Messages

masa tidak ada Arahat.. mana boleh... gmana sih TS nya..
Nibbana adalah yang terbaik.. kebahagiaan duniawi d bungkus seperti apapun
apa bila dengan mata kebijaksanaan seseorang melihatnya itu adalah penderitaan...

you wanna to be suffering forever?? oh no..............

fight for Nibbana..
coz Nibbana is the best ^^

halo om.. gmana nih??

kok punya saya belom... hehe...

terima kasih.. **

om wali.. saya juga dong.. mw coba d ramal.. hehehe....

nama : paulus linandar

11-02-1987

thanks nih sebelum nya

masa sih bisa?? gw boleh coba2 dong??
hehehe...

11 feb 1987.

thanks yah bro.. hahaha...

iseng2 berhadiah

Thag 19
Talaputa Thera
Talaputa

I. Thoughts Before Going Forth

1. When, O when shall I live all alone
in mountain caves, unmated with desire,
clear seeing as unstable all that comes to be?
This wish of mine, when indeed will it be?

2. When shall I, wearing the patchwork robes
of color dun, be sage, uncraving, never making mine,
with greed, aversion and delusion slain
and to the wild woods gone, in bliss abide?

3. When shall I, this body seeing clear —
unstable nest of dying and disease
oppressed by age and death, dwell free from fear
in the woods alone? When indeed will it be?

4. When indeed shall I dwell seizing the sharpened sword
of wisdom made? When cut the craving creeper —
breeder of fear, bringer of pain and woe,
and twining everywhere? When indeed will it be?

5. When lion-like in the victor's stance
shall I draw quick the sage's sword
of wisdom forged and fiery might
quick breaking Mara with his host? When indeed will it be?

6. When myself exerting, shall I be seen
in goodly company of those esteeming Dhamma?
Those with faculties subdued who see things as they are?
Those who are 'Thus'? When indeed will it be?

7. When indeed will weariness not worry me —
hunger, thirst and wind, heat, bugs and creeping things,
while bent on my own good, the Goal,
in Giribbaja's wilds? When indeed will it be?

8. When indeed shall I, self-mindful and composed
win to that wisdom known by Him,
the Greatest Sage, the Four Truths won within,
so very hard to see? When indeed will it be?

9. When shall I, possessed of meditation's calm
with wisdom see the forms innumerable,
sounds, smells and tastes, touches and dhammas too,
as a raging blaze? When will this be for me?

10. When shall I indeed, when with abusive words
addressed, not be displeased because of that,
and then again when praised be neither pleased
because of that? When will this be for me?

11. When shall I indeed weigh as the same:
wood, grass and creepers with these craved-for groups,
both inner and external forms
the dhammas numberless? When will it be for me?

12. When in the season of the black raincloud
shall I follow the path within the wood
trodden by those that See; robes moistened
by new falling rain? When indeed will it be?

13. When in a mountain cave having heard the peacock's cry,
that crested twice-born, bird down in the wood,
shall I arise and collect together mind
for attaining the undying? When indeed will it be?

14. When shall I, the Ganges and the Yamuna,
the Sarasvati and the awful ocean mouth
of the Balava-abyss, by psychic might
untouching go across? When indeed will it be?

15. When shall I, like charging elephant unbound,
break up desire for sensual happiness
and shunning all the marks of loveliness
strive in concentrated states? When indeed will it be?

16. When, as pauper by his debts distressed,
by creditors oppressed, a treasure finds,
shall I be pleased the Teaching to attain
of the Greatest Sage? When indeed will it be?

II. Self-admonishments After Going Forth

17. Long years have I been begged by you
'Enough for you of this living in a house.'
by now I have gone forth to homelessness
what reason is there, mind, for you not to urge me on?

18. Was I not, O mind, assured by you indeed:
'The brightly plumaged birds on Giribbaja's peaks
greeting the thunder, the sound of great Indra,
will bring to you joy meditating in the wood?'

19. Dear ones and friends and kin within the family,
playing and loving, sensual pleasures of the world:
all have I given up and reached at last to this,
even now, O mind, you are not pleased with me.

20. Mine you are, mind, possessed by none but me;
why then lament when comes this time to arm?
Seeing all as unstable this is now renounced:
longing for, desirous of the Undying State.

