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Majjhima Nikāya 63 Middle Discourses 63
Cūḷamālukyasutta The Shorter Discourse With Māluṅkyaputta
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: Then while the venerable Māluṅkyaputta was alone in meditation the following thought arose in his mind:Then as Venerable Māluṅkyaputta was in private retreat this thought came to his mind:
“yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni: ‘There are these fields of views undeclared by the Blessed One, set aside and avoided by him:“There are several convictions that the Buddha has left undeclared; he has set them aside and turned them down.
‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṁ jīvaṁ taṁ sarīran’tipi, ‘aññaṁ jīvaṁ aññaṁ sarīran’tipi, ‘hoti tathāgato paraṁ maraṇā’tipi, ‘na hoti tathāgato paraṁ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi—“the world is eternal” or “the world is not eternal” or “the world is finite” or “the world is infinite” or “the soul is the same as the body” or “the soul is one and the body another” or “after death a Tathāgata is” or “after death a Tathāgata is not” or “after death a Tathāgata both is and is not” or “after death a Tathāgata neither is nor is not”—For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.
tāni me bhagavā na byākaroti. the Blessed One does not declare these to me.The Buddha does not explain these points to me.
Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati. And it is not to my preference and liking that he does not declare them to me.I don’t endorse that, and do not accept it.
Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi. So I shall go to the Blessed One and ask him the meaning of this.I’ll go to him and ask him about this.
Sace me bhagavā byākarissati: If he declares to me:If he gives me a straight answer on any of these points,
‘sassato loko’ti vā ‘asassato loko’ti vā …pe… “the world is eternal” or “the world is not eternal” …
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—… “after death a Tathāgata neither is nor is not”—
evāhaṁ bhagavati brahmacariyaṁ carissāmi; then I will live the life divine under the Blessed One;I will lead the spiritual life under him.
no ce me bhagavā byākarissati: but if the Blessed One does not declare to me:If he does not explain these points to me,
‘sassato loko’ti vā ‘asassato loko’ti vā …pe… “the world is eternal” or “the world is not eternal” …
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—… “after death a Tathāgata neither is nor is not”—
evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti. then I will abandon the training and revert to the lower life.’I shall resign the training and return to a lesser life.”
Atha kho āyasmā mālukyaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca: Then when it was evening, the venerable Māluṅkyaputta rose from meditation, and went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, the venerable Māluṅkyaputta said to the Blessed One:Then in the late afternoon, Māluṅkyaputta came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha of his thoughts. He then continued:
“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—‘Venerable sir, while I was alone in meditation the following thought arose in my mind—
yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni: there are these fields of views undeclared by the Blessed One, set aside and avoided by him:
‘sassato loko’tipi, ‘asassato loko’tipi …pe… “the world is eternal” or “the world is not eternal” …
‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi—… “after death a Tathāgata neither is nor is not”—
tāni me bhagavā na byākaroti. the Blessed One does not declare these to me.
Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati. And it is not to my preference and liking that he does not declare them to me.
Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi. So I shall go to the Blessed One and ask him the meaning of this.
Sace me bhagavā byākarissati: ‘If he declares to me:
‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… “the world is eternal” or “the world is not eternal” …
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—… “after death a Tathāgata neither is nor is not”—
evāhaṁ bhagavati, brahmacariyaṁ carissāmi. then I will live the life divine under the Blessed One.
No ce me bhagavā byākarissati: But if the Blessed One does not declare to me:
‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… “the world is eternal” or “the world is not eternal” …
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—… “after death a Tathāgata neither is nor is not”—
evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmīti. then I will abandon the training and revert to the lower life.’
Sace bhagavā jānāti: ‘If the Blessed One knows:“If the Buddha knows
‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu; “the world is eternal”, let the Blessed One declare to me “the world is eternal”;that the cosmos is eternal, please tell me.
sace bhagavā jānāti: if the Blessed One knows:If you know
‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu. “the world is not eternal”, let the Blessed One declare to me “the world is not eternal”.that the cosmos is not eternal, tell me.
