Dhammic Life

Labels: agama buddha, Buddha, buddhism, kitab buddha, Kitagiri Sutta, Lord Buddha, Sutta

Labels: agama, agama buddha, akhlak, aman, beings, born, buddhism, happy, Karaniya Metta Sutta, kasih sayang, love, metta, Sutta

2. Here, mother and father come together. It is the season of the mother. The one to be born does not attend. Then there is no descent to the womb.
That mother protects the womb for nine or ten months with great anxiety and trouble. After nine or ten months that mother gives birth with great anxiety and trouble. She supports the born with her own blood. In the noble ones' dispensation mother's milk is called blood. .."

Labels: birth, buddhist science, conception, Sutta

Sutta ini dipaparkan bertujuan menangkis kenyataan beberapa pihak agama lain yang menyatakan nubuat Mettaya menjurus kepada tokoh agamanya, terutamanya sekte-sekte agama baru sinkretis. bacalah sutta ini yang selengkapnya, terutamanya bahagian yang telah saya 'highlight'. Tidak mungkin untuk tokoh agama yang sejurus selepas Buddha mahupun kini bergelar Mettaya, minta diperhatikan syarat-syarat kedatangan Mettaya. Ia belum berlaku sekarang.

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Sumber : Sutta Pitaka Digha Nikaya V

Oleh : Lembaga Penterjemah Kitab Suci Agama Buddha

Penerbit : CV. Danau Batur – Jakarta, 1992



Demikian yang telah kami dengar: Pada suatu ketika Sang Bhagava berdiam di Matula dalam kerajaan Magadha. Ketika itu Sang Bhagava berkata kepada para bhikkhu: “Para bhikkhu.” Para bhikkhu menjawab: “Ya, bhante.” Kemudian Sang Bhagava berkata:”Para bhikkhu, jadikanlah dirimu sebagai pelita, berlindunglah pada dirimu sendiri dan jangan berlindung pada yang lain; hiduplah dalam dhamma sebagai pelitamu, dhamma sebagai pelindungmu dan jangan berlindung pada yang lain.

Para bhikkhu, tetapi bagaimanakah seorang bhikkhu menjadi pelita bagi dirinya sendiri, sebagai pelindung bagi dirinya sendiri dan tidak berlindung pada yang lain? Bagaimana ia hidup dalam dhamma yang sebagai pelita bagi dirinya dan tidak berlindung pada yang lain?



Para bhikkhu, dalam hal ini seorang bhikkhu mengamati tubuh (kaya) sebagai tubuh dengan rajin, penuh pengertian dan perhatian, melenyapkan keserakahan dan ketidaksenangan dalam dunia. Seorang bhikkhu mengamati perasaan (vedana)… mengamati kesadaran (citta)… dan mengamati ide-ide (dhamma) sebagai dhamma dengan rajin, penuh pengertian dan perhatian, melenyapkan keserakahan dan ketidaksenangan dalam dunia.



Para bhikkhu, beginilah seorang bhikkhu menjadikan dirinya sebagai pelita bagi dirinya sendiri, menjadikan dirinya sebagai pelindung bagi dirinya sendiri dan tidak berlindung pada hal yang lain. Ia menjadikan dhamma sebagai pelita bagi dirinya sendiri, ia menjadikan dhamma sebagai pelindung bagi dirinya sendiri dan tidak berlindung pada yang lain.



Para bhikkhu, jalanlah di lingkunganmu (gocara) sendiri, yang pernah dijalani oleh para pendahulumu. Jikalau kamu sekalian berjalan di tempat itu maka Mara tidak akan mendapat tempat untuk ditempati dan tidak ada tempat untuk dihancurkan. Sesungguhnya dengan mengembangkan kebaikan maka jasa-jasa bertambah-tambah.



Para bhikkhu, pada zaman dahulu ada seorang maharaja dunia (cakkavatti) yang bernama Dalhanemi yang jujur, memerintah berdasarkan kebenaran, raja dari empat penjuru dunia, penakluk, pelindung rakyatnya, pemilik tujuh macam permata. Ketujuh macam permata itu adalah cakka (cakra), gajah, kuda, permata, wanita, kepala rumah tangga dan penasehat. Ia memiliki keturunan lebih dari seribu orang yang merupakan ksatriya-ksatriya perkasa penakluk musuh. Ia menguasai seluruh dunia sampai ke batas lautan, yang ditaklukkannya bukan dengan kekerasan atau dengan pedang tetapi dengan kebenaran (dhamma).

Para bhikkhu, setelah banyak tahun, ratusan tahun dan ribuan tahun, Raja Dalhanemi memerintah seseorang dengan berkata: ‘Bilamana kau melihat Cakka permata surgawi (dibba cakka ratana) telah terbenam sedikit dan telah bergeser dari tempatnya, maka beritahukan hal itu kepadaku.”Baiklah, raja,’ jawab orang itu.

Setelah banyak tahun, ratusan tahun dan ribuan tahun, orang itu melihat bahwa Cakka ratana surgawi telah terbenam sedikit dan telah bergeser sedikit dari tempatnya. Setelah ia melihat kejadian ini, ia pergi menghadap Raja Dalhanemi dan melapor: ‘Maharaja, ketahuilah bahwa Cakka ratana surgawi telah terbenam sedikit dan telah bergeser sedikit dari tempatnya.’



Para bhikkhu, Raja Dalhanemi memanggil putra yang tertua dan berkata:

‘Anakku, dengarkanlah, Cakka ratana surgawi telah terbenam sedikit dan telah bergeser sedikit dari tempatnya. Juga telah diberitahukan kepadaku: ‘Bilamana Cakka ratana surgawi dari maharaja dunia (cakkavatti) terbenam dan bergeser dari tempatnya, maka raja itu tidak akan hidup lama lagi’. Saya telah menikmati kenikmatan duniawi. Anakku, pimpinlah dunia ini sampai di batas lautan. Karena saya akan mencukur rambut serta janggutku, mengenakan jubah kuning, meninggalkan kehidupan duniawi untuk menjadi pertapa.’



Para bhikkhu, demikianlah setelah Raja Dalhanemi menyerahkan tahta kerajaan kepada putranya, ia mencukur rambut serta janggutnya, mengenakan jubah kuning, meninggalkan kehidupan duniawi dan menjadi pertapa. Para hari ketujuh Cakka ratana surgawi lenyap.



Kemudian seseorang menghadap raja dan melapor kepada beliau dengan berkata:

‘Raja, demi kebenaran, ketahuilah bahwa Cakka ratana surgawi telah lenyap!’



Para bhikkhu, ketika raja mendengar kabar itu, ia menjadi sedih dan berduka cita. Lalu ia pergi menemui pertapa raja dan berkata: ‘Tuanku, demi kebenaran, ketahuilah bahwa Cakka ratana surgawi telah lenyap.’



Setelah raja berkata demikian, pertapa raja menjawab: ‘Anakku, janganlah bersedih dan berduka cita karena tidak ada hubungan keluarga antara kau dan Cakka ratana surgawi. Tetapi anakku, putarlah roda kewajiban maharaja yang suci. Karena bila kau memutarkan roda kewajiban maharaja yang suci dan pada hari uposatha di bulan purnama kau membasuh kepalamu serta melaksanakan uposatha di teras utama pada tingkat atas istana, maka Cakka ratana surgawi akan muncul lengkap dengan seribu ruji, roda dan as serta bagian-bagian lain.’



‘Tetapi, Tuanku, apakah yang dimaksud dengan roda kewajiban maharaja yang suci itu?”Anakku, hiduplah dalam kebenaran; berbakti, hormati dan bersujudlah pada kebenaran, pujalah kebenaran, sucikanlah dirimu dengan kebenaran, jadikanlah dirimu panji kebenaran dan tanda kebenaran, jadikanlah kebenaran sebagai tuanmu. Perhatikan, jaga dan lindungilah dengan baik keluargamu, tentara, para bangsawan, para menteri, para rohaniawan, perumah tangga, para penduduk kota dan desa, para samana dan pertapa, serta binatang-binatang. Jangan biarkan kejahatan terjadi dalam kerajaanmu. Bila dalam kerajaanmu ada orang yang miskin, berilah dia dana. Anakku apabila para samana dan pertapa dalam kerajaanmu meninggalkan minuman keras yang menyebabkan kekurangwaspadaan dan mereka sabar serta lemah lembut, menguasai diri, menenangkan diri serta menyempurnakan diri mereka masing-masing, lalu selalu datang menemuimu untuk menanyakan kepadamu apa yang baik dan apa yang buruk, perbuatan baik dan perbuatan buruk, perbuatan yang pantas dilakukan dan yang tak pantas dilakukan, perbuatan yang bermanfaat dan yang tidak bermanfaat di masa yang akan datang; kau harus mendengar apa yang akan mereka katakan dan kau harus menghalangi mereka berbuat jahat serta anjurkanlah mereka untuk berbuat baik. Anakku inilah roda kewajiban maha raja yang suci.’

‘Baiklah, tuanku,’ jawab raja. Ia patuh melaksanakan roda kewajiban maharaja yang suci. Pada hari uposatha raja membasuh kepalanya dan melaksanakan uposatha di teras utama pada tingkat atas istana. Kemudian Cakka ratana surgawi muncul lengkap dengan seribu ruji, roda, as serta bagian-bagian yang lain. Ketika raja melihat kejadian ini ia berpikir: ‘Telah diberitahukan kepadaku bahwa raja yang melihat Cakka ratana surgawi yang muncul, maka ia menjadi Cakkavatti (maharaja dunia). Semoga saya menjadi penguasa dunia!’



Para bhikkhu, kemudian raja bangkit dari tempat duduknya, membuka jubah dari bagian salah satu bahunya, dengan tangan kiri ia mengambil sebuah kendi dan dengan tangan kanannya ia memercikkan air pada Cakka ratana surgawi dengan berkata: ‘Berputarlah Cakka ratana. Maju dan taklukkanlah, Cakka ratana.’Para bhikkhu, kemudian Cakka ratana berputar maju ke arah daerah bagian Timur dan raja cakkavatti mengikuti Cakka ratana itu. Raja pergi bersama tentaranya, kuda-kuda, kereta-kereta, gajah-gajah dan pasukan. Di tempat mana pun Cakka ratana itu berhenti, di tempat itu pula raja penakluk bersama empat kelompok pasukannya tinggal. Kemudian semua raja yang merupakan musuh di daerah bagian Timur datang menemui cakkavatti dengan berkata: ‘Datanglah, Maharaja! Selamat datang, Maharaja! Semua ini milikmu, Maharaja! Pimpinlah kami, Maharaja!’ Raja Cakkavatti menjawab: ‘Kamu sekalian janganlah membunuh mahluk, jangan mengambil barang yang tidak diberikan, jangan berzinah, jangan berdusta dan jangan minum-minuman keras. Nikmatilah apa yang menjadi hak kamu sekalian.’ Semua raja-raja yang merupakan musuh di daerah bagian Timur menjadi taklukkan Cakkavatti.

Para bhikkhu, kemudian Cakka ratana terjun ke dalam lautan timur dan muncul kembali setelah berputar maju ke arah daerah bagian selatan… (di sana terjadi seperti yang terjadi di daerah bagian timur. Demikian pula Cakka ratana terjun ke dalam lautan selatan dan muncul kembali serta berputar maju ke arah daerah bagian barat… ke arah daerah bagian utara… semua terjadi seperti yang terjadi di daerah bagian timur).Setelah Cakkaratana menaklukkan seluruh dunia hingga ke batas lautan, Cakka ratana kembali ke kota kerajaan dan diam, sehingga orang-orang berpikir bahwa Cakka ratana telah tetap tidak akan bergerak di depan gedung pengadilan di gerbang istana raja Cakkavatti. Cakka ratana menambah keagungan istana dengan berada di depan gerbang istana raja Cakkavatti.

Para bhikkhu, demikian pula raja Cakkavatti kedua… raja Cakkavatti ketiga … raja Cakkavatti keempat … raja Cakkavati kelima … raja Cakkavatti keenam… dan raja Cakkavatti ketujuh setelah banyak tahun, setelah ratusan tahun dan setelah ribuan tahun, beliau memerintah seseorang dengan berkata: ‘Bilamana kau melihat Cakka ratana surgawi telah terbenam sedikit dan telah bergeser sedikit dari tempatnya, maka beritahukan hal itu kepadaku.”Baiklah, raja,’ jawab orang itu.

Setelah banyak tahun, setelah ratusan tahun, dan setelah ribuan tahun, orang itu melihat bahwa Cakka ratana telah terbenam sedikit dan telah bergeser sedikit dari tempatnya. Ketika melihat kejadian ini, ia pergi menghadap raja Cakkavatti dan melaporkan apa yang telah dilihatnya.



Para bhikkhu, raja cakkavatti memanggil putranya yang tertua dan berkata: ‘Anakku, dengarkanlah, Cakka ratana surgawi telah terbenam sedikit dan telah bergeser sedikit dari tempatnya. Juga telah diberitahukan kepadaku: ‘Bilamana Cakka ratana surgawi telah terbenam dan bergeser dari tempatnya maka raja Cakkavatti tidak akan hidup lama lagi’. Saya telah menikmati kenikmatan duniawi, tibalah saatnya bagiku untuk mencari kebahagiaan surgawi. Anakku, pimpinlah dunia ini yang sampai di batas lautan. Karena saya akan mencukur rambut serta janggutku, mengenakan jubah kuning, meninggalkan kehidupan duniawi untuk menjadi pertapa.’



Demikianlah setelah raja Cakkavatti menyerahkan tahta kerajaan kepada putranya, ia mencukur rambut dan janggutnya, mengenakan jubah kuning, meninggalkan kehidupan duniawi dan menjadi pertapa. Pada hari ketujuh setelah raja menjadi pertapa, Cakka ratana surgawi lenyap.



Kemudian seseorang menghadap raja dan melapor kepada beliau dengan berkata: ‘Raja, demi kebenaran, ketahuilah bahwa Cakka ratana surgawi telah lenyap!’ Ketika raja mendengar berita ini ia menjadi sedih dan berduka cita, tetapi ia tidak pergi menemui pertapa raja untuk menanyakan roda kewajiban maharaja yang suci. Dengan idenya dan caranya sendiri ia memerintah rakyatnya dan rakyat yang diperintah seperti itu, yaitu cara yang berbeda dengan apa yang mereka ikuti dahulu, menjadi tidak sukses seperti apa yang mereka biasa capai di masa raja-raja terdahulu yang melaksanakan kewajiban maharaja yang suci dari seorang raja Cakkavatti.Para bhikkhu, kemudian para menteri, para pegawai istana, para pejabat keuangan, para pengawal dan penjaga serta orang-orang yang hidup dengan melaksanakan pembacaan mantra pergi menemui raja dan berkata: ‘Wahai raja, rakyatmu yang raja perintah berdasarkan idemu dan caramu sendiri, yang berbeda dengan cara-cara yang mereka ikuti dahulu tidak sukses seperti apa yang mereka biasa capai di masa raja-raja terdahulu yang melaksanakan kewajiban maharaja yang suci. Dalam kerajaan ini ada para menteri, para pegawai istana, para pejabat keuangan, para pengawal dan penjaga serta orang-orang yang hidup dengan melaksanakan pembacaan mantra — semua kami ini dan yang lain-lain — memiliki pengetahuan tentang kewajiban maharaja yang suci dari raja Cakkavatti. Apabila raja menanyakan hal itu kepada kami, maka kami akan menerangkannya.’