21. Said He who speaks the best, Best among mankind,
man-taming trainer, Physician Great indeed:
'Unsteady, likened to a monkey is the mind,
extremely hard to check by not rid of lust.'

22. For varied, sweet, delightful are desires of sense;
blind, foolish common men long have lain in them
seeking after birth again, 'tis they who wish for ill,
by mind they are led on to perish in hell.

23. 'In the jungle you should dwell, resounding with the cries
of peacocks and herons, by pard and tiger hailed:
Abandon longing for the body — do not fail'
So indeed my mind you used to urge me on.

24. 'Grow in concentrations, the faculties and powers,
develop wisdom-factors by meditation deep
and then with Triple Knowledge touch the Buddha-sasana.'
So indeed my mind you used to urge me on.

25. 'Grow in the Eightfold Way for gaining the Undying
leading to Release and cleansing of all stains;
Plunge to the utter destruction of all Ill!'
So indeed my mind you used to urge me on.

26. 'Thoroughly examine the craved-for groups as Ill.
Abandon that from which arises ill.
Here and now make you an end of ill.'
So indeed my mind you used to urge me on.

27. 'Thoroughly see inward the impermanent as ill,
the void as without self, and misery as bane,
and so the mind restrain in its mental wanderings.'
So indeed my mind you used to urge me on.

28. 'Head-shaven and unsightly, go to be reviled,
among the people beg with skull-like bowl in hand.
To the Greatest Sage, the Teacher's word devote yourself.'
So indeed my mind you used to urge at me on.

29. 'Wander well-restrained among the streets and families
having a mind to sensual pleasures unattached,
as the full moon shining clear at night.'
So indeed my mind you used to urge me on.

30. 'You should be a forest-dweller, almsman too,
a graveyard-dweller and a rag-robe wearer too,
one never lying down, delighting in austerities.'
So indeed my mind you used to urge me on.

31. As he who having planted trees about to fruit
should wish to cut a tree down to the root:
that simile you made, mind, that do you desire
when on me urge the unstable and the frail.

32. Formless one, far-traveler, a wanderer alone,
no more shall I your bidding do, for sense desires
are ill, leading to bitter fruit, to brooding fear:
with mind Nibbana-turned I shall walk on.

33. Not from lack of luck did I go forth,
nor shamelessness, nor caused by mind's inconstancy,
nor banishment nor caused by livelihood,
and therefore I agreed with you, O mind.

34. 'Having few wishes, disparagement's abandoning,
with the stilling of all ill is praised by goodly men'
so indeed, my mind, then you urged at me,
but now you go back to habits made of old.

35. Craving, unknowing, the liked and the disliked,
delighting in forms and pleasing feelings too,
dear pleasures of the senses — all have been vomited:
never to that vomit can I make myself return.

36. In every life, O mind, your word was done by me,
In many births I have not sought to anger you.
That which within oneself produced by you, ingrate,
long wandered on in ill create by you.

37. Indeed it is you, mind, makes us brahmanas,
you make us noble warriors, kings and seers as well,
sometimes it is merchant or workers become,
or led by you indeed we come to gods' estate.

38. Indeed you are the cause of becoming titans too,
and you are the root for becoming in the hells;
sometimes there is going to birth as animals,
or led by you indeed be come to ghosts' estate.

39. Not now will you injure me ever and again,
moment by moment as though showing me a play,
as with one gone mad you play with me —
but how, O mind, have you been failed by me?

40. Formerly this wandering mind, a wanderer,
went where it wished, wherever whim or pleasure led,
today I shall thoroughly restrain it
as a trainer's hook the elephant in rut.

41. He, the Master made me see this world —
unstable, unsteady, lacking any essence;
now in the Conqueror's Teaching, mind make me leap
cross me over the great floods so very hard to cross!

42. Now it's not for you, mind, as it was before,
not likely am I to return to your control —
in the Greatest Sage's Sasana I have gone forth
and those like me are not by ruin wrapped.

43. Mountains, seas, rivers, and this wealthy world,
four quarters, points between, the nadir and the heavens
all the Three Becomings unstable and oppressed.
Where, mind, having gone will you happily delight?