No ce bhagavā jānāti: If the Blessed One does not knowIf you don’t know
‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: either “the world is eternal” or “the world is not eternal”, then it is straightforward for one who does not know and does not see (to say):whether the cosmos is eternal or not, then it is straightforward to simply say:
‘na jānāmi, na passāmī’ti. “I do not know, I do not see.”‘I neither know nor see.’
Sace bhagavā jānāti: ‘If the Blessed One knows:If you know
‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu; “the world is finite”, let the Blessed One declare to me “the world is finite”;that the cosmos is finite,
sace bhagavā jānāti: if the Blessed One knows:
‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu. “the world is infinite”, let the Blessed One declare to me “the world is infinite”.or infinite;
No ce bhagavā jānāti: If the Blessed One does not know
‘antavā loko’ti vā, ‘anantavā loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: either “the world is finite” or “the world is infinite”, then it is straightforward for one who does not know and does not see (to say):
‘na jānāmi, na passāmī’ti. “I do not know, I do not see.”
Sace bhagavā jānāti: ‘If the Blessed One knows:
‘taṁ jīvaṁ taṁ sarīran’ti, ‘taṁ jīvaṁ taṁ sarīran’ti me bhagavā byākarotu; “the soul is the same as the body”, let the Blessed One declare to me “the soul is the same as the body”;that the soul and the body are one and the same,
sace bhagavā jānāti: if the Blessed One knows:
‘aññaṁ jīvaṁ aññaṁ sarīran’ti, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti me bhagavā byākarotu. “the soul is one and the body another”, let the Blessed One declare to me “the soul is one and the body another”.or is the soul one thing, the body another;
No ce bhagavā jānāti: If the Blessed One does not know
‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: either “the soul is the same as the body” or “the soul is one and the body another”, then it is straightforward for one who does not know and does not see (to say):
‘na jānāmi, na passāmī’ti. “I do not know, I do not see.”
Sace bhagavā jānāti: ‘If the Blessed One knows:
‘hoti tathāgato paraṁ maraṇā’ti, ‘hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu; “after death a Tathāgata is”, let the Blessed One declare to me “after death a Tathāgata is”;that after death, a realized one still exists,
sace bhagavā jānāti: if the Blessed One knows:
‘na hoti tathāgato paraṁ maraṇā’ti, ‘na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu. “after death a Tathāgata is not”, let the Blessed One declare to me “after death a Tathāgata is not”.or no longer exists,
No ce bhagavā jānāti: If the Blessed One does not know
‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: either “after death a Tathāgata is” or “after death a Tathāgata is not”, then it is straightforward for one who does not know and does not see (to say):
‘na jānāmi na passāmī’ti. “I do not know, I do not see.”
Sace bhagavā jānāti: ‘If the Blessed One knows:
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu; “after death a Tathāgata both is and is not”, let the Blessed One declare to me “after death a Tathāgata both is and is not”;or both still exists and no longer exists, or neither still exists nor no longer exists, please tell me.
sace bhagavā jānāti: if the Blessed One knows:
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu. “after death a Tathāgata neither is nor is not”, let the Blessed One declare to me “after death a Tathāgata neither is nor is not”.
No ce bhagavā jānāti: If the Blessed One does not knowIf you don’t know
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: either “after death a Tathāgata both is and is not” or “after death a Tathāgata neither is nor is not”, then it is straightforward for one who does not know and does not see (to say):any of these things, then it is straightforward to simply say:
‘na jānāmi, na passāmī’”ti. “I do not know, I do not see.”’‘I neither know nor see.’”
“Kiṁ nu tāhaṁ, mālukyaputta, evaṁ avacaṁ: ‘How then, Māluṅkyaputta, did I ever say to you:“What, Māluṅkyaputta, did I ever say to you:
‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi: “Come, Māluṅkyaputta, live the life divine under me and I will declare to you:‘Come, Māluṅkyaputta, lead the spiritual life under me, and I will declare these things to you’?”
