MN 64 · Khotbah Panjang kepada Māluṅkya

Tokoh, tempat, dan gagasan utamanya

Buddha mengoreksi pemahaman keliru Māluṅkyaputta bahwa bayi pun sudah memiliki pandangan tentang diri, lalu menjelaskan lima belenggu rendah dan jalan bertahap melepaskannya. Inilah Mahāmāluṅkya Sutta.

TOKOH

Buddha

Guru yang mengoreksi pemahaman Māluṅkyaputta tentang lima belenggu rendah.

TOKOH

Māluṅkyaputta

Bhikkhu yang pemahamannya tentang lima belenggu rendah dikoreksi oleh Buddha.

TEMPAT

Jetavana

Wihara di Sāvatthī, tempat Buddha menyampaikan koreksi ini.

KONSEP

Lima belenggu rendah

Pandangan tentang diri, keraguan, kemelekatan pada ritual, nafsu indria, dan itikad buruk adalah lima belenggu yang mengikat makhluk pada alam rendah, dilepaskan bertahap lewat latihan.

Visual pengantar Tiga Keranjang · bukan bagian dari teks kanonik.

Sinopsis singkat

Buddha menyatakan bahwa lima belenggu yang lebih rendah tidak dapat ditinggalkan hanya dengan mengenal namanya. Setelah Ānanda memberikan penjelasan, Buddha menunjukkan bagaimana keterikatan pada pandangan tentang diri, keraguan, kemelekatan pada aturan dan ritual, keinginan indria serta niat buruk memiliki landasan yang lebih dalam dalam batin. Seorang praktisi harus melihat lima kelompok kemelekatan sebagai tidak kekal, sebagai penderitaan, penyakit, sesuatu yang asing, kosong dan bukan diri. Dengan bertumpu pada ketenangan meditasi dan pandangan terang, batin diarahkan menuju unsur tanpa-kematian. Sutta dengan demikian menghubungkan pencapaian meditasi dengan pekerjaan nyata memutus belenggu yang mempertahankan kelahiran kembali.

BAGIAN 6

mn64:6.1 But a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. Their heart is not overcome and mired in substantialist view,

mn64:6.2 and they truly understand the escape from substantialist view that has arisen.

mn64:6.3 That substantialist view, along with any underlying tendency to it, is given up in them.

mn64:6.4 Their heart is not overcome and mired in doubt,

mn64:6.5 and they truly understand the escape from doubt that has arisen.

mn64:6.6 That doubt, along with any underlying tendency to it, is given up in them.

mn64:6.7 Their heart is not overcome and mired in misapprehension of precepts and observances,

mn64:6.8 and they truly understand the escape from misapprehension of precepts and observances that has arisen.

mn64:6.9 That misapprehension of precepts and observances, along with any underlying tendency to it, is given up in them.

mn64:6.10 Their heart is not overcome and mired in sensual desire,

mn64:6.11 and they truly understand the escape from sensual desire that has arisen.

mn64:6.12 That sensual desire, along with any underlying tendency to it, is given up in them.

mn64:6.13 Their heart is not overcome and mired in ill will,

mn64:6.14 and they truly understand the escape from ill will that has arisen.

mn64:6.15 That ill will, along with any underlying tendency to it, is given up in them.

mn64:6.16 There is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice.

mn64:6.17 Suppose there was a large tree standing with heartwood. It’s not possible to cut out the heartwood without having cut through the bark and the softwood.

mn64:6.19 In the same way, there is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice.