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Majjhima Nikāya 64 Middle Discourses 64Middle Discourses 64
Mahāmālukyasutta The Longer Exhortation to MāluṅkyaThe Longer Discourse With Māluṅkya
Evaṁ me sutaṁ—I have heard thatSo I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi: There he addressed the monks:There the Buddha addressed the mendicants,
“bhikkhavo”ti. “Monks!”“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Yes, lord,” the monks responded to him.“Venerable sir,” they replied.
Bhagavā etadavoca: The Blessed One said:The Buddha said this:
“dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti? “Monks, do you remember the five lower fetters as taught by me?”“Mendicants, do you remember the five lower fetters taught by me?”
Evaṁ vutte, āyasmā mālukyaputto bhagavantaṁ etadavoca: When this was said, Ven. Māluṅkyaputta said to the Blessed One,When he said this, Venerable Māluṅkyaputta said to him,
“ahaṁ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti. “Lord, I remember the five lower fetters as taught by the Blessed One.”“Sir, I remember them.”
“Yathā kathaṁ pana tvaṁ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti? “And how, Māluṅkyaputta, do you remember the five lower fetters as taught by me?”“But how do you remember them?”
“Sakkāyadiṭṭhiṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; “Lord, I remember self-identification view as a lower fetter taught by the Blessed One.“I remember the lower fetters taught by the Buddha as follows: substantialist view,
vicikicchaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; I remember uncertainty as a lower fetter taught by the Blessed One.doubt,
sīlabbataparāmāsaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; I remember grasping at habits & practices as a lower fetter taught by the Blessed One.misapprehension of precepts and observances,
kāmacchandaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; I remember sensual desire as a lower fetter taught by the Blessed One.sensual desire,
byāpādaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi. I remember ill will as a lower fetter taught by the Blessed One.and ill will.
Evaṁ kho ahaṁ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti. That’s how I remember the five lower fetters as taught by the Blessed One.”That’s how I remember the five lower fetters taught by the Buddha.”
“Kassa kho nāma tvaṁ, mālukyaputta, imāni evaṁ pañcorambhāgiyāni saṁyojanāni desitāni dhāresi? “And to whom, Māluṅkyaputta, do you remember my having taught the five lower fetters in that way?“Who on earth do you remember being taught the five lower fetters in that way?
Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti? Wouldn’t the wanderers of other sects make a rebuttal with the simile of the youngster?Wouldn’t the wanderers of other religions fault you using the simile of the infant?
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi? For even the thought ‘self-identification’ doesn’t occur to a stupid baby boy lying on its back, so from where would self-identification view arise in it,For a little baby doesn’t even have a concept of ‘substantial reality’, so how could substantialist view possibly arise in them?
Anusetvevassa sakkāyadiṭṭhānusayo. even though a latent tendency to self-identification view lies latent within it?Yet the underlying tendency to substantialist view still lies within them.
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā? Even the thought ‘dhammas’ doesn’t occur to a stupid baby boy lying on its back, so from where would uncertainty about dhammas arise in it,A little baby doesn’t even have a concept of ‘teachings’, so how could doubt about the teachings possibly arise in them?
Anusetvevassa vicikicchānusayo. even though a latent tendency to uncertainty lies latent within it?Yet the underlying tendency to doubt still lies within them.
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso? Even the thought ‘habits’ doesn’t occur to a stupid baby boy lying on its back, so from where would grasping at habits & practices arise in it,A little baby doesn’t even have a concept of ‘precepts’, so how could misapprehension of precepts and observances possibly arise in them?
Anusetvevassa sīlabbataparāmāsānusayo. even though a latent tendency to grasping at habits & practices lies latent within it?Yet the underlying tendency to misapprehension of precepts and observances still lies within them.
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando? Even the thought ‘sensuality’ doesn’t occur to a stupid baby boy lying on its back, so from where would sensual desire for sensuality arise in it,A little baby doesn’t even have a concept of ‘sensual pleasures’, so how could desire for sensual pleasures possibly arise in them?
Anusetvevassa kāmarāgānusayo. even though a latent tendency to sensual passion lies latent within it?Yet the underlying tendency to sensual desire still lies within them.
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo? Even the thought ‘beings’ doesn’t occur to a stupid baby boy lying on its back, so from where would ill will for beings arise in it,A little baby doesn’t even have a concept of ‘sentient beings’, so how could ill will for sentient beings possibly arise in them?
Anusetvevassa byāpādānusayo. even though a latent tendency to ill will lies latent within it?”Yet the underlying tendency to ill will still lies within them.
Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī”ti? Wouldn’t the wanderers of other sects make a rebuttal with the simile of the youngster?”Wouldn’t the wanderers of other religions fault you using the simile of the infant?”