44. Firm, firm in my aim! What will you do, my mind?
No longer in your power, mind, nor your follower.
None would even handle a double-ended sack,
let be a thing filled full and flowing with nine streams.

45. Whether peak or slopes or fair open space
or forest besprinkled with fresh showers in the Rains,
where frequently are found boar and antelope,
there will you delight to a grotto-lodging gone.

46. Fair blue-throated and fair-crested, the peacock fair of tail,
wing-plumes of many hues, the passengers of air,
greeting the thunder with fair-sounding cries
will bring to you joy meditating in the wood.

47. When the sky-god rains on the four inch grass
and on full-flowering cloud-like woods,
within the mountains like a log I'll lie
and soft that seat to me as cotton down.

48. Thus will I do even as a master should:
Let whatever is obtained be enough for me,
that indeed I'll do to you as energetic man
by taming makes supple a catskin bag.

49. Thus will I do even as a master should;
Let whatever is obtained be enough for me,
by energy I'll bring you in my power
as a skilled trainer the elephant in rut.

50. With you well-tamed, no longer turning round,
like to a trainer with a straight running horse,
I am able to practice the safe and blissful Path
ever frequented by them who guard the mind.

51. I'll bind you by strength to the meditation-base
as elephant to post by a strong rope bound;
well-guarded by me, well-grown with mindfulness,
you shall, by all becomings, be without support.

52. With wisdom cutting off wending the wrong path,
by endeavor restrained, established in the Path,
having seen the origin of passing, rising too —
you will be an heir to the Speaker of the Best.

53. You dragged me, mind, as on an ox's round,
in the power of the Four Perversions set;
come now, serve the Great Sage, Compassionate,
He the sure cutter of fetters and bonds.

54. As a deer roams in the very varied woods
and goes to the pleasant crest garlanded by clouds,
so there you will delight on that unentangled mount.
There is no doubt, mind, you'll be established there.

55. Men and women enjoying any happiness
controlled by thy desires and delighting in life,
blind fools they are who comply with Mara's power,
they driven on, O mind, servants are of thee.

Thag 10.5
Kappa

Full of the many clans of impurities,
the great manufacturer of excrement,
like a stagnant pool,
   a great tumor,
   great wound,
full of blood & lymph,
immersed in a cesspool,
trickling liquids,       the body
is oozing foulness — always.
Bound together with sixty sinews,
plastered with a stucco of muscle,
wrapped in a jacket of skin,
this foul body is of no worth at all.
Linked together with a chain of bones,
stitched together with tendon-threads,
it produces its various postures,
from being hitched up together.
Headed surely to death,
in the presence of the King of Mortality,
the man who learns to discard it right here,
   goes wherever he wants.

Covered with ignorance,
the body's tied down with a four-fold tie,1
   sunk in the floods,2
   caught in the net of latencies,3
   conjoined with five hindrances,4
   given over to thought,
   accompanied with the root of craving,
   roofed with delusion's roofing.
That's how the body functions,
compelled by the compulsion of kamma,
   but its attainment ends
      in ruin.
   Its many becomings go
      to ruin.

These who hold to this body as mine
— blind fools, people run-of-the-mill —
fill the horrific cemetery,
taking on further becoming.
Those who stay uninvolved with this body
— as they would with a serpent
   smeared with dung —
disgorging the root of becoming,5
from lack of effluent,
   will be totally Unbound.

Thag 12.2
Sunita the Outcaste

What do you want in the woods, my boy,
like a bird1 exposed to the rain?
Monsoons refresh you,
for seclusion is for those in jhana.

As the monsoon wind
drives the clouds in the rainy season,
so thoughts concerned with seclusion
      impel me.

      * * *

      A black crow
making its home in a charnel ground
inspires within me
      mindfulness in —
   based on dispassion for —
      the body.2

      * * *

One whom others don't guard,
who doesn't guard others:
   He is a monk
   who lies down in ease,
unconcerned with sensual passions.

      * * *

With clear waters &
   massive boulders,
frequented by monkeys &
   deer,
covered with moss &
   water weeds:
      those rocky crags
      refresh me.

