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Kisah 32 Murid Utama Buddha Gotama: 4. YA Ānanda Thera

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Kisah 32 Murid Utama Buddha Gotama: 4. YA Ānanda Thera

(Sumber Gambar: https://www.pexels.com/photo/monk-meditating-372281/)

4. YA Ānanda Thera

Kelahiran

YA Ānanda terlahir sebagai putera Amitodana Kapilavatthu, hari lahirnya bersamaan dengan Pangeran Siddhatta. YA Ānanda menjadi bhikkhu di hutan mangga Anupiya dalam perjalanan bersama dengan Mahānāma, Bhaddhiya, Bhagu, Kimbila, Devadatta dan Upāli.

Setelah mendengarkan khotbah Dhamma dari YA Puṇṇa Mantānipputta, YA Ānanda mencapai tingkat kesucian Sotāpanna.

Pembantu Tetap Sang Buddha

Bodhi (2003:140) and Dhammika (60-61) menulis bahwa pada usia 55 tahun beliau diangkat oleh Sang Buddha sebagai pembantu tetap-Nya setelah Sang Buddha menyetujui 8 macam kemurahan hati, yang terdiri atas 4 buah larangan (1) Sang Buddha tidak boleh memberinya satu pun makanan yang Sang Buddha terima dan juga (2) jubah-jubah yang diberikan kepada Sang Buddha, (3) bahwa YA Ānanda tidak boleh diberi akomodasi yang khusus, dan (4) YA Ānanda tidak harus menyertai Sang Buddha ketika Sang Buddha menerima undangan ke rumah penduduk; dan 4 permohonan: (1) jika beliau diundang makan, beliau dapat mengalihkannya kepada Sang Buddha, (2) jika orang-orang datang dari daerah luar untuk bertemu Sang Buddha, beliau harus mendapat hak istimewa untuk memperkenalkan mereka kepada Sang Buddha, (3) jika beliau mengalami keraguan apa pun tentang Dhamma, beliau dapat berbicara tentang hal itu kepada Sang Buddha pada setiap saat, dan (4) jika Sang Buddha membabarkan ceramah ketika beliau tidak hadir, Sang Buddha harus mengulanginya di hadapan beliau.

Membantu Pembentukan Saṅgha Bhikkhuni

Halaman 521-524 Vinaya Piṭaka mencatat bahwa YA Ānanda mendukung permohonan Mahapājapatῑ Gotami dan sejumlah wanita suku Sakya 500 orang wanita yang lain serta mohon persetujuan Sang Buddha agar wanita diterima masuk ke dalam Saṅgha sehingga Saṅgha Bhikkhuni terbentuk.

Menjadi Arahat

Sekitar hingga empat bulan setelah Sang Buddha Parinibbāna, YA Ānanda baru mencapai Sotāpanna. Baru sewaktu akan diadakan Saṅgha Samaya (Sidang atau Konsili Saṅgha) yang pertama di Goa Sattapanni, Rājagaha, YA Ānanda menjadi Arahat. (MV:ii)

Halaman 548 Vinaya Piṭaka  mencatat saat yang mengesankan ketika beliau menjadi Arahat: “Dan YA Ānanda, sambil berpikir, ‘besok adalah hari sidang, sekarang tidak sesuai bagi saya untuk memasuki sidang selama saya masih hanya di jalan/berlatih (untuk menjadi Arahat) menghabiskan seluruh malam hari beliau dengan pikiran yang terjaga. Pada saat malam akan berakhir, ketika berniat berbaring, beliau memiringkan tubuh. Tetapi, sebelum kepala beliau mencapai bantal sedangkan kedua kaki beliau masih jauh dari atas lantai, di antara jeda waktu itu beliau menjadi bebas dari kemelekatan pada dunia dan pikiran beliau terbebaskan dari Āsava-Āsava (yaitu nafsu indrawi, keinginan hidup abadi, pandangan salah, dan  kebodohan batin).”

Pengulang Sutta Piṭaka

Lalu, beliau ditugaskan mengulang Sutta Piṭaka dalam sidang tersebut.

Penjaga atau Bendahara Dhamma

YA Ānanda melewatkan tahun-tahun terakhirnya dengan mengajar, berkhotbah dan memberikan semangat kepada para bhikkhu yang lebih muda karena mendengarkan paling banyak ceramah langsung dari Sang Buddha.

Parinibbāna dan Relik

Bodhi (2003:182) menulis bahwa ketika YA Ānanda berusia 120 tahun, beliau merasa bahwa akhir masa hidup beliau sudah dekat. Beliau pergi dari Rājagaha dalam perjalanan menuju Vesāli, persis seperti yang telah dilakukan oleh Guru beliau. Ketika Raja Magadha dan pangeran-pangeran Vesāli mendengar bahwa YA Ānanda segera akan mencapai Parinibbāna, mereka bergegas mengejar beliau dari kedua arah untuk mengucapkan salam perpisahan. Untuk berlaku adil kepada kedua pihak, YA Ānanda memilih cara untuk wafat sesuai dengan sifat halus beliau: beliau meluncur ke udara dengan memakai kekuatan batin beliau dan menjadikan tubuh beliau termakan oleh unsur api. Relik-Relik beliau dibagi menjadi dua dan stupa-stupa didirikan.

Bhikkhu yang terkemuka dalam lima kategori

Pada suatu ketika di Vihāra Jetavana, Sang Buddha memuji YA Ānanda sebagai Penjaga/Bendahara  Dhamma dan dalam banyak hal yang lain serta dinyatakan sebagai bhikkhu yang terbaik dalam:

  1. Banyak belajar atau pandai (bāhusacca)
  2. Perhatian dan memiliki ingatan yang kuat (sati)
  3. Memahami Dhamma (gati)
  4. Ketekunan dalam melestarikan Dhamma (dhiti)
  5. Memberikan pelayanan (upatthana).

4. The Venerable Ānanda Thera

Birth

Born on the same date as that of Prince Siddhatta to the family of Amitodana in Kapilavatthu, he became a monk at age 37 in the Anupiya Mango Grove during the course of a journey together with the future Venerable Mahānāma, Bhaddhiya, Bhagu, Kimbila, Devadatta and Upāli.

After listening to a Dhamma talk by the Venerable Puṇṇa Mantānipputta, he became a Sotāpanna, or Stream-enterer, the first degree saint.

The Buddha’s Regular Attendant

Bodhi (2003:140)  and Dhammika (60-61) writes that at the age of fifty-five he was appointed by the Buddha as his regular attendant after the latter agreed to the 8 favours, comprised of four restrictions: (1) the Buddha should never give him any of the food that He received nor (2) any of the robes given to the Buddha, (3) he should not be given any special accommodation, and (4) he would not have to accompany the Buddha when the latter accepted invitations to people’s homes; and four requests (1) if he was invited to a meal, he could transfer the invitation to the Buddha, (2) if people came from outlying areas to see the Buddha, he would have the privilege of introducing them to the Buddha, (3) if he had any doubts about the Dhamma, he should be able to talk to the Buddha about them at any time; and (4) if the Buddha gave any discourse in his absence, He would later repeat it in his presence.

Help in the Establishment of the Order of Nuns

Pages 521-524 of Vinaya Texts the Venerable Ānanda supported the request of Mahapājapatῑ Gotami and a number of women of the Sakyan clan and sought the leave of the Buddha that women be admitted into the Sangha, or the Noble Order, such that the Buddhist Nuns’ Order was established.

Arahantship

Up until about four months after the Buddha’s death, he remained a Sotāpanna. He became an Arahant only by the time the First Buddhist Council would begin in the Sattapanni cave, Rājagaha. (MV:ii)

The page 548 of Vinaya Texts records the memorable moment he became an Arahant: ”And the Venerable Ānanda —thinking, ’To-morrow is the assembly, now it beseems me not to go into the assembly while I am still only on the way (towards Arahatship)’ spent the whole night with mind alert. At the close of the night, intending to lie down, he inclined his body, but before his head reached the pillow and while his feet were still far from the ground, in the interval he became free from attachment to the world and his heart wasemancipated from the Āsavas (that is to say, from sensuality, individuality, delusion and ignorance).”

Reciter of the Sutta Piṭaka

He was then assigned to recite the Sutta Piṭaka in the assembly.

Guardian or Treasurer of the Dhamma

He spent his subsequent period teaching, preaching to and encouraging junior monks as it was he who listened to most of the discourses personally expounded by the Buddha.

Final Nibbāna and Relics

Bodhi (2003:182) writes that when Ᾱnanda was one hundred and twenty years old, he felt that his end was near. He went from Rājagaha on a journey to Vesālῑ, just as his Master had done. When the king of Magadha and the princes of Vesāli heard that Ᾱnanda would soon attain final Nibbāna, they hurried to him from both directions to bid him farewell. In order to do justice to both sides, Ᾱnanda chose a way to die in keeping with his gentle nature: he raised himself into the air through his supernormal powers and let his body be consumed by the fire element. The relics were divided and stūpas erected.

Excellence in Five Categories

On one occasion at the Jetavanna Monastery, the Buddha praised the Venerable Ᾱnanda as the Guardian/Treasurser of the Dhamma and in many other matters and as the monk who excelled in five categories:

  1. Much learning;
  2. Attention and mindfulness;
  3. Understanding of the Dhamma;
  4. Diligence in preserving the Dhamma; and
  5. Provision of services.

Ditulis oleh Rama Tjan Sie Tek, M.Sc., Penerjemah Tersumpah, Sāsanadhaja Dharma Adhgapaka, Rohaniwan Buddha Kementerian Agama Republik Indonesia

Kisah 32 Murid Utama Buddha Gotama: 3. YA Koṇḍañña Thera

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Kisah 32 Murid Utama Buddha Gotama: 3. YA Koṇḍañña Thera

3. YA Koṇḍañña Thera

Lahir di keluarga brahmana kaya di perkampungan Brāhmaṇa Doṇavatthu di dekat Kapilavatthu, brāhmaṇa cilik itu diberi nama Koṇḍañña, belajar Triveda dan menguasai ilmu mengenali tanda-tanda manusia luar biasa. Pada hari pemberian nama Pangeran Siddhatta yang dihadiri 108 orang brāhmaṇa, terdapat delapan brāhmaṇa yang duduk di barisan depan. Di antara delapan orang brāhmaṇa itu, tujuh mengacungkan dua jari mereka masing-masing dan meramalkan kelak Pangeran Siddhatta jika menjadi orang awam akan menjadi seorang raja dunia dan, jika menjalani hidup petapa, akan menjadi Buddha di tiga alam kehidupan. Seorang brāhmaṇa muda yang bernama Koṇḍañña, setelah mempelajari tanda-tanda bayi itu dengan seksama dan kemudian mengacungkan satu jari, sambil dengan tegas berkata, “Sama sekali tidak mungkin untuk pangeran ini menjalani kehidupan rumah tangga. Ia akan pasti menjadi Buddha.”

Setelah Pangeran Siddhatta meninggalkan Istana untuk menjadi petapa, yang dikenal sebagai Petapa Gotama, Koṇḍañña mengunjungi rumah tujuh orang brāhmaṇa lain, yang semuanya telah meninggal dunia, dan mengajak para putera mereka untuk diajak menjadi petapa. Tidak semuanya memiliki cita-cita yang sama dan, karena itu, hanya empat orang, yaitu Bhaddiya, Wappa, Mahānāma dan Assaji, yang mengenakan jubah petapa di bawah kepemimpinan Koṇḍañña, yang tertua di antara mereka semua.

Mereka bertapa di hutan Uruwelā bersama-sama dengan petapa Gotama. Setelah menganggap petapa Gotama menodai kehidupan petapa karena menerima makanan berupa nasi dengan susu dari Sujātā, mereka meninggalkan petapa Gotama dan pergi ke Taman Rusa di Isipatana, Benares.

Setelah beberapa waktu petapa Gotama  menjadi Sang Buddha dan pergi ke taman tersebut. Di sana beliau membabarkan Ceramah Pemutaran Roda Dhamma, Dhammacakkappavattana Sutta (SN 56:11), kepada lima orang petapa tersebut. Pada tahap-tahap akhir ceramah yang agung itu, YA Koṇḍañña mengerti bahwa jika dukkha disebabkan oleh nafsu,  seharusnya juga ada keadaan yang tanpa dukkha ketika nafsu dilenyapkan. Karena itu, walaupun tidak terhitung jumlah Brahma dan dewa yang mencapai Pembebasan pada malam bulan purnama Āṣāḍha yang mengesankan itu, beliau adalah manusia pertama yang mengerti Dhamma dan anggota Sangha pertama yang menjadi Sotāpanna, orang suci tingkat pertama.  Sang Buddha menyebut beliau sebagai “Aññāsi Koṇḍañña” (Koṇḍañña yang Mengerti”) dan pada hari yang kelima menjadi Arahat. Keempat orang bhikkhu lainnya juga menjadi Arahat pada waktu yang semestinya setelah pleajaran-pelajaran harian yang berpuncak pada ceramah selanjutnya yang dibabarkan kepada mereka, yang berjudul Anattalakkhaṇa Sutta (SN 22:59).

YA Koṇḍañña mencapai Parinibbāna di dekat danau Chaddanta. Para bhikkhu mengumpulkan relik-relik beliau yang seputih kuntum melati dan menyerahkannya kepada Sang Buddha di Vihāra Veluvana.

Sambil memegang relik YA Koṇḍañña, Sang Buddha membabarkan khotbah Dhamma dan merentangkan tangan-Nya. Sebuah cetiya yang berbentuk gelembung perak muncul dari dalam tanah dan relik YA Koṇḍañña diletakkan di dalam cetiya itu. Cetiya itu masih ada hingga kini.

YA Koṇḍañña adalah siswa pertama yang menjadi Arahat. Beliau dianugerahkan gelar Rattaññu yang berarti “yang paling senior dalam status kebhikkhuan.”

3. The Venerable Koṇḍañña Thera

Born to a wealthy Brahmin family in the village of the Brahmin Doṇavatthu near Kapilavatthu, he was forenamed Koṇḍañña, studied the Triveda and mastered the knowledge of identifying the signs of a great man. On the naming day of Prince Siddhatta, eight of the 108 Brahmins present were seated in the front row. Of the eight, seven raised two fingers and predicted that the prince would in future become  the king of the world if he lived as a lay man and a Buddha of three spheres of existence if an ascetic. A young Brahmin, Koṇḍañña by name, carefully examined the baby’s bodily marks and then raised one finger, saying firmly,” It is absolutely impossible for the prince to live a household life. He will certainly become a Buddha.”

After the prince left the palace to become an ascetic, known as the ascetic Gotama, Koṇḍañña visited the homes of the other seven Brahmins, all of whom were deceased by then, and asked their seven sons to become ascetics. Not all the sons had the same aspiration and, therefore,  only four, Bhaddiya, Vappa, Mahānāma and Assaji, wore ascetic robes under Koṇḍañña, who was the eldest of them.

They practiced asceticism in  Uruvelā together with the ascetic Gotama. After the ascetic Gotama received a meal of milk rice  from Sujātā, they left him on the ground that he degraded the ascetic life and they went to the Deer Park at Isipatana, Benares.

Some time later the ascetic Gotama became Supreme Buddha, briefly known as the Buddha, and went to the park. There He expounded the Wheel-turning Discourse, or Dhammacakkappavattana Sutta (SN 56:11), to the five ascetics. At the closing stages of the great sermon, Koṇḍañña understood that if sorrow is caused by desire (dukkha samudaya) there should also be a sorrowless state (dukka nirodha) when desire is eradicated. Therefore, while myriads of Brahma and devas gained Deliverance on that memorable night Āsāḷhā Full Moon, the Venerable Koṇḍañña was both the first human being  to understand the Dhamma and the first member of the Order of Monks, Sangha, to become a Sotapanna, first-degree saint. The Buddha designated him as “Aññāsi Koṇḍañña (Penetrating Koṇḍañña), who would then become an Arahant on the fifth day afterwards. The other four bhikkhus also became Arahants in due course after daily instructions culminating at the next sermon expounded to them called the Anattalakkhaṇa Sutta (SN 22: 59).

The Venerable Koṇḍañña attained final Nibbāna, or Parinibbāna, near the Chaddanta Lake in the Himalayas.  His fellow monks collected his relics which were as white as jasmine flowers and handed them to the Buddha in the Veluvana Monastery.

With His hand holding the relics, the Buddha expounded a Dhamma discourse and stretched his hands. A cetiya, a relic shrine, in the form of silver bubbles arose from under the ground and the relics were put there. This cetiya is still existent to-day.

As the Venerable Koṇḍañña was the first disciple to become an Arahant, he was granted the title of Rattaññu which means the most senior in monkhood.

Ditulis oleh Rama Tjan Sie Tek, M.Sc., Penerjemah Tersumpah, Sāsanadhaja Dharma Adhyapaka Dasa Marsa, Rohaniwan Buddha

Kisah 32 Murid Utama Buddha Gotama: 2. YA (Mahā-)Moggallāna Thera

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Kisah 32 Murid Utama Buddha Gotama: 2. YA (Mahā-)Moggallāna Thera

2. YA (Mahā-)Moggallāna Thera

Kelahiran

Lahir di desa Koliya di Rājagaha, dekat dengan desa Nālaka tempat YA Sāriputta lahir. Sejak kecil keduanya merupakan sahabat karib dan petapa terkenal Sañjaya adalah guru mereka. YA Moggallāna bernama asli Kolita. Ayahnya kepala desa dan ibunya seorang brahmana bernama Moggallī.

Menjadi Arahat

Halaman 75 Vinaya Piṭaka mencatat bahwa YA Moggallāna mendengar Dhamma pertama kali dari Upatissa, yang kemudian dikenal sebagai YA Sāriputta. Lalu, mereka berdua sepakat menjalani kehidupan tanpa rumah (meninggalkan kehidupan duniawi). Keduanya menjadi siswa Sang Buddha dan memasuki Saṅgha.

Tujuh hari setelah menjadi Bhikkhu, YA Moggallāna menjadi Arahat.

Kekuatan batinnya

Beliau mengalahkan Nandopananda, raja naga yang juga terkenal karena kekuatan batinnya, dalam sebuah pertarungan di Himalaya. Setelah itu, sang raja naga diajukan kepada Sang Buddha dan menjadi pengikut-Nya.

Pertarungan yang yang hebat sekali itu secara ringkas dikenang pada syair ke-7 Buddhajayamaṅgala Gāthā yang diucapkan di hampir setiap acara Buddhis:”

Nāga Nandopananda yang sangat bijak dan sangat sakti,
sehingga menyebabkan dirinya dijinakkan oleh putra-Nya, yaitu Sang Sesepuh yang seperti nāga, melalui cara kekuatan batin dan nasihat, Raja Para Bijak menang.
Melalui kekuatan itu semoga perlindungan yang jaya datang kepada anda.”

Kitab Vimānavatthu mencatat kunjungan-kunjungan beliau ke berbagai macam surga tempat beliau mewawancarai dewa/-i yang hidup di sana mengenai sebab-sebab kelahiran kembali mereka di sana. Kunjungan-kunjungan itu ditujukan untuk membuktikan bahwa dana dan sila dapat menimbulkan kelahiran kembali di surga.

Sutta ke-37 Majjhima Nikāya mencatat bahwa pada suatu kunjungan ke Surga Tāvatiṁsa, beliau menggoyangkan, mengguncangkan dan menggetarkan Istana Vejayanta, tempat tinggal Sakka, Raja dewa, dengan jari kaki beliau, untuk mengingatkan Dewa Sakka tentang keterlenaannya dalam kesenangan indrawi.

Parinibbāna

Sarabhaṅga Jātaka (Jātaka 522) mencatat sebagai berikut: … Orang-orang menerima ajaran beliau dan menolak ajaran kaum pemecah belah. Penghormatan besar diberikan kepada para murid Sang Buddha sedangkan penghormatan kepada kaum pemecah belah rontok. Mereka menyimpan dendam terhadap YA Moggallāna…. Mereka menyewa seorang perampok dengan banyak sekali pengikut untuk membunuh beliau di Batu Hitam.

YA Moggallāna melayang ke angkasa dan menghilang  dengan kekuatan batin beliau untuk menghindari pembunuhan. Gagal membunuh, perampok pergi dan, kemudian, kembali selama enam hari berturut-turut.

Namun, pada hari ketujuh, perbuatan jahat beliau pada kehidupan lampau berbuah. Beliau tidak dapat menggunakan kekuatan batinnya untuk menghindar dari perampok itu. Sang perampok menghancurkan semua tulang beliau, dengan menyiksa tubuh beliau seperti ‘bubur.’ Setelah berpikir beliau meninggal, sang perampok pergi dengan para pengikutnya.

Saat sadar kembali, YA Moggallāna menyelimuti diri beliau dengan Meditasi seolah-olah dengan pakaian. Lalu, beliau terbang lewat angkasa untuk menjumpai Sang Buddha, bersujud dan berkata, ”Sang Bhagava, daya hidup saya habis: saya akan meninggal.” Setelah mendapatkan ijin dari Sang Guru, beliau langsung meninggal pada saat itu juga.

Pada saat itu juga para penghuni keenam alam dewa gempar. Mereka berseru, ”Guru kita meninggal.” Para dewa datang dengan membawa dupa, parfum dan karangan bunga yang wangi  surgawi serta segala  macam kayu. Onggokan kayu apinya terbuat dari cendana dan 99 buah benda mulia.

Sang Buddha, sambil berdiri di dekat Sang sesepuh,  memerintahkan agar relik beliau disimpan. … Sebuah festival suci berlangsung selama tujuh hari. Sang Buddha memerintahkan relik-relik itu dikumpulkan dan sebuah tempat suci dibangun di dalam sebuah kamar yang dindingnya segitiga di Veluvana, Rājagaha.

Kini relik-relik itu dapat kita lihat di sebuah stupa di Sanchi, India.

2. The Venerable (Mahā-)Moggāllana Thera

Birth

Born in the village of Koliya, Rājagaha, in close proximity to the village of Nālaka where the Venerable Sāriputta was born. They were close friends since childhood times and the well-known ascetic Sañjaya was their teacher. The Venerable Moggāllana was known as Kolita at birth. His father was the village head and his mother a Brahmin woman named Moggallῑ.

Arahatship

Page 75 of Vinaya Texts records that the Venerable Moggallāna first heard the Dhamma from Upatissa, the future Venerable Sāriputta. Then, they both agreed to go forth into homelessness and became the Buddha’s disciples and entered Saṅgha.

Seven days later the Venerable Moggallāna reached arahantship.

His supernormal feats

He defeated Nandopadanda, the naga king who was also noted for psychic feats, in a battle on the Himalayas. Thereupon, the naga king was conducted to the Buddha, whose follower he became.

This epic feat was briefly commemorated in the 7th verse of the Buddhajayamaṅgala Gāthā (Verses of Auspicous Victory) which is recited at almost every Buddhist function:”

The nāga Nandopananda very wise and of great psychic power,

Causing to be tamed by His son the elder who is like a nāga,

Through the method of psychic power and advice,

the Lord of Sages won.
Through that power may there be victorious auspices to you.”

The Vimānavatthu records his visits to various heavens where he interviewed the devas living there as to the causes of their rebirth there. The visits were intended to prove that giving (dana) and morality (sila) may lead to heavenly rebirth.

The Majjhima Nikāya records that on one visit to the Tāvatiṁsa heaven, he shook the Vejayanta Palace, the abode of Sakka, King of Devas, by touching the ground there with his toe, in order to remind the king of his indulgence in sensual enjoyment.

Final Nibbāna

The Sarabhaṅga Jātaka (Jātaka 522) records as follows: … People gladly accepted his teaching and rejected that of the schismatics. Great honour was paid to the disciples of the Buddha while that to the schismasmatics fell away. They conceived a grudge aginst the Elder … They hired a brigand with a great following to kill him at the Black Rock.

He flew into the air to avoid murder by flying into the air and disappeared employing his supernatural powers. Then, the brigand went away and returned day after day for six successive days.

However, on the seventh day the Venerable Moggallāna’s past bad deed produced a result whereby he failed to employ his supernatural powers to escape the brigand. The brigand crushed all his bones, subjeting him to a ‘straw and meal’ torture and, thinking he was dead, went off with his followers.

The Elder, on recovering consciousness, clothed himself with Meditation as with a garment, and flying up into the presence of the Master, saluted him and said, ”Holy Sir, my sum of life is exhausted: I would die,” and having gained the Master’s consent, he died then and there.

At that instant the six god realms were in a general state of commotion.”Our Master,” they cried,” is dead.” And they came, bringing incense and perfume and wreaths breathing divine odours and all kinds of wood. The pyre was made of sandalwood and ninety-nine precious things.

The Master, standing near the Elder, ordered his remains to be deposited … A sacred festival was held for seven days. The master had the relics of the Elder gathered together and erected a shrine in a  gabled chamber in the Bamboo Grove, Rājagaha.

Now we can find the relics in a stūpa in Sanchi, India.

Ditulis oleh Rama Tjan Sie Tek, M.Sc., Penerjemah Tersumpah, Sāsanadhaja Dharma Adhyapaka Dasa Marsa, Rohaniwan Buddha

Kisah 32 Murid Utama Buddha Gotama: 1. YA Sāriputta Thera

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Kisah 32 Murid Utama Buddha Gotama: 1. YA Sāriputta Thera
  1. YA Sāriputta Thera

Terlahir di desa Nālaka dekat Rājagaha. Karena beliau anak tertua dari keluarga utama di desa itu, nama beliau adalah Upatissa. Ayah beliau seorang brahmana yang bernama Vaṅganta dan ibu beliau  Rūpasārī. Karena itu, beliau dikenal pula sebagai Sāriputta, putra Sāri.

Beliau memiliki tiga orang adik laki-laki, Mahācunda, Upasena dan Revata Khadiravaniya, yang semuanya menjadi bhikkhu dan Arahat. YA Revata, yang termuda di antara mereka, diumumkan oleh Sang Buddha sebagai siswa yang terkemuka di antara siswa yang menghuni hutan. YA Upasena, yang juga dikenal sebagai Vagantaputta, diumumkan oleh Sang Buddha sebagai bhikkhu yang paling menyenangkan orang lain.

Juga, YA Sāriputta memiliki tiga orang adik perempuan, Cālā, Upacālā and Sisūpacālā, yang semuanya menjadi bhikkhuni setelah masing-masing menikah dan memiliki seorang putra. Semua putra mereka masuk Saṅgha juga. Semua saudari YA Sāriputta tersebut juga menjadi Arahat.

Halaman 75-76 Vinaya Piṭaka mencatat bahwa pertama kali mendengar Dhamma melalui sebuah bait yang diucapkan oleh YA Assaji, salah seorang dari Lima Petapa di Rājagaha, YA Sāriputta langsung memperoleh Mata Dhamma dan menjadi seorang Sotāpanna (orang suci tingkat pertama).

Bait termasyur tersebut berbunyi sebagai berikut:

“Tentang hal-hal yang muncul karena sebab,
Sang Tathāgata (Sang Buddha) telah membabarkan sebab tersebut,
Dan juga bagaimana berhentinya sebab tersebut.
Inilah ajaran Sang Petapa Agung (Sang Buddha).”

Lalu beliau dan sahabatnya, yang kemudian menjadi YA Mahā Moggallāna, serta dua ratus lima puluh orang petapa pengembara pengikut mereka pergi ke Vihāra Veluvana untuk menemui Sang Buddha. Mereka semua memohon penahbisan dan Sang Buddha menerima mereka menjadi anggota Saṅgha dengan perkataan “Mari, wahai para bhikkhu.”

Setengah bulan kemudian YA Sāriputta menjadi seorang Arahat (Yang Tersuci) ketika sedang mengipasi Sang Buddha yang sedang berceramah kepada pengembara Dīghanakha tentang perenungan mengenai perasaan (MN 74.14)… Dighanakha mendapatkan Mata Dhamma yang merupakan sotāpattimagga (jalan menuju Sotāpanna) langsung setelah ceramah tersebut. Kalimat ”Semua yang dapat timbul akan musnah” menunjukkan cara timbulnya jalan tersebut.

Menghormat Guru Pertamanya dalam Dhamma

Selama hidupnya YA Sāriputta menunjukkan hormat kepada YA Assaji. Penjelasan tentang Syair 392 Dhammapada bercerita bahwa kapan pun YA  Sāriputta berdiam di vihara yang sama dengan YA Assaji, langsung setelah menghormat Sang Buddha, beliau selalu pergi untuk menghormat sesepuh yang agung itu, sambil berpikir, “Bhante ini adalah guru pertama saya. Karena beliaulah saya mengetahui Ajaran Sang Buddha.” Ketika YA Assaji berdiam di vihara lain, YA Sāriputta biasanya menghadap arah di mana sang sesepuh sedang berdiam dan  bernamaskara  (menghormat dengan kepala, dua tangan dan lutut menyentuh bumi).

Penolong Sesama Bhikkhu

Beliau mengunjungi bhikkhu-bhikkhu    lain yang jatuh sakit. Pada Devadaha Sutta (SN 22:2), Sang Buddha sendiri bersabda tentang siswa hebat-Nya itu,” Para bhikkhu, Sāriputta bijaksana dan penolong sesama bhikkhu.”

Parinibbāna

Mahāsudassana Jātaka (Jātaka 95), Cunda Sutta (SN 47.13)  dan Great Disciples of the Buddha (Bodhi, ed., 2003:48-54) mencatat bahwa pada bulan Kattika, enam bulan sebelum Sang Buddha mencapai Mahāparinibbāna, YA Sāriputta mohon ijin kepada Sang Buddha untuk Parinibbāna di dalam kamar kelahiran beliau di kampung halamannya, desa Nālaka. Sebelum Parinibbāna YA Sāriputta mengajarkan Dhamma kepada ibunya, Rūpasārī, yang langsung menjadi Sotāpanna. Beliau mencapai Parinibbāna pada bulan purnama Kattika. (YA Mahāmoggallāna menyusul dua minggu kemudian)

Setelah upacara kremasi selama tujuh hari, YA Anuruddha memadamkan api dengan air harum. Cunda Sutta mencatat bahwa YA Cunda, adik dan juga pembantu pribadinya, mengumpulkan relik-relik YA Sāriputta ke dalam sebuah saringan air dan membawanya ke Sāvatthi.

Di Sāvatthi, YA Cunda menemui YA Ānanda dahulu untuk menyerahkan relik-relik itu di dalam saringan air dan, kemudian, YA Ānanda menyerahkannya kepada Sang Buddha. Sang Buddha memperlihatkan relik-relik itu kepada para bhikkhu dan memuji cara hidup YA Sāriputta. Lalu, relik-relik itu disimpan di dalam sebuah cetiya di Sāvatthi.

YA Sāriputta dan YA Moggallāna merupakan Aggasāvaka (Siswa Utama). YA Sāriputta juga  dikenal sebagai Dhammasenāpati (panglima Dhamma). Dalam suatu ceramah kepada para bhikkhu, Sang Buddha menyatakan bahwa YA Sāriputta adalah siswa yang terkemuka dalam Kebijaksanaan sedangkan YA Moggallāna dalam kekuatan batin (AN 1:14).

Pada Saccavibhaṅga Sutta (MN 141) Sang Buddha bersabda: ”Pereratlah persahabatan dengan Sāriputta dan Moggallāna. Mereka bijaksana dan suka menolong teman-teman mereka yang ada di dalam Ariya Saṅgha. Sāriputta seperti seorang ibu; Moggallāna seperti juru rawat. Sariputta melatih bhikkhu-bhikkhu yang lain untuk mencapai sotāpattiphala (menjadi Sotāpanna), Moggallāna untuk mencapai tujuan tertinggi (Arahat). Para bhikkhu, Sāriputta dapat mengumumkan, mengajarkan, menggambarkan, menetapkan, mengungkapkan, membabarkan dan menunjukkan Empat Kebenaran Mulia.”

  1. The Venerable Sāriputta Thera

Born in the village of Nālaka near Rājagaha, he was called Upatissa as he was the eldest child of a leading family there. His father was a Brahmin named Vaṅganta and his mother Rūpasārī. For this reason, the elder was also known as Sāriputta, son of Sāri.

He had three brothers, Mahācunda, Upasena and Revata Khadiravaniya, all of whom became monks. The Venerable Revata, who was the youngest of the brothers, was declared by the Buddha as the disciple foremost among forest-dwellers. The Venerable Upasena, also known as Vagantaputta, was declared by the Buddha as the monk who was most pleasing to others.

In addition, he had three sisters, Cālā, Upacālā and Sisūpacālā, all of whom became nuns after their respective marriages, each of which produced a son. All their sons joined the Order of Monks, too. All the three sisters attained arahantship.

Pages 75-76 of Vinaya Texts records that he first learned the Dhamma through a stanza recited by the Venerable Assaji, one of the Five Ascetics in Rājagaha, and gained the Dhamma Eye on the spot and became a Sotāpanna (first degree saint).

The famous stanza reads as follows:

“Of those things that arise from cause,
The Tathāgata has told the cause,
And also what their cessation is:
This is the doctrine of the Great Recluse.”

Then, he and his friend Moggallāna, the future Mahā Moggallāna and their followers totalling another two hundred and fifty wandering ascetics, went to the Veluvanna Monastery to see the Buddha. They requested ordination and the Buddha admitted them into Saṅgha by saying, “Come, monks.”

The Venerable Sāriputta became an Arahant (or the highest degree saint) half a month later when he was fanning the Buddha who was preaching to the wanderer Dīghanakha on the contemplation of feelings (MN 74.14)… Dīghanakha gained the Dhamma Eye (dhammacakkhu) which is the path of stream-entry (sotāpattimagga) right after the preaching. The phrase ”All that is subject to arising is subject to cessation” shows the mode in which the path arises.

Respect for His First Teacher in Dhamma

Throughout his life the Venerable Sāriputta showed respect for the Venerable Assaji. The commentary to verse 392 of the Dhammapada tells us that whenever the Venerable Sāriputta lived in the same monastery with the Elder Assaji, immediately after having paid homage to the Blessed One, he always went to venerate the great elder, thinking: “This venerable one was my first teacher. It was through him that I came to know the Buddha’s Dispensation.” And when the Elder Assaji lived in another monastery, the Venerable Sāriputta used to face the direction in which he was living and pay homage to him by touching the ground at five places (with the head, hands, and feet), and saluting him with joined palms.

Helper of fellow Monks

He spent time visiting other monks who fell ill. In the Devadaha Sutta (SN 22:2) the Buddha Himself said of His great disciple,” Sāriputta, bhikkhus, is wise and a helper of his fellow monks.”

Final Nibbāna

The Mahāsudassana Jātaka (Jātaka 95), Cunda Sutta (SN 47.13) and Great Disciples of the Buddha (Bodhi, ed., 2003:48-54)  record that six months before the Buddha’s Final Parinibbāna, the Venerable Sāriputta sought the Buddha’s permission to attain his Parinibbᾱna in his birth chamber in his home town, the village of Nālaka. Before his Parinibbᾱna, he taught the Dhamma to his mother who immediately became a Sotāpanna. He attained the Final Nibbāna on the full moon day of Kattika. (The Venerable Mahāmoggallāna followed suit two weeks therafter)

After a cremation ceremony which lasted for seven days, the Venerable  put out the fire with scented water. The Cunda Sutta records that the Venerable Cunda, his brother and personal attendant,  gathered all his relics in a water strainer and took them to Sāvatthi.

In Sāvatthi the Venerable Cunda first met the Venerable Ᾱnanda who then handed the relics to the latter for further delivery to the Buddha. The Buddha showed all the monks the relics and praised the Venerable Sāriputta’s way of life. The relics were then kept in a cetiya in Sāvatthi.

The Venerable Sāriputta and the Venerable Moggāllana were known as the Chief Disciples, or Aggasāvaka. The former was also known as Dhammasenāpati, or Marshal of the Dhamma. In a discourse to monks the Buddha said that the Venerable Sāriputta was foremost in wisdom and the Venerable Moggallāna in psychic powers (AN 1:14).

In the Saccavibhaṅga Sutta (MN 141) the Buddha says: “Cultivate the friendship of Sāriputta and Moggallāna, bhikkhus; associate with Sāriputta and Moggallāna. They are wise and helpful to their companions in the holy life. Sāriputta is like a mother; Moggāllana is like a nurse. Sāriputta trains others for the fruit of stream-entry, Moggallāna for the supreme goal. Sāriputta, bhikkhus, is able to announce, teach, describe, establish, reveal, expound, and exhibit the Four Noble Truths.”

Ditulis oleh Rama Tjan Sie Tek, M.Sc., Penerjemah Tersumpah, Sāsanadhaja Dharma Adhyapaka Dasa Marsa, Rohaniwan Buddha

Kisah YM Sīvali: Penderitaan menyamar sebagai kesenangan dan berkah, kesulitan mematahkan semangat para pemalas: Asātarūpa-Jātaka (Jātaka 100)

Tjan
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Kisah YM Sīvali: Penderitaan menyamar sebagai kesenangan dan berkah, kesulitan mematahkan semangat para pemalas: Asātarūpa-Jātaka (Jātaka 100)

(the English version follows)
Ringkasan jātaka ini: 
Kisah ini diceritakan oleh Sang Guru ketika berada di Kundadhānavana dekat kota Kundiya mengenai Suppavāsā, seorang upāsika, yang merupakan putri Raja Koliya. Pada saat itu, ia telah mengandung seorang anak selama tujuh tahun dan sudah memasuki hari ketujuh penderitaan persalinannya dan rasa nyerinya berat sekali. Walaupun semua penderitaan berat itu, ia berpikir sebagai berikut, “Sang Bhagavā (Sang Buddha), Yang Tercerahkan Sempurna, membabarkan Dhamma dengan tujuan agar penderitaan ini dapat berakhir; Orang-orang pilihan Sang Bhagavā hidup demikian bajik sehingga penderitaan ini dapat berakhir; Nibbāna adalah tempat membahagiakan dan penderitaan ini benar-benar berakhir.” Ketiga pikiran itu merupakan penghiburan baginya selama dalam penderitaan hebatnya itu. Kemudian, ia menyuruh suaminya menemui Sang Bhagavā untuk memberitahukan keadaannya dan menyampaikan salam atas namanya.

Pesannya disampaikan kepada Sang Bhagavā, yang bersabda, “Semoga Suppavāsā, putri Raja Koliya, tumbuh kuat dan sehat lagi serta melahirkan seorang bayi yang sehat.” Langsung setelah kata-kata Sang Bhagavā, Suppavāsā menjadi sehat dan kuat dan melahirkan seorang bayi yang sehat. 

