MAJJHIMA
NIKAAYA II
II. 2. 3- Cuula-malunkyasutta.m
(63) Advice to Venerable Malunkhyaputta.
I heard thus.At one time the Blessed One was living in the monastery offered by Anathapindika in Jet’s grove in Savatthi. When venerable Malunkhyaputta was in his seclusion this thought occurred to him These views are unexplained, put aside by the Blessed One: Is the world eternal or not eternal, is it limited or unlimited? Is the soul and body the same, is the soul different from the body? Is the Thus Gone One after death. Isn’t the Thus Gone One after death? Or is it the Thus Gone One is and isn’t after death? Or the Thus Gone One neither is, nor is not after death? I do not like these things unexplained by the Blessed One. If the Blessed One explains them, I will lead the holy life under him, or else I will give up robes. These were the thoughts and discurcive thoughts that occurred to venerable Malunkhyaputta in his seclusion
Then venerable Malunkhyaputta got up from his seclusion, approached.the Blessed One, worshipped and sat on a side and said, ‘Venerable sir, in my seclusion this thought occurred to me These views are unexplained and put aside by the Blessed One: Is the world eternal or not? Is it limited or unlimited, Is the soul and body the same, or is the soul different from the body? Is the Thus Gone One after death? Isn’t the Thus Gone One after death? Or is it, the Thus Gone One is and isn’t after death? Or is it, the Thus Gone One neither is nor is not after death? I do not like these things unexplained by the Blessed One. If the Blessed One explains them, to me, I will lead the holy life, otherwise I will give up robes: If the Blessed One knows the world is eternal, may the Blessed One declare the world is eternal. If the Blessed One knows, the world is not eternal may the Blessed One declare the world is not eternal. If the Blessed One does not know whether the world is eternal or not eternal, he should be straightforward and say I do not know and see this. : If the Blessed One knows the world is limited, may the Blessed One declare the world is limited. If the Blessed One knows the world is not limited, may the Blessed One declare the world is not limited. If the Blessed One does not know whether the world is limited or not limited he should be straightforward and say I do not know and see this. : If the Blessed One knows whether the soul and body is the same. May the Blessed One declare the soul and body is the same. If the Blessed One knows, the soul is different from the body, may the Blessed One declare the soul is different from the body If the Blessed One does not know whether the soul and body is the same or the soul is different from body. He should be straightforward and say I do not know and see this. If the Blessed One knows the Thus Gone One is after death, may the Blessed One declare the Thus Gone One is after death. If the Blessed One knows The Thus Gone One is not after death, may the Blessed One declare, the Thus Gone One is not after death If the Blessed One does not know whether the Thus Gone One is after death or the Thus Gone One is not after death. Should be straightforward and say, I do not know and see this. : If the Blessed One knows the Thus Gone One is not after death, may the Blessed One declare the Thus Gone One is not after death. If the Blessed One does not know, The Thus Gone One is, or is not after death, should be straightforward and say I do not know and see this. If the Blessed One knows the Thus Gone One is, and is not after death, may the Blessed One declare the Thus Gone One is, and is not after death. If the Blessed One does not know The Thus Gone One neither is nor is not after death, may the Blessed One declare, the Thus Gone One neither is nor is not after death.If the Blessed One does not know whether the Thus Gone One neither is, nor is not after death or the Thus Gone One neither is not or is not, not that after death, he should be straightforward and say I do not know and see this:
Malunkhyaputta, did I tell you, Come Malunkhyaputta lead the holy life in my dispensation I will declare to you, whether the world is eternal or not eternal The Thus Gone One neither is not or is not, not that after death.? No, venerable sir. Then did you tell me, venerable sir, I will lead the holy life in your dispensation if you declare to me whether the world is eternal or not?The Thus Gone One neither is not, nor is not that, after death? No, venerable sir.Malunkhyaputta, I did not ask you to lead the holy life in my dispensation, with a promise to declare to you whether the world is eternal or not eternal and the thus Gone One neither is not or is not, not that after death and you did not tell me venerable sir, I will lead the holy life in your dispensation if you declare to me whether the world is eternal or not eternal and The Thus Gone One neither is not nor is not, not that after death. When this is so, what is the reason to give up robes?
