Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard—At one time, the Blessed One was dwelling in Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s park.
Atha kho āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
Then, while the venerable Mālukyaputta was alone in |seclusion::solitude, privacy [paṭisallāna]|, the following |reflection::contemplation, train of thought [parivitakka]| arose in his mind:
“yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni: ‘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— tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati. Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi. Sace me bhagavā byākarissati: ‘sassato loko’ti vā ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā— evāhaṁ bhagavati brahmacariyaṁ carissāmi; no ce me bhagavā byākarissati: ‘sassato loko’ti vā ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā— evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti.
“These |viewpoints::theories, beliefs; lit. gone into views [diṭṭhigatā]| have been left |unexplained::not stated, undeclared [abyākata]| by the Blessed One, set aside and not allowed by him, namely: ‘The world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the |life force::life, soul [jīva]| and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist.’ These, the Blessed One does not |explain::define, describe; lit. make distinct [byākaroti]|. And what the Blessed One does not explain is displeasing to me, it does not sit well with me. Therefore I will approach the Blessed One and |ask::enquire, question [pucchati]| him about this matter. If the Blessed One explains whether: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist’—then, I will lead the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| under the Blessed One. But if the Blessed One does not explain whether: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist’—then, I will give up the training and |revert back to lay life::return to the secular world; lit. goes back to the low [hīnāyāvattati]|.
Atha kho āyasmā mālukyaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca:
Then, in the late afternoon, having emerged from |seclusion::solitude, privacy [paṭisallāna]|, the venerable Mālukyaputta approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Mālukyaputta said to the Blessed One:
“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni: ‘sassato loko’tipi, ‘asassato loko’tipi …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi— tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati. Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi. Sace me bhagavā byākarissati: ‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā— evāhaṁ bhagavati, brahmacariyaṁ carissāmi. No ce me bhagavā byākarissati: ‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā— evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmīti.
“Here, venerable sir, while I was alone in seclusion, this reflection arose in my mind: These viewpoints have been left unexplained by the Blessed One, set aside and not allowed by him, namely: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist’—these, the Blessed One does not explain. And what the Blessed One does not explain is displeasing to me, it does not sit well with me. Therefore I will approach the Blessed One and ask him about this matter. If the Blessed One explains whether: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist’—then, I will lead the spiritual life under the Blessed One. But if the Blessed One does not explain whether: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist’—then, I will give up the training and revert back to lay life.
Sace bhagavā jānāti: ‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti: ‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti: ‘taṁ jīvaṁ taṁ sarīran’ti, ‘taṁ jīvaṁ taṁ sarīran’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘aññaṁ jīvaṁ aññaṁ sarīran’ti, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti: ‘hoti tathāgato paraṁ maraṇā’ti, ‘hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘na hoti tathāgato paraṁ maraṇā’ti, ‘na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi na passāmī’ti. Sace bhagavā jānāti: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘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: ‘na jānāmi, na passāmī’”ti.
