apa saja empat iddhipada itu?

[tesla]

kutipan perkataan Sang Buddha kepada Ananda (dari Maha Parinibbana Sutta)

Barang siapa yang telah mengembangkan, mempraktekkan, menggunakan, memelihara, menyelidiki dengan seksama dan menguasai empat iddhipada (dasar kekuatan batin), maka ia dapat menggunakan iddhipada itu sebagai alas dan dasar, bila ia ingin, ia dapat mempertahankan kehidupannya selama satu kappa atau selama bagian dari kappa yang masih berlangsung.

apa saja empat iddhipada itu?
& juga mengapa Sang Buddha mengatakan hal ini 'berulang kali' kepada Ananda?

opinion welcome

Anumodana 

[tesla]

dari oddiez & radi_muliawan di shoutbox

Will (Chanda), Effort (Viriya), Thoughtfulness (Citta), and Investigation (Vimamsa)

Anumodana 

ada yg bisa menjelaskan lebih detail? btw ada contoh kasus di alam manusia?

[Predator]

kutipan perkataan Sang Buddha kepada Ananda (dari Maha Parinibbana Sutta)

Barang siapa yang telah mengembangkan, mempraktekkan, menggunakan, memelihara, menyelidiki dengan seksama dan menguasai empat iddhipada (dasar kekuatan batin), maka ia dapat menggunakan iddhipada itu sebagai alas dan dasar, bila ia ingin, ia dapat mempertahankan kehidupannya selama satu kappa atau selama bagian dari kappa yang masih berlangsung.

apa saja empat iddhipada itu?
& juga mengapa Sang Buddha mengatakan hal ini 'berulang kali' kepada Ananda?

opinion welcome

Anumodana 

1. Chanda Iddhipada
bergembira dan puas dengan hasil yg diperoleh

2. Viriya Iddhipada
Menekuni kehidupannya/pekerjaanya dengan penuh semangat, rajin, ulet serta memiliki kesabaran dan keteguhan hati

3. Citta Iddhipada
Melaksanakan kehidupan/pekerjaan dengan penuh keyakinan, penuh konsentrasi, waspada, tidak melamun, dan menjalani hidup/bekerja tidak ngawur atau asal-asalan.

4. Vimamsa Iddhipada
Menyelidiki kembali, meneliti dan memeriksa dengan seksama kekurangan atau kelemahan, apa yang harus diperbaiki atau ditingkatkan lagi sehingga dengan demikian dapat diraih hasil yang optimal.

Kalo tanya kenapa Buddha berulang kali mengatakan ke ananda, ini mesti ditanya langsung ke Buddha waktu itu (^_^).. tapi intinya dengan iddhipada itu penting untuk di miliki dan dipraktekan untuk meraih kesuksesan baik hidup maupun pekerjaan

[Predator]

dari oddiez & radi_muliawan di shoutbox

Will (Chanda), Effort (Viriya), Thoughtfulness (Citta), and Investigation (Vimamsa)

Anumodana 

ada yg bisa menjelaskan lebih detail? btw ada contoh kasus di alam manusia?

kalo mau contoh liat aja ciri2 pa Andrie Wongso (yg SDTT TBS) dalam meraih kesuksesannya sekarang (^_^)

O ya mengenai kappa mesti diketahui juga Kappa memiliki beberapa arti : kappa diukur dari umur bumi, atau kappa adalah umur yang wajar pada masa itu

Dan sepengertian saya dari penjelasan Alm. Bhantte Narada Mahatera, kappa yg dimaksudkan dalam parinibbhana sutta tersebut adalah umur yang wajar

[tesla]

kalau saya ada mesin waktu saya pasti pergi utk nanya sama Buddha

[Sumedho]

SN 51.20
Iddhipada-vibhanga Sutta
Analysis of the Bases of Power

"These four bases of power, when developed & pursued, are of great fruit & great benefit. And how are the four bases of power developed & pursued so as to be of great fruit & great benefit?

"There is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion, thinking, 'This desire of mine will be neither overly sluggish nor overly active, neither inwardly restricted nor outwardly scattered.' He keeps perceiving what is in front & behind so that what is in front is the same as what is behind, what is behind is the same as what is in front. What is below is the same as what is above, what is above is the same as what is below. [He dwells] by night as by day, and by day as by night. By means of an awareness thus open & unhampered, he develops a brightened mind.

"He develops the base of power endowed with concentration founded on persistence...

"He develops the base of power endowed with concentration founded on intent...

"He develops the base of power endowed with concentration founded on discrimination & the fabrications of exertion, thinking, 'This discrimination of mine will be neither overly sluggish nor overly active, neither inwardly restricted nor outwardly scattered.' He keeps perceiving what is in front & behind so that what is in front is the same as what is behind, what is behind is the same as what is in front. What is below is the same as what is above, what is above is the same as what is below. [He dwells] by night as by day, and by day as by night. By means of an awareness thus open & unhampered, he develops a brightened mind.

"And how is desire overly sluggish? Whatever desire is accompanied by laziness, conjoined with laziness, that is called overly sluggish desire.

"And how is desire overly active? Whatever desire is accompanied by restlessness, conjoined with restlessness, that is called overly active desire.

"And how is desire inwardly restricted? Whatever desire is accompanied by sloth & drowsiness, conjoined with sloth & drowsiness, that is called inwardly restricted desire.

"And how is desire outwardly scattered? Whatever desire is stirred up by the five strings of sensuality, outwardly dispersed & dissipated, that is called outwardly scattered desire.

"And how does a monk dwell perceiving what is in front & behind so that what is in front is the same as what is behind, and what is behind is the same as what is in front? There is the case where a monk's perception of what is in front & behind is well in hand, well-attended to, well-considered, well-tuned1 by means of discernment. This is how a monk keeps perceiving what is in front and behind so that what is in front is the same as what is behind, and what is behind is the same as what is in front.

"And how does a monk dwell so that what is below is the same as what is above, and what is above is the same as what is below? There is the case where a monk reflects on this very body, from the soles of the feet on up, from the crown of the head on down, surrounded by skin, & full of various kinds of unclean things: 'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.' This is how a monk dwells so that what is below is the same as what is above, and what is above is the same as what is below.

"And how does a monk dwell by night as by day, and by day as by night? There is the case where a monk at night develops the base of power endowed with concentration founded on desire & the fabrications of exertion by means of the same modes2 & signs & themes that he uses by day, and by day he develops the base of power endowed with concentration founded on desire & the fabrications of exertion by means of the same modes & signs & themes that he uses by night. This is how a monk dwells by night as by day, and by day as by night.

"And how does a monk — by means of an awareness open & unhampered — develop a brightened mind? There is the case where a monk has the perception of light, the perception of daytime [at any hour of the day] well in hand & well-established. This is how a monk — by means of an awareness open & unhampered — develops a brightened mind.

(The above discussion is then repeated for persistence, intent, & discrimination.)

"When a monk has thus developed & pursued the four bases of power, he experiences manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahma worlds.

"He hears — by means of the divine ear-element, purified & surpassing the human — both kinds of sounds: divine & human, whether near or far.

"He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind.

"He recollects his manifold past lives,3 i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction & expansion, [recollecting], 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he remembers his manifold past lives in their modes & details.

"He sees — by means of the divine eye, purified & surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus — by means of the divine eye, purified & surpassing the human — he sees beings passing away and re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

"Through the ending of the mental effluents, he remains in the effluent-free awareness-release & discernment-release, having known & made them manifest for himself right in the here & now.

"This is how these four bases of power, when developed & pursued, are of great fruit & great benefit."

[El Sol]

^

yg indo donk..trus di summarize, aku lage males baca english...T_T

[Sumedho]

nah itu dia, karena males juga makanya kasih yg english aja 

[Predator]

nah itu dia, karena males juga makanya kasih yg english aja 

Gimana nih bahas inddhipada tapi tidak memperaketkan viriya iddhipada 

[Sumedho]

maaf oom, masih belajar 

[Predator]

maaf oom, masih belajar 

hehe..  juga sama kakak seperguruan 

[tesla]

sebagai op mo bertanggung jawab terjemahin... tp ga mampu...

ini apa maksudnya ya?

"And how does a monk dwell perceiving what is in front & behind so that what is in front is the same as what is behind, and what is behind is the same as what is in front? There is the case where a monk's perception of what is in front & behind is well in hand, well-attended to, well-considered, well-tuned1 by means of discernment. This is how a monk keeps perceiving what is in front and behind so that what is in front is the same as what is behind, and what is behind is the same as what is in front.

[Sumedho]

maksudnya mengerti/menangkap apa yang didepan dan dibelakang itu sama.