Forum DhammaCitta. Forum Diskusi Buddhis Indonesia
Topik Buddhisme => Studi Sutta/Sutra => Topic started by: Sumedho on 05 May 2009, 08:21:43 PM
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"Three Groups of Related Discourses from MAHAHAVAGGA SAMYUTTA"
Translated by Professor U Ko Lay, Yangon
Edited by the Editorial Committee, DFPPS (Myanmar Tipitaka Association), 1998
5. Bahiya Sutta
Discourse Concerning the Venerable Bahiya
321. The Bhagava was staying at Savatthi. At that time the Venerable Bahiya approached the Bhagava and having paid homage to the Bhagava sat in a suitable place. After being thus seated, the Venerable Bahiya addressed the Bhagava thus: "Venerable Sir, may it please the Bhagava to teach the dhamma in a brief manner so that. having heard the dhamma, I can repair alone in a quiet place of solitude and abide (practising meditation) with mindfulness and diligence, with the mind bent on Nibbana."
In that case, Bahiya, you should ensure purity in the first stage of meritorious practices. And what is the first stage of the meritorious practices? It is the practice of very pure morality and the holding of upright view (i.e., belief in reaping the fruits of one's own actions). When. Bahiya, your morality becomes very pure and your view becomes upright, then, based on morality and well-established in morality, you should cultivate the Four Methods of Stead fast Mindfulness.
What are the Four (Satipatthanas)? Bahiya, in this Teaching you should abide keeping your mind steadfastly on the body (kaya) with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ...p... on Sensation ... p... on Mind ...p... keep your mind steadfastly on Mind-Objects, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. Bahiya, when based on morality and well established in morality, you develop the Four Methods of Steadfast Mindfulness, only progress in Meritorious factors is to be expected in days and nights to come not their decline.
Then the Venerable Bahiya, gladdened at heart and rejoicing at the words of the Bhagava. paid respectful homage to the Bhagava, rose from his seat and left, keeping the Bhagava on his right. Then the Venerable Bahiya went to a quiet place of solitude and abided (practising meditation) with mindfulness and diligence, with the mind bent on Nibbana. He soon attained by himself, in this very life, by virtue of Magga Insight, the fruits of the noblest and the most supreme Arahatship, the ultimate goal for the sake of which men of good family leave the household life to lead the homeless life. He knew Rebirth is no more; the Noble Practice Purity has been accomplished; what is to be done (for Magga Insight) has been done; there is nothing more to do (to attain Magga Insight). Venerable Bahiya became one among the Arahats.
End of the Bahiya Sutta,
the fifth in this Vagga.
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Kalo versi Udana gimana bro?
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disini bro
http://dhammacitta.org/tipitaka/kn/ud/ud.1.10.than.html
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walah bahasa inggris :'(
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walah bahasa inggris :'(
dapat buku Visuddhi Magga yg bagus, tapi bhs inggris aja
aku kasih teman ....... ;D
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oh ya, emang ada apa dengan yang di SN dan UD???
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oh ya, emang ada apa dengan yang di SN dan UD???
Xan to tanya saya?? .....
walah ...... bhs inggris nda ngertii
jadi gak tau, seandainya di SN dan UD ada perbedaan?
Tanya suhu aja yaaak ..... ;D
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Bedanya adalah kalau dalam versi Udana, tuntunan kepada Bahiya tidak dimulai dengan pendahuluan mengenai moralitas (sila), dan bimbingan Satipatthana-nya adalah mengenai Salayatana (enam landasan indriah), bukan panca khanda.
Dalam versi Udana (dan Dhammapada Atthakatha) dijelaskan juga bagaimana Bahiya bisa bertemu dengan Buddha, juga diceritakan tentang kematian Bahiya tidak lama setelah mendengar khotbah itu karena diseruduk sapi ngamuk.