      * * *

I've lived in wildernesses,
canyons, & caves,
isolated dwellings
frequented by predator & prey,
         but never have I known
         an ignoble, aversive resolve:
   "May these beings
            be destroyed,
            be slaughtered,
            fall into pain."

      * * *

The Teacher has been served by me;
the Awakened One's bidding,
            done;
the heavy load,       laid down;
the guide to becoming,3 uprooted.
And the goal for which I went forth
from home life into homelessness
I've reached:
            the end
            of all fetters.

I don't delight in death,
don't delight in living.
I await my time
      like a worker his wage.
I don't delight in death,
don't delight in living.
I await my time
      mindful, alert.

Thag 14.2
Godatta


Just as a fine, well-bred bull
   yoked to a load,
   enduring his load,
         crushed
   by the heavy burden,
      doesn't throw down his yoke;
so, too, those who are filled with discernment
   — as the ocean, with water —
      don't look down on others.
This is nobility among beings.

Having fallen in time
   under the sway of time,
having come under the sway
   of becoming-becoming,
people fall subject to pain
      & they grieve.

Elated by the causes of pleasure,
& cast down by causes of pain,
fools are destroyed by both,
not seeing them for what they are.
While those who, in the midst of
   pleasure & pain
have gone past the seamstress of craving,
stand firm
   like a boundary pillar,
   neither elated nor cast down.

Not to gain or loss
not to status or honor,
not to praise or blame,
not to pleasure or pain:
   everywhere
they do not adhere —
   like a water bead
   on a lotus.
   Everywhere
they are happy, the enlightened,
   everywhere
      un-
   defeated.

No matter what
   the unrighteous gain
   or the righteous loss,
righteous loss is better
   than if there were unrighteous gain.
No matter what
   the status of the unaware
   or the lowliness of those who know,
the lowliness of those who know
         is better,
   not the status of those
   unaware.
No matter what
   the praise from fools
   or the censure from those who know,
the censure from those who know
         is better
   than if there were praise
   from fools.
And as for the pleasure
   from sensuality
and the pain from seclusion,
   the pain from seclusion
         is better
   than if there were pleasure
   from sensuality.
And as for living through unrighteousness
and dying for righteousness,
   dying for righteousness
         is better,
   than if one were to live
   through unrighteousness.

Those who've abandoned
   sensuality & anger,
   whose minds are calmed
   from becoming & non-,
go through the world
         unattached.
For them there is nothing
      dear or undear.
Developing
   the factors for Awakening,
   faculties,
   & strengths,
attaining the foremost peace,
without fermentation, they
   are entirely
   Unbound.

Thag 14.1
Revata's Farewell


Since I went forth
from home into homelessness,
I haven't known
an ignoble, aversive resolve.
"May these beings
      be destroyed,
      be slaughtered,
      fall into pain" —
I've not known this resolve
in this long, long time.
But I have known good will,
   unlimited,
   fully developed,
   nurtured step after step,
as taught by the One
      Awake:
   to all, a friend;
   to all, a comrade;
   for all beings, sympathetic.
And I develop a mind of good will,
delighting in non-malevolence — always.
Unvanquished, unshaken,
I gladden the mind.
I develop the sublime abiding,
   not frequented by
   the lowly.

Attaining no-thinking,
the disciple of the Rightly
Self-awakened One
is endowed with noble silence
   straightaway.

As a mountain of rock
   is unmoving,
   firmly established,
so a monk, with the ending of delusion,
like a mountain, doesn't quake.

To a person without blemish,
constantly in search of what's pure,
a hair-tip of evil
seems a storm cloud.

As a frontier fortress is guarded
   within & without,
you should safeguard yourselves.
Don't let the moment
      pass you by.

I don't delight in death,
don't delight in living.
I await my time
like a worker his wage.
I don't delight in death,
don't delight in living.
I await my time
mindful, alert.

The Teacher has been served by me;
the Awakened One's bidding,
         done;
the heavy load,       laid down;
the guide to becoming,    uprooted.
And the goal for which I went forth
from home life into homelessness
I've reached:
         the end
         of all fetters.
Attain completion through heedfulness:
      that is my message.
So then, I'm about to be
Unbound.
I'm released
         everywhere.



ada yang bisa translete ga?? hehehe... thanks

Thag 21
Vangisa

I. Departed (Nikkhantam)

1209. Alas! Now that I have departed from home to the homeless state, these reckless thoughts from the Dark One1 come upon me.

