Reference Translation by Bhikkhu Sujato (CC0).
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 When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”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 are unseen, unseen before, and which you neither see nor think might 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 are unknown, unknown before, and which you neither know nor think might 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 ought 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 life or the next 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,
There’s no desire for sights
rūpaṁ disvā paṭissato;
when you see a sight with mindfulness.
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,
There’s no desire for sounds
saddaṁ sutvā paṭissato;
when you hear a sound with mindfulness.
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,
There’s no desire for odors
gandhaṁ ghatvā paṭissato;
when you smell an odor with mindfulness.
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,
There’s no desire for tastes
rasaṁ bhotvā paṭissato;
when you enjoy a taste with mindfulness.
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,
There’s no desire for touches
phassaṁ phussa paṭissato;
when you sense a touch with mindfulness.
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,
There’s no desire for ideas
dhammaṁ ñatvā paṭissato;
when you know an idea with mindfulness.
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 rose 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 nothing further for this place.”
Aññataro ca panāyasmā mālukyaputto arahataṁ ahosīti.
And Venerable Māluṅkyaputta became one of the perfected.
Dutiyaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
Then Venerable Māluṅkyaputta went up to the Buddha … and asked him,
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”
“Well now, Māluṅkyaputta, what are we to say to the young monks,
when even an old man like you, elderly and senior, advanced in years, having reached the final stage of life, asks for brief advice?”
“Sir, even though I’m an old man, elderly and senior,
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!”
“What do you think, Māluṅkyaputta?
Do you have any desire or greed or fondness for sights known by the eye that are unseen, unseen before, and which you neither see nor think might be seen?”
“No, sir.”
“Do you have any desire or greed or affection for sounds known by the ear …
smells known by the nose …
tastes known by the tongue …
touches known by the body …
ideas known by the mind that are unknown, unknown before, and which you neither know nor think might be known?”
“No, sir.”
“In that case, when it comes to things that ought 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.
When this is the case,
you won’t be ‘by that’.
When you’re not ‘by that’,
you won’t be ‘in that’.
When you’re not ‘in that’,
you won’t be in this life or the next or in between the two.
Just this is the end of suffering.”
“This is how I understand the detailed meaning of the Buddha’s brief statement:
‘When you see a sight, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
Many feelings grow
arising from sights.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.
When you hear a sound, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
Many feelings grow
arising from sounds.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.
When you smell an odor, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
Many feelings grow
arising from smells.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.
When you enjoy a taste, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
Many feelings grow
arising from tastes.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.
When you sense a touch, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
Many feelings grow
arising from touches.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.
When you know an idea, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
Many feelings grow
arising from ideas.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.
There’s no desire for sights
when you see a sight with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.
Even as you see a sight
and get familiar with how it feels,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.
There’s no desire for sounds
when you hear a sound with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.
Even as you hear a sound
and get familiar with how it feels,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.
There’s no desire for odors
when you smell an odor with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.
Even as you smell an odor
and get familiar with how it feels,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.
There’s no desire for tastes
when you enjoy a taste with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.
Even as you savor a taste
and get familiar with how it feels,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.
There’s no desire for touches
when you sense a touch with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.
Even as you sense a touch
and get familiar with how it feels,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.
There’s no desire for ideas
when you know an idea with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.
Even as you know an idea
and get familiar with how it feels,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.’
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Good, good, Māluṅkyaputta!
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.
“This is how to understand the detailed meaning of what I said in brief.”
And then Venerable Māluṅkyaputta approved and agreed with what the Buddha said. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
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.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
And Venerable Māluṅkyaputta became one of the perfected.
Atha kho āyasmā mālukyaputto yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Ettha dāni, mālukyaputta, kiṁ dahare bhikkhū vakkhāma.
Yatra hi nāma tvaṁ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṅkhittena ovādaṁ yācasī”ti.
“Kiñcāpāhaṁ, bhante, jiṇṇo vuddho mahallako addhagato vayoanuppatto.
Desetu me, bhante, bhagavā saṅkhittena dhammaṁ, desetu sugato saṅkhittena dhammaṁ, appeva nāmāhaṁ bhagavato bhāsitassa atthaṁ ājāneyyaṁ. Appeva nāmāhaṁ bhagavato bhāsitassa dāyādo assan”ti.
“Taṁ kiṁ maññasi, mālukyaputta,
ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti?
“No hetaṁ, bhante”.
“Ye te sotaviññeyyā saddā assutā assutapubbā, na ca suṇāsi, na ca te hoti suṇeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti?
“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?
“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?
“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?
“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?
“No hetaṁ, bhante”.
“Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati.
Yato kho te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati;
tato tvaṁ, mālukyaputta, na tena.
Yato tvaṁ, mālukyaputta, na tena;
tato tvaṁ, mālukyaputta, na tattha.
Yato tvaṁ, mālukyaputta, na tattha;
tato tvaṁ, mālukyaputta, nevidha, na huraṁ, na ubhayamantarena.
Esevanto dukkhassā”ti.
“Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi:
‘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.
Saddaṁ sutvā sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.
Tassa vaḍḍhanti vedanā,
anekā saddasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evaṁ ācinato dukkhaṁ,
ārā nibbāna vuccati.
Gandhaṁ ghatvā sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.
Tassa vaḍḍhanti vedanā,
anekā gandhasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evaṁ ācinato dukkhaṁ,
ārā nibbāna vuccati.
Rasaṁ bhotvā sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.
Tassa vaḍḍhanti vedanā,
anekā rasasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evaṁ ācinato dukkhaṁ,
ārā nibbāna vuccati.
Phassaṁ phussa sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.
Tassa vaḍḍhanti vedanā,
anekā phassasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evaṁ ācinato dukkhaṁ,
ārā nibbāna vuccati.
Dhammaṁ ñatvā sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.
Tassa vaḍḍhanti vedanā,
anekā dhammasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evaṁ ācinato dukkhaṁ,
ārā nibbāna vuccati.
Na so rajjati rūpesu,
rūpaṁ disvā paṭissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.
Yathāssa passato rūpaṁ,
sevato cāpi vedanaṁ;
Khīyati nopacīyati,
evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
santike nibbāna vuccati.
Na so rajjati saddesu,
saddaṁ sutvā paṭissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.
Yathāssa suṇato saddaṁ,
sevato cāpi vedanaṁ;
Khīyati nopacīyati,
evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
santike nibbāna vuccati.
Na so rajjati gandhesu,
gandhaṁ ghatvā paṭissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.
Yathāssa ghāyato gandhaṁ,
sevato cāpi vedanaṁ;
Khīyati nopacīyati,
evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
santike nibbāna vuccati.
Na so rajjati rasesu,
rasaṁ bhotvā paṭissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.
Yathāssa sāyato rasaṁ,
sevato cāpi vedanaṁ;
Khīyati nopacīyati,
evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
santike nibbāna vuccati.
Na so rajjati phassesu,
phassaṁ phussa paṭissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.
Yathāssa phusato phassaṁ,
sevato cāpi vedanaṁ;
Khīyati nopacīyati,
evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
santike nibbāna vuccati.
Na so rajjati dhammesu,
dhammaṁ ñatvā paṭissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.
Yathāssa jānato dhammaṁ,
Sevato cāpi vedanaṁ;
Khīyati nopacīyati,
Evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
Santike nibbāna vuccatī’ti.
Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.
“Sādhu sādhu, mālukyaputta.
Sādhu kho tvaṁ, mālukyaputta, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi:
‘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.
Atha kho āyasmā mālukyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
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.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
Aññataro ca panāyasmā mālukyaputto arahataṁ ahosīti.
Dutiyaṁ.