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’”ti? ‘the world is eternal’ or ‘the world is not eternal’ or ‘the world is finite’ or ‘the world is infinite’ or ‘the soul is the same as the body’ or ‘the soul is one and the body another’ or ‘after death a Tathāgata is’ or ‘after death a Tathāgata is not’ or ‘after death a Tathāgata both is and is not’ or ‘after death a Tathāgata neither is nor is not’”?’
“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”
“Tvaṁ vā pana maṁ evaṁ avaca: ‘Or did you ever tell me:“Or did you ever say to me:
‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati: “Venerable sir, I will live the life divine under the Blessed One, and the Blessed One will declare to me:‘Sir, I will lead the spiritual life under the Buddha, and the Buddha will declare these things to me’?”
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’”ti? ‘the world is eternal’ or ‘the world is not eternal’ or ‘the world is finite’ or ‘the world is infinite’ or ‘the soul is the same as the body’ or ‘the soul is one and the body another’ or ‘after death a Tathāgata is’ or ‘after death a Tathāgata is not’ or ‘after death a Tathāgata both is and is not’ or ‘after death a Tathāgata neither is nor is not’”?’
“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”
“Iti kira, mālukyaputta, nevāhaṁ taṁ vadāmi: ‘So then, Māluṅkyaputta, I did not say to you:“So it seems that I did not say to you:
‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi: “Come, Māluṅkyaputta, live the life divine under me and I will declare to you:‘Come, Māluṅkyaputta, lead the spiritual life under me, and I will declare these things to you.’
“sassato loko”ti vā, “asassato loko”ti vā …pe… ‘the world is eternal’ or ‘the world is not eternal’ …
“neva hoti na na hoti tathāgato paraṁ maraṇāti vā”’ti; … ‘after death a Tathāgata neither is nor is not’”;
napi kira maṁ tvaṁ vadesi: nor did you say to me:And you never said to me:
‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati: “Venerable sir, I will live the life divine under the Blessed One, and the Blessed One will declare to me:‘Sir, I will lead the spiritual life under the Buddha, and the Buddha will declare these things to me.’
“sassato loko”ti vā “asassato loko”ti vā …pe… ‘the world is eternal’ or ‘the world is not eternal’ …
“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti. … ‘after death a Tathāgata neither is nor is not’”.
Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? That being so, misguided man, what are you and what are you forsaking?In that case, you futile man, who are you and what do you disavow?
Yo kho, mālukyaputta, evaṁ vadeyya: ‘Māluṅkyaputta, if anyone should say thus:Suppose someone were to say this:
‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati: “I will not live the life divine under the Blessed One until the Blessed One declares to me:‘I will not lead the spiritual life under the Buddha until the Buddha declares to me
“sassato loko”ti vā, “asassato loko”ti vā …pe… ‘the world is eternal’ or ‘the world is not eternal’ …that the cosmos is eternal, or that the cosmos is not eternal …
“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti, … ‘after death a Tathāgata neither is nor is not’”,or that after death a realized one neither still exists nor no longer exists.’
abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya. that would still remain undeclared by the Tathāgata and meanwhile that person would die.That would still remain undeclared by the Realized One, and meanwhile that individual would die.
Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena. Suppose, Māluṅkyaputta, a man were wounded by an arrow thickly smeared with poison,Suppose a man was struck by an arrow thickly smeared with poison.
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapeyyuṁ. and his friends and companions, his relatives and kin brought a surgeon to treat him.His friends and colleagues, relatives and kin would get a surgeon to treat him.