Saat kembali dan mendapati istrinya telah melahirkan dengan selamat, sang suami amat takjub pada kekuatan luhur Sang Buddha. Karena anaknya telah lahir, Suppavāsā sangat ingin mempersembahkan hadiah selama tujuh hari kepada Sańgha dengan Sang Buddha sebagai pemimpin mereka dan menyuruh suaminya lagi untuk mengundang mereka. 
Kebetulan pada saat itu Sańgha yang dipimpin oleh Sang Buddha telah menerima undangan upāsaka (umat pria) yang menyokong YA Mahā Moggallāna; tetapi, Sang Guru, yang ingin memenuhi niat berdana Suppavāsā, mengirimkan utusan kepada sang thera untuk menjelaskan hal tersebut dan bersama Sangha menerima perjamuan Suppavāsā selama tujuh hari. 

Pada hari ketujuh ia mendandani bayi kecilnya, yang bernama Sīvali dan memyuruhnya membungkuk di depan Sang Buddha dan Sańgha. Saat bayi itu dibawa menghadap YA Sāriputta pada waktu yang semestinya, YA Sāriputta dengan penuh keramahan menyapa bayi itu, “Nah, Sīvali, apakah kamu baik-baik?” “Bagaimana bisa begitu, Bhante?” kata sang bayi, “Selama tujuh tahun yang panjang saya harus berkubang dalam darah.”
Lalu, dengan gembira Suppavāsā berseru, “Anakku, yang baru berusia tujuh hari, benar-benar sedang berbincang-bincang mengenai agama dengan YA Sāriputta, Panglima Dhamma?”

“Maukah engkau memiliki anak lagi yang seperti ini?” tanya Sang Guru. “Mau, Bhante,” jawab Suppavāsā, “tujuh lagi jika saya bisa mendapatkan anak yang seperti dia.” Dengan perkataan yang khidmat Sang Guru berterima kasih atas jamuan oleh Suppavāsā dan pergi.

Pada usia tujuh tahun Sīvali kecil menerima Dhamma dengan sepenuh hati dan meninggalkan keduniawian untuk masuk Sańgha (sebagai sāmanera); pada usia dua puluh tahun beliau diterima menjadi bhikkhu. Beliau bersifat bajik dan mendapatkan mahkota kebajikan berupa pencapaian sebagai Arahat dan bumi pun bersorak keras karena gembira. 

(Ańgutarra Nikāya I.24 mencatat bahwa Sang Buddha menganugerahi YA Sīvali gelar sebagai yang terbaik di antara para penerima persembahan.)

Setelah mengakhiri jātaka ini, Sang Guru, sebagai Buddha, mengulangi atararupa Jatakastanza ini:

”Dengan menyamar sebagai kesenangan dan berkah, datanglah dukkha, lalu, kesulitan juga datang untuk mematahkan semangat para pemalas.”

(Diterjemahkan oleh Tjan Sie Tek, M.Sc., Penerjemah Tersumpah, dari The Jātaka, translated by Robert Chalmers from Pāli into English)

English version of Asātarūpa-Jātaka (Jātaka 100):
(Sorrow comes in the disguise of joy and blessings, and trouble, to overwhelm sluggards’ hearts) 

This story was told by the Master while at Kuṇḍadhānavana near the city of Kuṇḍiya about Suppavāsā, a lay-sister, who was daughter to King Koliya. For at that time, she, who had carried a child seven years in her womb, was in the seventh day of her throes, and her pains were grievous. In spite of all her agony, she thought as follows: “All-Enlightened is the Blessed One who preaches the Truth to the end that such suffering may cease; righteous are the Elect of the Blessed One who so walk that such suffering may cease; blessed is Nibbāna wherein such suffering doth cease.” These three thoughts were her consolation in her pangs. And she sent her husband to the Buddha to tell her state and bear a greeting for her.

Her message was given to the Blessed One, who said, “May Suppavāsā, daughter of the king of the Koliyas, grow strong and well again, and bear a healthy child.” And at the word of the Blessed One, Suppavāsā, daughter of the king of the Koliyas, became well and strong, and bore a healthy child. 

Finding on his return that his wife had been safely delivered, the husband marvelled greatly at the exalted powers of the Buddha. Now that her child was born, Suppavāsā was eager to show bounty for seven days to the Brotherhood with the Buddha at its head, and sent her husband back to invite them. 

Now it chanced that at the time the Brotherhood with the Buddha at its head had received an invitation from the layman who supported the Elder Moggallāna the Great; but the Master, wishing to gratify Suppavāsā’s charitable desires, sent to the Elder to explain the matter, and with the Brotherhood accepted for seven days the hospitality of Suppavāsā. 

On the seventh day she dressed up her little boy, whose name was Sīvali, and made him bow before the Buddha and the Brotherhood. And when he was brought in due course to the Venerable Sāriputta, the Elder in all kindness greeted the infant, saying, “Well, Sīvali, is all well with you?” “How could it be, sir?” said the infant. “Seven long years have I had to wallow in blood.”

Then in joy Suppavāsā exclaimed, “My child, only seven days old, is actually discoursing on religion with the apostle Sāriputta, the Captain of the Faith?”

“Would you like another such a child?” asked the Master. “Yes, sir,” said Suppavāsā, “seven more, if I could have them like him.” In solemn phrase the Master gave thanks for Suppavāsā’s hospitality and departed. 

At seven years of age the child Sīvali gave his heart to the faith and forsook the world to join the Brotherhood; at twenty he was admitted a full Brother. Righteous was he and won the crown of righteousness which is Arahatship, and the earth shouted aloud for joy.

(Ańgutarra Nikāya 1.24 records that the Buddha granted him the title the best among the recipients of gifts.)

His story ended, the Master, as Buddha, repeated these verses:
“In disguise of joy and blessings, sorrow comes
And trouble, the sluggards’ hearts to overwhelm.”

Silakan share cerita ini dengan semua teman.

Please share this story with all friends.


Lima Orang Bhikkhu Pertama (Pañcavaggiya) dan Pembentukan Sang Tiratana (Tiga Permata)

Dhamma Ratana
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Lima Orang Bhikkhu Pertama (Pañcavaggiya) dan Pembentukan Sang Tiratana (Tiga Permata)

Lima Orang Bhikkhu Pertama (Pañcavaggiya) dan Pembentukan Sang Tiratana (Tiga Permata)

Dua bulan setelah Pencerahan Agung beliau pada bulan purnama Ᾱsāḷhā (Juli; Sansekerta:

Āşādha), Sang Buddha mendatangi kelima orang petapa (yang sering disebut sebagai Pañcavaggiya), yaitu Kondañña, Bhaddiya, Vappa, Mahānāma, and Assaji dari kelompok brahmana, yang sebelumnya telah melayani beliau selama melakukan tindakan tapa yang teramat keras, yang akhirnya beliau tinggalkan, di Taman Rusa di Isipatana, Benares.

Ceramah Pertama

Kemudian, Sang Buddha membabarkan ceramah atau doktrin pertama-Nya kepada mereka. Doktrin yang termasyur itu diberi nama “Dhammacakkappavattana Sutta,” Ceramah tentang Pemutaran Roda Dhamma.” (VT: 52-54; SN V.56.12; MN 141). Hari penting tersebut tetap dirayakan oleh Buddhis di seluruh dunia sekarang sebagai Hari Ᾱsāḷhā.

Bhikkhu Pertama di Dunia

Halaman 54 Vinaya Piṭaka  mencatat bahwa setelah ceramah pertama itu, YA Kondañña mendapatkan Mata Dhamma (Dhammacakkhu), mohon dan menerima status pabbajjā (meninggalkan keluarga dan menjadi orang yang tanpa rumah atau hidup sebagai petapa) sebagai sāmanera atau calon bhikkhu dan bhikkhu upasampadā (penahbisan sebagai bhikkhu) dari Sang Buddha sehingga menjadi bhikkhu yang pertama di dunia.

Lima Orang Bhikkhu Pertama di Dunia yang membentuk Saṅgha

Beberapa saat kemudian keempat orang petapa lainnya juga mendapatkan Mata Dhamma dan mengikuti jejak YA Kondañña. Dengan demikian, para petapa itu menjadi lima orang bhikkhu Buddhis  pertama di dunia dan dengan demikian, membentuk Bhikkhu Saṅgha. Karena itu, Sang Tiratana (atau Triratna dalam bahasa Sansekerta, atau Tiga Permata, yaitu Sang Buddha, Dhamma dan Saṅgha) terbentuk.

 

Five First Monks (Pañcavaggiya)  and the Establishment of the Tiratana (the Three Jewels, or the Triple Gem))

Two months after His Great Enlightenment on the full moon day of Ᾱsāḷhā (July; Sanskrit:

Āşādha), the Buddha approached the five ascetics (often called as Pañcavaggiya), Kondañña, Bhaddiya, Vappa, Mahānāma, and Assaji of the brahmin clan, that used to attend on Him while He was undertaking extreme ascetic austerities, which He subsequently abandoned, at the Deer Park in Isipatana, Benares.

First Sermon 

Then, the Buddha delivered His first discourse or doctrine to them. This famous doctrine is called “Dhammacakkappavattana Sutta, Discourse on the Turning of  the Wheel of Truth.” (VT: 52-54; SN V.56.12; M 141). The momentous day continues to be commemorated by Buddhists around the world today as the Ᾱsāḷhā Day.

First Buddhist Monk in the World

Page 54 of the Vinaya Pīṭaka (or the Monastic Discipline Basket of Books) records that after the first sermon, Kondañña requested and received the lower and higher ordinations from the Buddha and, thus, becoming the first Buddhist monk in the world.