Para bhikkhu, kemudian raja mempersilahkan para menteri dan orang-orang lainnya duduk, setelah itu raja bertanya kepada mereka tentang kewajiban maharaja yang suci dari raja cakkavatti. Mereka menerangkan hal itu kepada beliau. Ketika raja telah mendengar hal itu, beliau memperhatikan, menjaga dan melindungi rakyatnya dengan baik, tetapi ia tidak memberikan dana kepada orang-orang miskin. Karena ia tidak berdana kepada orang-orang miskin maka kemelaratan bertambah.Ketika kemiskinan telah meluas, seorang tertentu mengambil barang yang tidak diberikan kepadanya, perbuatan ini disebut mencuri. Ia ditangkap orang-orang dan ia dihadapkan kepada raja dan mereka berkata: ‘Raja, orang ini telah mengambil barang yang tidak diberikan kepadanya, perbuatan itu adalah mencuri.’

Lalu raja bertanya sebagai berikut kepada orang itu: ‘Apakah benar bahwa kau telah mengambil barang yang tak diberikan kepadamu, dan dengan demikian kamu telah melakukan perbuatan yang disebut mencuri?’



‘Benar, raja.’



‘Mengapa kau melakukannya?’



‘Raja, saya tak memiliki sesuatu untuk mempertahankan hidupku.’



Kemudian raja memberikan dana kepada orang itu dengan berkata: ‘Dengan dana ini kau dapat menyambung hidupmu, peliharalah orang tuamu, anak-anakmu dan istrimu. Kerjakanlah pekerjaanmu dan berdanalah selalu kepada para samana dan pertapa, karena perbuatan ini berpahala untuk terlahir kembali di alam surga.’



‘Baiklah, raja,’ jawab orang itu.



Para bhikkhu, kemudian ada orang lain mencuri. Ia ditangkap orang-orang dan mereka membawanya menghadap kepada raja, mereka berkata: ‘Raja, orang ini telah mencuri.’ Raja bertanya kepada orang itu dan beliau melakukan perbuatan yang sama seperti yang beliau lakukan kepada pencuri yang lalu, dengan memberikan dana kepada orang itu.

Para bhikkhu, orang-orang mendengar bahwa bagi mereka yang mencuri mendapat dana dari raja. Karena mendengar hal ini mereka berpikir: ‘Marilah kita mencuri.’ Di antara mereka itu ada orang tertentu yang melakukannya. Orang ini ditangkap dan dibawa kehadapan raja. Raja bertanya kepada orang tersebut:

‘Apa sebab kau mencuri?’



‘Saya mencuri sebab tak dapat mempertahankan hidupku.’



Namun raja berpikir: ‘Jika saya memberikan dana kepada siapa setiap orang yang mencuri maka pencuri akan bertambah banyak. Saya harus menghentikan perbuatan ini, ia harus diganjar dengan hukuman berat, yaitu kepalanya dipancung.’ Selanjutnya raja memerintah bawahannya dengan berkata:

‘Perhatikanlah, ikatlah tangan orang ini ke belakang tubuhnya dan ikatlah dengan kencang. Gunduli kepalanya dan bawalah dia berkeliling disertai genderang yang nyaring ke jalan-jalan, ke persimpangan-persimpangan jalan. Bawalah dia keluar melalui gerbang selatan dan berhentilah di selatan kota. Ganjarlah dia dengan hukuman terberat berat, yaitu kepalanya dipancung.’



‘Baiklah, raja,’ jawab orang-orang itu dan mereka melaksanakan perintah itu.



Para bhikkhu, pada waktu itu telah banyak orang yang mendengar bahwa orang yang mencuri dihukum mati. Karena telah mendengar hal ini maka beberapa orang tertentu berpikir: ‘Sekarang kitapun harus menyediakan pedang tajam dan orang-orang yang barangnya kita ambil dengan tanpa mereka berikan — perbuatan yang disebut mencuri — kita hentikan mereka dengan kepala mereka kita pancung.’Selanjutnya, mereka mempersenjatai diri mereka dengan pedang-pedang tajam, lalu mereka, pergi merampok di desa-desa, di kampung-kampung dan di kota-kota serta di jalan-jalan. Orang-orang yang mereka rampoki mereka bunuh dengan kepala dipancung.

Para bhikkhu, demikianlah karena dana-dana tidak diberikan kepada orang yang miskin maka kemelaratan meluas. Karena kemelaratan bertambah maka pencuri bertambah. Karena pencuri bertambah maka kekerasan berkembang dengan cepat. Disebabkan adanya kekerasan yang meluas maka pembunuhan menjadi biasa. Karena pembunuhan terjadi maka batas usia kehidupan dan kecantikan manusia berkurang, sehingga batas usia kehidupan pada masa itu adalah 80.000 tahun, akan tetapi batas usia kehidupan anak-anak mereka hanya 40.000 tahun.Selanjutnya, di antara orang-orang yang batas usia kehidupan 40.000 tahun ada yang mencuri. Pencuri ditangkap oleh orang-orang dan dia dihadapkan kepada raja. Orang-orang itu memberitahukan kepada raja dengan berkata: ‘Raja, orang telah mencuri.’

Raja bertanya kepada orang itu: ‘Apakah benar bahwa kau telah mencuri?’



‘Tidak, raja,’ jawabnya. Dengan jawaban ini orang itu telah berdusta dengan sengaja.



Demikianlah, karena dana-dana tidak diberikan kepada orang-orang yang miskin maka kemelaratan meluas… mencuri … kekerasan … pembunuhan… hingga berdusta menjadi biasa. Karena berdusta telah menjadi biasa maka batas usia kehidupan dan kecantikan manusia berkurang, sehingga batas usia kehidupan manusia pada masa itu adalah 40.000 tahun, akan tetapi batas usia kehidupan anak-anak mereka hanya 20.000 tahun.Di antara orang-orang yang batas usia kehidupan 20.000 tahun ada orang yang mencuri. Ada orang tertentu yang melaporkan hal ini kepada raja: ‘Raja, ada orang yang mencuri’, demikianlah ia mengatakan kata-kata jahat tentang orang itu.

Para bhikkhu, demikianlah karena dana-dana tidak diberikan kepada orang-orang miskin, maka kemelaratan meluas… mencuri… kekerasan… pembunuhan… berdusta… memfitnah berkembang. Karena memfitnah berkembang maka batas usia kehidupan dan kecantikan manusia berkurang. Sehingga batas usia kehidupan manusia pada masa itu adalah 20.000 tahun, akan tetapi batas usia kehidupan anak-anak mereka hanya 10.000 tahun.Di antara orang-orang yang batas usia kehidupan 10.000 tahun ada yang cantik dan ada yang buruk, sehingga mereka yang berparas buruk merasa iri terhadap yang berparas cantik. Akibatnya orang-orang yang berparas buruk ini berzinah dengan istri-istri tetangga mereka.

Para bhikkhu, demikianlah karena dana-dana tidak diberikan kepada orang-orang miskin maka kemelaratan meluas… mencuri… kekerasan… pembunuhan… berdusta… memfitnah… berzinah berkembang. Karena perzinahan berkembang maka batas usia kehidupan dan kecantikan manusia berkurang, sehingga batas usia kehidupan manusia pada masa itu adalah 10.000 tahun, akan tetapi batas usia kehidupan anak-anak mereka hanya 5.000 tahun.Pada masa kehidupan dari orang-orang yang batas usia kehidupan mereka hanya 5.000 tahun berkembang dua hal yaitu kata-kata kasar dan membual. Karena ke dua hal ini berkembang maka batas usia kehidupan manusia pada masa itu adalah 5.000 tahun, akan tetapi batas usia kehidupan anak-anak mereka ada yang hanya 2.500 tahun ada yang hanya 2.000 tahun.

Di antara orang-orang yang batas usia kehidupan mereka 2.500 tahun, iri hati dan dendam berkembang. Karena ke dua hal ini berkembang maka batas usia kehidupan dan kecantikan manusia berkurang, sehingga batas usia kehidupan manusia pada masa itu adalah 2.500 tahun 2.000 tahun, akan tetapi batas usia kehidupan anak-anak mereka hanya 1.000 tahun.



Di antara orang-orang yang batas usia kehidupan mereka 1.000 tahun, pandangan sesat (miccha ditthi) muncul dan berkembang. Karena pandangan sesat ini berkembang maka batas usia kehidupan dan kecantikan manusia berkurang, sehingga batas usia kehidupan dan kecantikan pada masa itu adalah 1.000 tahun, akan tetapi anak-anak mereka hanya 500 tahun.



Di antara orang-orang yang batas usia kehidupan mereka 500 tahun, ada tiga hal yang berkembang, yaitu: berzinah dengan saudara sendiri, keserakahan dan pemuasan nafsu. Karena tiga hal ini berkembang maka batas usia kehidupan dan kecantikan manusia berkurang, sehingga batas usia kehidupan manusia pada masa itu adalah 500 tahun, akan tetapi batas usia kehidupan anak-anak mereka ada yang 250 tahun dan ada yang hanya 200 tahun.



Di antara orang-orang yang batas usia kehidupan mereka 250 tahun, hal sebagai berikut ini berkembang — kurang berbakti kepada orang tua, kurang hormat kepada para samana dan pertapa dan kurang patuh kepada pemimpin masyarakat.



Para bhikkhu, demikianlah, karena dana-dana tidak diberikan kepada orang-orang miskin maka kemelaratan meluas… mencuri… kekerasan… pembunuhan… berdusta… memfitnah… perzinahan… kata-kata kasar dan membual… iri hati dan dendam … pandangan sesat… berzinah dengan saudara sendiri, keserakahan dan pemuasan nafsu… hingga kurang berbakti kepada orang tua, kurang hormat kepada para samana dan pertapa dan kurang patuh kepada pemimpin masyarakat berkembang dan meluas. Karena hal-hal ini berkembang dan meluas maka batas usia kehidupan dan kecantikan manusia berkurang, sehingga batas usia kehidupan manusia pada masa itu adalah 250 tahun, akan tetapi batas usia kehidupan anak-anak mereka hanya 100 tahun.

Para bhikkhu, akan tiba suatu masa ketika keturunan dari manusia itu akan mempunyai batas usia kehidupan hanya 10 tahun. Di antara orang-orang yang batas usia kehidupan mereka 10 tahun, umur lima tahun bagi wanita merupakan usia perkawinan. Pada masa kehidupan orang-orang ini, makanan seperti dadi susu (ghee), mentega, minyak tila, gula dan garam akan lenyap. Bagi mereka ini, biji-bijian kudrusa akan merupakan makanan yang terbaik. Seperti pada masa sekarang, nasi dan kari merupakan makanan yang terbaik, begitu pula biji-bijian kudrusa bagi mereka. Pada masa orang-orang itu, sepuluh macam cara melakukan perbuatan baik akan hilang, sedangkan sepuluh macam cara melakukan perbuatan jahat akan berkembang dengan cepat, di antara mereka tidak ada lagi kata-kata yang menyebut tentang perbuatan baik — Siapa yang akan melakukan perbuatan baik? Di antara mereka tidak ada lagi rasa berbakti kepada orang tua, tidak ada lagi rasa menghormat kepada para samana dan pertapa serta tidak ada lagi kepatuhan kepada para pemimpin masyarakat. Kalau seperti sekarang orang-orang masih berbakti kepada orang tua, menghormat kepada para samana dan pertapa serta patuh kepada para pemimpin, namun pada masa orang-orang… yang batas usia kehidupan mereka hanya 10 tahun, rasa berbakti, hormat dan patuh tidak ada lagi.

Para bhikku, di antara orang-orang yang batas usia kehidupan mereka 10 tahun tidak akan ada lagi (pikiran yang membatasi untuk kawin dengan) ibu, bibi dari pihak ibu, bibi dari pihak ayah, bibi dari pihak ayah yang merupakan istri dari kakak ayah atau istri guru. Dunia akan diisi oleh cara bersetubuh dengan siapa saja, bagaikan kambing, domba, burung, babi, anjing dan srigala.Di antara orang-orang ini saling bermusuhan yang kuat akan menjadi hukum, perasaaan yang benci yang hebat, dendam yang kuat serta keinginan membunuh dari ibu terhadap anaknya, anak terhadap ibunya, ayah terhadap anaknya, anak terhadap ayahnya, kakak terhadap adiknya, adik terhadap kakaknya dan seterusnya… Hal ini terjadi bagaikan pikiran dari para olahragawan yang menghadiri pertandingan, begitulah pikiran mereka.

Para bhikku, bagi orang-orang yang batas kehidupan mereka 10 tahun itu akan muncul suatu masa, yaitu munculnya pedang selama seminggu. Selama masa ini mereka akan melihat individu lain sebagai binatang liar: pedang tajam akan nampak selalu tersedia di tangan mereka dan mereka berpikir: ‘Individu ini adalah binatang liar.’ Dengan pedang mereka saling membunuh.Sementara itu ada orang-orang tertentu yang berpikir: ‘Sebaiknya kita jangan membunuh atau kita tidak membiarkan orang lain membunuh kita. Marilah kita menyembunyikan diri ke dalam belukar, ke dalam hutan, ke cekungan di tepi sungai, ke dalam gua gunung dan kita hidup dengan akar-akaran atau buah-buahan di hutan.’ Mereka akan melaksanakan hal ini selama seminggu. Pada hari ke tujuh mereka keluar dari belukar, hutan, cekungan dan gua, mereka akan saling berangkulan dan akan saling membantu, dengan berkata: ‘O, kami masih hidup! Senang sekali melihat anda masih hidup!’

Para bhikkhu, pada orang-orang itu akan muncul keinginan-keinginan sebagai berikut : ‘Karena kita melakukan cara-cara yang jahat, maka kita kehilangan banyak sanak saudara. Marilah kita berbuat kebajikan-kebajikan. Sekarang, kebajikan apakah yang dapat kita lakukan? Marilah kita berusaha untuk tidak melakukan pembunuhan. Itu merupakan perbuatan baik yang dapat kita lakukan.’ Mereka akan berusaha untuk tidak membunuh, hal yang baik ini mereka laksanakan terus. Karena melaksanakan kebajikan ini maka akibatnya batas usia kehidupan dan kecantikan mereka bertambah. Bagi mereka yang batas usia hanya 10 tahun, akan tetapi batas usia kehidupan anak-anak mereka mencapai 20 tahun.















Para bhikkhu, apakah yang dimaksud dengan kecantikan? Dalam hal ini, seorang bhikkhu melaksanakan peraturan-peraturan moral (sila), mengendalikan dirinya sesuai dengan Patimokkha, sempurna dalam sikap dan tingkah laku; ia melihat bahaya sekalipun itu hanya merupakan kesalahan kecil dan ia menghindarkan diri dari kesalahan itu. Ia melatih diri dengan melaksanakan sila. Inilah yang dimaksudkan dengan kecantikan.