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Oh saya kira ada pertentangan gitu ;D
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well said, well said, well said
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Pertentangan dalam hal ajaran sih, sepertinya tidak ada. Tapi kalo dari sudut pandang kisahnya, sungguh beda jauh. Misalnya setelah itu Bahiya dikatakan mengasingkan diri dan mencapai Arahatta, sementara dalam kisah lainnya, Bahiya mencapai Arahatta di tempat itu juga, bahkan sebelum Buddha mengajarkan sampai selesai. Itu sebabnya Bahiya dinyatakan (dalam Anguttara Nikaya) sebagai yang tercepat dalam mendapat pengetahuan (khippābhiññānam).
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:o oh ada pertentangan kisah toh jadi ini nih yang bikin perdebatan dengan bro coedabgf ya :-? ::)
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Emangnya ada debat dengan coedabgf tentang Bahiya?? Bisa minta linknya?
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Bedanya adalah kalau dalam versi Udana, tuntunan kepada Bahiya tidak dimulai dengan pendahuluan mengenai moralitas (sila), dan bimbingan Satipatthana-nya adalah mengenai Salayatana (enam landasan indriah), bukan panca khanda.
Dalam versi Udana (dan Dhammapada Atthakatha) dijelaskan juga bagaimana Bahiya bisa bertemu dengan Buddha, juga diceritakan tentang kematian Bahiya tidak lama setelah mendengar khotbah itu karena diseruduk sapi ngamuk.
Kalo dalam Abhidhamma...
Salayatana terdiri dari :
1. Cakkhu (mata)
2. Sota (telinga)
3. Ghana (hidung)
4. Jivha (lidah)
5. Kaya (Jasmani)
6. Mano (pikiran)
No. 1-5 = Rupa
No. 6 = Nama (batin)
Jadi salayatana juga terdiri dari Nama dan Rupa....seperti Pancakkhandha yg terdiri dari Nama dan Rupa.
_/\_ :lotus:
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Bedanya adalah kalau dalam versi Udana, tuntunan kepada Bahiya tidak dimulai dengan pendahuluan mengenai moralitas (sila), dan bimbingan Satipatthana-nya adalah mengenai Salayatana (enam landasan indriah), bukan panca khanda.
Dalam versi Udana (dan Dhammapada Atthakatha) dijelaskan juga bagaimana Bahiya bisa bertemu dengan Buddha, juga diceritakan tentang kematian Bahiya tidak lama setelah mendengar khotbah itu karena diseruduk sapi ngamuk.
Kalo dalam Abhidhamma...
Salayatana terdiri dari :
1. Cakkhu (mata)
2. Sota (telinga)
3. Ghana (hidung)
4. Jivha (lidah)
5. Kaya (Jasmani)
6. Mano (pikiran)
No. 1-5 = Rupa
No. 6 = Nama (batin)
Jadi salayatana juga terdiri dari Nama dan Rupa....seperti Pancakkhandha yg terdiri dari Nama dan Rupa.
_/\_ :lotus:
Ya, sebetulnya intinya adalah sama, maka saya bilang kalau dalam hal ajaran, sepertinya tidak ada pertentangan.
Kalau kita melihat menilai dari "luar", maka kita lihat mahluk adalah kumpulan panca khanda. Kalau kita lihat dari "dalam", maka seluruh dunia adalah segala yang berinteraksi dengan enam landasan indriah. Hal seperti ini juga bisa dilihat dari 4 sutta Bhaddekarata dalam Majjhima Nikaya, di mana 3 di antaranya (Bhaddekarata, Ananda Bhaddekarata, dan Lomasakangiya Bhaddekarata) membahas dari sudut pandang Panca Khanda, sementara Mahakaccana Bhaddekarata membahas dari sudut pandang Salayatana.
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Setau saya, satu2nya Visuddhi Magga edisi Indonesia adlah terbitan Mutiara Dhamma Bali, yg sampai saat ini sudah sampai jilid 6 dan masih belum tamat
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Emangnya ada debat dengan coedabgf tentang Bahiya?? Bisa minta linknya?
Gimana yah, kalo dibilang debat masalah Sutta Bahiya sih bukan sepertinya :whistle: ...... cuma suka bawa2 sutta Bahiya aja berdasarkan versi tertentu ;D
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Ini BEDA bahiya, benar?
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Bukan, itu Bahiya yang sama.
