MN 12 · Khotbah Panjang tentang Raungan Singa

Tokoh, tempat, dan gagasan utamanya

Mahāsīhanāda Sutta muncul setelah Sunakkhatta meninggalkan Sangha dan meremehkan pencapaian spiritual Buddha di Vesālī — Buddha menjawabnya dengan menjelaskan sepuluh kekuatan seorang Tathāgata.

TOKOH

Buddha

Guru yang menjelaskan sepuluh kekuatan pengetahuan dan kualitas luar biasa seorang Tathāgata.

TOKOH

Sunakkhatta

Mantan pengikut suku Licchavi yang meninggalkan ajaran Buddha dan merendahkan pencapaian spiritualnya di hadapan umum di Vesālī.

TEMPAT

Vesālī

Kota tempat Sunakkhatta menyebarkan pandangannya yang meremehkan Buddha, mendorong penjelasan tentang kekuatan seorang Tathāgata.

KONSEP

Sepuluh kekuatan Tathāgata

Buddha menjelaskan sepuluh kekuatan pengetahuan serta empat jenis keyakinan diri yang menjadikannya berhak mengaumkan auman singa di tengah himpunan.

Visual pengantar Tiga Keranjang · bukan bagian dari teks kanonik.

Sinopsis singkat

Sāriputta meminta Buddha menjelaskan kualitas luar biasa yang membuat seorang Tathāgata dapat menyatakan kedudukannya tanpa gentar di tengah berbagai kelompok manusia. Buddha kemudian menguraikan sepuluh kekuatan Tathāgata, empat jenis keberanian, pengetahuan tentang kecenderungan makhluk, jalan kehidupan, keadaan meditasi, kelahiran kembali dan pembebasan. Uraian berkembang menjadi gambaran luas tentang perjalanan makhluk melalui berbagai alam dan tentang jalan yang membawa keluar darinya. Buddha juga mengenang kerasnya praktik pertapaan yang pernah ia jalani, menunjukkan bahwa pengalaman ekstrem itu sendiri bukanlah jalan menuju pencerahan.

BAGIAN 62

mn12:62.1 There are some ascetics and brahmins who have this doctrine and view:

mn12:62.2 ‘So long as this gentleman is youthful, young, with pristine black hair, blessed with youth, in the prime of life he will be endowed with perfect lucidity of wisdom.

mn12:62.3 But when he’s old, elderly, and senior, advanced in years, and has reached the final stage of life—eighty, ninety, or a hundred years old—he will lose his lucidity of wisdom.’

mn12:62.4 But you should not see it like this.

mn12:62.5 For now I am old, elderly, and senior, I’m advanced in years, and have reached the final stage of life. I am eighty years old.

mn12:62.6 Suppose I had four disciples with a lifespan of a hundred years. And they each were perfect in memory, rememberance, retention, and perfect lucidity of wisdom.

mn12:62.7 Imagine how easily a well-trained expert archer with a strong bow would shoot a light arrow across the shadow of a palm tree.

mn12:62.8 That’s how extraordinary they were in memory, rememberance, retention, and perfect lucidity of wisdom.

mn12:62.9 They’d bring up questions about the four kinds of mindfulness meditation again and again, and I would answer each question. They’d remember the answers and not ask the same question twice.

mn12:62.10 And they’d pause only to eat and drink, go to the toilet, and sleep to dispel weariness. But the Realized One would not run out of Dhamma teachings, words and phrases of the teachings, or spontaneous answers.

mn12:62.11 And at the end of a hundred years my four disciples would pass away.

mn12:62.12 Even if you have to carry me around on a stretcher, there will never be any deterioration in the Realized One’s lucidity of wisdom.