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: When this was said, Ven. Ānanda said to the Blessed One,When he said this, Venerable Ānanda said to the Buddha,
“etassa, bhagavā, kālo, etassa, sugata, kālo “This is the time, O Blessed One. This is the time, O One Well-Gone,“Now is the time, Blessed One! Now is the time, Holy One!
yaṁ bhagavā pañcorambhāgiyāni saṁyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. for the Blessed One to teach the five lower fetters. Having heard the Blessed One, the monks will remember it.”May the Buddha teach the five lower fetters. The mendicants will listen and remember it.”
“Tena hānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “In that case, Ānanda, listen and pay close attention. I will speak.”“Well then, Ānanda, listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “As you say, lord,” Ven. Ānanda responded to the Blessed One.“Yes, sir,” Ānanda replied.
Bhagavā etadavoca: The Blessed One said,The Buddha said this:
“Idhānanda, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto “There is the case, Ānanda, where an uninstructed, run-of-the-mill person—who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma—“Ānanda, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.
sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena; remains with his awareness possessed by self-identification view, overcome by self-identification view.Their heart is overcome and mired in substantialist view,
uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ nappajānāti. He doesn’t discern, as it has come to be, the escape from an arisen self-identification view.and they don’t truly understand the escape from substantialist view that has arisen.
Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ. For him, that self-identification view—fixed & unsubdued in him—is a lower fetter.That substantialist view is entrenched in them, not eliminated: it is a lower fetter.
Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena; He remains with his awareness possessed by uncertainty, overcome by uncertainty;Their heart is overcome and mired in doubt,
uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti. and he doesn’t discern, as it has come to be, the escape from arisen uncertainty.and they don’t truly understand the escape from doubt that has arisen.
Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ. For him, that uncertainty—fixed & unsubdued in him—is a lower fetter.That doubt is entrenched in them, not eliminated: it is a lower fetter.
Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena; He remains with his awareness possessed by grasping at habits & practices, overcome by grasping at habits & practices;Their heart is overcome and mired in misapprehension of precepts and observances,
uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ nappajānāti. and he doesn’t discern, as it has come to be, the escape from arisen grasping at habits & practices.and they don’t truly understand the escape from misapprehension of precepts and observances that has arisen.
Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. For him, that grasping at habits & practices—fixed & unsubdued in him—is a lower fetter.That misapprehension of precepts and observances is entrenched in them, not eliminated: it is a lower fetter.
Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena; He remains with his awareness possessed by sensual passion, overcome by sensual passion;Their heart is overcome and mired in sensual desire,
uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti. and he doesn’t discern, as it has come to be, the escape from arisen sensual passion.and they don’t truly understand the escape from sensual desire that has arisen.
Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. For him, that sensual passion—fixed & unsubdued in him—is a lower fetter.That sensual desire is entrenched in them, not eliminated: it is a lower fetter.
Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena; He remains with his awareness possessed by ill will, overcome by ill will.Their heart is overcome and mired in ill will,
uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti. He doesn’t discern, as it has come to be, the escape from arisen ill will.and they don’t truly understand the escape from ill will that has arisen.
Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. For him, that ill will—fixed & unsubdued in him—is a lower fetter.That ill will is entrenched in them, not eliminated: it is a lower fetter.
Sutavā ca kho, ānanda, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena; “But there is the case where a well-instructed disciple of the noble ones—who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma—remains with his awareness not possessed by self-identification view, not overcome by self-identification view.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,
uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ pajānāti. He discerns, as it has come to be, the escape from an arisen self-identification view.and they truly understand the escape from substantialist view that has arisen.
Tassa sā sakkāyadiṭṭhi sānusayā pahīyati. For him, that self-identification view—together with its latent tendency—is abandoned.That substantialist view, along with any underlying tendency to it, is given up in them.
Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena; He remains with his awareness not possessed by uncertainty, not overcome by uncertainty;Their heart is not overcome and mired in doubt,
uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti. and he discerns, as it has come to be, the escape from arisen uncertainty.and they truly understand the escape from doubt that has arisen.
Tassa sā vicikicchā sānusayā pahīyati. For him, that uncertainty—together with its latent tendency—is abandoned.That doubt, along with any underlying tendency to it, is given up in them.
Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena; He remains with his awareness not possessed by grasping at habits & practices, not overcome by grasping at habits & practices;Their heart is not overcome and mired in misapprehension of precepts and observances,
uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ pajānāti. and he discerns, as it has come to be, the escape from arisen grasping at habits & practices.and they truly understand the escape from misapprehension of precepts and observances that has arisen.
Tassa so sīlabbataparāmāso sānusayo pahīyati. For him, that grasping at habits & practices—together with its latent tendency—is abandoned.That misapprehension of precepts and observances, along with any underlying tendency to it, is given up in them.
Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena; He remains with his awareness not possessed by sensual passion, not overcome by sensual passion;Their heart is not overcome and mired in sensual desire,
uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti. and he discerns, as it has come to be, the escape from arisen sensual passion.and they truly understand the escape from sensual desire that has arisen.
Tassa so kāmarāgo sānusayo pahīyati. For him, that sensual passion—together with its latent tendency—is abandoned.That sensual desire, along with any underlying tendency to it, is given up in them.
Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena; He remains with his awareness not possessed by ill will, not overcome by ill will.Their heart is not overcome and mired in ill will,
uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti. He discerns, as it has come to be, the escape from arisen ill will.and they truly understand the escape from ill will that has arisen.
Tassa so byāpādo sānusayo pahīyati. For him, that ill will—together with its latent tendency—is abandoned.That ill will, along with any underlying tendency to it, is given up in them.
Yo, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati. “For one who has not followed the path, the practice, for the abandoning of the five lower fetters to know, to see, or to abandon the five lower fetters: That is impossible.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.
Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ acchetvā phegguṁ acchetvā sāracchedo bhavissatīti—It’s just as if there were a great tree standing, possessed of heartwood. For its heartwood to be cut without first cutting through the bark, without cutting through the sapwood: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.
netaṁ ṭhānaṁ vijjati; That is impossible.
evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati. In the same way, for one who has not followed the path, the practice, for the abandoning of the five lower fetters to know, to see, or to abandon the five lower fetters: That is impossible.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.
Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati. “For one who has followed the path, the practice, for the abandoning of the five lower fetters to know, to see, or to abandon the five lower fetters: That is possible.But it is possible to know and see and give up the five lower fetters by relying on that path and that practice.
Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ chetvā phegguṁ chetvā sāracchedo bhavissatīti—ṭhānametaṁ vijjati. It’s just as if there were a great tree standing, possessed of heartwood. For its heartwood to be cut after first cutting through the bark and cutting through the sapwood: That is possible.Suppose there was a large tree standing with heartwood. It is possible to cut out the heartwood after having cut through the bark and the softwood.
evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati. In the same way, for one who has followed the path, the practice, for the abandoning of the five lower fetters to know, to see, or to abandon the five lower fetters: That is possible.In the same way, there is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice.
Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. “Suppose that the River Ganges were full of water up to the brim so that crows could drink out of it,Suppose the Ganges River was full to the brim so a crow could drink from it.
Atha dubbalako puriso āgaccheyya: and a weak man were to come along, (thinking,)Then along comes a feeble person, who thinks:
‘ahaṁ imissā gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gacchissāmī’ti; ‘I will go across this River Ganges, cutting the current with my arms, safely to the further shore.’‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’
so na sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ. He would not be able to go across the River Ganges, cutting the current with his arms, safely to the further shore.But they’re not able to do so.
Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati; So it is with anyone whose mind, when the cessation of self-identification is being taught, doesn’t take to it, isn’t calmed by it, doesn’t resolve on it, and isn’t released in it:In the same way, when the Dhamma is being taught to them for the cessation of substantial reality, those whose mind does not leap forth, gain confidence, settle down, and become decided
seyyathāpi so dubbalako puriso evamete daṭṭhabbā. That person is to be seen as like the weak man.should be regarded as being like that feeble person.
Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. “But suppose that the River Ganges were full of water up to the brim so that crows could drink out of it,Suppose the Ganges River was full to the brim so a crow could drink from it.
Atha balavā puriso āgaccheyya: and a strong man were to come along, (thinking,)Then along comes a strong person, who thinks:
‘ahaṁ imissā gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gacchissāmī’ti; ‘I will go across this River Ganges, cutting the current with my arms, safely to the further shore.’‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’
so sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ. He would be able to go across the River Ganges, cutting the current with his arms, safely to the further shore.And they are able to do so.
Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati; So it is with anyone whose mind, when the cessation of self-identification is being taught, takes to it, is calmed by it, resolves on it, and is released in it:In the same way, when the Dhamma is being taught to them for the cessation of substantial reality, those whose mind leaps forth, gains confidence, settles down, and becomes decided
seyyathāpi so balavā puriso evamete daṭṭhabbā. That person is to be seen as like the strong man.should be regarded as being like that strong person.
Katamo cānanda, maggo, katamā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya? “And what, Ānanda, is the path, what is the practice, for the abandoning of the five lower fetters?And what, Ānanda, is the path and the practice for giving up the five lower fetters?
Idhānanda, bhikkhu upadhivivekā akusalānaṁ dhammānaṁ pahānā sabbaso kāyaduṭṭhullānaṁ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. There is the case where a monk—from being secluded from acquisitions, from the abandoning of unskillful qualities, from the entire calming of bodily discomfort, quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.It’s when a mendicant—due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomforts—quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self.They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self.