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kok tau bang? Petunjuk dari Sang Buddhanya berbeda lho.
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Kalau dilihat dari kota settingnya sama, kedua-duanya ada di Sāvatthi. Cuma koq latar belakang ceritanya agak berbeda.
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Jaman dulu namanya banyak yg sama bahkan satu kota aja banyak nama yg sama. Kalau kassapa memang sering disebut dari mana, atau dari guru mana, aliran apa pada jaman itu. Nah yg terpenting esensinya tidak saling bertolak belakang. Yg fatal adalah esensi yg saling bertolak belakang.
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Sutta memang sebagian besar dibabarkan si Savatthi, karena Sang Buddha memang menghabiskan sebagian besar waktunya di sana, di Vihara Jetavana
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1. Bāhiya Dārucīriya
An arahant. He was born in the family of a householder of Bāhiya (Ap.ii.476 says he was born in Bhārukaccha) - hence his name - and engaged himself in trade, voyaging in a ship. Seven times he sailed down the Indus and across the sea and returned safely home. On the eighth occasion, while on his way to Suvannabhūmi, his ship was wrecked, and he floated ashore on a plank, reaching land near Suppāraka. Having lost all his clothes, he made himself a bark garment, and went about, bowl in hand, for alms in Suppāraka. Men, seeing his garment and struck with his demeanour, paid him great honour. Though they offered him costly robes and many other luxuries, he refused them all and his fame increased. Because of his bark garment he was known as Dārucīriya. In due course he came himself to believe that he had attained arahantship, but a devatā (a Suddhāvāsa-brahmā, who had been his fellow celibate in the time of Kassapa Buddha, says the Commentary, see below and also MA.i.340), reading his thoughts and wishing him well, pointed out to him his error and advised him to seek the Buddha at Sāvatthi. By the power of the devatā, Bāhiya reached Sāvatthi in one night, a distance of one hundred and twenty leagues, and was told that the Buddha was in the city begging alms. Bāhiya followed him thither and begged to be taught something for his salvation. Twice he asked and twice the Buddha refused, saying that it was not the hour for teaching. But Bāhiya insisted, saying that life was uncertain and that the Buddha or he might die.
The Commentaries say that Bāhiya was excited by his meeting with the Buddha and that the Buddha wished to give him time to regain his calm, hence his refusal. The Buddha knew of his impending death and of his upanissaya for arahantship. He was a pacchimabhavika.
The Buddha then taught him the proper method of regarding all sense experiences - namely, as experiences and no more. Even as he listened, Bāhiya became an arahant and the Buddha left him. Shortly after, Bāhiya was gored to death by a cow with calf (cp. the story of Pukkusāti). The Buddha, seeing his body lying on the dung heap, asked the monks to remove it and to have it burnt, erecting a thūpa over the remains. In the assembly he declared Bāhiya to be foremost among those who instantly comprehended the Truth (khippābhiññānam) (A.i.24; Ud.i.10).
Bāhiya's resolve to attain to this eminence was made in the time of Padumuttara Buddha when he heard the Buddha declare a monk foremost in instantaneous comprehension. In the time of Kassapa Buddha, when the Buddha's teachings were fading from the minds of men, Bāhiya was one of seven monks who climbed a rock, determined not to leave it until they had attained their goal. Their leader became an arahant and the second an anāgāmī - passing into the Suddhāvāsa world; the rest were reborn in this age as Pukkusāti, Kumāra Kassapa, Dabba-Mallaputta, Sabhiya and Bāhiya. Although Bāhiya had kept the precepts in previous births, he had never given a bowl or a robe to a monk. For this reason the Buddha did not, at the end of his sermon, ordain him by the "ehi bhikkhu pabbajā." The Buddha knew that Bāhiya had not sufficient merit to obtain divine robes. Some say that he was once a brigand and had shot a Pacceka Buddha with an arrow and had taken possession of the Pacceka Buddha's begging bowl and robe.
Bāhiya met his death while searching for a robe in which to be ordained (UdA.77ff.; AA.i.156ff.; DhA.ii.209ff.; Ap.ii.475ff). The cow, which killed Bāhiya was identical with the one which killed Pukkusāti, Tambadāthika and Suppabuddha (for her story see DhA.ii.35f).
