Saṁyutta Nikāya 35.95
Translators: sujato
Linked Discourses 35.95
10. Saḷavagga
10. The Sixes
Mālukyaputtasutta
Māluṅkyaputta
Atha kho āyasmā mālukyaputto yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca:
Then Venerable Māluṅkyaputta went up to the Buddha … and asked him,
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”
“Ettha dāni, mālukyaputta, kiṁ dahare bhikkhū vakkhāma.
“Well now, Māluṅkyaputta, what are we to say to the young monks,
Yatra hi nāma tvaṁ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṅkhittena ovādaṁ yācasī”ti.
when even an old man like you, elderly and senior, advanced in years, having reached the final stage of life, asks for brief advice?”
“Kiñcāpāhaṁ, bhante, jiṇṇo vuddho mahallako addhagato vayoanuppatto.
“Sir, even though I’m an old man, elderly and senior,
Desetu me, bhante, bhagavā saṅkhittena dhammaṁ, desetu sugato saṅkhittena dhammaṁ, appeva nāmāhaṁ bhagavato bhāsitassa atthaṁ ājāneyyaṁ. Appeva nāmāhaṁ bhagavato bhāsitassa dāyādo assan”ti.
may the Buddha please teach me Dhamma in brief! May the Holy one please teach me in brief! Hopefully I can understand the meaning of what the Buddha says. Hopefully I can be an heir of the Buddha’s teaching!”
“Taṁ kiṁ maññasi, mālukyaputta,
“What do you think, Māluṅkyaputta?
ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti?
Do you have any desire or greed or fondness for sights known by the eye that you haven’t seen, you’ve never seen before, you don’t see, and you don’t think would be seen?”
“No hetaṁ, bhante”.
“No, sir.”
“Ye te sotaviññeyyā saddā assutā assutapubbā, na ca suṇāsi, na ca te hoti suṇeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti?
“Do you have any desire or greed or affection for sounds known by the ear …
“No hetaṁ, bhante”.
“Ye te ghānaviññeyyā gandhā aghāyitā aghāyitapubbā, na ca ghāyasi, na ca te hoti ghāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti?
smells known by the nose …
“No hetaṁ, bhante”.
“Ye te jivhāviññeyyā rasā asāyitā asāyitapubbā, na ca sāyasi, na ca te hoti sāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti?
tastes known by the tongue …
“No hetaṁ, bhante”.
“Ye te kāyaviññeyyā phoṭṭhabbā asamphuṭṭhā asamphuṭṭhapubbā, na ca phusasi, na ca te hoti phuseyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti?
touches known by the body …
“No hetaṁ, bhante”.
“Ye te manoviññeyyā dhammā aviññātā aviññātapubbā, na ca vijānāsi, na ca te hoti vijāneyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti?
ideas known by the mind that you haven’t known, you’ve never known before, you don’t know, and you don’t think would be known?”
“No hetaṁ, bhante”.
“No, sir.”
“Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati.
“In that case, when it comes to things that are able to be seen, heard, thought, and known: in the seen will be merely the seen; in the heard will be merely the heard; in the thought will be merely the thought; in the known will be merely the known.
Yato kho te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati;
When this is the case,
tato tvaṁ, mālukyaputta, na tena.
you won’t be ‘by that’.
Yato tvaṁ, mālukyaputta, na tena;
When you’re not ‘by that’,
tato tvaṁ, mālukyaputta, na tattha.
you won’t be ‘in that’.
Yato tvaṁ, mālukyaputta, na tattha;
When you’re not ‘in that’,
tato tvaṁ, mālukyaputta, nevidha, na huraṁ, na ubhayamantarena.
you won’t be in this world or the world beyond or in between the two.
Esevanto dukkhassā”ti.
Just this is the end of suffering.”
“Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi:
“This is how I understand the detailed meaning of the Buddha’s brief statement:
‘Rūpaṁ disvā sati muṭṭhā,
‘When you see a sight, mindfulness is lost
Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.
you keep clinging to it.
Tassa vaḍḍhanti vedanā,
Many feelings grow
anekā rūpasambhavā;
arising from sights.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassūpahaññati;
by covetousness and cruelty.
Evaṁ ācinato dukkhaṁ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from extinguishment.
Saddaṁ sutvā sati muṭṭhā,
When you hear a sound, mindfulness is lost
Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.
you keep clinging to it.
Tassa vaḍḍhanti vedanā,
Many feelings grow
anekā saddasambhavā;
arising from sounds.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassūpahaññati;
by covetousness and cruelty.
Evaṁ ācinato dukkhaṁ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from extinguishment.
Gandhaṁ ghatvā sati muṭṭhā,
When you smell an odor, mindfulness is lost
Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.
you keep clinging to it.
Tassa vaḍḍhanti vedanā,
Many feelings grow
anekā gandhasambhavā;
arising from smells.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassūpahaññati;
by covetousness and cruelty.
Evaṁ ācinato dukkhaṁ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from extinguishment.
Rasaṁ bhotvā sati muṭṭhā,
When you enjoy a taste, mindfulness is lost
Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.
you keep clinging to it.
Tassa vaḍḍhanti vedanā,
Many feelings grow
anekā rasasambhavā;
arising from tastes.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassūpahaññati;
by covetousness and cruelty.
Evaṁ ācinato dukkhaṁ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from extinguishment.
Phassaṁ phussa sati muṭṭhā,
When you sense a touch, mindfulness is lost
Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.
you keep clinging to it.
