, & hard to obtain in the world.
"Beauty is welcome, agreeable, pleasant, & hard to obtain in the world.
"Happiness is welcome, agreeable, pleasant, & hard to obtain in the world.
"Status is welcome, agreeable, pleasant, & hard to obtain in the world.
"Rebirth in heaven is welcome, agreeable, pleasant, & hard to obtain in the world.

"Now, I tell you, these five things are not to be obtained by reason of prayers or wishes. If they were to be obtained by reason of prayers or wishes, who here would lack them? It's not fitting for the disciple of the noble ones who desires long life to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires long life should follow the path of practice leading to long life. In so doing, he will attain long life, either human or divine.

"It's not fitting for the disciple of the noble ones who desires beauty to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires beauty should follow the path of practice leading to beauty. In so doing, he will attain beauty, either human or divine.

"It's not fitting for the disciple of the noble ones who desires happiness to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires happiness should follow the path of practice leading to happiness. In so doing, he will attain happiness, either human or divine.

"It's not fitting for the disciple of the noble ones who desires status to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires status should follow the path of practice leading to status. In so doing, he will attain status, either human or divine.

"It's not fitting for the disciple of the noble ones who desires rebirth in heaven to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires rebirth in heaven should follow the path of practice leading to rebirth in heaven. In so doing, he will attain rebirth in heaven."

Long life, beauty, status, honor, heaven, high birth:
To those who delight
in aspiring for these things
in great measure, continuously,
the wise praise heedfulness
in making merit.

The wise person, heedful,
acquires a two-fold welfare:
welfare in this life &
welfare in the next.
By breaking through to his welfare
he's called prudent, wise.


Pali Script, click here
Bahasa Indonesia, click here
English Translation, click here

Mana Sutta

६. मानसुत्तं
6. Mānasuttaṃ

वुत्तञ्हेतं भगवता, वुत्तमरहताति मे सुतं –
‘‘एकधम्मं, भिक्खवे, पजहथ; अहं वो पाटिभोगो अनागामिताय।
कतमं एकधम्मं? मानं, भिक्खवे, एकधम्मं पजहथ;
अहं वो पाटिभोगो अनागामिताया’’ति।

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –
‘‘Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya.
Katamaṃ ekadhammaṃ? Mānaṃ, bhikkhave, ekadhammaṃ pajahatha;
ahaṃ vo pāṭibhogo anāgāmitāyā’’ti.

एतमत्थं भगवा अवोच। तत्थेतं इति वुच्चति –
‘‘येन मानेन मत्तासे, सत्ता गच्छन्ति दुग्गतिं।
तं मानं सम्मदञ्ञाय, पजहन्ति विपस्सिनो।
पहाय न पुनायन्ति, इमं लोकं कुदाचन’’न्ति॥
अयम्पि अत्थो वुत्तो भगवता, इति मे सुतन्ति। छट्ठं।

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –
‘‘Yena mānena mattāse, sattā gacchanti duggatiṃ;
Taṃ mānaṃ sammadaññāya, pajahanti vipassino;
Pahāya na punāyanti, imaṃ lokaṃ kudācana’’nti.
Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

Bahasa Indonesia:

"Sutta mengenai Kesombongan"

Demikian telah dikatakan oleh Sang Buddha …
“Kesombonganlah satu hal itu, wahai para bhikkhu.
Tinggalkanlah keangkuhan,
dan Aku jamin engkau akan mencapai tingkat kesucian Anagami.”

Makhluk yang melambung dengan kepongahan-nya
Akan mengarahkannya ke alam kelahiran yang menyengsarakan.

Tetapi setelah memahami apa itu tinggi hati,
Mereka yang bijaksana meninggalkannya.
Dengan meninggalkan rasa congkak,
Mereka tak lagi kembali ke dunia ini.

Arti dari Māna, meliputi hal hal berikut:

• angkuh - Memiliki rasa tinggi diri dan memandang yang lain cuma sepele atau rendahan
• kepongahan - sebuah ekspresi dari perkataan ataupun gaya - sikap yang tinggi hati atau angkuh
• congkak - merasa diri sendiri tinggi [angkuh] serta bertindak dng memperlihatkan diri sangat mulia (pandai, ningrat, dsb)
• sombong - menghargai diri dengan tinggi [tinggi hati] seolah olah lebih mulia dan luhur dari yang lain.

English translation:

"Discourse about The Conceit"

This was said by the Blessed One, said by the Arahant, so I have heard:
"Abandon one quality, monks, and I guarantee you non-return.
Which one quality? Abandon conceit as the one quality,
and I guarantee you non-return."

The conceit with which beings go to a bad destination,
proud: from rightly discerning that conceit,
those who see clearly let go.
Letting go, they never come to this world again.



