A Wanderer
Paribbājaka (AN 3.54)
Then a certain brahmin wanderer approached the Blessed One … and said to him:
“Master Gotama, it is said: ‘A directly visible Dhamma, a directly visible Dhamma.’ In what way is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?”
(1) “Brahmin, one excited by lust, overcome by lust, with mind obsessed by it, intends for his own affliction, for the affliction of others, or for the affliction of both, and he experiences mental suffering and dejection. But when lust is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. One excited by lust, overcome by lust, with mind obsessed by it, engages in misconduct by body, speech, and mind. But when lust is abandoned, he does not engage in misconduct by body, speech, and mind. One excited by lust, overcome by lust, with mind obsessed by it, does not understand as it really is his own good, the good of others, or the good of both. But when lust is abandoned, he understands as it really is his own good, the good of others, and the good of both. It is in this way, brahmin, that the Dhamma is directly visible … to be personally experienced by the wise.
(2) “One full of hate, overcome by hatred …
(3) “One who is deluded, overcome by delusion, with mind obsessed by it, intends for his own affliction, for the affliction of others, or for the affliction of both, and he experiences mental suffering and dejection. But when delusion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. One who is deluded, overcome by delusion, with mind obsessed by it, engages in misconduct by body, speech, and mind. But when delusion is abandoned, he does not engage in misconduct by body, speech, and mind. One who is deluded, overcome by delusion, with mind obsessed by it, does not understand as it really is his own good, the good of others, or the good of both. But when delusion is abandoned, he understands as it really is his own good, the good of others, and the good of both. It is in this way, too, that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”
“Excellent, Master Gotama! … Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”
“Master Gotama, it is said: ‘A directly visible Dhamma, a directly visible Dhamma.’ In what way is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?”
(1) “Brahmin, one excited by lust, overcome by lust, with mind obsessed by it, intends for his own affliction, for the affliction of others, or for the affliction of both, and he experiences mental suffering and dejection. But when lust is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. One excited by lust, overcome by lust, with mind obsessed by it, engages in misconduct by body, speech, and mind. But when lust is abandoned, he does not engage in misconduct by body, speech, and mind. One excited by lust, overcome by lust, with mind obsessed by it, does not understand as it really is his own good, the good of others, or the good of both. But when lust is abandoned, he understands as it really is his own good, the good of others, and the good of both. It is in this way, brahmin, that the Dhamma is directly visible … to be personally experienced by the wise.
(2) “One full of hate, overcome by hatred …
(3) “One who is deluded, overcome by delusion, with mind obsessed by it, intends for his own affliction, for the affliction of others, or for the affliction of both, and he experiences mental suffering and dejection. But when delusion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. One who is deluded, overcome by delusion, with mind obsessed by it, engages in misconduct by body, speech, and mind. But when delusion is abandoned, he does not engage in misconduct by body, speech, and mind. One who is deluded, overcome by delusion, with mind obsessed by it, does not understand as it really is his own good, the good of others, or the good of both. But when delusion is abandoned, he understands as it really is his own good, the good of others, and the good of both. It is in this way, too, that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”
“Excellent, Master Gotama! … Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”
Kritik dan saran,hubungi : cs@sariputta.com