First Five Monks in the World to form the Sangha

Some time later the other four ascetics obtained the Dhamma Eye and followed suit. Hence, the ascetics became the first five Buddhist monks in the world and, thereby, forming the Order of Monks, Saṅgha. As such, the Tiratana (or Triratna in Sanskrit; the Three Jewels, or the Triple Gem), that is, the Buddha, the Dhamma and the Saṅgha, was constituted.

References:

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Buddha, Gotama. Oldenberg (1981, 2007) (transl.). Vinaya Texts, Volumes I, II & III (The Vinaya Pitaka). Lexington: Forgotten Books

Buddha, Gotama. Walshe (1995) (transl.). The Long Discourses of the Buddha (The Digha Nikaya). Boston: Wisdom Publications

Buddha, Gotama. Nanamoli & Bodhi (1995) (transls.). The Middle-length Discourses of the Buddha (The Majjhima Nikaya). Kandy: Buddhist Publication Society

Buddha, Gotama. Bodhi (2003), (transl.). The Connected Discourses of the Buddha (The Samyutta Nikaya), 2nd edition. Boston: Wisdom Publications

Buddha, Gotama. Nyanaponika & Bodhi (2000), (transls.). The Numerical Discourses of the Buddha (Anguttara Nikāya).  Lanham: Altamira Press

Buddha, Gotama. Rājawithayalay (BE 2536), (transl.). Angguttaranikāya Ekanipata, 10th Vagga, Suttantapiṭaka dan Atthakathā, Vo. 32 of the Thai version.  Bangkok: Mahāmakut

Buddha, Gotama. Chalmers (1895), (transl.). Volumes 1 & 2 of the Jataka, or Stories of the Buddha’s Previous Births. Lexington: Forgotten Books

Buddhaghosa. Nanamoli (2010) (transl.). The Path of Purification (Visuddhimagga). Onalaska: Pariyati Publishing

Davids, T.W. Rhys & Stede, William, 1986, The Pali Text Society’s Pali-English Dictionary, London: Pali Text Society

Dhammananda, K. Sri. Are Buddhist Idol-worshippers? www.what-Buddha-taught

Dhammika. The Buddha and His Disciples. www.buddhanet.net

Gombrich, Richard (1960s). The Kosala-Bimba-Vannana. London: Oxford Centre for Buddhist Studies

Hecker, Helmuth & Nyanaponika (2003). Great Disciples of the Buddha. Boston: Wisdom Publications

Kariyasawan, A.G.S., (1995). Buddhist Ceremonies and Rituals of Sri Lanka. www.accesstoinsight.org

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Malalasekara, G.P, (1937). Dictionary of Pali Proper Names. www.palikanon.org

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Muller, F. Max (ed.) (1969). The Questions of King Milinda. Delhi: Motila Bonarsidass

Nānasampano, Mahā Boowa (2005). A Spiritual Biography of the Venerable Ācariya Mun Bhūridatta Thera. Udorn Thani: Forest Dhamma Books

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Nyanatiloka (1991). Buddhist Dictionary. Singapore: Singapore Buddhist Meditation Centre

Nyanaponika & Hecker, Helmuth. Bodhi (ed.) (2003). Great Disciples of the Buddha. Boston: Wisdom Publications

Sarada, Weragoda (1998). The Greatest Man Who Ever Lived: The Supreme Buddha. Singapore: Singapore Buddhist Meditation Centre

Sarada, Weragoda (1993). The Treasury of Truth: Illustrated Dhammapada. Singapore: Singapore Buddhist Meditation Centre

Silaratano (1994). Mae Chee Kaew: A Spiritual Awakening. www.what-Buddha-taught-net.org

 

Ditulis oleh Rama Tjan Sie Tek, M.Sc., Penerjemah Tersumpah (www.tjansietek.com),

Sāsanadhaja Dharma Adhgapaka, Rohaniwan Buddha Kementerian Agama

Dua Upāsaka yang Pertama yang berlindung pada Buddha dan Dhamma (sebelum terbentuknya Tiga Permata)

wpadmin
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Dua Upāsaka yang Pertama yang berlindung pada Buddha dan Dhamma (sebelum terbentuknya Tiga Permata)

Dua Upāsaka yang Pertama

Khandhaka Pertama Vinaya Piṭaka mencatat fakta bahwa Tapussa dan Bhallika, dua orang pedagang dari Ukkala (atau Orissa, Myanmar), adalah dua orang manusia pertama yang memberikan makanan berupa kue dari beras dan bungkahan-bungkahan madu kepada Sang Buddha ketika beliau sedang duduk bersila di bawah (pohon) Rājāyatana sekitar enam minggu setelah Pencerahan Agung-Nya dan menjadi upāsaka-upāsaka (siswa awam) yang pertama dengan mengucapkan paritta (ucapan perlindungan)  yang terdiri atas Dua Permata, Buddha dan Dhamma, karena Tiga Permata belum dibentuk.

First Two Male Lay Disciples

The First Khandhaka of Vinaya Texts records the fact that Tapussa and Bhallika, two merchants from Ukkala (Orissa), were the first human beings to give a meal of rice cakes and lumps of honey to the Buddha when He was sitting cross-legged at the foot of the Rajayatana (tree) about six weeks after His Great Enlightenment and to become the first lay disciples by the formula which contained (only) the Two Jewels, or the Double gem, that is, the Buddha and the Dhamma, as the Three Jewels, or the Triple Gem,  had not been formed yet.

Ditulis oleh Rama Tjan Sie Tek, M.Sc., Penerjemah Tersumpah (www.tjansietek.com),

Sāsanadhaja Dharma Adhgapaka, Rohaniwan Buddha Kementerian Agama

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Dhammapada 15

Dhamma Ratana
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0
Dhammapada 15

Yamaka Vagga



 

Vocabulary
idha: (adv.) = here (in this world)
socati: (a) grieves, laments; (b) 3rd pers. sg. pres. act. indic. of √suc ‘to grieve’
pecca: (a) after having gone past, after going past,’ i.e., after death; (b) absol. derived from pa-  ‘away, out; greatly,  exceedingly’ + √i ‘to go’
socati (3rd pers. sg. pres. act. indic. of √suc ‘grieve’) = grieves
ubhayattha: (adv. derived from the adj. ubhaya meaning ‘both, twofold’) = in both cases
so (sg.masc. nom. of personal pron. so ‘he, this, that’) = he
vihaññati (3rd pers. sg. pres. act. indic. derived from vi- (pf. used here to intensify) +√han ‘to strike, to vex’ = is greatly vexed, is greatly distressed
disvā (absol. of √dis ‘see’) = having seen, after seeing

Grammar

1pāpakārī: pāpa (nt.) = evil; kāra (masc. derived from √kar ‘do, to make’) = action; kāra+ī* (poss. sf.) = kārī (adj.) = doer; pāpa + kārī= pāpakārī (adj.) = evildoer; pāpakārī (sg. masc. nom.) = evildoer;

*the new poss. sf. -ī  or  the old -in (Geiger & Norman, 2005: § 95, p.88; Duroiselle, 1915/1997:143:) kāra+in= karin (with the elision of the final a in kāra); hence,  pāpakārin ‘evildoer’

2kammakiliṭṭhamattano: (a) one’s, his or her own evil kamma; (b) kamma (nt. derived from √kar ‘ do, to make’ = deed, kamma; kiliṭṭha (adj. past part. of √kilis ‘to go bad’) = evil, bad; kamma+kiliṭṭha= kammakiliṭṭha (nt.) = evil kamma; kammakiliṭthaṁ (acc. sg.) evil kamma; attā (masc.) = self, oneself, himself, herself; attano (gen. sg.) = one’s own, his or her own; (c) kammakiliṭthaṁ+attano= kammakiliṭṭhamattano (with the ṁ becoming m before a vowel) = one’s, his or her own evil kamma

1.2socati, vihaññati: (a) she or he grieves, she or he is vexed; (b) the two verbs are the present active indicative forms of the stems soca ‘to grieve’ and vihana ‘to be vexed,’ respectively; (b) Duroiselle [1915/1997:161, No. 605(iii)] writes that with verbs, the personal pronouns are frequently understood, as the endings of the tenses clearly indicate also the person, as: gacchati ‘(he) goes’ = so gacchati; gaccheyyāmi ‘(I) should go’ = ahaṁ gaccheyyāmi, etc.

English 1:
Sarada

English 2:
Carter & Paliwahadana

Here one grieves, one grieves hereafter, in both ways does the evil-doer grieve; one grieves and is afflicted, one’s own base kammas seing.

Here he grieves; having passed away he grieves;
In both places the wrongdoer grieves.
He grieves; he is afflicted,
Having seen the stain of his own action.

Indonesia 1:
CDD

Indonesia 2:
YDD

Di sini dia bersedih, di alam berikutnya dia juga bersedih, pelaku kejahatan bersedih di kedua alam tersebut. Dia bersedih dan merasa jengkel setelah melihat (hasil) perbuatan buruknya sendiri.

Dalam kehidupan ini ia menderita, dalam kehidupan yang akan datang ia juga akan menderita, dalam kedua alam kehidupan si pembuat kejahatan menderita. Ia menderita dan bersedih menyaksikan buah dari perbuatannya yang buruk.