If the Blessed One knows ‘the world is eternal,’ then let the Blessed explain to me that the world is eternal. Or if the Blessed One knows ‘the world is not eternal,’ then let the Blessed One explain to me that the world is not eternal. But if the Blessed One does not know whether the world is eternal or not eternal, then it would be straightforward for one who does not know and does not see to say: ‘I do not know, I do not see.’ Likewise, if the Blessed One knows ‘the world is finite,’ then let the Blessed One explain to me that the world is finite. Or if the Blessed One knows ‘the world is infinite,’ then let the Blessed One explain to me that the world is infinite. But if the Blessed One does not know whether the world is finite or infinite, then it would be straightforward for one who does not know and does not see to say: ‘I do not know, I do not see.’ If the Blessed One knows ‘the life force and the body are the same,’ then let the Blessed One explain to me that the life force and the body are the same. Or if the Blessed One knows ‘the life force is one thing and the body another,’ then let the Blessed One explain to me that the life force is one thing and the body another. But if the Blessed One does not know whether the life force and the body are the same or if the life force is one thing and the body another, then it would be straightforward for one who does not know and does not see to say: ‘I do not know, I do not see.’ And if the Blessed One knows ‘after death, a Tathāgata exists,’ then let the Blessed One explain to me that after death, a Tathāgata exists. Or if the Blessed One knows ‘after death, a Tathāgata does not exist,’ then let the Blessed One explain to me that after death, a Tathāgata does not exist. But if the Blessed One does not know whether after death, a Tathāgata exists or does not exist, then it would be straightforward for one who does not know and does not see to say: ‘I do not know, I do not see.’ Or if the Blessed One knows ‘after death, a Tathāgata both exists and does not exist,’ then let the Blessed One explain to me that after death, a Tathāgata both exists and does not exist. Or if the Blessed One knows ‘after death, a Tathāgata neither exists nor does not exist,’ then let the Blessed One explain to me that after death, a Tathāgata neither exists nor does not exist. But if the Blessed One does not know whether after death a Tathāgata both exists and does not exist, or neither exists nor does not exist, then it would be straightforward for one who does not know and does not see to say: ‘I do not know, I do not see.’”
“Kiṁ nu tāhaṁ, mālukyaputta, evaṁ avacaṁ: ‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi:
“Mālukyaputta, did I ever say this to you: Come, Mālukyaputta, lead the spiritual life under me, and I will explain to you whether:
“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;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist;’ ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Tvaṁ vā pana maṁ evaṁ avaca: ‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati:
“And did you ever say to me: Venerable sir, I will lead the spiritual life under the Blessed One, and the Blessed One will explain to me whether:
“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;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist;’ ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Iti kira, mālukyaputta, nevāhaṁ taṁ vadāmi: ‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi: “sassato loko”ti vā, “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇāti vā”’ti; napi kira maṁ tvaṁ vadesi: ‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati: “sassato loko”ti vā “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi?
“Mālukyaputta, it is not the case that I have ever said to you: Come, Mālukyaputta, lead the spiritual life under me, and I will explain to you whether: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist.’ Nor is it the case that you have ever said to me: Venerable sir, I will lead the spiritual life under the Blessed One, and the Blessed One will explain to me whether: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist.’ Since this is so, |misguided person::vain person [moghapurisa]|, on what basis are you rejecting [the training]?
Yo kho, mālukyaputta, evaṁ vadeyya: ‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati: “sassato loko”ti vā, “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti, abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya.
Whoever, Mālukyaputta, were to say: ‘I will not lead the spiritual life under the Blessed One until the Blessed One explains whether: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist,’ that would still remain unexplained by the Tathāgata, and in the meantime, that person would die.
Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapeyyuṁ. So evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, evaṁnāmo evaṅgotto iti vā’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, amukasmiṁ gāme vā nigame vā nagare vā’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ dhanuṁ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti; so evaṁ vadeyya: ‘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; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yadi vā gacchaṁ yadi vā ropiman’ti; so evaṁ vadeyya: ‘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; so evaṁ vadeyya: ‘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; so evaṁ vadeyya: ‘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— aññātameva taṁ, mālukyaputta, tena purisena assa, atha so puriso kālaṁ kareyya.