Tipitaka source 【經源】:
तिपिटक - सुत्तपिटक - खुद्दकनिकाय - इतिवुत्तक - एककनिपातो - ६. मानसुत्तं
Tipiṭaka - Suttapiṭaka - Khuddakanikāya - Itivuttaka - Ekakanipāto - 6. Mānasuttaṃ

Renungan Luhur

न अत्तहेतु न परस्स हेतु,
न पुत्तमिच्छे न धनं न रट्ठं।
न इच्छेय्य अधम्मेन समिद्धिमत्तनो,
स सीलवा पञ्‍ञवा धम्मिको सिया॥

Na attahetu na parassa hetu,
na puttamicche na dhanaṃ na raṭṭhaṃ;
Na iccheyya adhammena samiddhimattano,
sa sīlavā paññavā dhammiko siyā.

“Ia Tidak memdambakan putra pun kekayaan [harta], kekuasaan serta pengaruh,
baik untuk kepentingannya sendiri ataupun demi yang lainnya;
ia tidak melakukan cara apapun yang tidak luhur atau menindas yang lain
demi kesuksesan atau menggapai kesejahteraan untuk dirinya sendiri.
Orang yang demikian itu Ku sebut sebagai seorang yang berbudi luhur lagi bijaksana.”


Word bank:
Pali – English – Bahasa Indonesia – 中文

1. Na = not, no, don’t, not doing, no where [Tidak; tidak dimanapun] 沒有做; 何處都不…。
2. Attahetu = for one own’s sake [demi kepentingan diri sendiri] 為了自己的好處。
3. Atta = oneself [diri sendiri] 自己。
4. Hetu = sake, for the sake of [demi] 為了。
5. Parassa = others [yang lain] 其他。
6. Parasatta = other beings [makluk lain] 其他眾生。
7. Puttamicche = desire child, sense of longing for a baby boy
   [mendambakan [kelahiran] seorang putra] 渴望孺子【男的】，想要兒子。
8. Icche - iccheyya = excessively craving, sense of very much desiring of something and must be fulfilled, eager to [mendambakan, "kekeh" menginginkan sekali sampai terpenuhi keinginannya] 過度渴望 - 慾望太勉強【一定要達到或實現】, 非常想要的。
9. Dhanaṃ = wealth, treasure [kekayaan] 財富，金銀財寶。
10. Raṭṭhaṃ = Kingdom, country or land; desire of power or authority [Menginginkan kerajaan, kekuasaan] 渴望皇宮和權利。
11. Adhamma = a [in___, not] + Dhamma [justice, just, righteous], so Adhamma means Injustice
    [foul deed, oppresion], in this Adhamma sentence means
    maliciously [having bad intention] and could do anything unscrupulously to reach goals , bad and cruel.
    [ketidak adilan : tega melakukan kejahatan atau menindas demi memenuhi maksud atau kepentingan sendiri, memiliki maksud dan niat yang jahat, buruk dan tega.]
    非正義【歹意、歹毒; 為了達到目的或目標而不擇手段地去做任何事情，甚至能以抑制或壓制對待其他人; 無公正】； 充滿歹意；壞心眼兒，自私自利的念頭。
12. Samiddhim - Samiddhi = to succeed in gaining prosperity [sukses sejahtera] 成功而獲得財富; 成功便成富翁。
13. attano = 【for】 oneself [demi diri sendiri] 【為了】自己。
14. sa = thus： possess, having [yang demikian] 如此。
15. sīlavā = attitude, behaviour [tindak tanduk] 行為或態度。
16. paññavā dhammiko = wise and righteous person [Orang bijaksana dan berbud luhur]
    a) paññavā - pabbavā = wise [bijaksana] 有智慧的人： 明智者； 。
    from word Pañña， means wisdom，endowed with knowledge or insight [wise and farsighted]， possessed of the highest cognition.
    dari kata Pañña, yang berarti kebijaksanaan, orang yang memiliki pengetahuan dan wawasan yang luas [bijaksana dan melihat kedepan], orang yang memiliki pengertian yang dalam mengenai sesuatu.
    b) dhammiko = honorable, righteous; Pious or religious. [one who is virtuous]
    [Berbudi luhur; seorang yang berjalan dijalan yang benar] 正直的人；善德者。
17. siyā = sanskrit [स्यम् syām] to be considered as; would be …。 [dianggap sebagai] 叫做，把他看做...； 看做。

Other translation with the similar meaning
【其他語言的翻譯】:
Website Samaggi phala menterjemahkan demikian:
Seseorang yang arif tidak berbuat jahat demi kepentingannya sendiri ataupun orang lain,
demikian pula ia tidak menginginkan anak, kekayaan, pangkat atau keberhasilan dengan cara yang tidak benar.
Orang seperti itulah yang sebenarnya luhur, bijaksana, dan berbudi.