Para bhikkhu, apakah yang dimaksud dengan kekayaan? Dalam hal ini, seorang bhikkhu membiarkan batinnya diliputi oleh cinta kasih (metta) yang dipancarkannya ke satu arah, ke dua arah, ke tiga arah dan ke empat arah dari dunia. Jadi dengan demikian seluruh dunia, dari atas, bawah, sekeliling dan di seluruh penjuru dunia dipancarkan cinta kasihnya yang tanpa batas, yang mulia, tak terukur, yang bebas dari kebencian dan iri hati. Ia pun membiarkan dirinya diliputi dengan kasih sayang atau welas asih (karuna) … simpati (mudita) … dan keseimbangan batin (upekkha) yang dipancarkannya ke satu arah, ke dua arah, ke tiga arah dan ke empat arah dari dunia. Jadi dengan demikian seluruh dunia dipancarkan keseimbangan batinnya yang tanpa batas, yang mulia, tak terukur, yang bebas dari kebencian dan iri hati. Inilah yang dimaksud dengan kekayaan.











sumber : http://www.samaggi-phala.or.id/tipitaka/cakkavatti-sihanada-sutta/

Labels: Cakkavati Sihanada Sutta, Mettaya, Sutta

The Lion's Roar on the Turning of the Wheel (Cakkavatti-Sihanada Sutta)

1. Thus have I heard.Once the Lord was staying among the Magadhans at Matula.Then he said: 'Monks!''Lord', they replied, and the Lord said :
'Monks, be an island unto yourselves, be a refuge unto yourselves with no other refuge. Let the Dhamma be your island, let the Dhamma be your refuge, with no other refuge.
And how does a monk dwell as an island unto himself, as a refuge unto himself with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, with no other refuge?
Here, a monk abides contemplating body as body, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.
Here, a monk abides contemplating feelings as feelings, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.
Here, a monk abides contemplating mind as mind, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.
Here, a monk abides contemplating mind-objects as mind-objects, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.
Keep to your own preserves, monks, to your ancestral haunts. If you do so, the Mara will find no lodgement, no foothold. It is just by the building-up of wholesome states that this merit increases.

2. 'Once, monks, there was a wheel-turning monarch named Dalhanemi, a righteous monarch of the law, conqueror of the four quarters, who had established the security of his realm and was possessed of the seven treasures.
These are : the Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Woman Treasure, the Householder Treasure, and seventh, the Counsellor Treasure.
He has more than a thousand sons who are heroes, of heroic stature, conquerors of the hostile army. He dwells having conquered this sea-girt land without stick or sword, by the law.3. 'And, after many hundreds and thousands of years, King Dalhanemi said to a certain man:
"My good man, whenever you see the sacred wheel-treasure has slipped from its position, report to me."
"Yes, sire", the man replied.
And after many hundreds and thousands of years the man saw that the sacred Wheel-Treasure had slipped from its position. Seeing this, he reported the fact to the King.
Then King Dalhanemi sent for his eldest son, the crown prince, and said: "My son, the sacred Wheel-treasure has slipped from its position. And I have heard say that when this happens to a wheel-turning monarch, he has not much longer to live. I have had my fill of human pleasures, now is the time to seek heavenly pleasures. You, my son, take over control of this ocean-bounded land. I will shave off my hair and beard, don yellow robes, and go forth from the household life into homelessness."
And having installed his eldest son in due form as king, King Dalhanemi shaved off his hair and beard, donned yellow robes, and went forth from the household life into the homelessness. And seven days after the royal sage had gone forth, the sacred Wheel-Treasure vanished.

4. 'Then a certain man came to the anointed Khattiya King and said: "Sire, you should know that the sacred Wheel-Treasure has disappeared." At this the King was grieved and felt sad. He went to the royal sage and told him the news. And the royal sage said to him, "My son, you should not grieve or feel sad at the disappearance of the Wheel-Treasure. The Wheel-Treasure is not an heirloom from your fathers. But now, my son, you must turn yourself into an Ariyan wheel-turner. And then it may come about that, if you perform the duties of an Ariyan wheel-turning monarch, on the fast day of the fifteenth, when you have washed your head and gone up to the verandah on top of your palace for the fast-day, the sacred Wheel-Treasure will appear to you, thousand-spoked, complete with felloe, hub and all appurtenances."

5. "But what, sire, is the duty of an Ariyan wheel-turning monarch?"
"It is this, my son: Yourself depending on the Dhamma, honouring it, revering it, cherishing it, doing homage to it and venerating it, having the Dhamma as your badge and banner, acknowledging the Dhamma as your master, you should establish guard, ward and protect according to Dhamma for your own household, your troops, your nobles and vassals, for Brahmins and householders, town and country folk, ascetics and Brahmins, for beasts and birds.
Let no crime prevail in your kingdom, and those who are in need, give property. And whatever ascetics and Brahmins in your kingdom have renounced the life of sensual infatuation and are devoted to forbearance and gentleness, each one calming himself and each one striving for the end of craving, if from time to time they should come to you and consult you as to what is wholesome and what is unwholesome, what is blameworthy and what is blameless, what is to be followed and what is not to be followed, and what action will in the long-run lead to harm and what to welfare and happiness, you should listen, and tell them to avoid evil and do what is good.
That, my son, is the duty of an Ariyan wheel-turning monarch.

6. 'Then, rising from his seat, covering one shoulder with his robe, the King took a gold vessel in his left hand, sprinkled the Wheel with his right hand, and said: "May the noble Wheel-Treasure turn, may the noble Wheel-Treasure conquer!"
The Wheel turned to the east, and the King followed it with his fourfold army. And in whatever country the Wheel stopped, the King took up residence with his fourfold army. And those who opposed him in the eastern region came and said: "Come, Your Majesty, welcome! We are yours, Your majesty. Rule us, Your Majesty."
And the King said: "Do not take life. Do not take what is not given. Do not commit sexual misconduct. Do not tell lies. Do not drink strong drink. Be moderate in eating." And those who had opposed him in the eastern region became his subjects.

7. 'Then the wheel turned south, west, east, and north … (as verse 6). Then the Wheel-Treasure, having conquered the lands from sea to sea, returned to the royal capital and stopped before the King's palace as he was trying a case, as if to adorn the royal palace.

8. "And a second wheel-turning monarch did likewise, and a third, a fourth, a fifth, a sixth, a seventh king also … told a man to see if the Wheel had slipped from the its position (as verse 3). And seven days after the royal sage had gone forth wheel disappeared.

9. 'Then a man came to the King and said: "Sire, you should know that the sacred Wheel-Treasure has disappeared."
At this the King was grieved and felt sad. But he did not go to the royal sage and ask him about the duties of a wheel-turning monarch. Instead, he ruled the people according to his own ideas, and, being so ruled, the people did not prosper so well as they had done under the previous kings who had performed the duties of a wheel-turning monarch.
Then the ministers, counsellors, treasury officials, guards and doorkeepers, and the chanters of mantras came to the King and said: "Sire, as long as you rule the people according to your own ideas, and differently from the way they were ruled before the previous wheel-turning monarchs, the people do not prosper so well. Sire, there are ministers, counsellors, treasury officials, guards and doorkeepers, and the chanters of mantras in your realm, including ourselves, who have preserved the knowledge of how a wheel-turning monarch should rule. Ask us, Your Majesty, and we will tell you!"

10. 'Then the King ordered all the ministers and others to come together, and he consulted them. And they explained to him the duties of a wheel-turning monarch. And, having listened to them, the King established guard and protection, but he did not give property to the needy, and as a result poverty became rife.
With the spread of poverty, a man took what is not given, thus committing what was called theft.
They arrested him, and brought him before the King, saying: "Your Majesty, this man took what was not given, which we call theft."
The King said to him: "Is it true that you took what was not given - which was called theft?" "Your Majesty, I have nothing to live on."
Then the King gave the man some property, saying: "With this, my good man, you can keep yourself, support your mother and father, keep your wife and children, carry on a business and make gifts to ascetics and Brahmins, which will promote your spiritual welfare and lead to a happy rebirth with pleasant result in the heavenly sphere."
"Very good, Your Majesty", replied the man.

