dn14:2.1.0 5. The Old Man
BAGIAN 2
dn14:2.1.1 Then, after many years, many hundred years, many thousand years had passed, Prince Vipassī addressed his charioteer,
dn14:2.1.2 ‘My dear charioteer, harness the finest chariots. We will go to a park and see the scenery.’
dn14:2.1.3 ‘Yes, sir,’ replied the charioteer. He harnessed the chariots and informed the prince,
dn14:2.1.4 ‘Your Majesty, the finest chariots are harnessed.
dn14:2.1.5 Please go at your convenience.’
dn14:2.1.6 Then Prince Vipassī mounted a fine carriage and, along with other fine carriages, set out for the park.
dn14:2.2.1 Along the way he saw an elderly man, bent double, crooked, leaning on a staff, trembling as he walked, ailing, past his prime.
dn14:2.2.2 He addressed his charioteer,
dn14:2.2.3 ‘My dear charioteer, what has that man done?
dn14:2.2.4 For his hair and his body are unlike those of other men.’
dn14:2.2.5 ‘That, Your Majesty, is called an old man.’
dn14:2.2.6 ‘But why is he called an old man?’
dn14:2.2.7 ‘He’s called an old man because now he has not long to live.’
dn14:2.2.8 ‘But my dear charioteer, am I liable to grow old? Am I not exempt from old age?’
dn14:2.2.9 ‘Everyone is liable to grow old, Your Majesty, including you. No one is exempt from old age.’
dn14:2.2.10 ‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’
dn14:2.2.11 ‘Yes, Your Majesty,’ replied the charioteer and did so.
dn14:2.2.12 Back at the royal compound, the prince brooded, miserable and sad:
dn14:2.2.13 ‘Curse this thing called rebirth, since old age will come to anyone who’s born.’
dn14:2.3.1 Then King Bandhumā summoned the charioteer and said,
dn14:2.3.2 ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’
dn14:2.3.3 ‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
dn14:2.3.4 ‘But what did he see on the way to the park?’
dn14:2.3.5 And the charioteer told the king about seeing the old man and the prince’s reaction.
dn14:2.4.0 6. The Sick Man
dn14:2.4.1 Then King Bandhumā thought,
dn14:2.4.2 ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’
dn14:2.4.3 To this end he provided the prince with even more of the five kinds of sensual stimulation,
dn14:2.4.5 with which the prince amused himself.
dn14:2.5.1 Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
dn14:2.6.1 Along the way he saw a man who was sick, suffering, gravely ill, collapsed in his own urine and feces, being picked up by some and put down by others.
dn14:2.6.2 He addressed his charioteer,
dn14:2.6.3 ‘My dear charioteer, what has that man done?
dn14:2.6.4 For his eyes and his voice are unlike those of other men.’
dn14:2.6.5 ‘That, Your Majesty, is called a sick man.’
dn14:2.6.6 ‘But why is he called a sick man?’
dn14:2.6.7 ‘He’s called a sick man; hopefully he will recover from that illness.’
dn14:2.6.8 ‘But my dear charioteer, am I liable to fall sick? Am I not exempt from sickness?’
dn14:2.6.9 ‘Everyone is liable to fall sick, Your Majesty, including you. No one is exempt from sickness.’
dn14:2.6.10 ‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’
dn14:2.6.11 ‘Yes, Your Majesty,’ replied the charioteer and did so.
dn14:2.6.12 Back at the royal compound, the prince brooded, miserable and sad:
dn14:2.6.13 ‘Curse this thing called rebirth, since old age and sickness will come to anyone who’s born.’
dn14:2.7.1 Then King Bandhumā summoned the charioteer and said,
dn14:2.7.2 ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’
dn14:2.7.3 ‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
dn14:2.7.4 ‘But what did he see on the way to the park?’
dn14:2.7.5 And the charioteer told the king about seeing the sick man and the prince’s reaction.
dn14:2.8.0 7. The Dead Man
dn14:2.8.1 Then King Bandhumā thought,
dn14:2.8.2 ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’
dn14:2.8.3 To this end he provided the prince with even more of the five kinds of sensual stimulation,
dn14:2.9.1 with which the prince amused himself.
dn14:2.9.2 Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
dn14:2.10.1 Along the way he saw a large crowd gathered making a bier out of garments of different colors.
dn14:2.10.2 He addressed his charioteer,
dn14:2.10.3 ‘My dear charioteer, why is that crowd making a bier?’
dn14:2.10.4 ‘That, Your Majesty, is for someone who’s departed.’
dn14:2.10.5 ‘Well then, drive the chariot up to the departed.’
dn14:2.10.6 ‘Yes, Your Majesty,’ replied the charioteer, and did so.
dn14:2.10.7 When the prince saw the corpse of the departed, he addressed the charioteer,
dn14:2.10.8 ‘But why is he called departed?’
dn14:2.10.9 ‘He’s called departed because now his mother and father, his relatives and kin shall see him no more, and he shall never again see them.’
dn14:2.10.10 ‘But my dear charioteer, am I liable to die? Am I not exempt from death?
dn14:2.10.11 Will the king and queen and my other relatives and kin see me no more?
