Vitth?ra Sutta: Ada perbuatan yang mengarah pada lenyapnya kamma!

[Sumedho]

Snp 1.7 Vasala Sutta ada menyinggung tentang

 reached the Brahma realm having given up sense desires.
---------
Kâmarâgam virâjetva - Brahman-lokûpago ahû
and driving along the passion-free high road, Sopâka (now a monk),
reached the Brahma realm, having given up sense desires.

continuing....

[Sumedho]

AN 4.123 Jhana Sutta

"Monks, there are these four types of individuals to be found existing in the world. Which four?

"There is the case where an individual, withdrawn from sensuality, withdrawn from unskillful qualities, enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. He savors that, longs for that, finds satisfaction through that. Staying there — fixed on that, dwelling there often, not falling away from that — then when he dies he reappears in conjunction with the devas of Brahma's retinue. The devas of Brahma's retinue, monks, have a life-span of an eon. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades. But a disciple of the Blessed One, having stayed there, having used up all the life-span of those devas, is unbound right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.

"Again, there is the case where an individual, with the stilling of directed thoughts & evaluations, enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. He savors that, longs for that, finds satisfaction through that. Staying there — fixed on that, dwelling there often, not falling away from that — then when he dies he reappears in conjunction with the Abhassara[1] devas.[2] The Abhassara devas, monks, have a life-span of two eons. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades. But a disciple of the Blessed One, having stayed there, having used up all the life-span of those devas, is unbound right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.

"Again, there is the case where an individual, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' He savors that, longs for that, finds satisfaction through that. Staying there — fixed on that, dwelling there often, not falling away from that — then when he dies he reappears in conjunction with the Subhakinha[3] devas. The Subhakinha devas, monks, have a life-span of four eons. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades. But a disciple of the Blessed One, having stayed there, having used up all the life-span of those devas, is unbound right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.

"Again, there is the case where an individual, with the abandoning of pleasure & stress — as with the earlier disappearance of elation & distress — enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. He savors that, longs for that, finds satisfaction through that. Staying there — fixed on that, dwelling there often, not falling away from that — then when he dies he reappears in conjunction with the Vehapphala[4] devas. The Vehapphala devas, monks, have a life-span of 500 eons. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades. But a disciple of the Blessed One, having stayed there, having used up all the life-span of those devas, is unbound right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.

"These are four types of individuals to be found existing in the world."

[Indra]

IMO, JMB 8 hanya bisa melenyapkan kamma jika sudah terpenuhi seluruhnya, dengan kata lain, Arahat. kalau cuma sukses di samma samadhi, ya tetap aja Brahma

[Sumedho]

atau yg membedakan adalah 7 komponen lainnya?

...
3. “Apakah, para bhikkhu, konsentrasi benar yang mulia dengan pendukung serta perlengkapannya, yaitu, pandangan benar, kehendak benar, ucapan benar, perbuatan benar, penghidupan benar, usaha benar, dan perhatian benar? Keterpusatan pikiran yang dilengkapi dengan ketujuh faktor ini disebut konsentrasi benar yang mulia dengan pendukung serta perlengkapannya.
...

Jadi tanpa 7 komponen sisanya itu, jadinya nda dapat sammananna lalu sammavimutti. tanpa itu masuk ke alam brahma sahaja

[Sunkmanitu Tanka Ob'waci]

Masak sih? Berarti anagami gak komplit jmb8?

[Indra]

Masak sih? Berarti anagami gak komplit jmb8?

kalo dah kumplit dan sempurna, masak cuma anagami sih?

[ryu]

4 macam karma : Yakni kamma gelap berbuah gelap, kamma terang berbuah terang, kamma terang dan gelap berbuah terang dan gelap, kamma yang tidak terang pula tidak gelap berbuah tidak terang pula tidak gelap.

[adi lim]

Vipasana Bhavana 

[ryu]

Ada tiga sumber asal dari tindakan seseorang. Apa yang tiga itu? Keserakahan, kebencian dan kegelapan batin. Setiap tindakan yang dilahirkan, berasal dan timbul dari keserakahan, kebencian dan kegelapan batin akan berbuah, dimanapun dia terlahir kembali; dimanapun tindakan itu berbuah, dia akan mengalami hasilnya, pada kehidupan ini ataupun dikehidupan mendatang.

Ada tiga sumber asal dari tindakan seseorang. Apa yang tiga itu? Bebas dari keserakahan, kebencian dan kegelapan-batin. Setiap tindakan yang dilahirkan, berasal dan timbul dari keadaan terbebas dari keserakahan, kebencian dan kegelapan-batin oleh karena keserakahan, kebencian dan kegelapan-batin tiada lagi kamma terhenti, terpotong pada akarnya, seperti sisa potongan pohon palma yang tak dapat tumbuh lagi di kemudian hari.

[Dhamma Sukkha]

Sutta ini terdapat dalam Anguttaranikāya, bagian empat (catukkanipata), sutta no. 232. Sutta ini menjelaskan ada kamma yang menghasilkan kebahagiaan, ada kamma yang menghasilkan penderitaaan, dan yang terakhir, ada kamma yang mengarah kepada lenyapnya kamma. Pertanyaanya, perbuatan apakah yang bisa dikategorikan ke dalam kamma terakhir ini?

bhante suka kali jadi guru yaa... \/

[Peacemind]

bhante suka kali jadi guru yaa... \/

guru apa?

[kullatiro]

sepengetahuan ku sang Buddha mempunyai semacam abninna yaitu uphagathaka kamma (kalau tidak salah ingat) yang mampu menghancurkan kamma buruk seseorang. Entah manusia biasa mampu mempunyai abinna semacam ini?

[Indra]

sepengetahuan ku sang Buddha mempunyai semacam abninna yaitu uphagathaka kamma (kalau tidak salah ingat) yang mampu menghancurkan kamma buruk seseorang. Entah manusia biasa mampu mempunyai abinna macam ini?

ada referensi? kenapa Sang Buddha tidak menggunakan kekuatan itu untuk menolong Devadatta?

[kullatiro]

bukan nya devadata terbantu dengan mengucapkan triratna ( berlindung kepada sang buddha) aku rasa sudah digunakan kepada devadata.

[bawel]

kalo menurut saya, devadatta bukan terbantu tapi tersadarkan disaat akhir .
oleh karena itulah setelah dari neraka avicci, beliau akan menjadi pacekka buddha .