So tehi dhammehi cittaṁ paṭivāpeti. He turns his mind away from those phenomena and,They turn their mind away from those things,
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: having done so, inclines his mind to the property of deathlessness:and apply it to the element free of death:
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peace, this is exquisite—the pacification of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; Staying right there, he reaches the ending of the effluents.Abiding in that they attain the ending of defilements.
no ce āsavānaṁ khayaṁ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Or, if not, then—through this very Dhamma-passion, this Dhamma-delight, and from the total ending of the five lower fetters—he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from that world.If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.
Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. This, Ānanda, is the path, this is the practice, for the abandoning of the five lower fetters.This is the path and the practice for giving up the five lower fetters.
Puna caparaṁ, ānanda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati …pe… “And further, Ānanda, with the stilling of directed thoughts & evaluations, the monk enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption …
tatiyaṁ jhānaṁ …pe… With the fading of rapture he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’third absorption …
catutthaṁ jhānaṁ upasampajja viharati. With the abandoning of pleasure & pain—as with the earlier disappearance of joy & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.fourth absorption.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self.They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent …
pe… He turns his mind away from those phenomena and, having done so, inclines his mind to the property of deathlessness: ‘This is peace, this is exquisite—the pacification of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’ Staying right there, he reaches the ending of the effluents. Or, if not, then—through this very Dhamma-passion, this very Dhamma-delight, and from the total ending of the five lower fetters—he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound,They turn their mind away from those things …
anāvattidhammo tasmā lokā. never again to return from that world.If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world.
Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. This too, Ānanda, is the path, this is the practice, for the abandoning of the five lower fetters.This too is the path and the practice for giving up the five lower fetters.
Puna caparaṁ, ānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. “And further, Ānanda, the monk—with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space’—enters & remains in the dimension of the infinitude of space.Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … He regards whatever phenomena there that are connected with feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self.They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent …
pe… He turns his mind away from those phenomena and, having done so, inclines his mind to the property of deathlessness: ‘This is peace, this is exquisite—the pacification of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’ Staying right there, he reaches the ending of the effluents. Or, if not, then—through this very Dhamma-passion, this very Dhamma-delight, and from the total ending of the five lower fetters—he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound,They turn their mind away from those things …
anāvattidhammo tasmā lokā. never again to return from that world.If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world.
Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. This, Ānanda, is the path, this is the practice, for the abandoning of the five lower fetters.This too is the path and the practice for giving up the five lower fetters.
Puna caparaṁ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. “And further, Ānanda, the monk—with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness’—enters & remains in the dimension of the infinitude of consciousness.Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … He regards whatever phenomena there that are connected with feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self.They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent …
pe… He turns his mind away from those phenomena and, having done so, inclines his mind to the property of deathlessness: ‘This is peace, this is exquisite—the pacification of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’ Staying right there, he reaches the ending of the effluents. Or, if not, then—through this very Dhamma-passion, this very Dhamma-delight, and from the total ending of the five lower fetters—he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound,They turn their mind away from those things …
anāvattidhammo tasmā lokā. never again to return from that world.If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world.
Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. This, Ānanda, is the path, this is the practice, for the abandoning of the five lower fetters.This too is the path and the practice for giving up the five lower fetters.
Puna caparaṁ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. “And further, Ānanda, the monk—with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing’—enters & remains in the dimension of nothingness.Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … He regards whatever phenomena there that are connected with feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self.They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent …
pe… He turns his mind away from those phenomena and, having done so, inclines his mind to the property of deathlessness: ‘This is peace, this is exquisite—the pacification of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’ Staying right there, he reaches the ending of the effluents. Or, if not, then—through this very Dhamma-passion, this very Dhamma-delight, and from the total ending of the five lower fetters—he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound,They turn their mind away from those things …
anāvattidhammo tasmā lokā. never again to return from that world.If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world.
Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāyā”ti. This, Ānanda, is the path, this is the practice, for the abandoning of the five lower fetters.”This too is the path and the practice for giving up the five lower fetters.”
“Eso ce, bhante, maggo esā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino”ti? “But, lord, if this is the path, if this is the practice, for the abandoning of the five lower fetters, then why are some monks (said to be) ‘released through awareness,’ and some monks are (said to be) ‘released through discernment’?”“Sir, if this is the path and the practice for giving up the five lower fetters, how then are some mendicants here released in heart while others are released by wisdom?”
“Ettha kho panesāhaṁ, ānanda, indriyavemattataṁ vadāmī”ti. “I tell you, Ānanda: That is the difference in their faculties.”“In that case, I say it is the disparity of their faculties.”
Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Gratified, Ven. Ānanda delighted in the Blessed One’s words.Satisfied, Venerable Ānanda approved what the Buddha said.
Mahāmālukyasuttaṁ niṭṭhitaṁ catutthaṁ.