Suppose, Mālukyaputta, a man were struck by an |arrow::(any sharp pointed object which causes pain) dart [salla]| thickly smeared with poison. And his friends and colleagues, his kins and relatives, would bring a |surgeon::doctor, physician [bhisakka]| to treat him. But the man might say: ‘I will not have this arrow removed until I know whether the person who struck me was a noble, a brahmin, a merchant, or a worker.’ And he might say: ‘I will not have this arrow removed until I know the name and clan of the person who struck me.’ And he might say: ‘I will not have this arrow removed until I know whether the person who struck me was tall or short or of medium height.’ And he might say: ‘I will not have this arrow removed until I know whether the man who struck me was dark or brown or sallow-skinned.’ And he might say: ‘I will not have this arrow removed until I know whether the person who struck me lives in such a village or town or city.’ And he might say: ‘I will not have this arrow removed until I know whether the bow that wounded me was a long bow or a crossbow.’ And he might say: ‘I will not have this arrow removed until I know whether the bow string with which I was shot was made of hemp, or bamboo fiber, or sinew, or deer hide, or woven bark.’ And he might say: ‘I will not have this arrow removed until I know whether the arrow shaft that struck me came from wild bush or planted field.’ And he might say: ‘I will not have this arrow removed until I know what kind of feathers the arrow shaft that wounded me was fitted with, whether those of a vulture or a heron or a hawk or a peacock or a stork.’ And he might say: ‘I will not have this arrow removed until I know with what sinew the shaft was bound, whether that of an ox or a buffalo or a wild animal or a monkey.’ And he might say: ‘I will not have this arrow removed until I know the very arrowhead with which I was struck, whether it was spiked or razor-tipped or barbed or made of iron bar or made of calf’s tooth or a poison-tipped arrow.’ All this would still remain unknown to that man, Mālukyaputta, and in the meantime, that man would die.
Evameva kho, mālukyaputta, yo evaṁ vadeyya: ‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati: “sassato loko”ti vā “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti— abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya.
In the same way, Mālukyaputta, if someone were to say: ‘I will not lead the spiritual life under the Blessed One until the Blessed One explains whether: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist,’ that would still remain unexplained by the Tathāgata, and in the meantime, that person would die.
‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘Sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. ‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘Antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. ‘Taṁ jīvaṁ taṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Aññaṁ jīvaṁ aññaṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘Taṁ jīvaṁ taṁ sarīran’ti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā diṭṭhiyā sati attheva jāti …pe… nighātaṁ paññapemi. ‘Hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘Hoti tathāgato paraṁ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe… yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. ‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Neva hoti na na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘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… yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi.
Mālukyaputta, if there is the view, ‘the world is eternal,’ the spiritual life cannot be lived. If there is the view, ‘the world is not eternal,’ the spiritual life cannot be lived. Whether there is the view, ‘the world is eternal,’ or the view ‘the world is not eternal,’ there is birth, there is aging, there is death, there is sorrow, lamentation, pain, distress, and despair. It is for the striking down of these that I teach the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| in the here and now. Mālukyaputta, if there is the view, ‘the world is finite,’ the spiritual life cannot be lived. If there is the view, ‘the world is infinite,’ the spiritual life cannot be lived. Whether there is the view, ‘the world is finite,’ or the view, ‘the world is infinite,’ there is birth, there is aging, there is death, there is sorrow, lamentation, pain, distress, and despair. It is for the striking down of these that I teach the Dhamma in the here and now. Mālukyaputta, if there is the view, ‘the life force and the body are the same,’ the spiritual life cannot be lived. If there is the view, ‘the life force is one thing and the body another,’ the spiritual life cannot be lived. Whether there is the view, ‘the life force and the body are the same,’ or the view, ‘the life force is one thing and the body another,’ there is birth, there is aging, there is death, there is sorrow, lamentation, pain, distress, and despair. It is for the striking down of these that I teach the Dhamma in the here and now. Mālukyaputta, if there is the view, ‘after death, a Tathāgata exists,’ the spiritual life cannot be lived. If there is the view, ‘after death, a Tathāgata does not exist,’ the spiritual life cannot be lived. Whether there is the view, ‘after death, a Tathāgata exists,’ or the view, ‘after death, a Tathāgata does not exist,’ there is birth, there is aging, there is death, there is sorrow, lamentation, pain, distress, and despair. It is for the striking down of these that I teach the Dhamma in the here and now. Mālukyaputta, if there is the view, ‘after death, a Tathāgata both exists and does not exist,’ the spiritual life cannot be lived. If there is the view, ‘after death, a Tathāgata neither exists nor does not exist,’ the spiritual life cannot be lived. Whether there is the view, ‘after death, a Tathāgata both exists and does not exist,’ or the view, ‘after death, a Tathāgata neither exists nor does not exist,’ there is birth, there is aging, there is death, there is sorrow, lamentation, pain, distress, and despair. It is for the striking down of these that I teach the Dhamma in the here and now.
Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhāretha. Kiñca, mālukyaputta, mayā abyākataṁ? ‘Sassato loko’ti mālukyaputta, mayā abyākataṁ; ‘asassato loko’ti— mayā abyākataṁ; ‘antavā loko’ti— mayā abyākataṁ; ‘anantavā loko’ti— mayā abyākataṁ; ‘taṁ jīvaṁ taṁ sarīran’ti— mayā abyākataṁ; ‘aññaṁ jīvaṁ aññaṁ sarīran’ti— mayā abyākataṁ; ‘hoti tathāgato paraṁ maraṇā’ti— mayā abyākataṁ; ‘na hoti tathāgato paraṁ maraṇā’ti— mayā abyākataṁ; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti— mayā abyākataṁ; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti— mayā abyākataṁ.
Therefore, Mālukyaputta, remember what I have left unexplained as unexplained, and what I have explained as explained. And what, Mālukyaputta, have I left unexplained? ‘The world is eternal’—this, I have left unexplained. ‘The world is not eternal’—this, I have left unexplained. ‘The world is finite’—this, I have left unexplained. ‘The world is infinite’—this, I have left unexplained. ‘The life force and the body are the same’—this, I have left unexplained. ‘The life force is one thing and the body another’—this, I have left unexplained. ‘After death, a Tathāgata exists’—this, I have left unexplained. ‘After death, a Tathāgata does not exist’—this, I have left unexplained. ‘After death, a Tathāgata both exists and does not exist’—this, I have left unexplained. ‘After death, a Tathāgata neither exists nor does not exist’—this, I have left unexplained.
Kasmā cetaṁ, mālukyaputta, mayā abyākataṁ? Na hetaṁ, mālukyaputta, atthasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Tasmā taṁ mayā abyākataṁ.
And why, Mālukyaputta, have I left this unexplained? Because, Mālukyaputta, it is not beneficial, it is not connected with the fundamentals of the spiritual life, it does not lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. That is why, I have left it unexplained.
Kiñca, mālukyaputta, mayā byākataṁ? ‘Idaṁ dukkhan’ti, mālukyaputta, mayā byākataṁ; ‘ayaṁ dukkhasamudayo’ti— mayā byākataṁ; ‘ayaṁ dukkhanirodho’ti— mayā byākataṁ; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti— mayā byākataṁ.
And what, Mālukyaputta, have I explained? ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|’—this, Mālukyaputta, I have explained. ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|’—this, Mālukyaputta, I have explained. ‘This is the |end of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|’—this, Mālukyaputta, I have explained. ‘This is the |way of practice leading to the end of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|’—this, Mālukyaputta, I have explained.
Kasmā cetaṁ, mālukyaputta, mayā byākataṁ? Etañhi, mālukyaputta, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Tasmā taṁ mayā byākataṁ. Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhārethā”ti.
And why, Mālukyaputta, have I explained this? Because, Mālukyaputta, it is beneficial, it is connected with the fundamentals of the spiritual life, it leads to disenchantment, to the fading of desire, to gradual ending, to tranquility, to direct knowledge, to full awakening, to Nibbāna. That is why, I have explained it. Therefore, Mālukyaputta, remember what I have left unexplained as unexplained, and what I have explained as explained.”
Idamavoca bhagavā. Attamano āyasmā mālukyaputto bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The venerable Mālukyaputta delighted and rejoiced in the Blessed One’s words.
Thus have I heard—At one time, the Blessed One was dwelling in Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s park.