dn14:2.10.12 And shall I never again see them?’
dn14:2.10.13 ‘Everyone is liable to die, Your Majesty, including you. No one is exempt from death.
dn14:2.10.14 The king and queen and your other relatives and kin shall see you no more,
dn14:2.10.15 and you shall never again see them.’
dn14:2.10.16 ‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’
dn14:2.10.17 ‘Yes, Your Majesty,’ replied the charioteer and did so.
dn14:2.10.18 Back at the royal compound, the prince brooded, miserable and sad:
dn14:2.10.19 ‘Curse this thing called rebirth, since old age, sickness, and death will come to anyone who’s born.’
dn14:2.11.1 Then King Bandhumā summoned the charioteer and said,
dn14:2.11.2 ‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’
dn14:2.11.3 ‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
dn14:2.11.4 ‘But what did he see on the way to the park?’
dn14:2.11.5 And the charioteer told the king about seeing the dead man and the prince’s reaction.
dn14:2.12.0 8. The Renunciate
dn14:2.12.1 Then King Bandhumā thought,
dn14:2.12.2 ‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’
dn14:2.12.3 To this end he provided the prince with even more of the five kinds of sensual stimulation,
dn14:2.13.1 with which the prince amused himself.
dn14:2.13.2 Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
dn14:2.14.1 Along the way he saw a man, a renunciate with shaven head, wearing an ocher robe.
dn14:2.14.2 He addressed his charioteer,
dn14:2.14.3 ‘My dear charioteer, what has that man done?
dn14:2.14.4 For his head and his clothes are unlike those of other men.’
dn14:2.14.5 ‘That, Your Majesty, is called a renunciate.’
dn14:2.14.6 ‘But why is he called a renunciate?’
dn14:2.14.7 ‘He is called a renunciate because he celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and sympathy for living creatures.’
dn14:2.14.8 ‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and sympathy for living creatures!
dn14:2.14.9 Well then, drive the chariot up to that renunciate.’
dn14:2.14.10 ‘Yes, Your Majesty,’ replied the charioteer, and did so.
dn14:2.14.11 Then Prince Vipassī said to that renunciate,
dn14:2.14.12 ‘My dear, what have you done?
dn14:2.14.13 For your head and your clothes are unlike those of other men.’
dn14:2.14.14 ‘Your Majesty, I am what is called a renunciate.’
dn14:2.14.15 ‘But why are you called a renunciate?’
dn14:2.14.16 ‘I am called a renunciate because I celebrate principled and fair conduct, skillful actions, good deeds, harmlessness, and sympathy for living creatures.’
dn14:2.14.17 ‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and sympathy for living creatures!’
dn14:2.15.0 9. The Going Forth
dn14:2.15.1 Then the prince addressed the charioteer,
dn14:2.15.2 ‘Well then, my dear charioteer, take the chariot and return to the royal compound.
dn14:2.15.3 I shall shave off my hair and beard right here, dress in ocher robes, and go forth from the lay life to homelessness.’
dn14:2.15.4 ‘Yes, Your Majesty,’ replied the charioteer and did so.
dn14:2.15.5 Then Prince Vipassī shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
dn14:2.16.0 10. A Great Crowd Goes Forth
dn14:2.16.1 A large crowd of 84,000 people in the capital of Bandhumatī heard
dn14:2.16.2 that Vipassī had gone forth.
dn14:2.16.3 It occurred to them,
dn14:2.16.4 ‘This must be no ordinary teaching and training, no ordinary going forth in which Prince Vipassī has gone forth.
dn14:2.16.5 If even the prince goes forth, why don’t we do the same?’
dn14:2.16.6 Then that great crowd of 84,000 people shaved off their hair and beard, dressed in ocher robes, and followed the one intent on awakening, Vipassī, by going forth from the lay life to homelessness.
dn14:2.16.7 Escorted by that assembly, Vipassī wandered on tour among the villages, towns, and capital cities.
dn14:2.17.1 Then as he was in private retreat this thought came to his mind,
dn14:2.17.2 ‘It’s not appropriate for me to live in a crowd. Why don’t I live alone, withdrawn from the group?’
dn14:2.17.3 After some time he withdrew from the group to live alone. The 84,000 went one way, but Vipassī went another.
dn14:2.18.0 11. Vipassī’s Reflections
dn14:2.18.1 Then as Vipassī, the one intent on awakening, was in private retreat in his dwelling, this thought came to his mind,
dn14:2.18.2 ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death.
dn14:2.18.3 Oh, when will an escape be found from this suffering, from old age and death?’
dn14:2.18.4 Then Vipassī thought,
dn14:2.18.5 ‘When what exists is there old age and death? What is a requirement for old age and death?’
dn14:2.18.6 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.18.7 ‘When rebirth exists there’s old age and death. Rebirth is a requirement for old age and death.’
dn14:2.18.8 Then Vipassī thought,
dn14:2.18.9 ‘When what exists is there rebirth? What is a requirement for rebirth?’
dn14:2.18.10 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.18.11 ‘When continued existence exists there’s rebirth. Continued existence is a requirement for rebirth.’