Dhammapada 14

Dhamma Ratana
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0
Dhammapada 14

Yamaka Vagga



Vocabulary
yathā (adv.) = as, how, like;
agāraṁ: agāra (nt.) = house; agāraṁ (sg. acc.) = house
vuṭṭhi: vuṭṭhi (fem.) = rain; vuṭṭhi (sg. nom.) = rain
evaṁ: (adv. thus, so, in this way, likewise, either referring to what follows or what precedes
cittaṁ: citta (nt.) = mind; cittaṁ (sg. acc.) = mind
rāgo: rāga (masc. derived from √raj ‘ colour’) = passion; rāgo (sg. nom.) = passion

Grammar

1succhannaṁ: (a) (sg. nt. acc.) well-covered, well-thatched; (b) formed from succhanna ‘well-covered, well-thatched’ + –ṁ, a suffix indicating the acc. case of a neuter adj. which modifies a neuter noun in its accusative function; (c) suchanna: derived from su- (pf.) ‘good, perfect’ + channa ‘covered, thatched,’ the past.part. of √chad ‘to cover,’ = well-covered, well-thatched

3subhāvitaṁ: su- (pf.) + bhāvita (adj. past.part. of bhāveti) ‘developed,’ derived from bhāveti (3rd pers. sg. pres. indic. caus. of √bhū ‘to be, to produce, to cultivate, to develop’ = subhāvita ‘well-developed;’ subhāvitaṁ (sg. nt. acc.) = well-developed

2samativijjhati: (3rd pers. sg. pres. act. indic.) derived from saṁ* (adj. pf. implying conjunction and completeness) + ati- (pf.) ‘extremely’ + √vidh ‘to pierce’ = penetrates

*saṁ- or saṃ-, an indeclinable prefix to verbal roots:* (1) implying a conjunction, e.g., with, together;’ (2) denoting (i) ’completeness,’  (opposite vi-):
(a)Duroiselle (1915/1997:14, No. 38) writes that the niggahīta when followed by a consonant may remain unchanged.
Examples:
       (xi)  taṁ dhammaṁ kataṁ; (ii) taṁ khaṇaṁ; (iii) taṁ patto
(b) Nasal-nasal: a nasal consonant (ń, ñ, ṇ, n, or m) followed by another nasal consonant, is assimilated to the latter: saṁ-nisīdati > sannisīdati ‘he sinks down’ (Perniola, 2001:23, No.15(a);
a.1sam-: (a) before a labial (b, bh, m, p, or ph) [(i) thus forming nasal-nasal (Perniola, idem.) (ii) niggahīta, followed by a consonant, may be transformed into the nasal of the class to which that consonant belongs (Duroiselle, idem., p. 14, No.39)]: Sambuddha (saṁ- + buddha,*), sampajāna ‘attentive, thoughtful, mindful, deliberate’ (saṁ + pajāna ‘understanding, distinguishing’)

(b) before a vowel: samativijjhati, derived from saṁ– +ativijjhati ‘(it) penetrates,’ samacchati ‘(she, she, or it, or one) sits together,’ derived from saṁ- + acchati ‘(she, he, it or one) sits
*Sambuddha: (a) saṁ- + buddha, which is derived from budh ‘to enlighten’ + -ta (a past participle suffix; if formed from a transitive verb, it makes a passive meaning ; otherwise, it forms an active meaning) = budhta > buddha ‘enlightened.’ This is as written by Perniola [idem., p. 17, No.13(a)] that when  two mute consonants come together, the first is assimilated to the second since both are of the same strength:
yuj-ta > yutta ‘joined’
 mad-ta > matta ‘intoxicated’
tadkāro > takkāro ‘he who does that’
sat-puriso > sappuriso ‘good man.’
The consonant t, however, preceded by one of the soft aspirate consonants gh, dh, or bh, is first shortened to d and then assimilation takes place:
labh-tum > labh-dum > laddhum ‘to bobtain’
lubh-ta > lubhda > luddha ‘greedy’
budh-ta > budh-da > buddha ‘enlightened ;’
(b) Duroiselle (ibid.,p 18, No.63) writes that   when initial t follows a sonant aspirate (gh, jh, ḍh, dh, or bh),  the assimilation is progressive: the final sonant aspirate loses its aspiration, the following t (surd) becomes sonant, viz. d, and, taking the aspiration which the final sonant has lost, becomes dh:
EXAMPLE:
√rudh+ta=rudh+da=rud+dha=ruddha
a.2saṁ– before (i) a surd (or sibilant)  (s), labial (b, bh, m, p, or ph), or glide (or semi-vowel) (y,* or v):, e.g., saṁsara, Saṁbuddha,* saṁyojana,b saṁyutta;b

Remark: In the case of final bh, initial t having become dh, regressive assimilation takes place: √labh + ta = labh + da = lab + dha = laddha ‘(having) taken, obtained, received;’ (labhati ‘obtains, takes, receives’)
a.2.1 by assimilation, also san– before a dental (d, dh, t, th, or n), e.g., santapeti, sandahati;
a.3saṅ– or saṇ: (a) before a guttural (or velar) (k, kh, g, gh, and ṅ) or aspirate (h), e.g.,  (i)saṅgha ‘assembly, community, brotherhood, sisterhood, order, or a chapter of a certain Buddhist order, or a certain number of monks;’  (ii) saṅkhāra, saṅkhata, asaṅkheyya; (iii) saṇha ‘smooth, gentle, mild,’ (Andersen, 1907/2020:253); saṇheti ‘to brush down’ (Davids & Stede 1921-1925/2005, Part VII, p.131);’ (b) before retroflex, or cerebral: ḍ, ḍh, ṭ, ṭh, or ṇ: saṁ+ṭhiṭṭhati > saṇṭhiṭṭhati ‘stands;’ saṁ+ṭhānaṁ > saṇṭhānaṁ ‘position’ (called as assimilation or adaptation by Perniola, 1997:14, No. 11(b)]
a.4sañ- (i) before a palatal (c, ch, j, jh, or ñ), e.g., sañcarati [also found in Perniola, 1997:14, No.11(b)], sañchidati ‘to cut, ‘to destroy,’ sañjāti ‘birth, origin, outcome;’ sañjagghati ‘to joke,’ sañña ‘perception,’ viññū ‘intelligent, wise, learned, knowledgable;’ (ii) before a word beginning with e and the  ñ, the initial e changes into ññ: taṁ+eva= taññeva, paccantaraṁ+eva= paccantaraññeva; (iii) before a word beginning with h: evaṁ hi kho= evañhi kho, taṁ+hitassa= tañhitassa (Duroiselle,1915/1997:14, No.40) [see also a.3(iii)];
a.5(i)sal- before the liquids l, ļ or ļh, e.g., sallakhetti ‘to observe,’ sallapati ‘to talk with;’ sa-before the liquid r, sometimes sā-, e.g., sāratta, sārambha (Davids & Stede 1921-1925/2005, Part IV:114,  Geiger & Norman, 2005, § 74.3, & the present author’s  own research);
(ii) Before initial l, the niggahīta of saṁ and puṁ is changed to l:
(i) saṁ+lakkhaṇā=sallakkhaṇā; (ii) paṭi saṁ līno=paṭisallīno; (iii) saṁ+lekko=sallekho (Duroiselle, 1915/1997:14, No.39); (iv)
puṁ+ligaṁ=pulligaṁ (idem., No.39);
a.6 Duroiselle( idem., No.39) writes that the niggahīta, when followed by a consonant, may be transformed into the nasal of the class to which that consonant belongs.
EXAMPLES with (the explanatory notes in the parentheses being added by the present author):
(xlix) raṇaṁ+jaho=ranañjaho (ñ belongs to the guttural (or velar) consonant class or group, consisting of g, gh, k, kh, and ń);
(l) taṇhaṁ+karo=taṇhańkaro;
(li) saṁ+ṭhito=saṇṭhito (ṇ belongs to the cerebral or retroflex) consonant class or group, consisting of ṭ, th, ḍ, ḍh, and ṇ);
(lii) jutiṁ+dharo=jutindharo (n belongs to the dental consonant class or group, consisting of d, dh, t, th, and n);
(liii) saṁ+mato=sammato (m belongs to the (bi-)labial consonant class or group, consisting of b, bh, p, ph, and m);
(liv) evaṁ+kho=evań kho [see (i)];
(lv) dhammaṁ+ca=dhammañca (ñ belongs to the palatal consonant class or group, consisting of c, ch, j, jh, and ñ);
(lvi) taṁ+niccutaṁ=taññiccutaṁ;

bsaṁ- + yogo: the niggahīta following y is assimilated into the y, and both together may become ññ: saññogo
saṁ- + yuttaṁ: saññuttaṁ
Often, no coalescence takes place, and both letters remain unchanged:
saṁyuttaṁ, saṁyojanaṁ (Duroiselle, 1915/1997:14, No.41).

Examples taken by the present author from the other stanzas of the Dhammapada:
31: saṁyojanaṁ >saññojanaṁ
37: saṁyamessanti > saññamessanti

*(Davids & Stede 1921-1925/2005, Part IV:114,  Geiger & Norman, 2005, § 74.3, & Tjan’s own research)

Davids & Stede (ibid.) writes that saṁ- (or saṃ–) is the second most frequently (16%) used prefix in Pali after vi- (19%).

English 1:
Ānandajoti

English 2:
Burlingame

Just as rain does not penetrate
a house with thatching that is good,
so passion can*not penetrate
a mind that is well-developed.

*In English and Indonesian, this auxiliary verb should not be used, as this stanza refers to what is an eternal, or general, or universal truth [Hands, 2011:208, No. 410; Thomson & Martinet, 1986:159, No. 173(A); https://byjus.com/question-answer/give-some-examples-of-universal-truth/]

Hence, the correct clause: … so passion does not penetrate ….

Even as rain breaks not through a well-thatched house. So lust breaks not through a well-trained mind.

Indonesia 1:
BDG

Indonesia 2:
CDD

Bagaikan hujan yang takdapat menembus rumah beratap baik, demikian pula nafsu tidak dapat merasuki pikiran yang telah sangat diperkuat.

Bagaikan (air) hujan yang tidak dapat merembes sebuah rumah yang beratap baik, demikianlah nafsu indera tidak dapat merasuk pikiran yang telah dikembangkan dengan baik.