11. 'And exactly the same thing happened with another man.

12. 'Then the people heard that king was giving away property to those who took what was not given, and they thought:"Suppose we were to do likewise!" And then another man took what was not given, and they brought him before the King.
The King asked him why he had done this, and he replied: "If I give property to everybody who takes what is not given, this theft will increase more and more. I had better make an end of him, finish him off once for all, and cut his head off."
So he commanded his men: "Bind this man's arms tightly behind him with a strong rope, shave his head closely, and lead him to the rough sound of a drum through the streets and squares and out through the southern gate, and there finish by inflicting the capital penalty and cutting off his head!" And they did so.

13. 'Hearing about this, people thought: "Now let us get sharp swords made for us, and then we can take from anybody what is not given [which is called theft], we will make an end of them, finish them off once for all and cut off their heads."
So, having procured some sharp swords, they launched murderous assaults on villages, towns and cities, and went in for highway-robbery, killing their victims by cutting off their heads.

14. 'Thus, from the not giving of property to the needy, poverty became rife, from the growth of poverty, the taking of what was not given increased, from the increase of theft, the use of weapons increased, from the increased use of weapons, the taking of life increased - and
from the increase in the taking of life, people's life-span decreased, their beauty decreased, and as a result this decrease of life-span and beauty, the children of those whose life-span had been eighty thousand years lived for only forty thousand.
'And a man of the generation that lived for forty thousand years took what was not given. He was brought before the King, who asked: "Is it true that you took what was not given - that is called theft?" "No, Your Majesty", he replied, thus telling a deliberate lie.

15. 'Thus, from the not giving of property to the needy, poverty became rife, from the growth of poverty, the taking of what was not given increased, from the increase of theft, the use of weapons increased, from the increased use of weapons, the taking of life increased, and from the taking of life increased, lying increased,
from the increase in lying, people's life-span decreased, their beauty decreased, and as a result this decrease of life-span and beauty, the children of those whose life-span had been forty thousand years lived for only twenty thousand.
'And a man of the generation that lived for twenty thousand years took what was not given. Another man denounced him to the King, saying: "Sire, such-and-such a man has taken what was not given", thus speaking evil of another.

16. 'Thus, from the not giving of property to the needy, poverty became rife, from the growth of poverty, the taking of what was not given increased, from the increase of theft, the use of weapons increased, from the increased use of weapons, the taking of life increased, and from the taking of life increased, lying increased, from the increase in lying, the speaking evil of others increased,
and in consequence, people's life-span decreased, their beauty decreased, and as a result this decrease of life-span and beauty, the children of those whose life-span had been twenty thousand years lived for only ten thousand.
'And of the generation that lived for ten thousands years, some were beautiful, and some were ugly.And those who were ugly, being envious of those who were beautiful, committed adultery with other's wives.

17. 'Thus, from the not giving of property to the needy, poverty became rife, from the growth of poverty, the taking of what was not given increased, from the increase of theft, the use of weapons increased, from the increase use of weapons, the taking of life increased, and from the taking of life increased, lying increased, from the increase in lying, the speaking evil of others increased, sexual misconduct increased,
and in consequence, people's life-span decreased, their beauty decreased, and as a result this decrease of life-span and beauty, the children of those whose life-span had been ten thousand years lived for only five thousand.
'And among the generation whose life-span was five thousand years, two things increased: harsh speech and idle chatter, in consequence of which people's life-span decreased, their beauty decreased, and as a result, the children of those whose life-span had been five thousand years lived, some for two-and-a half thousand years, and some for only two thousand.
'And among the generation whose life-span was two-and-a-half thousand years, covetousness and hatred increased, and in consequence of which people's life-span decreased, their beauty decreased, and as result, the children of those whose life-span had been two-and-a-half thousand years lived for only a thousand.
'And among the generation whose life-span was a thousand year, false opinions increased, and in consequence of which people's life-span decreased, their beauty decreased, and as result, the children of those whose life-span had been a thousand years lived for only five hundred.
'And among the generation whose life-span was five hundred year, three things increased: incest, excessive greed and deviant practices, and in consequence of which people's life-span decreased, their beauty decreased, and as result, the children of those whose life-span had been five hundred years lived for only two hundred and fifty years, some for only two hundred.

18. 'Thus, from the not giving of property to the needy, poverty became rife, from the growth of poverty, the taking of what was not given increased, from the increase of theft, the use of weapons increased, from the increase use of weapons, the taking of life increased, and from the taking of life increased, lying increased,
from the increase in lying, the speaking evil of others increased, sexual misconduct increased, harsh speech and idle chatter increased, and
from the increase of harsh speech and idle chatter, covetousness and hatred increased, and from the increase in covetousness and hatred, false opinions increased, and from the increase in false opinions, incest, excessive greed and deviant practices increased, and from the increase of excessive greed and deviant practices, lack of respect for mother and father, for ascetics and Brahmins, and for head of the clan increased,
and in consequence, people's life-span decreased, their beauty decreased, and as a result of this decrease of life-span and beauty, the children of those whose life-span had been two-and-a-half centuries lived for only a hundred years.

19. 'Monks, a time will come when the children of these people will have a life-span of ten years. And with them, girls will be marriageable at the five years old. And with them, these flavours will disappear: ghee, butter, sesame-oil, molasses and salt. Among them, kudrusa-grain will be the chief food, just as rice and curry are today.
And with them, the ten courses of moral conduct will completely disappear, and the ten courses of evil will prevail exceedingly: for those of a ten-year life-span there will be no word for "moral", so how can there be anyone who acts in a moral way?
Those people who have no respect for the mother and father, for ascetics and Brahmins, for the head of the clan, will be the ones who will enjoy honour and prestige.
Just as it is now the people who show respect for mother and father, for ascetics and Brahmins, for the head of the clan, who are praised and honoured, so it will be with those who do the opposite.

20. 'Among those of a ten-year life-span no account will be taken of mother or aunt, of mother's sister-in-law, of teacher's wife or of one's father's wives and so on- all will be promiscuous in the world like goats and sheep, fowl and pigs, dogs and jackals. Among them, fierce enmity will prevail one for another, fierce hatred, fierce anger and thoughts of killing mother against child and child against mother, father against child and child against father, brother against brother, brother against sister, just as the hunter feels hatred for the beast he stalks ….

21. 'And for those of a ten-year life-span , there will come to a "sword-interval" of seven days, during which they will mistake one another for wild beasts. Sharp swords will appear in their hands, thinking: "There is a wild beast!" they will take each other's lives with those swords.
But there will be some beings who will think: "Let us not kill or be killed by anyone! Let us make some grassy thickets or jungle-recesses or clumps of trees, for rivers hard to ford or inaccessible mountains and live on roots and fruits of the forest." And they will do this for seven days.
Then at the end of the seven days, they will emerge from their hiding-places and rejoice together of one accord, saying: "Good beings, I see that you are alive!" And then the thought will occur to those beings: "It is only because we became addicted to evil ways that we suffered this loss of our kindred, so let us now do good!
What good things can we do?
Let us abstain from the taking of life, and, having undertaken this good thing, will practise it. And through having undertaken such wholesome things, they will increase in life span and beauty. And the children of those whose life-span was ten years will live for twenty years.