dn14:2.18.12 Then Vipassī thought,
dn14:2.18.13 ‘When what exists is there continued existence? What is a requirement for continued existence?’
dn14:2.18.14 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.18.15 ‘When grasping exists there’s continued existence. Grasping is a requirement for continued existence.’
dn14:2.18.16 Then Vipassī thought,
dn14:2.18.17 ‘When what exists is there grasping? What is a requirement for grasping?’
dn14:2.18.18 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.18.19 ‘When craving exists there’s grasping. Craving is a requirement for grasping.’
dn14:2.18.20 Then Vipassī thought,
dn14:2.18.21 ‘When what exists is there craving? What is a requirement for craving?’
dn14:2.18.22 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.18.23 ‘When feeling exists there’s craving. Feeling is a requirement for craving.’
dn14:2.18.24 Then Vipassī thought,
dn14:2.18.25 ‘When what exists is there feeling? What is a requirement for feeling?’
dn14:2.18.26 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.18.27 ‘When contact exists there’s feeling. Contact is a requirement for feeling.’
dn14:2.18.28 Then Vipassī thought,
dn14:2.18.29 ‘When what exists is there contact? What is a requirement for contact?’
dn14:2.18.30 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.18.31 ‘When the six sense fields exist there’s contact. The six sense fields are requirements for contact.’
dn14:2.18.32 Then Vipassī thought,
dn14:2.18.33 ‘When what exists are there the six sense fields? What is a requirement for the six sense fields?’
dn14:2.18.34 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.18.35 ‘When name and form exist there are the six sense fields. Name and form are requirements for the six sense fields.’
dn14:2.18.36 Then Vipassī thought,
dn14:2.18.37 ‘When what exists are there name and form? What is a requirement for name and form?’
dn14:2.18.38 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.18.39 ‘When consciousness exists there are name and form. Consciousness is a requirement for name and form.’
dn14:2.18.40 Then Vipassī thought,
dn14:2.18.41 ‘When what exists is there consciousness? What is a requirement for consciousness?’
dn14:2.18.42 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.18.43 ‘When name and form exist there’s consciousness. Name and form are requirements for consciousness.’
dn14:2.19.1 Then Vipassī thought,
dn14:2.19.2 ‘This consciousness turns back from name and form, and doesn’t go beyond that.’
dn14:2.19.3 This is the extent to which one may be reborn, grow old, die, pass away, or reappear. That is:
dn14:2.19.4 Name and form are requirements for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
dn14:2.19.5 That is how this entire mass of suffering originates.’
dn14:2.19.6 ‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.
dn14:2.20.1 Then Vipassī thought,
dn14:2.20.2 ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’
dn14:2.20.3 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.20.4 ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’
dn14:2.20.5 Then Vipassī thought,
dn14:2.20.6 ‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’
dn14:2.20.7 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.20.8 ‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’
dn14:2.20.9 Then Vipassī thought,
dn14:2.20.10 ‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’
dn14:2.20.11 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.20.12 ‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’
dn14:2.20.13 Then Vipassī thought,
dn14:2.20.14 ‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’
dn14:2.20.15 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.20.16 ‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’
dn14:2.20.17 Then Vipassī thought,
dn14:2.20.18 ‘When what doesn’t exist is there no craving? When what ceases does craving cease?’
dn14:2.20.19 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.20.20 ‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’
dn14:2.20.21 Then Vipassī thought,
dn14:2.20.22 ‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’
dn14:2.20.23 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.20.24 ‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’
dn14:2.20.25 Then Vipassī thought,
dn14:2.20.26 ‘When what doesn’t exist is there no contact? When what ceases does contact cease?’
dn14:2.20.27 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.20.28 ‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’
dn14:2.20.29 Then Vipassī thought,
dn14:2.20.30 ‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’
dn14:2.20.31 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.20.32 ‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’
dn14:2.20.33 Then Vipassī thought,
dn14:2.20.34 ‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’
dn14:2.20.35 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.20.36 ‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’
dn14:2.20.37 Then Vipassī thought,
dn14:2.20.38 ‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’
dn14:2.20.39 Then, through rational application of mind, Vipassī penetrated with wisdom,
dn14:2.20.40 ‘When name and form don’t exist there’s no consciousness. When name and form cease, consciousness ceases.’
dn14:2.21.1 Then Vipassī thought,
dn14:2.21.2 ‘I have discovered the path to awakening. That is:
dn14:2.21.3 When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
dn14:2.21.4 That is how this entire mass of suffering ceases.’
dn14:2.21.5 ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.
dn14:2.22.1 After some time he meditated observing rise and fall in the five grasping aggregates.
dn14:2.22.2 ‘Such is form, such is the origin of form, such is the disappearance of form.
dn14:2.22.3 Such is feeling, such is the origin of feeling, such is the disappearance of feeling.
dn14:2.22.4 Such is perception, such is the origin of perception, such is the disappearance of perception.
dn14:2.22.5 Such are choices, such is the origin of choices, such is the disappearance of choices.
dn14:2.22.6 Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’
dn14:2.22.7 Meditating like this his mind was soon freed from defilements by not grasping.
dn14:2.22.8 The second recitation section.