Tassa vaḍḍhanti vedanā,
Many feelings grow
anekā phassasambhavā;
arising from touches.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassūpahaññati;
by covetousness and cruelty.
Evaṁ ācinato dukkhaṁ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from extinguishment.
Dhammaṁ ñatvā sati muṭṭhā,
When you know an idea, mindfulness is lost
Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.
you keep clinging to it.
Tassa vaḍḍhanti vedanā,
Many feelings grow
anekā dhammasambhavā;
arising from ideas.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassūpahaññati;
by covetousness and cruelty.
Evaṁ ācinato dukkhaṁ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from extinguishment.
Na so rajjati rūpesu,
When you see a sight with mindfulness,
rūpaṁ disvā paṭissato;
there’s no desire for sights.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.
you don’t keep clinging to it.
Yathāssa passato rūpaṁ,
Even as you see a sight
sevato cāpi vedanaṁ;
and get familiar with how it feels,
Khīyati nopacīyati,
you wear away, you don’t heap up:
evaṁ so caratī sato;
that’s how to live mindfully.
Evaṁ apacinato dukkhaṁ,
Eroding suffering like this,
santike nibbāna vuccati.
you’re said to be in the presence of extinguishment.
Na so rajjati saddesu,
When you hear a sound with mindfulness,
saddaṁ sutvā paṭissato;
there’s no desire for sounds.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.
you don’t keep clinging to it.
Yathāssa suṇato saddaṁ,
Even as you hear a sound
sevato cāpi vedanaṁ;
and get familiar with how it feels,
Khīyati nopacīyati,
you wear away, you don’t heap up:
evaṁ so caratī sato;
that’s how to live mindfully.
Evaṁ apacinato dukkhaṁ,
Eroding suffering like this,
santike nibbāna vuccati.
you’re said to be in the presence of extinguishment.
Na so rajjati gandhesu,
When you smell an odor with mindfulness,
gandhaṁ ghatvā paṭissato;
there’s no desire for odors.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.
you don’t keep clinging to it.
Yathāssa ghāyato gandhaṁ,
Even as you smell an odor
sevato cāpi vedanaṁ;
and get familiar with how it feels,
Khīyati nopacīyati,
you wear away, you don’t heap up:
evaṁ so caratī sato;
that’s how to live mindfully.
Evaṁ apacinato dukkhaṁ,
Eroding suffering like this,
santike nibbāna vuccati.
you’re said to be in the presence of extinguishment.
Na so rajjati rasesu,
Enjoying a taste with mindfulness,
rasaṁ bhotvā paṭissato;
there’s no desire for tastes.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.
you don’t keep clinging to it.
Yathāssa sāyato rasaṁ,
Even as you savor a taste
sevato cāpi vedanaṁ;
and get familiar with how it feels,
Khīyati nopacīyati,
you wear away, you don’t heap up:
evaṁ so caratī sato;
that’s how to live mindfully.
Evaṁ apacinato dukkhaṁ,
Eroding suffering like this,
santike nibbāna vuccati.
you’re said to be in the presence of extinguishment.
Na so rajjati phassesu,
When you sense a touch with mindfulness,
phassaṁ phussa paṭissato;
there’s no desire for touches.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.
you don’t keep clinging to it.
Yathāssa phusato phassaṁ,
Even as you sense a touch
sevato cāpi vedanaṁ;
and get familiar with how it feels,
Khīyati nopacīyati,
you wear away, you don’t heap up:
evaṁ so caratī sato;
that’s how to live mindfully.
Evaṁ apacinato dukkhaṁ,
Eroding suffering like this,
santike nibbāna vuccati.
you’re said to be in the presence of extinguishment.
Na so rajjati dhammesu,
When you know an idea with mindfulness,
dhammaṁ ñatvā paṭissato;
there’s no desire for ideas.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.
you don’t keep clinging to it.
Yathāssa jānato dhammaṁ,
Even as you know an idea
Sevato cāpi vedanaṁ;
and get familiar with how it feels,
Khīyati nopacīyati,
you wear away, you don’t heap up:
Evaṁ so caratī sato;
that’s how to live mindfully.
Evaṁ apacinato dukkhaṁ,
Eroding suffering like this,
Santike nibbāna vuccatī’ti.
you’re said to be in the presence of extinguishment.’
Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, mālukyaputta.
“Good, good, Māluṅkyaputta!
Sādhu kho tvaṁ, mālukyaputta, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi:
It’s good that you understand the detailed meaning of what I’ve said in brief like this.” And he repeated the verses in full.
‘Rūpaṁ disvā sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.
Tassa vaḍḍhanti vedanā,
anekā rūpasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evaṁ ācinato dukkhaṁ,
ārā nibbāna vuccati.
…pe…
Na so rajjati dhammesu,
dhammaṁ ñatvā paṭissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.
Yathāssa vijānato dhammaṁ,
Sevato cāpi vedanaṁ;
Khīyati nopacīyati,
Evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
Santike nibbāna vuccatī’ti.
Imassa kho, mālukyaputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.
“This is how to understand the detailed meaning of what I said in brief.”
Atha kho āyasmā mālukyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
And then Venerable Māluṅkyaputta approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
Then Māluṅkyaputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā mālukyaputto arahataṁ ahosīti.
And Venerable Māluṅkyaputta became one of the perfected.
Dutiyaṁ.