Saya melihat itu dua orang yang berbeda. Seandainya kedua Sirima itu sama, memang secara implisit Sang Buddha menjelaskan bahwa Sirima si pelacur (udah Sotapanna dong?!) itu sudah meninggal. Jika Bro dilbert meyakini kalau itu Sirima yang sama, maka ini menjadi pukulan telak. Kejujuran Bro dilbert yang menyatakan kalau "Bro dilbert masih belum bisa berpikir logis bahwa Sotapanna meninggal dunia dengan status sebagai pelacur" itu sangat saya hargai. Amat wajar hal itu Bro dilbert alami. Saya juga pernah mendapat pertentangan itu. Namun saya sudah tidak lagi terjebak di dalamnya.
Sedangkan menurut saya, itu adalah dua orang Sirima yang berbeda.
Tapi dari Quote sdr. Indra... kelihatannya dari kedua kisah, itu merupakan SIRIMA yang sama... tetapi berbeda konteks-nya ketika di-sambung cerita-nya...
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12. Sirimā. A courtesan of Rājagaha and younger sister of Jīvaka. She was once employed by Uttarā (Nandamātā) to take her place with her husband (Sumana) while Uttarā herself went away in order to indulge in acts of piety. During this time Sirimā tried to injure Uttarā, on account of a misunderstanding, but on realizing her error, she begged forgiveness both of Uttarā, and, at the latter’s suggestion, of the Buddha. (The details of this incident are given Uttarā Nandamātā.) At the conclusion of a sermon preached by the Buddha in Uttarā’s house, Sirimā became a sotāpanna. From that day onwards she gave alms daily to eight monks in her house.
A monk in a monastery, three leagues away, having heard of the excellence of Sirimā’s alms and of her extraordinary beauty from a visiting monk, decided to go and see her. Having obtained a ticket for alms, he went to her house, but Sirimā was ill, and her attendants looked after the monks. When the meal had been served she was brought into the dining hall to pay her respects to the monks. The lustful monk at once fell in love with her and was unable to eat. That same day Sirimā died. The Buddha gave instructions that her body should not be burnt, but laid in the charnel ground, protected from birds and beasts. When putrefaction had set in, the king proclaimed that all citizens, on penalty of a fine, should gaze on Sirimā’s body. The Buddha, too, went with the monks, the lustful monk accompanying them. The Buddha made the king proclaim, with beating of the drum, that anyone who would pay a thousand could have Sirimā’s body. There was no response. The price was gradually lowered to one eighth of a penny. Yet no one came forward, even when the body was offered for nothing. The Buddha addressed the monks, pointing out how even those who would have paid one thousand to spend a single night with Sirimā would not now take her as a gift. Such was the passing nature of beauty. The lustful monk became a sotāpanna (DhA.iii.104f.; VvA.74ff).
Buddhaghosa says (SNA.i.244f, 253f ) that Sirimā was Sālavati’s daughter, and succeeded to her mother’s position as courtezan. After death, Sirimā was born in the Yāma world as the wife of Suyāma. When the Buddha was speaking to the monks at her cremation, she visited the spot with five hundred chariots. Janapadakalyānī Nandā, who at that time was also a nun, was present, and when the Buddha preached the Kāyavicchandanika Sutta (q.v.) she became an arahant, while Sirimā became an anāgāmī.
The Vimānavatthu (pp.78f., 86) gives the same story, adding that Vangīsa was also present at the preaching of the sermon, and, having obtained the Buddha’s permission, questioned Sirimā and made her reveal her identity. Here Sirimā is said to have been born in the Nimmānarati-world, and no mention is made of her becoming an anāgāmī; while the lustful monk is said to have become an arahant. Sirimā is mentioned in a list of eminent upāsikās (A.iv.347; AA.ii.791). Eighty four thousand persons realized the truth after listening to the Buddha’s preaching at the cremation of Sirimā. Mil.350.
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kelihatnnya memang feeling saya benar, bahwa gaya penulisan dari kedua atthaktha yang tidak nyambung itu, kata-kata PELACUR di kisah ke-2 adalah untuk menyatakan bahwa SIRIMA (mantan pelacur)...
sedangkan dari kutipan bro indra, kelihatannya tidak ada jeda, dan dari kata-kata
From that day onwards she gave alms daily to eight monks in her house. -- menyirat-kan bahwa Sirima setelah mencapai sotapanna itu sudah melakukan perbuatan-perbuatan yang bermanfaat bagi dirinya.