2. Bāhiya. A Damila usurper who reigned in Anurādhapura for two years (between 43 and 29 B.C.). He was commander in chief of Pulahattha whom he slew, being himself, in turn, slain by his own commander in chief, Panayamāra. Mhv.xxxiii.56ff.; Dpv.xx.15.
3. Bāhiya. A monk. He is said to have, come to the Buddha asking for a teaching in brief and the Buddha told him to dwell on the impermanence of the senses and of sense objects. Profiting by the lesson, Bāhiya dwelt apart and, putting forth effort, soon became an arahant (S.iv.63f).
It is perhaps the same monk - called Bāhiya or Bāhika - who is mentioned elsewhere (S.v.165f) as asking for the Buddha for a lesson and being told to meditate on the four satipatthānas. This contemplation led to arahantship.
4. Bāhiya. A monk, fellow dweller of Anuruddha at the Ghositārāma. He seems to have taken a prominent part in the disputes of the Kosambī monks, helping them, but Anuruddha let him take his own way, not protesting at all. A.ii.239; cf. KhA.115.
5. Bāhiya, Bāhika. The name of a country, residence of Bharata, the hunter mentioned in the Atthasadda Jātaka (J.iii.432). See also Bāhiya Jātaka.
http://www.palikanon.com/english/pali_names/b/baahiya.htm (http://www.palikanon.com/english/pali_names/b/baahiya.htm)
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solved, thanks to capin
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Jaman dulu namanya banyak yg sama bahkan satu kota aja banyak nama yg sama. Kalau kassapa memang sering disebut dari mana, atau dari guru mana, aliran apa pada jaman itu. Nah yg terpenting esensinya tidak saling bertolak belakang. Yg fatal adalah esensi yg saling bertolak belakang.
nah itu dia yg menghasilkan diskusi yang panjang idi thread sebelah..^^
karena bertolak belakang.
salam metta.
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Sama kaya nama Indra di Jakarta.....
mungkin ada rekan yg berkenan utk googling ada berapa nama Indra di jakarta? ;)
salam utk om kumis...... :P
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Sama kaya nama Indra di Jakarta.....
mungkin ada rekan yg berkenan utk googling ada berapa nama Indra di jakarta? ;)
salam utk om kumis...... :P
Results 1 - 10 of about 761,000 for indra jakarta. (0.27 seconds)
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Results 1 - 10 of about 761,000 for indra jakarta. (0.27 seconds)
Mungkin perlu dipertimbangkan juga:
1. apakah jumlah penduduk di jaman itu sudah sebanyak itu.
2. apakah nama Bahiya memang nama populer di jamannya.
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Results 1 - 10 of about 761,000 for indra jakarta. (0.27 seconds)
Mungkin perlu dipertimbangkan juga:
1. apakah jumlah penduduk di jaman itu sudah sebanyak itu.
2. apakah nama Bahiya memang nama populer di jamannya.
=))
gak nyambung
itu hasil google "indra jakarta", bukan "bahiya"
maaf2, jadi salah paham, salahkan bro markos
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Kalau ada dua sutta tentang Bahiya yang berbeda, terus mau ngeributin apa lagi yah di thread sebelah?
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bahwa sutta theravada ada palsunya juga :whistle:
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Berbeda belum tentu salah satunya palsu, mungkin saja penceritanya adalah dua orang berbeda yang mengikuti kejadian sama dari dua sudut pandang berbeda.
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Jika yang dimaksud "thread sebelah" adalah "Pertanyaan kritis mengenai theravada menurut pandangan yg berbeda.", maka masalah ini sudah tidak diributin lagi di sana karena saya sudah terima asumsi itu 2 Bahiya yang berbeda.
Bukan masalah palsu/asli juga, tapi adalah bodoh kalau seseorang melekatkan, menggantungkan diri pada kitab suci.
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lock?
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Yang mana? Thread ini ato sebelah?
Kalau memang sudah tidak ada yang bahas, silahkan di-lock.