Then, while the venerable Mālukyaputta was alone in |seclusion::solitude, privacy [paṭisallāna]|, the following |reflection::contemplation, train of thought [parivitakka]| arose in his mind:
“These |viewpoints::theories, beliefs; lit. gone into views [diṭṭhigatā]| have been left |unexplained::not stated, undeclared [abyākata]| by the Blessed One, set aside and not allowed by him, namely: ‘The world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the |life force::life, soul [jīva]| and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist.’ These, the Blessed One does not |explain::define, describe; lit. make distinct [byākaroti]|. And what the Blessed One does not explain is displeasing to me, it does not sit well with me. Therefore I will approach the Blessed One and |ask::enquire, question [pucchati]| him about this matter. If the Blessed One explains whether: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist’—then, I will lead the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| under the Blessed One. But if the Blessed One does not explain whether: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist’—then, I will give up the training and |revert back to lay life::return to the secular world; lit. goes back to the low [hīnāyāvattati]|.
Then, in the late afternoon, having emerged from |seclusion::solitude, privacy [paṭisallāna]|, the venerable Mālukyaputta approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Mālukyaputta said to the Blessed One:
“Here, venerable sir, while I was alone in seclusion, this reflection arose in my mind: These viewpoints have been left unexplained by the Blessed One, set aside and not allowed by him, namely: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist’—these, the Blessed One does not explain. And what the Blessed One does not explain is displeasing to me, it does not sit well with me. Therefore I will approach the Blessed One and ask him about this matter. If the Blessed One explains whether: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist’—then, I will lead the spiritual life under the Blessed One. But if the Blessed One does not explain whether: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist’—then, I will give up the training and revert back to lay life.
If the Blessed One knows ‘the world is eternal,’ then let the Blessed explain to me that the world is eternal. Or if the Blessed One knows ‘the world is not eternal,’ then let the Blessed One explain to me that the world is not eternal. But if the Blessed One does not know whether the world is eternal or not eternal, then it would be straightforward for one who does not know and does not see to say: ‘I do not know, I do not see.’ Likewise, if the Blessed One knows ‘the world is finite,’ then let the Blessed One explain to me that the world is finite. Or if the Blessed One knows ‘the world is infinite,’ then let the Blessed One explain to me that the world is infinite. But if the Blessed One does not know whether the world is finite or infinite, then it would be straightforward for one who does not know and does not see to say: ‘I do not know, I do not see.’ If the Blessed One knows ‘the life force and the body are the same,’ then let the Blessed One explain to me that the life force and the body are the same. Or if the Blessed One knows ‘the life force is one thing and the body another,’ then let the Blessed One explain to me that the life force is one thing and the body another. But if the Blessed One does not know whether the life force and the body are the same or if the life force is one thing and the body another, then it would be straightforward for one who does not know and does not see to say: ‘I do not know, I do not see.’ And if the Blessed One knows ‘after death, a Tathāgata exists,’ then let the Blessed One explain to me that after death, a Tathāgata exists. Or if the Blessed One knows ‘after death, a Tathāgata does not exist,’ then let the Blessed One explain to me that after death, a Tathāgata does not exist. But if the Blessed One does not know whether after death, a Tathāgata exists or does not exist, then it would be straightforward for one who does not know and does not see to say: ‘I do not know, I do not see.’ Or if the Blessed One knows ‘after death, a Tathāgata both exists and does not exist,’ then let the Blessed One explain to me that after death, a Tathāgata both exists and does not exist. Or if the Blessed One knows ‘after death, a Tathāgata neither exists nor does not exist,’ then let the Blessed One explain to me that after death, a Tathāgata neither exists nor does not exist. But if the Blessed One does not know whether after death a Tathāgata both exists and does not exist, or neither exists nor does not exist, then it would be straightforward for one who does not know and does not see to say: ‘I do not know, I do not see.’”
“Mālukyaputta, did I ever say this to you: Come, Mālukyaputta, lead the spiritual life under me, and I will explain to you whether:
‘The world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist;’ ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist’?”
“No, venerable sir.”