So evaṁ vadeyya: And the man should say:But the man would say:
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti; “I will not have this arrow pulled out until I know the man who wounded me, whether he is a warrior-noble or a brahmin or a merchant or a worker”;‘I won’t extract this arrow as long as I don’t know whether the man who wounded me was an aristocrat, a brahmin, a peasant, or a menial.’
so evaṁ vadeyya: or should he say:He’d say:
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, evaṁnāmo evaṅgotto iti vā’ti; “I will not have this arrow pulled out until I know the name and clan of the man who wounded me”;‘I won’t extract this arrow as long as I don’t know the following things about the man who wounded me: his name and clan;
so evaṁ vadeyya: or should he say:
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti; “I will not have this arrow pulled out until I know whether the man who wounded me is tall or short or of middle height”;whether he’s tall, short, or medium;
so evaṁ vadeyya: or should he say:
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti; “I will not have this arrow pulled out until I know whether the man who wounded me is dark or brown or golden-skinned”;whether his skin is black, brown, or dingy;
so evaṁ vadeyya: or should he say:
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, amukasmiṁ gāme vā nigame vā nagare vā’ti; “I will not have this arrow pulled out until I know whether the man who wounded me lives in such a village or town or city”;and whether he comes from such-and-such village, town, or city.
so evaṁ vadeyya: or should he say:
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ dhanuṁ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti; “I will not have this arrow pulled out until I know the bow that wounded me, whether it was a long bow or a crossbow”;I won’t extract this arrow as long as I don’t know whether the bow that wounded me was straight or recurved;
so evaṁ vadeyya: or should he say:
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ jiyaṁ jānāmi yāyamhi viddho, yadi vā akkassa yadi vā saṇhassa yadi vā nhārussa yadi vā maruvāya yadi vā khīrapaṇṇino’ti; “I will not have this arrow pulled out until I know the bowstring that wounded me, whether it was made of swallow-wort fibre, or reed, or sinew, or hemp, or bark”;[^1]whether the bow-string is made of swallow-wort fibre, sunn hemp fibre, sinew, sanseveria fibre, or spurge fibre;
so evaṁ vadeyya: or should he say:
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yadi vā gacchaṁ yadi vā ropiman’ti; “I will not have this arrow pulled out until I know the shaft that wounded me, whether it was wild or cultivated”;whether the shaft is made from a bush or a plantation tree;
so evaṁ vadeyya: or should he say:
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yassa pattehi vājitaṁ yadi vā gijjhassa yadi vā kaṅkassa yadi vā kulalassa yadi vā morassa yadi vā sithilahanuno’ti; “I will not have this arrow pulled out until I know with whose feathers the shaft that wounded me was feathered, whether a vulture’s, or a crow’s, or a hawk’s, or a peacock’s, or a stork’s”;[^2]whether the shaft was fitted with feathers from a vulture, a heron, a hawk, a peacock, or a stork;
so evaṁ vadeyya: or should he say:
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yassa nhārunā parikkhittaṁ yadi vā gavassa yadi vā mahiṁsassa yadi vā bheravassa yadi vā semhārassā’ti; “I will not have this arrow pulled out until I know with whose sinew the shaft that wounded me was bound, whether an ox’s, or a buffalo’s, or a lion’s, or a monkey’s”;[^3]whether the shaft was bound with sinews of a cow, a buffalo, a black lion, or an ape;
so evaṁ vadeyya: or should he say:
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ sallaṁ jānāmi yenamhi viddho, yadi vā sallaṁ yadi vā khurappaṁ yadi vā vekaṇḍaṁ yadi vā nārācaṁ yadi vā vacchadantaṁ yadi vā karavīrapattan’ti—“I will not have this arrow pulled out until I know the arrowhead that wounded me, whether it was hoof-tipped, or curved, or barbed, or calf-toothed, or shaped like an oleander leaf”—[^4]and whether the arrowhead was spiked, razor-tipped, barbed, made of iron or a calf’s tooth, or lancet-shaped.’
aññātameva taṁ, mālukyaputta, tena purisena assa, atha so puriso kālaṁ kareyya. that would still not be known to that man and meanwhile he would die.That man would still not have learned these things, and meanwhile they’d die.