1210. Mighty warriors, great archers, trained, steady bowmen, one thousand fearless men, might surround me on all sides.

1211. Even if more women than these will come,2 they will not cause me to waver, for I am firmly established in the teaching.

1212. In his presence I heard from the Awakened One, the Kinsman of the Sun, of this path leading to nibbana; it is there that my mind is attached.

1213. Evil One, while I am living thus, if you assail me, so shall I act, O Death, that you will not see my path.
II. Disliking (Aratim)

1214. Entirely giving up disliking and liking, and the thinking associated with the life of a householder, one should not have craving for anything. He indeed is a monk who is wholly without craving.

1215. Whatever there is here of form, inhabiting the earth and the sky, immersed in the world,3 all is impermanent and decaying. So understanding, the wise live their lives.4

1216. Regarding objects of attachment, people are greedy for what is to be seen and heard and touched and otherwise experienced.5 Being unmoved, dispel desire for them, for they call him a sage who does not cling to them.

1217. Then, caught in the sixty,6 full of (speculative) thoughts, because of being outsiders,7 they are established in wrong teaching. But one who is a monk would not take up a sectarian viewpoint, much less seize upon what is bad.

1218. Intelligent, for a long time composed (of mind), not deceitful, wise, not envious, the sage has experienced the peaceful state, depending on which, attained to quenching, he awaits his time.8
III. Despising the Well-behaved (Pesala-atimaññana)

1219. Abandon conceit, Gotama,9 get rid of the way of conceit completely. Because of being infatuated by the way of conceit, for a long time you have been remorseful.

1220. Soiled by contempt (for others), destroyed by conceit, people fall into hell. Persons destroyed by conceit grieve for a long time upon being reborn in hell.

1221. A monk never grieves who is a knower of the path,10 one who has practiced it properly. He experiences fame and happiness; truthfully they call him "a seer of Dhamma."

1222. Therefore be without barrenness11 here ( in this world), energetic, purified by abandoning the hindrances. Having completely abandoned conceit, be an ender (of suffering) through knowledge and become one who dwells at peace.
IV. Ananda

[Vangisa:]

1223. "I burn with sensual desire, my mind is enflamed (with passion). Out of pity please tell me, Gotama,13 the effective extinguishing of it."

[Ananda:]

1224. "Your mind is enflamed because of distorted perception. Shun the aspect of beauty associated with passion. (A)

1224B. "See constructions14 as other, as painful, not as self, (and thus) extinguish strong passion; do not burn again and again. (B)15

1225. "Devote the mind, one-pointed and well-composed, to the contemplation of foulness.16 Let mindfulness be directed towards the body and be full of disenchantment for it.

1226. "Contemplate the signless17 and cast out the underlying tendency to conceit. Then by the penetration of conceit you will go about at peace."
V. Well-spoken (Subhasita)

1227. One should speak only that word by which one would not torment oneself nor harm others. That word is indeed well spoken.

1228. One should speak only pleasant words, words which are acceptable (to others). What one speaks without bringing evils to others is pleasant.

1229. Truth is indeed the undying word; this is an ancient verity. Upon truth, the good say, the goal and the teaching are founded.19

1230. The sure word the Awakened One speaks for the attainment of nibbana, for making an end of suffering, is truly the best of words.
VI. Sariputta

1231. Of profound wisdom, intelligent, skilled in knowledge of the right and wrong path, Sariputta of great wisdom teaches Dhamma to the monks.

1232. He teaches in brief, he speaks with detailed explanation, his voice is (pleasing) like that of the mynah bird; he demonstrates readiness of speech.20

1233. Listening to his sweet utterance21 while he is teaching with a voice that is captivating, pleasing, and lovely, the monks give ear, with minds elated and joyful.
VII. The Invitation Ceremony (Pavarana)

1234. Today on the fifteenth (of the fortnight)23 five hundred monks have gathered for the ceremony of purification, cutters of fetters and bonds, untroubled, seers finished with renewed existence.

