Friday, October 17, 2014

Vivādamūla Suttaṃ

विवादमूलसुत्तं
Vivādamūla Suttaṁ


छयिमानि, भिक्खवे, विवादमूलानि। कतमानि छ?
Chayimāni, bhikkhavē, vivādamūlāni. Katamāni cha?
इध, भिक्खवे, भिक्खु कोधनो होति उपनाही।
Idha, bhikkhavē, bhikkhu kōdhanō hōti upanāhī.


यो सो, भिक्खवे, भिक्खु कोधनो होति उपनाही सो सत्थरिपि अगारवो विहरति अप्पतिस्सो,
धम्मेपि अगारवो विहरति अप्पतिस्सो, सङ्घेपि अगारवो विहरति अप्पतिस्सो,
सिक्खायपि न परिपूरकारी होति।
Yō sō, bhikkhavē, bhikkhu kōdhanō hōti upanāhī sō sattharipi agāravō viharati appatissō,
dham'mēpi agāravō viharati appatissō, saṅghēpi agāravō viharati appatissō,
sikkhāyapi na paripūrakārī hōti.


यो सो, भिक्खवे, भिक्खु सत्थरि अगारवो विहरति अप्पतिस्सो, धम्मे अगारवो विहरति अप्पतिस्सो, सङ्घे अगारवो विहरति अप्पतिस्सो, सिक्खाय न परिपूरकारी सो सङ्घे विवादं जनेति, यो होति विवादो बहुजनाहिताय बहुजनासुखाय बहुनो जनस्स अनत्थाय अहिताय दुक्खाय देवमनुस्सानं।
Yō sō, bhikkhavē, bhikkhu satthari agāravō viharati appatissō, dham'mē agāravō viharati appatissō, saṅghē agāravō viharati appatissō, sikkhāya na paripūrakārī sō saṅghē vivādaṁ janēti, yō hōti vivādō bahujanāhitāya bahujanāsukhāya bahunō janassa anatthāya ahitāya dukkhāya dēva manussānaṁ.


एवरूपं चे तुम्हे, भिक्खवे, विवादमूलं अज्झत्तं वा बहिद्धा वा समनुपस्सेय्याथ। तत्र तुम्हे, भिक्खवे, तस्सेव पापकस्स विवादमूलस्स पहानाय वायमेय्याथ।
Ēvarūpaṁ cē tumhē, bhikkhavē, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupassēyyātha. Tatra tumhē, bhikkhavē, tassēva pāpakassa vivādamūlassa pahānāya vāyamēyyātha.


एवरूपं चे तुम्हे, भिक्खवे, विवादमूलं अज्झत्तं वा बहिद्धा वा न समनुपस्सेय्याथ, तत्र तुम्हे, भिक्खवे, तस्सेव पापकस्स विवादमूलस्स आयतिं अनवस्सवाय पटिपज्‍जेय्याथ।
Ēvarūpaṁ cē tumhē, bhikkhavē, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupassēyyātha, tatra tumhē, bhikkhavē, tassēva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjēyyātha.


एवमेतस्स पापकस्स विवादमूलस्स पहानं होति। एवमेतस्स पापकस्स विवादमूलस्स आयतिं अनवस्सवो होति।
Ēvamētassa pāpakassa vivādamūlassa pahānaṁ hōti. Ēvamētassa pāpakassa vivādamūlassa āyatiṁ anavassavō hōti.

‘‘पुन चपरं, भिक्खवे, भिक्खु मक्खी होति पळासी…पे॰… इस्सुकी होति मच्छरी… सठो होति मायावी… पापिच्छो होति मिच्छादिट्ठि… सन्दिट्ठिपरामासी होति आधानग्गाही दुप्पटिनिस्सग्गी।
' Bhikkhu makkhī hōti paḷāsī... Pē, bhikkhavē, caparaṁ puna' . ... Is'sukī hōti maccharī... Saṭhō hōti māyāvī... Pāpicchō hōti micchādiṭṭhi... Sandiṭṭhiparāmāsī hōti ādhānaggāhī duppaṭinissaggī.


यो सो, भिक्खवे, भिक्खु सन्दिट्ठिपरामासी होति आधानग्गाही दुप्पटिनिस्सग्गी, सो सत्थरिपि अगारवो विहरति अप्पतिस्सो, धम्मेपि अगारवो विहरति अप्पतिस्सो, सङ्घेपि अगारवो विहरति अप्पतिस्सो, सिक्खायपि न परिपूरकारी होति।
Yō sō, bhikkhavē, bhikkhu sandiṭṭhiparāmāsī hōti ādhānaggāhī duppaṭinissaggī, sō sattharipi agāravō viharati appatissō, dham'mēpi agāravō viharati appatissō, saṅghēpi agāravō viharati appatissō, sikkhāyapi na paripūrakārī hōti.


