Basically, according to the cycle of “rwabhineda” human actions can be reviewed and two side / different dimensions, namely between good deeds (karma subha) and deeds that are not good / bad (asubha karma). Turnover / cycle and asubha subha karma is always interlocked and alternated with each other and are inseparable.
Such attitudes and human behavior during his life are on two different paths that so it is worth with his conscience consciousness (humans) must be able to use the capacity to think towards a better and true. When human beings think (Manah) willing and able to direct his mind toward the good will result in speech and behavior to be good (subha karma).
Conversely, if not capable of directing the mind (control) into a good direction, this is what human beings say and do result in bad (asubha karma)
As human beings with the power of the mind (Manah), this should be carefully can pick and choose good actions, so as not to fall in bad deeds. In Sarasamuscaya, asserted that the essence of reincarnation as a human being is to enhance / improve yourself from bad deeds (karma asuba) into good deeds (karma subha).
“Manusah sarwabhutesu, vartate Vai subhasubhe
asubhesu samavistam, subhesveva văkărayet “
Among all living things, only who was born as a human alone can do good or bad, Mixed it into good deeds all the bad deeds: This is good (reward) to be human.
What is described and explained in the above sloka is the primary task or the nature of human incarnation as, to melt the bad deeds (karma asubha) into good deeds (karma subha).
Only by doing all in right, to show their existence as human beings the primary, as are written in Sarasamuscaya 4 as follows:
Apan iking dadi wwang uttama also yes,
nimittaning mangkana executions yes
tumulung sakeng crew suffering
makasadhanang subha karma,
hinganing kottamaning dadi wwang ika
Transformed into a man that is really key is why so because he can help himself from the state of misery (born and die again and again) by doing good, so is virtue / benefits to become human.
So how about the case when someone did not want to perform good deeds? That man was considered to be (like) the sick (illness), who became drug hell workshops and if deceased, then he is regarded as sick people who go to a place where there are no drugs that cause always the burning pain.
Therefore as soon as possible, acts always do good (subha karma).
Tri Kaya Parisudha
Tri Kaya Parisudha the concentration of the discussion this time is one application and good deeds (karma subha). Etymologically Tri Kaya Parisudha (Sanskrit) of the said Tri means three, Kaya meaningful actions / behaviors and Parisudha means (very) purified. The detail (Tri Kaya Parisudha) consists of:
a. Manacika, that thinking is clean and pure.
b. Wacika, which is saying a good, polite and correct
c. Kayika, which is doing an honest, good and true.
The hierarchy starts and good thoughts will flow and the true words and deeds of good and true. So the key is on your mind, that the same proverb “from the clearly creek that flows clear water as well.” If his/her mind mess, let alone think that all kinds , words and their actions will undoubtedly chaotic and leads to a destruction and suffering.
From this Tri Kaya Parisudha, existence of ten self-control arises called karmapatha, in accordance with what listed and implicit in Sarasamuscaya, 73 as follows:
“Hana karmapatha ngaranya, khrtaning indrya,
sapuluh kwehnya, ulakêna, kramanya: prawerttiyaning Manah sakarêng,
Barbadensis kwehnya, ulahaning Wak pwarttiyaning pat rich, Barbadensis pinda sapuluh,
prawerttyaning rich, time, Manah ken geta “.
It is karma patha namely, ie control the passions, ten in number, which should be; the movement of thought are three in number, speech / words of four (4) the amount, motion action / like the three (3) in number. So ten (10) number acts arising from body movement, speech, and mind, that’s noteworthy.
Tri Kaya Parisudha further described as follows:
1. Manacika (mind clean and pure), among others:
§ does not envy and jealousy in other people’s (the tan Engin adengkya ri drbyaning len)
§ does not act forcefully (mad), rude to all beings (the tan krodha sarwa sattwa ring).
§ karmaphala believe the truth of doctrine (the mamituha ni hananing karmaphala).
2. Wacika (speech / words of good, honest and true), among others, avoid:
– The word evil, painful, dirty (ahala said).
– Harsh words, rebuke, rough (said aprgas)
– Defamatory words (said pisuna)
– Word of a lie (said mithya)
3. Kayika (deeds stanza, honest and true), namely:
– No torture and kill (syamati-dead)
– No stealing (mangahalalhalal)
– Do not commit adultery (the paradara).
Third thingsl above should not be done, either in jest or in a state of emergency was embroiled in unfortunate though. In sloka 77, confirmed that those three things (think, say and do) make a person well known and will be very interesting person to know the personality of a person. Therefore, let the good habit of always like, words and thoughts. Of the three Kaya (behavior), is good and right above the focus of our discussion this time is wacika (greeting) the following sources / tools say.
Function Mouth / Speech in All Aspects of Life
Related to the mouth there are some manifestations of “tilt” as “Big mouth”. “Out of the mouth of a tiger into a lion’s mouth.” In the mouth we have the components that determine the speech / words, namely the tongue. In the five budhindrya called “Jihvendrya” which has a dual function that is on the one hand, the tongue as the senses of taste and on the other side of the tongue (mouth) works out of words / speech.
In everyday life, without the person’s mouth can not eat and drink by nature / natural. When not eating or drinking it possible people can live? Although in medicine known tools / facilities in the form of infusion, because its function is only helpful as a means of temporary time. Besides, what would happen and what the people without a mouth?
The next man on the side as individual beings, as well as social beings, who are always interacting and communicating with others, in connection with this communication, the role and function of mouth / word holds a very important role. In all aspects of life, both in the areas of economic, social, cultural, religious, political, and defense and security.
Let’s look at real examples to all aspects of the above is simple.
§ On the economic importance of negotiations in speech or discussion of the dialogues that solve economic problems. Even in very simple terms, although we, bring money or have money without our say / saying “I want to buy something? Will we be given something by the seller?
§ In the social field, of course even more important role of oral / utterance. People dispute / dispute can be reconciled with the dialogue, which is based on cold hearts with the spirit of togetherness and kinship (paras-Paros, grindstones, compassion, care, selunglung sabayantaka).
§ In culture, the role of speech is very important especially regarding art and literature and language. With the power of art, literature and culture, will be able to make a person inspired, motivated and governed by penintah someone.
In politics, including security and defense dialogues are very dominant, it was carried out in solving all the problems. So disconnected with the proverbial “round water in the vessel, round the word in the agreement.” Here the need for deliberation in reaching the word consensus. In the discussion the need for flexibility, mutual relented and did not insist on egos.
One thing to note and remember, that in accordance with the circulation rwabhineda, mouth / words that besides causing goodness (kerahayuan) may result in deterioration / disaster (disaster). These are written in kakawin Nitisastra V.3, as follows:
Wasita minittanta manêmu Lakshmi
Wasita minittanta starch kapangguh
Wasita minittanta manému dukha
Wasita minittanta find partners.
By doing / saying you will get a happy, by the word / words you get the death / destruction, by saying / greeting you get a distress / sadness, by the word / words you get a friend / friend.
Therefore let us together try wholeheartedly to control the mind (Manah), to follow the awareness budhi (mahat) so it will flow increasingly into good and right, and immediately applied / state be realized in the act (like) which would useful both for him/herself, family, community and nation state.