Dhammapada 13

wpadmin
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0
Dhammapada 13

Yamaka Vagga


Vocabulary
tathā: (adv.) as, how, like;
agāraṁ: (a) house; (b) derived from agāra (nt.) + -ṁ, an acc. nt. suffix
ducchannaṁ: (a) (sg. nt.acc) poorly thatched; (b) derived from ducchanna (adj.), derived from du (antithetic pf.) ‘bad, insufficient’ + past.part. of √chad ‘to cover’ + – ṁ, an acc. nt. suffix
vuṭṭhi: (sg. fem.nom.) rain
evaṁ: (adv. thus, so, in this way, likewise, either referring to what follows or what precedes
abhāvitaṁ: bhāveti (3rd pers. sg. pres. indic. caus. of √bhū ‘to be’ = produces, cultivates, develops; bhāvita (adj. past.part. of bhāveti) developed; a- (neg. pf.) + bhāvita = abhāvita (adj.) = undeveloped. abhāvitaṁ (sg. nt. acc.) = un-developed
cittaṁ: citta (nt.) = mind; cittaṁ (sg. acc.) = mind
rāgo: rāga (masc. derived from √raj ‘ colour) = passion; rāgo (sg. nom.) = passion

Grammar

1samativijjhati (3rd pers. sg. pres. act. indic.), derived from saṁ* (adj. pf. implying conjunction and completeness) + ati-
(pf.) ‘extremely’ + √vidh ‘to pierce’ = penetrates

* saṁ- or saṃ-, an indeclinable prefix to verbal roots:* (1) implying a conjunction, e.g., with, together;’ (2) denoting (i) ’completeness,’  (opposite vi-):
(a)Duroiselle (1915/1997:14, No. 38) writes that the niggahīta when followed by a consonant may remain unchanged.
Examples:
     (x) taṁ dhammaṁ kataṁ; (ii) taṁ khaṇaṁ; (iii) taṁ patto
(b) Nasal-nasal: a nasal consonant (ń, ñ, ṇ, n, or m) followed by another nasal consonant, is assimilated to the latter: saṁ-nisīdati > sannisīdati ‘he sinks down’ (Perniola, 2001:23, No.15(a);
a.1sam-: (a) before a labial (b, bh, m, p, or ph) [(i) thus forming nasal-nasal (Perniola, idem.) (ii) niggahīta, followed by a consonant, may be transformed into the nasal of the class to which that consonant belongs (Duroiselle, idem., p. 14, No.39)]: Sambuddha (saṁ- + buddha,*), sampajāna ‘attentive, thoughtful, mindful, deliberate’ (saṁ + pajāna ‘understanding, distinguishing’)
(b) before a vowel: samativijjhati, derived from saṁ– +ativijjhati ‘(it) penetrates,’ samacchati ‘(she, she, or it, or one) sits together,’ derived from saṁ- + acchati ‘(she, he, it or one) sits
*Sambuddha: (a) saṁ- + buddha, which is derived from budh ‘to enlighten’ + -ta (a past participle suffix; if formed from a transitive verb, it makes a passive meaning ; otherwise, it forms an active meaning) = budhta > buddha ‘enlightened.’ This is as written by Perniola [idem., p. 17, No.13(a)] that when  two mute consonants come together, the first is assimilated to the second since both are of the same strength:
yuj-ta > yutta ‘joined’
 mad-ta > matta ‘intoxicated’
tadkāro > takkāro ‘he who does that’
sat-puriso > sappuriso ‘good man.’
The consonant t, however, preceded by one of the soft aspirate consonants gh, dh, or bh, is first shortened to d and then assimilation takes place:
labh-tum > labh-dum > laddhum ‘to bobtain’
lubh-ta > lubhda > luddha ‘greedy’
budh-ta > budh-da > buddha ‘enlightened ;’
(b) Duroiselle (ibid.,p 18, No.63) writes that   when initial t follows a sonant aspirate (gh, jh, ḍh, dh, or bh),  the assimilation is progressive: the final sonant aspirate loses its aspiration, the following t (surd) becomes sonant, viz. d, and, taking the aspiration which the final sonant has lost, becomes dh:
EXAMPLE:
√rudh+ta=rudh+da=rud+dha=ruddha
a.2saṁ– before (i) a surd (or sibilant)  (s), labial (b, bh, m, p, or ph), or glide (or semi-vowel) (y,* or v):, e.g., saṁsara, Saṁbuddha,* saṁyojana,b saṁyutta;b

Remark: In the case of final bh, initial t having become dh, regressive assimilation takes place: √labh + ta = labh + da = lab + dha = laddha ‘(having) taken, obtained, received;’ (labhati ‘obtains, takes, receives’)
a.2.1 by assimilation, also san– before a dental (d, dh, t, th, or n), e.g., santapeti, sandahati;
a.3saṅ– or saṇ: (a) before a guttural (or velar) (k, kh, g, gh, and ṅ) or aspirate (h), e.g.,  (i)saṅgha ‘assembly, community, brotherhood, sisterhood, order, or a chapter of a certain Buddhist order, or a certain number of monks;’  (ii) saṅkhāra, saṅkhata, asaṅkheyya; (iii) saṇha ‘smooth, gentle, mild,’ (Andersen, 1907/2020:253); saṇheti ‘to brush down’ (Davids & Stede 1921-1925/2005, Part VII, p.131);’ (b) before retroflex, or cerebral: ḍ, ḍh, ṭ, ṭh, or ṇ: saṁ+ṭhiṭṭhati > saṇṭhiṭṭhati ‘stands;’ saṁ+ṭhānaṁ > saṇṭhānaṁ ‘position’ (called as assimilation or adaptation by Perniola, 1997:14, No. 11(b)]
a.4sañ- (i) before a palatal (c, ch, j, jh, or ñ), e.g., sañcarati [also found in Perniola, 1997:14, No.11(b)], sañchidati ‘to cut, ‘to destroy,’ sañjāti ‘birth, origin, outcome;’ sañjagghati ‘to joke,’ sañña ‘perception,’ viññū ‘intelligent, wise, learned, knowledgable;’ (ii) before a word beginning with e and the  ñ, the initial e changes into ññ: taṁ+eva= taññeva, paccantaraṁ+eva= paccantaraññeva; (iii) before a word beginning with h: evaṁ hi kho= evañhi kho, taṁ+hitassa= tañhitassa (Duroiselle,1915/1997:14, No.40) [see also a.3(iii)];
a.5(i)sal- before the liquids l, ļ or ļh, e.g., sallakhetti ‘to observe,’ sallapati ‘to talk with;’ sa-before the liquid r, sometimes sā-, e.g., sāratta, sārambha (Davids & Stede 1921-1925/2005, Part IV:114,  Geiger & Norman, 2005, § 74.3, & the present author’s  own research);
(ii) Before initial l, the niggahīta of saṁ and puṁ is changed to l:
(i) saṁ+lakkhaṇā=sallakkhaṇā; (ii) paṭi saṁ līno=paṭisallīno; (iii) saṁ+lekko=sallekho (Duroiselle, 1915/1997:14, No.39); (iv) puṁ+ligaṁ=pulligaṁ (idem., No.39);
a.6 Duroiselle( idem., No.39) writes that the niggahīta, when followed by a consonant, may be transformed into the nasal of the class to which that consonant belongs.
EXAMPLES with (the explanatory notes in the parentheses being added by the present author):
(xli) raṇaṁ+jaho=ranañjaho (ñ belongs to the guttural (or velar) consonant class or group, consisting of g, gh, k, kh, and ń);
(xlii) taṇhaṁ+karo=taṇhańkaro;
(xliii) saṁ+ṭhito=saṇṭhito (ṇ belongs to the cerebral or retroflex) consonant class or group, consisting of ṭ, th, ḍ, ḍh, and ṇ);
(xliv) jutiṁ+dharo=jutindharo (n belongs to the dental consonant class or group, consisting of d, dh, t, th, and n);
(xlv) saṁ+mato=sammato (m belongs to the (bi-)labial consonant class or group, consisting of b, bh, p, ph, and m);
(xlvi) evaṁ+kho=evań kho [see (i)];
(xlvii) dhammaṁ+ca=dhammañca (ñ belongs to the palatal consonant class or group, consisting of c, ch, j, jh, and ñ);
(xlviii) taṁ+niccutaṁ=taññiccutaṁ;

–Iklan–


Untuk informasi lebih lanjut tentang manfaat dan pentingnya fang sheng, silakan klik: https://www.buddha-gotama.com/2023/06/28/buah-lebat-fang-sheng-pengikisan-kilesa/

bsaṁ- + yogo: the niggahīta following y is assimilated into the y, and both together may become ññ: saññogo
saṁ- + yuttaṁ: saññuttaṁ
Often, no coalescence takes place, and both letters remain unchanged:
saṁyuttaṁ, saṁyojanaṁ (Duroiselle, 1915/1997:14, No.41).

Examples taken by the present author from the other stanzas of the Dhammapada:
31: saṁyojanaṁ >saññojanaṁ
37: saṁyamessanti > saññamessanti

*(Davids & Stede 1921-1925/2005, Part IV:114,  Geiger & Norman, 2005, § 74.3, & Tjan’s own research)

Davids & Stede (ibid.) writes that saṁ- (or saṃ–) is the second most frequently (16%) used prefix in Pali after vi- (19%).

Davids & Stede (ibid.) writes that saṁ- (or saṁ-) is the second most frequently (16%) used prefix in Pali after vi- (19%).

English 1:
Ānandajoti

English 2:
Burlingame

Just as the rain can penetrate
a house with thatching that is poor,
so also passion penetrates
a mind that is undeveloped.

Even as rain breaks through an ill-thatched house. So lust breaks through an ill-trained mind.

Indonesia:
CDD

Indonesia:
YDD

Bagaikan (air) hujan yang merembes sebuah rumah yang beratap buruk, demikianlah nafsu indera merasuk pikiran yang tidak dikembangkan.

Seperti air hujan yang menetes menembus atap jerami yang jarang, demikianlah nafsu keinginan menembus batin yang rapuh (tidak terlatih)
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