“And did you ever say to me: Venerable sir, I will lead the spiritual life under the Blessed One, and the Blessed One will explain to me whether:
‘The world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist;’ ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist’?”
“No, venerable sir.”
“Mālukyaputta, it is not the case that I have ever said to you: Come, Mālukyaputta, lead the spiritual life under me, and I will explain to you whether: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist.’ Nor is it the case that you have ever said to me: Venerable sir, I will lead the spiritual life under the Blessed One, and the Blessed One will explain to me whether: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist.’ Since this is so, |misguided person::vain person [moghapurisa]|, on what basis are you rejecting [the training]?
Whoever, Mālukyaputta, were to say: ‘I will not lead the spiritual life under the Blessed One until the Blessed One explains whether: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist,’ that would still remain unexplained by the Tathāgata, and in the meantime, that person would die.
Suppose, Mālukyaputta, a man were struck by an |arrow::(any sharp pointed object which causes pain) dart [salla]| thickly smeared with poison. And his friends and colleagues, his kins and relatives, would bring a |surgeon::doctor, physician [bhisakka]| to treat him. But the man might say: ‘I will not have this arrow removed until I know whether the person who struck me was a noble, a brahmin, a merchant, or a worker.’ And he might say: ‘I will not have this arrow removed until I know the name and clan of the person who struck me.’ And he might say: ‘I will not have this arrow removed until I know whether the person who struck me was tall or short or of medium height.’ And he might say: ‘I will not have this arrow removed until I know whether the man who struck me was dark or brown or sallow-skinned.’ And he might say: ‘I will not have this arrow removed until I know whether the person who struck me lives in such a village or town or city.’ And he might say: ‘I will not have this arrow removed until I know whether the bow that wounded me was a long bow or a crossbow.’ And he might say: ‘I will not have this arrow removed until I know whether the bow string with which I was shot was made of hemp, or bamboo fiber, or sinew, or deer hide, or woven bark.’ And he might say: ‘I will not have this arrow removed until I know whether the arrow shaft that struck me came from wild bush or planted field.’ And he might say: ‘I will not have this arrow removed until I know what kind of feathers the arrow shaft that wounded me was fitted with, whether those of a vulture or a heron or a hawk or a peacock or a stork.’ And he might say: ‘I will not have this arrow removed until I know with what sinew the shaft was bound, whether that of an ox or a buffalo or a wild animal or a monkey.’ And he might say: ‘I will not have this arrow removed until I know the very arrowhead with which I was struck, whether it was spiked or razor-tipped or barbed or made of iron bar or made of calf’s tooth or a poison-tipped arrow.’ All this would still remain unknown to that man, Mālukyaputta, and in the meantime, that man would die.
In the same way, Mālukyaputta, if someone were to say: ‘I will not lead the spiritual life under the Blessed One until the Blessed One explains whether: ‘the world is eternal,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the life force and the body are the same,’ or ‘the life force is one thing and the body another;’ ‘after death, a Tathāgata exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist,’ that would still remain unexplained by the Tathāgata, and in the meantime, that person would die.
Mālukyaputta, if there is the view, ‘the world is eternal,’ the spiritual life cannot be lived. If there is the view, ‘the world is not eternal,’ the spiritual life cannot be lived. Whether there is the view, ‘the world is eternal,’ or the view ‘the world is not eternal,’ there is birth, there is aging, there is death, there is sorrow, lamentation, pain, distress, and despair. It is for the striking down of these that I teach the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| in the here and now. Mālukyaputta, if there is the view, ‘the world is finite,’ the spiritual life cannot be lived. If there is the view, ‘the world is infinite,’ the spiritual life cannot be lived. Whether there is the view, ‘the world is finite,’ or the view, ‘the world is infinite,’ there is birth, there is aging, there is death, there is sorrow, lamentation, pain, distress, and despair. It is for the striking down of these that I teach the Dhamma in the here and now. Mālukyaputta, if there is the view, ‘the life force and the body are the same,’ the spiritual life cannot be lived. If there is the view, ‘the life force is one thing and the body another,’ the spiritual life cannot be lived. Whether there is the view, ‘the life force and the body are the same,’ or the view, ‘the life force is one thing and the body another,’ there is birth, there is aging, there is death, there is sorrow, lamentation, pain, distress, and despair. It is for the striking down of these that I teach the Dhamma in the here and now. Mālukyaputta, if there is the view, ‘after death, a Tathāgata exists,’ the spiritual life cannot be lived. If there is the view, ‘after death, a Tathāgata does not exist,’ the spiritual life cannot be lived. Whether there is the view, ‘after death, a Tathāgata exists,’ or the view, ‘after death, a Tathāgata does not exist,’ there is birth, there is aging, there is death, there is sorrow, lamentation, pain, distress, and despair. It is for the striking down of these that I teach the Dhamma in the here and now. Mālukyaputta, if there is the view, ‘after death, a Tathāgata both exists and does not exist,’ the spiritual life cannot be lived. If there is the view, ‘after death, a Tathāgata neither exists nor does not exist,’ the spiritual life cannot be lived. Whether there is the view, ‘after death, a Tathāgata both exists and does not exist,’ or the view, ‘after death, a Tathāgata neither exists nor does not exist,’ there is birth, there is aging, there is death, there is sorrow, lamentation, pain, distress, and despair. It is for the striking down of these that I teach the Dhamma in the here and now.
Therefore, Mālukyaputta, remember what I have left unexplained as unexplained, and what I have explained as explained. And what, Mālukyaputta, have I left unexplained? ‘The world is eternal’—this, I have left unexplained. ‘The world is not eternal’—this, I have left unexplained. ‘The world is finite’—this, I have left unexplained. ‘The world is infinite’—this, I have left unexplained. ‘The life force and the body are the same’—this, I have left unexplained. ‘The life force is one thing and the body another’—this, I have left unexplained. ‘After death, a Tathāgata exists’—this, I have left unexplained. ‘After death, a Tathāgata does not exist’—this, I have left unexplained. ‘After death, a Tathāgata both exists and does not exist’—this, I have left unexplained. ‘After death, a Tathāgata neither exists nor does not exist’—this, I have left unexplained.
And why, Mālukyaputta, have I left this unexplained? Because, Mālukyaputta, it is not beneficial, it is not connected with the fundamentals of the spiritual life, it does not lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. That is why, I have left it unexplained.
And what, Mālukyaputta, have I explained? ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|’—this, Mālukyaputta, I have explained. ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|’—this, Mālukyaputta, I have explained. ‘This is the |end of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|’—this, Mālukyaputta, I have explained. ‘This is the |way of practice leading to the end of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|’—this, Mālukyaputta, I have explained.
And why, Mālukyaputta, have I explained this? Because, Mālukyaputta, it is beneficial, it is connected with the fundamentals of the spiritual life, it leads to disenchantment, to the fading of desire, to gradual ending, to tranquility, to direct knowledge, to full awakening, to Nibbāna. That is why, I have explained it. Therefore, Mālukyaputta, remember what I have left unexplained as unexplained, and what I have explained as explained.”
The Blessed One said this. The venerable Mālukyaputta delighted and rejoiced in the Blessed One’s words.
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Atha kho āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
“yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni: ‘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— tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati. Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi. Sace me bhagavā byākarissati: ‘sassato loko’ti vā ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā— evāhaṁ bhagavati brahmacariyaṁ carissāmi; no ce me bhagavā byākarissati: ‘sassato loko’ti vā ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā— evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti.
Atha kho āyasmā mālukyaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca:
“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni: ‘sassato loko’tipi, ‘asassato loko’tipi …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi— tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati. Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi. Sace me bhagavā byākarissati: ‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā— evāhaṁ bhagavati, brahmacariyaṁ carissāmi. No ce me bhagavā byākarissati: ‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā— evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmīti.