Evameva kho, mālukyaputta, yo evaṁ vadeyya: So too, Māluṅkyaputta, if anyone should say thus:In the same way, suppose someone was to say:
‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati: “I will not live the life divine under the Blessed One until the Blessed One declares to me:‘I will not lead the spiritual life under the Buddha until the Buddha declares to me
“sassato loko”ti vā “asassato loko”ti vā …pe… ‘the world is eternal’ or ‘the world is not eternal’ …that the cosmos is eternal, or that the cosmos is not eternal …
“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti—… ‘after death a Tathāgata neither is nor is not’”—or that after death a realized one neither still exists nor no longer exists.’
abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya. that would still remain undeclared by the Tathāgata and meanwhile that person would die.That would still remain undeclared by the Realized One, and meanwhile that individual would die.
‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Māluṅkyaputta, there will never be any life divine while there is the view “the world is eternal”.It’s not true that if there were the view ‘the cosmos is eternal’ there would be the living of the spiritual life.
‘Asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. And there will never be any life divine while there is the view “the world is not eternal”.It’s not true that if there were the view ‘the cosmos is not eternal’ there would be the living of the spiritual life.
‘Sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā; And while there is the view “the world is eternal” or the view “the world is not eternal”, there is still birth, there is ageing, there is death, there are sorrow, lamentation, pain, grief and despair,When there is the view that the cosmos is eternal or that the cosmos is not eternal, there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress.
yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. of which I declare the destruction here and now.And it is the defeat of these things in this very life that I advocate.
‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘There will never be any life divine while there is the view “the world is finite”.It’s not true that if there were the view ‘the cosmos is finite’ …
‘Anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. And there will never be any life divine while there is the view “the world is infinite”.‘the cosmos is infinite’ …
‘Antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā; And while there is the view “the world is finite” or the view “the world is infinite”, there is still birth, there is ageing, there is death, there are sorrow, lamentation, pain, grief and despair,
yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. of which I declare the destruction here and now.
‘Taṁ jīvaṁ taṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘There will never be any life divine while there is the view “the soul is the same as the body”.‘the soul and the body are one and the same’ …
‘Aññaṁ jīvaṁ aññaṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. And there will never be any life divine while there is the view “the soul is one and the body another”.‘the soul is one thing, the body another’ …
‘Taṁ jīvaṁ taṁ sarīran’ti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā diṭṭhiyā sati attheva jāti …pe… And while there is the view “the soul is the same as the body” or the view “the soul is one and the body another”, there is still birth …
nighātaṁ paññapemi. … of which I declare the destruction.
‘Hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘There will never be any life divine while there is the view “after death a Tathāgata is”.‘a realized one still exists after death’ …
‘Na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. And there will never be any life divine while there is the view “after death a Tathāgata is not”.‘a realized one no longer exists after death’ …
‘Hoti tathāgato paraṁ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe… And while there is the view “after death a Tathāgata is” or the view “after death a Tathāgata is not”, there is still birth …
yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. … of which I declare the destruction here and now.
‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘There will never be any life divine while there is the view “after death a Tathāgata both is and is not”.‘a realized one both still exists and no longer exists after death’ …
‘Neva hoti na na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. And there will never be any life divine while there is the view “after death a Tathāgata neither is nor is not”.‘a realized one neither still exists nor no longer exists after death’ there would be the living of the spiritual life.
‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe… And while there is the view “after death a Tathāgata both is and is not” or the view “after death a Tathāgata neither is nor is not”, there is still birth …When there are any of these views there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress.
yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. … of which I declare the destruction here and now.And it is the defeat of these things in this very life that I advocate.
Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; ‘Consequently, Māluṅkyaputta, remember what is undeclared by me as undeclared,So, Māluṅkyaputta, you should remember what I have not declared as undeclared,
byākatañca me byākatato dhāretha. and remember what is declared by me as declared.and what I have declared as declared.
Kiñca, mālukyaputta, mayā abyākataṁ? And what is undeclared by me?And what have I not declared?
