Kama Sutta/Sutra

[K.K.]

Kuddhaka Nikaya, Sutta Nipata, Atthakaga Vagga.
I. Kama Sutta

1. Jika seseorang yang menginginkan kenikmatan indriah berhasil, ia tentu akan senang, mendapatkan apa yang diinginkan oleh manusia.

2. Namun jika kenikmatan itu gagal didapatkan orang yang menginginkan dan mendambakannya, ia akan menderita, tertancap panah penderitaan.

3. Dia yang menghindari kesenangan indriah sebagaimana ia menghindari menginjak kepala ular dengan kakinya, dengan penuh perhatian, akan menaklukkan keinginan.

4. Ia yang mendambakan kesenangan demikian, ladang, harta, atau emas, sapi dan kuda, budak, wanita, kawan,

5. kejahatan akan menaklukkannya, bahaya akan menghancurkannya, dan penderitaan akan mengikutinya bagaikan air yang masuk ke dalam kapal yang rusak.

6. Oleh karena itu, biarlah seseorang selalu waspada dan menghindari kesenangan indriah; meninggalkannya, ia menyeberang arus, setelah meninggalkan kapal, dan pergi ke pantai seberang.

[K.K.]

Anguttara Nikaya, Pancakka Nipata, Sekhabala Vagga
VII. Kama Sutta

Para Bhikkhu, mahluk hidup menghabiskan waktunya dalam nafsu indriah. Para Bhikkhu, seorang perumah tangga, sepenuhnya terbakar oleh nafsu indriah, berpaling dari hidup berumah tangga dan menjadi petapa. Sungguh-sungguh seseorang menjalani kehidupan petapa lewat keyakinan. Mengapa demikian? Ketika muda, orang mendapatkan kesenangan indriah dalam satu cara atau cara lainnya. Ada kesenangan indriah yang rendah, menengah, dan mulia. Kesemuanya adalah berhubungan dengan nafsu indriah.

Bagaikan seorang anak kecil, karena kelalaian perawat, memasukkan batu ke dalam mulut. Si perawat dengan cepat berpikir untuk mengeluarkannya. Jika tidak bisa, maka si perawat akan memegang kepala anak itu dengan tangan kiri dan memasukkan jari tangan kanan ke dalam mulut anak itu untuk mengeluarkan benda itu bersama dengan darah. Mengapa demikian? Ia mengetahui bahayanya dan melakukannya karena belas kasih kepada anak tersebut.
Ketika ia telah tumbuh dewasa dan bijaksana, ia bisa melindungi dirinya dengan benar, tidak memerlukan perawat lagi.

Para bhikkkhu, demikian halnya, selama seorang bhikkhu tidak melakukan hal-hal yang bermanfaat yang berdasarkan keyakinan, rasa malu, penyesalan, usaha dan kebijaksanaan, ia harus dilindungi olehku. Ketika seorang bhikkhu melakukan hal-hal bermanfaat yang berdasarkan keyakinan, rasa malu, penyesalan, usaha, dan kebijaksanaan, ia tidak lagi memerlukan perlindunganku. Demikianlah ia menjadi seorang bhikkhu. Tidaklah mungkin seorang bhikkhu yang melindungi dirinya sendiri menjadi lalai.

[Sumedho]

I want to break free.........

[Kelana]

I want to break free.........

Nanti tidak ketemu nyonyah Medho lagi loh... cemana tuh

[Sumedho]

yah kgk apa2x koq

untung orangnya kgk baca forum

[san]

Kama or Kamma (sutta/sutra) nih??

Soalnya masuk thread ini gara2 judulnya

So krn pembahasannya berbeda dgn persepsi sebelumnya.... ngacir dulu aahhhhh

Sori OOT

[K.K.]

Ini "Kama Sutta" kok, bukan "kamma sutta". Tapi memang begitulah (menurut Tradisi Theravada) pandangan Buddha terhadap nafsu Indriah.

[Sumedho]

Tambahan Sutta2x yang senada

...

[1] "'Sensuality should be known. The cause by which sensuality comes into play... The diversity in sensuality... The result of sensuality... The cessation of sensuality... The path of practice for the cessation of sensuality should be known.' Thus it has been said. In reference to what was it said?

"There are these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds cognizable via the ear... aromas cognizable via the nose... flavors cognizable via the tongue... tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. But these are not sensuality. They are called strings of sensuality in the discipline of the noble ones.


The passion for his resolves is a man's sensuality,
not the beautiful sensual pleasures
   found in the world.
The passion for his resolves is a man's sensuality.

The beauties remain as they are in the world,
while the wise, in this regard,
   subdue their desire.


"And what is the cause by which sensuality comes into play? Contact is the cause by which sensuality comes into play.

"And what is the diversity in sensuality? Sensuality with regard to forms is one thing, sensuality with regard to sounds is another, sensuality with regard to aromas is another, sensuality with regard to flavors is another, sensuality with regard to tactile sensations is another. This is called the diversity in sensuality.

"And what is the result of sensuality? One who wants sensuality produces a corresponding state of existence, on the side of merit or demerit. This is called the result of sensuality.

"And what is the cessation of sensuality? From the cessation of contact is the cessation of sensuality; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the way leading to the cessation of sensuality.

"Now when a disciple of the noble ones discerns sensuality in this way, the cause by which sensuality comes into play in this way, the diversity of sensuality in this way, the result of sensuality in this way, the cessation of sensuality in this way, & the path of practice leading to the cessation of sensuality in this way, then he discerns this penetrative holy life as the cessation of sensuality.

