Mālukyaputtasutta

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.

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 When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

“Ettha dāni, mālukyaputta, kiṁ dahare bhikkhū vakkhāma. Yatra hi nāma tvaṁ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṅkhittena ovādaṁ yācasī”ti.

“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?”

“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.

“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!”

“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”.

“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.”

“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”.

“Do you have any desire or greed or affection for sounds known by the ear …

“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”.

smells known by the nose …

“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”.

tastes known by the tongue …

“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”.

touches known by the body …

“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”.

ideas known by the mind that are unknown, unknown before, and which you neither know nor think might be known?” “No, sir.”

“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.

“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.”

“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, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati.

‘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.

Tassa vaḍḍhanti vedanā, anekā rūpasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati.

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.

Saddaṁ sutvā sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati.

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.

Tassa vaḍḍhanti vedanā, anekā saddasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati.

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.

Gandhaṁ ghatvā sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati.

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.

Tassa vaḍḍhanti vedanā, anekā gandhasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati.

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.

Rasaṁ bhotvā sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati.

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.

Tassa vaḍḍhanti vedanā, anekā rasasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati.

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.

Phassaṁ phussa sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati.

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.

Tassa vaḍḍhanti vedanā, anekā phassasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati.

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.

Dhammaṁ ñatvā sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati.

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.

Tassa vaḍḍhanti vedanā, anekā dhammasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati.

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.

Na so rajjati rūpesu, rūpaṁ disvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

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.

Yathāssa passato rūpaṁ, sevato cāpi vedanaṁ; Khīyati nopacīyati, evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, santike nibbāna vuccati.

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.

Na so rajjati saddesu, saddaṁ sutvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

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.

Yathāssa suṇato saddaṁ, sevato cāpi vedanaṁ; Khīyati nopacīyati, evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, santike nibbāna vuccati.

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.

Na so rajjati gandhesu, gandhaṁ ghatvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

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.

Yathāssa ghāyato gandhaṁ, sevato cāpi vedanaṁ; Khīyati nopacīyati, evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, santike nibbāna vuccati.

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.

Na so rajjati rasesu, rasaṁ bhotvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

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.

Yathāssa sāyato rasaṁ, sevato cāpi vedanaṁ; Khīyati nopacīyati, evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, santike nibbāna vuccati.

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.

Na so rajjati phassesu, phassaṁ phussa paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

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.

Yathāssa phusato phassaṁ, sevato cāpi vedanaṁ; Khīyati nopacīyati, evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, santike nibbāna vuccati.

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.

Na so rajjati dhammesu, dhammaṁ ñatvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

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.

Yathāssa jānato dhammaṁ, Sevato cāpi vedanaṁ; Khīyati nopacīyati, Evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, Santike nibbāna vuccatī’ti.

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.’

Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. “Sādhu sādhu, mālukyaputta. Sādhu kho tvaṁ, mālukyaputta, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi:

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.

‘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 see the detailed meaning of what I said in brief.”

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.

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. Then Māluṅkyaputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination 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.