‘Sassato loko’ti mālukyaputta, mayā abyākataṁ; “The world is eternal” is undeclared by me;I have not declared the following: ‘the cosmos is eternal,’
‘asassato loko’ti—“the world is not eternal”—‘the cosmos is not eternal,’
mayā abyākataṁ; is undeclared by me;
‘antavā loko’ti—“the world is finite”—‘the cosmos is finite,’
mayā abyākataṁ; is undeclared by me;
‘anantavā loko’ti—“the world is infinite”—‘the world is infinite,’
mayā abyākataṁ; is undeclared by me;
‘taṁ jīvaṁ taṁ sarīran’ti—“the soul is the same as the body”—‘the soul and the body are one and the same,’
mayā abyākataṁ; is undeclared by me;
‘aññaṁ jīvaṁ aññaṁ sarīran’ti—“the soul is one and the body another”—‘the soul is one thing, the body another,’
mayā abyākataṁ; is undeclared by me;
‘hoti tathāgato paraṁ maraṇā’ti—“after death a Tathāgata is”—‘a realized one still exists after death,’
mayā abyākataṁ; is undeclared by me;
‘na hoti tathāgato paraṁ maraṇā’ti—“after death a Tathāgata is not”—‘a realized one no longer exists after death,’
mayā abyākataṁ; is undeclared by me;
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti—“after death a Tathāgata both is and is not”—‘a realized one both still exists and no longer exists after death,’
mayā abyākataṁ; is undeclared by me;
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti—“after death a Tathāgata neither is nor is not”—‘a realized one neither still exists nor no longer exists after death.’
mayā abyākataṁ. is undeclared by me.
Kasmā cetaṁ, mālukyaputta, mayā abyākataṁ? ‘And why is that undeclared by me?And why haven’t I declared these things?
Na hetaṁ, mālukyaputta, atthasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. It is because it is unconnected with the goal, it does not belong to the fundamentals of the life divine, it does not lead to dispassion, to fading away, to cessation, to peace, to direct-knowledge, to full-enlightenment, to Nibbāna.[^5]Because they aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Tasmā taṁ mayā abyākataṁ. That is why it is undeclared by me.That’s why I haven’t declared them.
Kiñca, mālukyaputta, mayā byākataṁ? ‘And what is declared by me?And what have I declared?
‘Idaṁ dukkhan’ti, mālukyaputta, mayā byākataṁ; “This is suffering” is declared by me;I have declared the following: ‘this is suffering,’
‘ayaṁ dukkhasamudayo’ti—“this is the origin of suffering”—‘this is the origin of suffering,’
mayā byākataṁ; is declared by me;
‘ayaṁ dukkhanirodho’ti—“this is the cessation of suffering”—‘this is the cessation of suffering,’
mayā byākataṁ; is declared by me;
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti—“this is the way leading to the cessation of suffering”—‘this is the practice that leads to the cessation of suffering.’
mayā byākataṁ. is declared by me.
Kasmā cetaṁ, mālukyaputta, mayā byākataṁ? ‘And why is that declared by me?And why have I declared these things?
Etañhi, mālukyaputta, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. It is because it is connected with the goal, it belongs to the fundamentals of the life divine, and it leads to dispassion, to fading away, to cessation, to peace, to direct-knowledge, to full-enlightenment, to Nibbāna.Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Tasmā taṁ mayā byākataṁ. That is why it is declared by me.That’s why I have declared them.
Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; ‘Consequently, Māluṅkyaputta, remember what is undeclared by me as undeclared,So, Māluṅkyaputta, you should remember what I have not declared as undeclared,
byākatañca me byākatato dhārethā”ti. and remember what is declared by me as declared.’and what I have declared as declared.”
Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.
Attamano āyasmā mālukyaputto bhagavato bhāsitaṁ abhinandīti. The venerable Māluṅkyaputta was satisfied and delighted in the Blessed One’s words.Satisfied, Venerable Māluṅkyaputta approved what the Buddha said.
Cūḷamālukyasuttaṁ niṭṭhitaṁ tatiyaṁ.