22. 'Then it will occur to those beings: "It is through having taken to wholesome practises that we have increased in life-span and beauty, so let us perform still more wholesome practises.
Let us refrain from taking what is not given, from sexual misconduct, from lying speech, from harsh speech, from idle chatter, from covetousness, from ill-will, from wrong views;
let us abstain from three things: incest, excessive greed, and deviant practices; let us respect our mothers and fathers, ascetics and Brahmins, and the head of the clan, and let us persevere in these wholesome actions."'And so they will these things, and on account of this, they will increase in life-span and in beauty. The children of those whose life-span is twenty years will live to forty, their children will live to be eighty, ...........their children to be six hundred and forty;
the children of those whose life-span is six hundred and forty will live for two thousand years, their children for four thousand, and their children for twenty thousand. The children of those whose life-span is twenty thousand years will live to be forty thousand, and their children will attain to eighty thousand years.

And how does a monk dwell as an island unto himself, as a refuge unto himself with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, with no other refuge?
Here, a monk abides contemplating body as body, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.
Here, a monk abides contemplating feelings as feelings, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.
Here, a monk abides contemplating mind as mind, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.
Here, a monk abides contemplating mind-objects as mind-objects, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.
28. 'Keep to your own preserves, monks, to your ancestral haunts.If you do so, your life-span will increase, your beauty will increase, your happiness will increase, your wealth will increase, your power will increase.'And what is the length of life for a monk?
Here, a monk develops the road to power which is concentration of intention accompanied by effort of will, the road to power which is concentration of energy accompanied by effort of will, the road to power which is concentration of consciousness accompanied by effort of will, the road to power which is concentration of investigations accompanied by effort of will.
By frequently practising these four roads to power he can, if he wishes, live for a full century, or the remaining part of a century.
This is what I call the length of life for a monk.
'And what is the beauty for a monk?
Here a monk practises right conduct, is restrained according to the discipline, is perfect in behaviour and habits, sees danger in the slightest fault, and trains in the rules of training he has undertaken.
That is the beauty for a monk.
'And what is happiness for a monk?
Here a monk, detached from sense desiredetached from unwholesome mental states,enters and remains in the First Jhana,which is with thinking and pondering (initial application and sustained application),born of detachment, filled with delight and joy.
And with the subsiding of thinking and pondering,by gaining inner tranquillity and oneness of mind,enters and remains in the Second Jhana,which without thinking and pondering (initial application and sustained application),born of concentration, filled with delight and joy.
And with the fading away of delight,remaining imperturbable,mindful and clearly aware,he experiences in himself the joy of which the Noble Ones say:"Happy is he who dwells with equanimity and mindfulness",he enters the Third Jhana.
And, having given up pleasure and pain, and with the disappearance of former gladness and sadness,he enters and remains in the Fourth Jhana, which is beyond pleasure and pain, and purified by equanimity and mindfulness.
That is happiness for a monk.'And what is wealth for a monk?
Here, a monk, with his heart filled with loving-kindness, dwells suffusing one quarter, the second, the third, the fourth. Thus he dwells suffusing the whole world, upwards, downwards, across - everywhere, always with the mind filled with loving-kindness, abundant, unbounded, without hate or ill-will.
Then, with his heart filled with compassion, dwells suffusing one quarter, the second, the third, the fourth. Thus he dwells suffusing the whole world, upwards, downwards, across - everywhere, always with the mind filled with compassion, abundant, unbounded, without hate or ill-will.
Then, with his heart filled with sympathetic joy, dwells suffusing one quarter, the second, the third, the fourth. Thus he dwells suffusing the whole world, upwards, downwards, across - everywhere, always with the mind filled with sympathetic joy, abundant, unbounded, without hate or ill-will.
Then, with his heart filled with equanimity, dwells suffusing one quarter, the second, the third, the fourth. Thus he dwells suffusing the whole world, upwards, downwards, across - everywhere, always with the mind filled with equanimity, abundant, unbounded, without hate or ill-will.
That is the wealth for a monk.
'And what is the power for a monk?
Here, a monk, by destruction of the corruptions, enters into and abides in that corruptionless liberation of heart and liberation by wisdom which he has attained, in this very life, by his own super-knowledge and realisation.
That is the power for a monk.
'Monks, I do not consider any power so hard to conquer as the power of Mara. It is used by this building-up of wholesome states that this merit increases.'
Thus the Lord spoke, and the monks were delighted and rejoiced at his words.

Labels: Cakkavati Sihanada Sutta, Mettaya, Sutta

Mahasatipatthana Sutta (VI) : (e. Section on The Four Noble Truths)

17."Again, monks, a monk abides contemplating mind-objects as mind-objectsin respect of the Four Noble Truths.

How does he do so?

Here, a monk knows as it really is : "This is suffering" ;
He knows as it really is : "This is the origin of suffering" ;
He knows as it really is : "This is the cessation of suffering" ;
He knows as it really is : "This is the way of practice leading to the cessation of suffering."

18. And what, monks, is the Noble Truth of Suffering ?
Birth is suffering,Aging is suffering,Death is suffering,Sorrow, lamentation, pain, sadness and distress are suffering,Being attached to the unloved is suffering,Being separated from the loved is suffering,Not getting what one wants is suffering.In short, the five aggregates of grasping are suffering.

"And what, monks, is birth ?In whatever beings, of whatever groups of beings,there is birth, coming-to-be, coming forth,the appearance of the aggregates,the acquisition of the sense-bases,that, monks, is called birth.

"And what is aging ?In whatever beings, of whatever group of beings,there is aging, decrepitude, broken teeth,grey hair, wrinkled skin, shrinking with age, decay of the sense-faculties,that, monks, is called aging.

"And what is death ?In whatever beings, of whatever group of beings,there is passing away, a removal,a cutting-off of the aggregates, a discarding of the body,that, monks, is called death.

"And what is sorrow ?Whenever, by any kind of misfortune,anyone is affected by something of a painful nature,sorrow, mourning, distress,inward grief, inward woe,that, monks, is called sorrow.

"And what is lamentation ?Whenever, by any kind of misfortune,anyone is affected by something of a painful nature andthere is crying out, lamenting,making much noise for grief,making great lamentation,that, monk, is called lamentation.

"And what is pain ?Whatever bodily painful feeling,bodily unpleasant feeling,painful or unpleasant feelings results from bodily contact,that, monks, is called pain.

"And what is sadness ?Whatever, mental painful feeling,mental unpleasant feeling,painful or unpleasant sensation results from mental contact,that, monks, is called sadness.

"And what is distress ?Whenever, by anything kind of misfortune,anybody is affected by something of a painful nature,distress, great distress,affliction with distresswith great distress,that, monks, is called distress.

"And what, monks, is being attached to the unloved ?Here, whoever has unwanted,disliked, unpleasant sight-objects, sounds, smells,tastes, tangibles or mind-objects, orwhoever encounters ill-wishers,wishers of harm, of discomfort, of insecurity,with whom they have concourse, intercourse, connection, union,that, monks, is called being attached to the unloved.

"And what, monks, is being is separated from the loved ?Here, whoever has what is wanted,liked, pleasant sight-objects, sounds, smells,tastes, tangibles or mind-objects, orwhoever encounters well-wishers,wishers of good, of comfort, of security,like mother or father or brother or sister oryounger kinsmen of friends or colleagues or blood-relations,and then is deprived of such concourse, intercourse, connection, or union,that, monks, is called being separated from the loved.

"And what is not getting what one wants?In beings subject to birth, monks, this wish arises :"Oh, that we were not subject to birth, that we might not come to birth!"But this cannot be gained by wishing. That is not getting what one wants.In beings subject to aging, to disease, to death, to sorrow, lamentation,pain, sadness and distress, this wish arises :"Oh that were not subject to aging ... distress, that we might not come to see these things!"But this cannot be gained by wishing. That’s not getting what ones wants."

"And how, monks, in short, are the five aggregates of grasping suffering?They are as follows: The aggregate of grasping that is form,The aggregate of grasping that is feeling, The aggregate of grasping that is perception,The aggregate of grasping that is mental formations,The aggregate of grasping that is consciousness,These are, in short, the five aggregates of grasping are suffering.
And that, monks, is called the Noble Truth of Suffering.

19. "And what, monks, is the Noble Truth of the Origin of Suffering ?
It is the cravingwhich gives rise to rebirth, bound up with pleasure and lust, finding fresh delight now here, now there :
that is to say sensual craving, craving for existence, andcraving for non-existence.

"And where does this craving arise and establish itself?Whenever in the world there is anything agreeable and pleasurable, there this craving arises and establishes itself."
"And what is there in the world that is agreeable and pleasurable?The eye in the world is agreeable and pleasurable,the ear in the world is agreeable and pleasurable,the nose in the world is agreeable and pleasurable,the tongue in the world is agreeable and pleasurable,the body in the world is agreeable and pleasurable,the mind in the world is agreeable and pleasurable ,And there is this craving arises and establishes itself."
"Sights, sounds, smells, tastes, tangibles, mind-objects in the world is agreeable and pleasurable.And there is this craving arises and establishes itself."
"Eye-consciousness, ear-consciousness, nose-consciousness,tongue-consciousness, body-consciousness, mind-consciousnessin the world is agreeable and pleasurable.And there is craving arises and establishes itself."
"Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact in the world is agreeable and pleasurable.And there is craving arises and establishes itself."
"Feeling born of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact, in the world is agreeable and pleasurable.And there is craving arises and establishes itself."
"The perception of sights, of sounds, of smells, of tastes, of tangibles, of mind-objects in the world is agreeable and pleasurable.And there is this craving arises and establishes itself."
"Volition in regard to sights, sounds, smells, tastes, tangibles, mind-objects in the world is agreeable and pleasurable.And there is this craving arises and establishes itself."
"The craving in regard to sights, sounds, smells, tastes, tangibles, mind-objects in the world is agreeable and pleasurable.And there is this craving arises and establishes itself."
"Thinking of sights, sounds, smells, tastes, tangibles, mind-objects in the world is agreeable and pleasurable.And there is this craving arises and establishes itself."
"Pondering of sights, sounds, smells, tastes, tangibles, mind-objects in the world is agreeable and pleasurable.And there is this craving arises and establishes itself."
And that monks, is called the Noble Truth of the Origin of Suffering.
20. "And what, monks, is the Noble Truth of the Cessation of Suffering ?
It is the complete fading-away and extinction of this craving,its forsaking and abandonment,liberation from it,detachment from it.
And how does this craving come to be abandoned,how does its cessation come about?
"Wherever in the world there is anything that is agreeable and pleasurable,there its cessation comes about.
And what is there in the world that is agreeable and pleasurable ?
The eye, the ear, the nose, the tongue, the body, the mind in the world is agreeable and pleasurable ,and there is this craving comes to be abandoned, there its cessation comes about."
Eye-consciousness, ear-consciousness, nose-consciousnesss, tongue-consciousness, body-consciousness, mind-consciousnesssin the world is agreeable and pleasurable.and there is this craving comes to be abandoned, there its cessation comes about."
Sights, sounds, smells, tastes, tangibles, mind-objects in the world is agreeable and pleasurable.and there is this craving comes to be abandoned, there its cessation comes about."
Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact in the world is agreeable and pleasurable.and there is this craving comes to be abandoned, there its cessation comes about."
The perception of sights, of sounds, of smells, of tastes, of tangibles, of mind-objects in the world is agreeable and pleasurable.and there is this craving comes to be abandoned, there its cessation comes about."
Volition in regard to sights, sounds, smells, tastes, tangibles, mind-objects in the world is agreeable and pleasurable.and there is this craving comes to be abandoned, there its cessation comes about."
Craving in regard to sights, sounds, smells, tastes, tangibles, mind-objects in the world is agreeable and pleasurable.and there is this craving comes to be abandoned, there its cessation comes about."
Thinking in regard to sights, sounds, smells, tastes, tangibles, mind-objects in the world is agreeable and pleasurable.and there is this craving comes to be abandoned, there its cessation comes about."
Pondering in regard to sights, sounds, smells, tastes, tangibles, mind-objects in the world is agreeable and pleasurable, and there is this craving comes to an end, there its cessation comes about."
And that, monks, is called the Noble Truth of the Cessation of Suffering.
21. "And what, monks, is the Noble Truth of the Way of Practice Leading to the Cessation of Suffering ?
It is just this Noble Eightfold Path, namely : -Right View, Right Thought,Right Speech, Right Action, Right Livelihood,Right Effort, Right Mindfulness, Right Concentration.
"And what, monks, is Right View?It is, monks,the knowledge of suffering,the knowledge of the origin of suffering,the knowledge of the cessation of suffering, andthe knowledge of the way of practice leading to the cessation of suffering.This is called the Right View.
"And what, monks, is Right Thought?the thought of renunciation,the thought of non-ill-will,the thought of harmlessness.This, monks, is called the Right Thought.
"And what, monks, is Right Speech?Refraining from lying,Refraining from slandering,Refraining from harsh speech,Refraining from frivolous speech.This is called the Right Speech.
"And what, monks, is Right Action?Refraining from taking life,Refraining from taking what is not given,Refraining from sexual misconduct,This is called the Right Action.
"And what, monks, is Right Livelihood?Here, monks, the Ariyan disciple,having given up the wrong livelihood,Keeps himself by the right livelihood.This is called the Right Livelihood.
"And what, monks, is Right Effort?Here, monks, a monk,arouses his will, makes an effort, stirs up energy, exerts his mind and strives to prevent the arising of unarisen evil unwholesome mental states.
He arouses his will, makes an effort, stirs up energy, exerts his mind and strives to overcome evil unwholesome mental states that have arisen.
He arouses his will, makes an effort, stirs up energy, exerts his mind and strives to produce unarisen mental states.
He rouses his will, makes an effort, stirs up energy, exerts his mind and strives to maintain wholesome mental states that have arisen,not let them fade away, to bring them to greater growth, to the full perfection of development.This is called the Right Effort.
"And what, monks, is Right Mindfulness?Here, monks, a monk abidescontemplating body as body, ardent, clearly aware and mindful,having put aside hankering and fretting for the world.
He abides contemplating feelings as feelings ardent, clearly aware and mindful,having put aside hankering and fretting for the world.
He abides contemplating mind as mind, ardent, clearly aware and mindful,having put aside hankering and fretting for the world.
He abides contemplating mind-objects as mind-objects, ardent, clearly aware and mindful,having put aside hankering and fretting for the world.This is called Right Mindfulness.
"And what, monks, is Right Concentration?Here, a monk, detached from sense-desires,detached from unwholesome mental states,enters and remains in the First Jhana,which is with thinking and pondering (initial application and sustained application),born of detachment, filled with delight and joy.
And with the subsiding of thinking and pondering,by gaining inner tranquillity and oneness of mind,enters and remains in the Second Jhana,which without thinking and pondering (initial application and sustained application),born of concentration, filled with delight and joy.
And with the fading away of delight,remaining imperturable,mindful and clearly aware,he experiences in himself the joy of which the Noble Ones say:"Happy is he who dwells with equanimity and mindfulness",he enters the Third Jhana.
And, having given up pleasure and pain, and with the disappearance of former gladness and sadness,he enters and remains in the Fourth Jhana, which is beyond pleasure and pain,and purified by equanimity and mindfulness.This is called Right Concentration.
And that, monks, is called the Way of Practice Leading to the Cessation of Suffering.

Labels: Four Noble truth, Mahasatipathana Sutta, Noble Eightfold Path, Sutta

Labels: Karaniya Metta Sutta, Sutta

Labels: 5 precepts, 8 precepts, Dhammika Sutta, Sutta, uposatha