1235-36. As a wheel-turning monarch, surrounded by his ministers, tours all around this ocean-girt earth, so do the disciples with the threefold knowledge, who have left death behind, attend upon the victor in battle, the unsurpassed caravan leader.

1237. All are the Fortunate One's sons; there is no chaff found here. I pay homage to the destroyer of the dart of craving, the Kinsman of the Sun.
VIII. More than a Thousand (Parosahassam)

1238. More than a thousand monks attend upon the Happy One as he is teaching the stainless Dhamma concerning nibbana, where no fear can come from any quarter.

1239. They hear the taintless Dhamma taught by the Fully Awakened One. The Awakened One is truly resplendent as he is revered by the community of monks.

1240. You are called a naga,24 Fortunate One; of seers, you are the best of seers.25 Like a great rain-cloud, you rain down upon the disciples.

1241. Leaving his daytime abode, wishing to see the Teacher, your disciple Vangisa pays homage at your feet, Great Hero.
IX. Overcoming (Abhibhuyya)

1242. Overcoming the devious ways and range of Mara, he walks (free), having broken up the things that make for barrenness of mind.27 See him producing release from bonds, unattached, separating (the Teaching) into its constituent parts.28

1243. He has shown the path in a variety of ways with the aim of guiding us across the flood. Since the undying has been shown (to them), the Dhamma-seers (are those who) stand immovable.

1244. The light-maker, having penetrated (the Dhamma), saw the overcoming of all standpoints.29 Having understood and experienced it, he taught the topmost (Dhamma-teaching) to the five.30

1245. When the Dhamma has been thus well taught, what indolence could there be in those who know the Dhamma? Therefore, vigilant and ever revering, one should follow the training in the Fortunate One's dispensation.
X. Kondañña

1246. The Elder Kondañña, strong in energy, who was enlightened after the Awakened One,31 is repeatedly the obtainer of pleasurable abidings and seclusions.32

1247. Whatever is to be attained by a disciple who does the instruction of the Teacher, all that has been attained by him, vigilant and disciplined.

1248. Having great power and the threefold knowledge, skilled in knowing the thoughts of others, Kondañña, the Awakened One's heir, pays homage at the Teacher's feet.
XI. Moggallana

1249. Disciples, possessors of the threefold knowledge who have left death behind, attend upon the sage seated on the mountain side, who has gone to the far shore beyond suffering.

1250. Moggallana, of great supernormal powers, encompasses (their minds) with his mind, seeking their minds, completely freed, without attachments.33

1251. Thus do they attend upon Gotama endowed with so many virtuous qualities, the sage possessed of all the attributes and gone to the far shore beyond suffering.
XII. Gaggara

1252. As the moon shines in the sky free from clouds, as also the spotless sun, even so, Resplendent One, Great Sage, do you outshine the whole world with your fame.
XIV. Vangisa (2)

1253. Intoxicated with skill in the poetic art, formerly we wandered from village to village, from town to town. Then we saw the Awakened One gone to the far shore beyond all (worldly conditioned) phenomena.

1254. The sage gone to the far shore beyond suffering taught me the Dhamma. On hearing the Dhamma we gained confidence in him; faith arose in us.

1255. Having heard his word and learnt of the aggregates, bases, and elements, I went forth into homelessness.

1256. Indeed Tathagatas appear for the good of the many men and women who practice their teaching.

1257. Indeed the sage attained enlightenment for the good of those monks and nuns who see the course to be undergone.34

1258. Well taught are the Four Noble Truths by the Seeing One, the Awakened One, the Kinsman of the Sun, out of compassion for living beings.

1259. Suffering, the origin of suffering, the overcoming of suffering, and the noble eightfold path leading to the allaying of suffering.

1260. Thus these things, thus spoken of, have been seen by me as they really are. The true goal has been reached by me; the Awakened One's instruction has been done.

1261. It was good indeed for me, my coming into the presence of the Awakened One. Among things shared out I obtained the best.

1262. I have attained the perfection of the direct knowledges, I have purified the element of hearing, I have the threefold knowledge and obtained supernormal powers and am skilled in knowing the minds of others.
XV. Nigrodhakappa

1263. "I ask the teacher of superior wisdom, one who in this very life is the cutter-off of doubts: The monk, well known and famous, who has died at Agga.lava, was he completely quenched in mind?

1264. "Nigrodhakappa was the name given to that brahmin by you, Fortunate One. Looking for release, strenuously energetic, he went about revering you, O seer of the secure state (i.e., nibbana).

1265. "Sakka, All-seeing One, we all wish to know concerning that disciple. Our ears are ready to hear. You are the teacher, you are unsurpassed.

1266. "Sever our doubt. Tell me this, you of extensive wisdom, that he experienced quenching. Speak in our very midst, All-seeing One, like the thousand-eyed Sakka in the midst of the gods.

1267. "Whatever bonds exist here (in the world), ways of delusion, on the side of ignorance, bases for doubt, they no longer exist on reaching the Tathagata, for that vision of his is supreme among men.

1268. "If no man were ever to disperse the defilements as the wind disperses a mass of clouds, the whole world, enveloped, would surely be darkness, and even illustrious men would not shine forth.

1269. "But the wise are light-makers. O Wise One, I think you are just such a one. We have come upon him who knows and is gifted with insight. Make evident to us, within the companies (of disciples), the fate of Kappa.

1270. "Quickly enunciate your beautiful utterance, O beautiful one! Like a goose stretching forth (its neck), honk gently with your melodious and well-modulated voice; we are all listening to you attentively.

1271. "Pressing the one who has completely abandoned birth and death, I shall urge the purified one to speak Dhamma. For among outsiders there is no acting as they wish, but among Tathagatas there is acting with discretion.35

1272. "This full explanation of yours, (coming from) one with upright wisdom, is well learnt. This last salutation is proferred. You of superior wisdom, knowing (Kappa's fate), do not keep us in ignorance.

1273. "Having known the noble Dhamma in its full extent, you of superior energy, knowing (Kappa's fate), do not keep us in ignorance. I long for your word as one overcome by heat in the hot season longs for water. Rain down on our ears.36

1274. "Surely the purpose for which Kappayana practiced the holy life was not in vain. Was he quenched or had he a residue remaining?37 Let us hear in what way he was released."

1275. "He cut off craving here for mind-and-materiality", said the Fortunate One, "the stream of craving which for a long time had lain latent within him. He has crossed beyond birth and death completely." So spoke the Fortunate One, the foremost of the five.38

1276. "On hearing your word, O best of seers, I believe. My question was truly not in vain; the brahmin did not deceive me.

1277. "As he spoke, so he acted. He was a disciple of the Awakened One. He cut through the strong, spread-out net of Death the deceiver.

1278. "Kappiya saw the starting point of grasping, O Fortunate One. Kappayana has certainly gone beyond the realm of Death, so difficult to cross.

1279. "I pay homage to you, the god of gods,39 and to your son, O best of bipeds, to the great hero born in your tracks, a naga, a true son of the naga."40







Thag 17.2
Sariputta Thera
Keeping the Wheel Rolling

991:

In the village or the forest,
In the lowlands or the highlands;
Wherever the worthy ones dwell
— That terrain would be found pleasing.

992:

So pleasing (they find) the forests,
Wherein most people are not pleased.
Rid of passion, they will be pleased
— They do not pursue mere pleasure!

998:

Settled at the root of a tree,
With shaven head, clad in a robe,
The elder foremost in wisdom
— Upatissa just meditates.

1006:

He has become calm and at rest,
Wise in speech and not self-centered;
He's shaken off unwholesome states
— Like wind would leaves from a tree.

1007:

He has become calm and at rest,
Wise in speech and not self-centered;
He has plucked off unwholesome states
— Like wind would leaves from a tree.

1013:

The mighty ocean and the earth
A mountain, or even the wind
Are not adequate similes
— For the teacher's splendid release.

1014:

The elder keeps the wheel rolling,
Possessing great wisdom, composed;
And just like earth, water and fire,
— He's neither attached nor opposed.





thanks bagi yang mw terjemahin yah.. hehehe..... 

halo... aku newbie d dhammacitta...
aku lage cari2 web2 yang ber isi tentang syair2 theragatha & therigatha dari para Arahat..

bagi temen2 yang tw.. kasih tw link nya dong..
atau post d sini juga gpp..
hehehe....

thanks..

anumodana