"'Sensuality should be known. The cause by which sensuality comes into play... The diversity in sensuality... The result of sensuality... The cessation of sensuality... The path of practice for the cessation of sensuality should be known.' Thus it has been said, and in reference to this was it said.
....

[Sumedho]

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time, most of the people in Savatthi were excessively attached to sensuality. They lived delighting in, addicted to, infatuated with, fastened to, absorbed in sensuality. Then in the early morning, a large number of monks, having put on their robes and carrying their bowls and outer robes, went into Savatthi for alms. Having gone for alms in Savatthi, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One: "Most of the people in Savatthi are excessively attached to sensuality. They live delighting in, addicted to, infatuated with, fastened to, absorbed in sensuality."

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Clinging to sensuality, to sensual ties,
seeing no blame in the fetter,
never will those tied up in the fetter
cross over the flood so great & wide.

[Sumedho]

...
Sensuality

"Now what, monks, is the allure of sensuality? These five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear... Aromas cognizable via the nose... Flavors cognizable via the tongue... Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. Now whatever pleasure or joy arises in dependence on these five strands of sensuality, that is the allure of sensuality.

"And what is the drawback of sensuality? There is the case where, on account of the occupation by which a clansman makes a living — whether checking or accounting or calculating or plowing or trading or cattle-tending or archery or as a king's man, or whatever the occupation may be — he faces cold, he faces heat, being harassed by mosquitoes & flies, wind & sun & creeping things, dying from hunger & thirst.

"Now this drawback in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

"If the clansman gains no wealth while thus working & striving & making effort, he sorrows, grieves, & laments, beats his breast, becomes distraught: 'My work is in vain, my efforts are fruitless!' Now this drawback too in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

"If the clansman gains wealth while thus working & striving & making effort, he experiences pain & distress in protecting it: 'How will neither kings nor thieves make off with my property, nor fire burn it, nor water sweep it away, nor hateful heirs make off with it?' And as he thus guards and watches over his property, kings or thieves make off with it, or fire burns it, or water sweeps it away, or hateful heirs make off with it. And he sorrows, grieves, & laments, beats his breast, becomes distraught: 'What was mine is no more!' Now this drawback too in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

"Again, it is with sensuality for the reason, sensuality for the source, sensuality for the cause, the reason being simply sensuality, that kings quarrel with kings, nobles with nobles, priests with priests, householders with householders, mother with child, child with mother, father with child, child with father, brother with brother, sister with sister, brother with sister, sister with brother, friend with friend. And then in their quarrels, brawls, & disputes, they attack one another with fists or with clods or with sticks or with knives, so that they incur death or deadly pain. Now this drawback too in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

"Again, it is with sensuality for the reason, sensuality for the source... that (men), taking swords & shields and buckling on bows & quivers, charge into battle massed in double array while arrows & spears are flying and swords are flashing; and there they are wounded by arrows & spears, and their heads are cut off by swords, so that they incur death or deadly pain. Now this drawback too in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

"Again, it is with sensuality for the reason, sensuality for the source... that (men), taking swords & shields and buckling on bows & quivers, charge slippery bastions while arrows & spears are flying and swords are flashing; and there they are splashed with boiling cow dung and crushed under heavy weights, and their heads are cut off by swords, so that they incur death or deadly pain. Now this drawback too in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

"Again, it is with sensuality for the reason, sensuality for the source... that (men) break into windows, seize plunder, commit burglary, ambush highways, commit adultery, and when they are captured, kings have them tortured in many ways. They flog them with whips, beat them with canes, beat them with clubs. They cut off their hands, cut off their feet, cut off their hands & feet. They cut off their ears, cut off their noses, cut off their ears & noses. They subject them to the 'porridge pot,' the 'polished-shell shave,' the 'Rahu's mouth,' the 'flaming garland,' the 'blazing hand,' the 'grass-duty (ascetic),' the 'bark-dress (ascetic),' the 'burning antelope,' the 'meat hooks,' the 'coin-gouging,' the 'lye pickling,' the 'pivot on a stake,' the 'rolled-up bed.' They have them splashed with boiling oil, devoured by dogs, impaled alive on stakes. They have their heads cut off with swords, so that they incur death or deadly pain. Now this drawback too in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

"Again, it is with sensuality for the reason, sensuality for the source... that (people) engage in bodily misconduct, verbal misconduct, mental misconduct. Having engaged in bodily, verbal, and mental misconduct, they — on the break-up of the body, after death — re-appear in the plane of deprivation, the bad destination, the lower realms, in hell. Now this drawback too in the case of sensuality, this mass of stress in the future life, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

"And what, monks, is the escape from sensuality? The subduing of desire-passion for sensuality, the abandoning of desire-passion for sensuality: That is the escape from sensuality.

"That any priests or contemplatives who do not discern, as it actually is, the allure of sensuality as allure, the drawback of sensuality as drawback, the escape from sensuality as escape, would themselves comprehend sensuality or would rouse another with the truth so that, in line with what he has practiced, he would comprehend sensuality: That is impossible. But that any priests or contemplatives who discern, as it actually is, the allure of sensuality as allure, the drawback of sensuality as drawback, the escape from sensuality as escape, would themselves comprehend sensuality or would rouse another with the truth so that, in line with what he has practiced, he would comprehend sensuality: That is possible.
...

[Sumedho]

Sn 4.7: Tissa Metteya Sutta

http://dhammacitta.org/tipitaka/kn/snp/snp.4.07.than.html

[ENCARTA]

kok gak pakai posisi teratai bos

[Sumedho]

posisi teratai maksupnya apaan bos?

[ENCARTA]

posisi kama sutra

[Sumedho]