यो सो, भिक्खवे, भिक्खु सत्थरि अगारवो विहरति अप्पतिस्सो, धम्मे…पे॰… सङ्घे अगारवो विहरति अप्पतिस्सो, सिक्खाय न परिपूरकारी, सो सङ्घे विवादं जनेति, यो होति विवादो बहुजनाहिताय बहुजनासुखाय बहुनो जनस्स अनत्थाय अहिताय दुक्खाय देवमनुस्सानं। एवरूपं चे तुम्हे, भिक्खवे, विवादमूलं अज्झत्तं वा बहिद्धा वा समनुपस्सेय्याथ।
Yō sō, bhikkhavē, bhikkhu sat'thari agāravō viharati appatissō, dham'mē... Pē. ... Saṅghē agāravō viharati appatissō, sikkhāya na paripūrakārī, sō saṅghē vivādaṁ janēti, yō hōti vivādō bahujanāhitāya bahujanāsukhāya bahunō janassa anatthāya ahitāya dukkhāya dēvamanussānaṁ. Ēvarūpaṁ cē tumhē, bhikkhavē, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupassēyyātha.


तत्र तुम्हे, भिक्खवे, तस्सेव पापकस्स विवादमूलस्स पहानाय वायमेय्याथ। एवरूपं चे तुम्हे, भिक्खवे, विवादमूलं अज्झत्तं वा बहिद्धा वा न समनुपस्सेय्याथ। तत्र तुम्हे, भिक्खवे, तस्सेव पापकस्स विवादमूलस्स आयतिं अनवस्सवाय पटिपज्‍जेय्याथ।
Tatra tumhē, bhikkhavē, tassēva pāpakassa vivādamūlassa pahānāya vāyamēyyātha. Ēvarūpaṁ cē tumhē, bhikkhavē, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupassēyyātha. Tatra tumhē, bhikkhavē, tassēva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjēyyātha.


एवमेतस्स पापकस्स विवादमूलस्स पहानं होति। एवमेतस्स पापकस्स विवादमूलस्स आयतिं अनवस्सवो होति। इमानि खो, भिक्खवे, छ विवादमूलानी’’ति। छट्ठं।
Ēvamētas'sa pāpakassa vivādamūlassa pahānaṁ hōti. Ēvamētassa pāpakassa vivādamūlassa āyatiṁ anavassavō hōti. Imāni khō, bhikkhavē, cha vivādamūlānī'ti. Chaṭṭhaṁ.



Vivādamūla suttaṃ

‘‘Chayimāni, bhikkhave, vivādamūlāni. Katamāni cha? Idha, bhikkhave, bhikkhu kodhano hoti upanāhī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.

‘‘Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti paḷāsī…pe… issukī hoti maccharī… saṭho hoti māyāvī… pāpiccho hoti micchādiṭṭhi… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme…pe… saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Imāni kho, bhikkhave, cha vivādamūlānī’’ti. Chaṭṭhaṃ.


“Sutta Vivada mula”
Akar-akar Perselisihan

Para bhikkhu, ada enam akar perselisihan ini. Apakah yang enam itu?

Di sini, seorang bhikkhu marah dan penuh dendam; atau tidak hormat dan mendominasi, atau iri hati dan serakah; atau suka menipu dan berbohong; atau dia memiliki keinginan-keinginan yang jahat serta pandangan-pandangan yang salah; atau dia melekat pada pandangannya sendiri, mengukuhinya dengan sangat dan sulit melepaskan pandangan-pandangan itu. Bhikkhu seperti itu tidak memiliki rasa hormat terhadap Sang Guru, Dhamma dan Sangha, dan dia bukanlah orang yang menjalankan nasihat dan ajaran pelatihan [dari Tathāgata]. Bhikkhu seperti itu akan menciptakan perselisihan di dalam Sangha, yang akan menjadi kerugian, ketidakbahagiaan dan kehilangan bagi orang banyak, untuk menciptakan kerugian dan penderitaan para dewa dan manusia. Jika kalian melihat akar-akar perselisihan yang mana pun -baik di dalam diri sendiri atau di luar diri- kalian harus berusaha meninggalkan akar-akar perselisihan jahat yang seperti itu. Dan jika kalian tidak melihat akar-akar perselisihan ini -baik di dalam diri atau di luar diri- kalian harus berlatih sedemikian rupa sehingga akar-akar perselisihan jahat seperti itu tidak muncul di masa mendatang. Dengan demikian akar-akar perselisihan jahat itu ditinggalkan; dengan demikian tidak ada letupan akar-akar perselisihan jahat itu di masa mendatang.

Inilah, para bhikkhu, enam akar perselisihan.


Vivada Mula Sutta
The Roots of Contention 【quarrel】

Thus have I heard: the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: 'Monks.' 'Yes, lord,' they replied, and the Exalted One said: 'Monks, these six are the roots of contention. What six? Monks, suppose a monk be angry, scornful. An he be so, he lives without reverence, respect for the Master, Dhamma or the Oder; he fulfils not the training. And he who lives thus, causes contention in the Order, and that is to the hürt and sorrow of many folk, to the harm of many folk, to the hurt and ill of heavenly being and men. Monks, if you see this root of contention among you or among others, strive to rid yourselves of this evil thing; and if you see it not, step the way to stop its future cankering. Thus is this evil root of contention rid; and thus shall there be no future cankering.

Again, monks, suppose a monk be a hypocrite, malicious. An he be a hypocrite, malicious, he lives without reverence, respect for the Master, Dhamma or the Oder; he fulfils not the training. And he who lives thus, causes contention in the Order, and that is to the hürt and sorrow of many folk, to the harm of many folk, to the hurt and ill of devas and men. Monks, if you see this root of contention among you or among others, strive to rid yourselves of this evil thing; and if you see it not, step the way to stop its future cankering. Thus is this evil root of contention rid; and thus shall there be no future cankering.

Again, monks, suppose a monk be envious, mean. An he be envious, mean, he lives without reverence, respect for the Master, Dhamma or the Oder; he fulfils not the training. And he who lives thus, causes contention in the Order, and that is to the hürt and sorrow of many folk, to the harm of many folk, to the hurt and ill of devas and men. Monks, if you see this root of contention among you or among others, strive to rid yourselves of this evil thing; and if you see it not, step the way to stop its future cankering. Thus is this evil root of contention rid; and thus shall there be no future cankering.

Again, monks, suppose a monk be deceitful, crafty. An he be deceitful, crafty, he lives without reverence, respect for the Master, Dhamma or the Oder; he fulfils not the training. And he who lives thus, causes contention in the Order, and that is to the hürt and sorrow of many folk, to the harm of many folk, to the hurt and ill of devas and men. Monks, if you see this root of contention among you or among others, strive to rid yourselves of this evil thing; and if you see it not, step the way to stop its future cankering. Thus is this evil root of contention rid; and thus shall there be no future cankering.

Again, monks, suppose a monk be evil-minded, wrong in view. An he be evil-minded, wrong in view, he lives without reverence, respect for the Master, Dhamma or the Oder; he fulfils not the training. And he who lives thus, causes contention in the Order, and that is to the hürt and sorrow of many folk, to the harm of many folk, to the hurt and ill of devas and men. Monks, if you see this root of contention among you or among others, strive to rid yourselves of this evil thing; and if you see it not, step the way to stop its future cankering. Thus is this evil root of contention rid; and thus shall there be no future cankering.

Again, monks, suppose a monk be view-bound, tenacious, stubborn. An he be view-bound, tenacious, stubborn, he lives without reverence, respect for the Master, Dhamma or the Oder; he fulfils not the training. And he who lives thus, causes contention in the Order, and that is to the hürt and sorrow of many folk, to the harm of many folk, to the hurt and ill of devas and men. Monks, if you see this root of contention among you or among others, strive to rid yourselves of this evil thing; and if you see it not, step the way to stop its future cankering. Thus is this evil root of contention rid; and thus shall there be no future cankering. Verily, monks, these six are the roots of contention.'



Translation source:
obo-genaud



Tipitaka Source 【經源】:
तिपिटक (मूल) - सुत्तपिटक - अङ्गुत्तरनिकाय - छक्कनिपात - ४. देवतावग्गो - ६. विवादमूलसुत्तं
Tipiṭaka (mūla) - suttapiṭaka - aṅguttaranikāya - chakkanipāta - 4. Dēvatāvaggō - 6. Vivādamūlasuttaṁ



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