Sace bhagavā jānāti: ‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti: ‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti: ‘taṁ jīvaṁ taṁ sarīran’ti, ‘taṁ jīvaṁ taṁ sarīran’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘aññaṁ jīvaṁ aññaṁ sarīran’ti, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti: ‘hoti tathāgato paraṁ maraṇā’ti, ‘hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘na hoti tathāgato paraṁ maraṇā’ti, ‘na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi na passāmī’ti. Sace bhagavā jānāti: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘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: ‘na jānāmi, na passāmī’”ti.
“Kiṁ nu tāhaṁ, mālukyaputta, evaṁ avacaṁ: ‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi:
“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?
“No hetaṁ, bhante”.
“Tvaṁ vā pana maṁ evaṁ avaca: ‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati:
“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?
“No hetaṁ, bhante”.
“Iti kira, mālukyaputta, nevāhaṁ taṁ vadāmi: ‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi: “sassato loko”ti vā, “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇāti vā”’ti; napi kira maṁ tvaṁ vadesi: ‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati: “sassato loko”ti vā “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi?
Yo kho, mālukyaputta, evaṁ vadeyya: ‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati: “sassato loko”ti vā, “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti, abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya.
Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapeyyuṁ. So evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, evaṁnāmo evaṅgotto iti vā’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, amukasmiṁ gāme vā nigame vā nagare vā’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ dhanuṁ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti; so evaṁ vadeyya: ‘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; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yadi vā gacchaṁ yadi vā ropiman’ti; so evaṁ vadeyya: ‘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; so evaṁ vadeyya: ‘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; so evaṁ vadeyya: ‘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— aññātameva taṁ, mālukyaputta, tena purisena assa, atha so puriso kālaṁ kareyya.
Evameva kho, mālukyaputta, yo evaṁ vadeyya: ‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati: “sassato loko”ti vā “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti— abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya.
‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘Sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. ‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘Antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. ‘Taṁ jīvaṁ taṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Aññaṁ jīvaṁ aññaṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘Taṁ jīvaṁ taṁ sarīran’ti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā diṭṭhiyā sati attheva jāti …pe… nighātaṁ paññapemi. ‘Hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘Hoti tathāgato paraṁ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe… yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. ‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Neva hoti na na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘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… yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi.
Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhāretha. Kiñca, mālukyaputta, mayā abyākataṁ? ‘Sassato loko’ti mālukyaputta, mayā abyākataṁ; ‘asassato loko’ti— mayā abyākataṁ; ‘antavā loko’ti— mayā abyākataṁ; ‘anantavā loko’ti— mayā abyākataṁ; ‘taṁ jīvaṁ taṁ sarīran’ti— mayā abyākataṁ; ‘aññaṁ jīvaṁ aññaṁ sarīran’ti— mayā abyākataṁ; ‘hoti tathāgato paraṁ maraṇā’ti— mayā abyākataṁ; ‘na hoti tathāgato paraṁ maraṇā’ti— mayā abyākataṁ; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti— mayā abyākataṁ; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti— mayā abyākataṁ.
Kasmā cetaṁ, mālukyaputta, mayā abyākataṁ? Na hetaṁ, mālukyaputta, atthasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Tasmā taṁ mayā abyākataṁ.
Kiñca, mālukyaputta, mayā byākataṁ? ‘Idaṁ dukkhan’ti, mālukyaputta, mayā byākataṁ; ‘ayaṁ dukkhasamudayo’ti— mayā byākataṁ; ‘ayaṁ dukkhanirodho’ti— mayā byākataṁ; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti— mayā byākataṁ.
Kasmā cetaṁ, mālukyaputta, mayā byākataṁ? Etañhi, mālukyaputta, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Tasmā taṁ mayā byākataṁ. Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhārethā”ti.
Idamavoca bhagavā. Attamano āyasmā mālukyaputto bhagavato bhāsitaṁ abhinandīti.