中文翻譯：
他不是為了自己或他人的利益而造惡；
Tā bú shì wèi le zì jǐ huò tārén de lì yì ér zào è;
他不渴望孺子，財富或權力；
tā bú kè wàng rú zǐ, cái fù huò qüán lì;
也不去用不正當的手段而得到成就或錢財。
yě bú qǜ yòng bú zhèngdàng de shǒuduàn ér dédào chéngjiù huò qiáncái.
那樣的人，我佛稱他為一個品德善良以及睿智的人。
Nà yàng de rén, wǒ fó chēng tā wéi yí gè pǐndé shàn liáng yǐ jí ruì zhì de rén.

简体中文
他不是为了自己或他人的利益而搞恶；
他不欲望孺子，财富或权力；
也不会为了达到成就或钱财而不择手段地压迫其他人。
那样的人，我佛称他为一个善德者以及明智的人。

English:
He doesn't crave for a son, wealth or kingdom [power or authority],
not for one's own sake, not for the sake of others,
he is not desiring a prosperity by injustice.
I call such person a virtuous man, wise and righteous.

"Ia tidaklah mendambakan seorang putra, kekayaan atau kerajaan [kekuasaan]
demi kepentingannya sendiri maupun demi kepentingan yang lainnya,
Ia tidak menginginkan kesejahteraan melalui cara yang tidak baik.
orang yang demikian adalah orang yang luhur, bijaksana dan lurus"

Note:
pada baris ketiga dari terjemahan Inggris diatas ini, Kata "Tidak baik" maksudnya injustice [secara curang, menindas, jahat]
kata Prosperity dalam terjemahan bahasa Inggris dari sabda ini berasal dari kata Samiddhim - Samiddhi [lihat word bank diatas no 12] yang mana seesungguhnya berarti "kesuksesan" [Karena jaman dahulu kala banyak pedagang sukses, jika seorang pedagang kalau jadi kaya raya atas hasil usaha bisnisnya disebut orang sukses juga, atau sejahtera, berkelimpahan, prosperity]
jadi pada baris ke tiga diatas: "He doesn't want one's own prosperity by injustice." berarti terjemahannya nya seharusnya:
"Ia tidak menghendaki kesuksesan yang diperoleh dengan cara yang curang [tidak luhur; menindas yang lain]"



Source 【經源】:
तिपिटक (मूल) - सुत्तपिटक - खुद्दकनिकाय - धम्मपद - ६. पण्डितवग्गो - ८४
Tipiṭaka (mūla) - suttapiṭaka - khuddakanikāya - dhammapada - 6. Paṇḍitavaggō - 84

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Samuddaka Sutta

समुद्दकसुत्तं
Samuddakasuttaṃ

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. Bhikkhus, in the past many virtuous sages, who conducted themselves well lived righteously together in huts of leaves near the ocean.
3. Bhikkhus, at that time there was a battle between the gods and the Titans.

4. Then it occurred to those virtuous sages, who conducted themselves righteously, "The gods are righteous and the Titans are not righteous. There is fear from the Titans too. What if we approach the Titan Sambara and ask for protection from him?"
5. Then those virtuous sages, who conducted themselves righteously, as a strong man would stretch his bent arm, or bend his stretched arm disappeared from the huts of leaves on the shore and appeared before the Titan Sambara.

6. Then those virtuous sages, who conducted themselves righteously, said these stanzas in the presence of the Titan Sambara.
7. "The sages have come to the presence of the Titan Sambara begging for protection
Make your offering as it pleases you, either fear or protection."

8. "There is no protection to the wicked sages serving Sakka,
To you begging for protection, I will give only fear."
"To us, begging for protection fear was the offering made"
Accept this too, your fear will never decrease
Whatever seeds you sow, their fruits you will carry away.
The righteous, will reap good and the evil doer evil.
This moment seeds are sown, later the fruits will be enjoyed"

10. Then bhikkhus, those virtuous sages who conducted themselves righteously after cursing the Titan Sambara as a strong man, would stretch his bent arm, or bend his stretched arm disappeared from the presence of the Titan Sambara and appeared in the huts of leaves on the shore.

11. Then bhikkhus, the Titan Sambara being cursed by the virtuous sages who conducted themselves righteously was frightened three times during the night.


Source 【經源】:
तिपिटक (मूल) - सुत्तपिटक - संयुत्तनिकाय - सगाथावग्ग - ११. सक्कसंयुत्तं - १०. समुद्दकसुत्तं
Tipiṭaka (Mūla) - Suttapiṭaka - Saṃyuttanikāya - Sagāthāvagga - 11 Sakkasaṃyuttaṃ - 10. Samuddakasuttaṃ