Malunkhyaputta, if some one were to say I will not lead the holy life in the dispensation of the Blessed One until it is declared to me whether the world is eternal or not and the Thus Gone One neither is not nor is not, not that after death. Those things would never be declared by the Thus Gone One, and that person would die. It is like a man shot with a poisoned arrow, and his friends, co-associates and blood relations would call a surgeon to attend on him. He would say, I will not pull out this arrow until I know, the one who shot this arrow is of warrior, brahmin, householder or out castes’ clan. I will not pull out this arrow until, I knew, the name and family of the one who shot this arrow. I will not pull out this arrow until, I knew whether the one who shot this arrow is short or tall or of middling size. I will not pull out, this arrow until, I knew whether the one who shot this arrow is dark, or fair or tan. I will not pull out this arrow until, I knew the town, village or the hamlet from which he came. I will not pull out this arrow until, I knew the kind of bow used, I will not pull out the arrow until, I knew the kind of string used for the bow.I will not pull out this arrow until, I knew the kind of shaft used to shoot. Malunkhyaputta, this man will die before he knew all this In the same manner, Malunkhyaputta, if anyone was to say I will not lead the holy life in the dispensation of the Blessed One until, it is declared to me whether the world is eternal or not and The Thus Gone One neither is not nor is not, not that after death..Those things will never be declared by the Thus Gone One, and that person will die.
Malunkhyaputta, with the view, the world is eternal, a holy life is not lead, even with the view the world is not eternal, a holy life is not lead. Malunkhyaputta, withthe view the world is eternal or even the world is not eternal, there is birth, decay, death, grief, lament, unpleasantness and displeasure, I declare he is destroyed here and now. Malunkhyaputta, with the view, the world is limited, a holy life is not lead, even with the view the world is not limited, a holy life is not lead. Malunkhyaputta, with the view the world is limited or even the world is not limited, there is birth, decay, death, grief, lament, unpleasantness and displeasure, I declare he is destroyed here and now. Malunkhyaputta, with the view, the soul and body is the same, a holy life is not lead, even with the view the soul is different from the body, a holy life is not lead. Malunkhyaputta, with the view, the soul and body is the same or even with the view the soul is different from the body, there is birth, decay, death, grief, lament, unpleasantness and displeasure, I declare he is destroyed here and now.
Malunkhyaputta, with the view, the Thus Gone One is, after death, a holy life is not lead. Even with the view the Thus Gone One is not after death, a holy life is not lead. Malunkhyaputta, with the view the Thus Gone One is after death or even the view the Thus Gone One is not after death, there is birth, decay, death, grief, lament, unpleasantness and distress. I declare he is destroyed here and now Malunkhyaputta, with the view, the Thus Gone One is and is not after death, a holy life is not lead. Even with the view the Thus Gone One neither is, nor is not after death. A holy life is not lead. Malunkhyaputta, with the view the Thus Gone One is and is not after death or even the view the Thus Gone One neither is nor is not after death, there is birth, decay, death, grief, lament, unpleasantness and distress.I declare he is destroyed here and now.
Therefore Malunkhyaputta, bear the undeclared as undeclared.Malunkhyaputta, what are the not declared? The world is eternal, is not declared by me. The world is not eternal, is limited, is not limited. The soul and body are the same. The soul is different from the body. The Thus Gone One is, after death. The Thus Gone One, is not after death. The Thus Gone One is and is not after death. The Thus Gone One neither is, nor is not after death, are not declared by me.Malunkhyaputta, why are these not declared by me? They are not the essential for the principles of the holy life, they do not lead to turning away, to detachment, to cessation, to appeasement, to realisation, to enlightenment and to extinction. Malunkhyaputta, what are the declared by me? This, is unpleasant, is declared. This, is its arising, is delcared. This, is its cessation is declared. This is the path to its cessation, is declared. Malunkhyaputta, why are these declared by me? These are the essentials for the principles of the holy life, they lead to turning away, to detachment, to cessation, to appeasement, to realisation, to enlightenment and to extinction. Malunkhyaputta, I declare them. Bear the undeclared as undeclared and the declared as declared.
The Blessed One said thus and venerable Malunkhyaputta delighted in the words of the Blessed One....
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MAJJHIMA
NIKAAYA II
II. 2.4. Mahaamaalunkhyaputtasuttam
(64) The Major Discourse to Venerable Malunkhyaputta.
I heard thus.
At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. From there the Blessed One addressed the bhikkhus: Bhikkhus, do you remember the five lower bonds of the sensual world preached by me. When this was said, venerable Malunkhyaputta said to the Blessed One.Venerable sir, I remember the five lower bonds of the sensual world preached by the Blessed One. Malunkhyaputta, what do you remember of the five lower bonds of the sensual world preached by me? Venerable sir, I remember self view, doubts holding to virtues as the highest aim, sensual interest and anger as lower bonds of the sensual world preached by the Blessed One. I remember these five lower bonds of the sensual world preached by the Blessed One.
Malunkhyaputta, to whom do you know me preaching, the lower bonds of the sensual world in this manner. Wouldn’t the ascetics of other sects find fault with this foolish example. To a toddler, who moves about with difficulty, there is not even a self. How could a view arise about a self? The latent tendencies of a self view filter to him.*1)Maalunkhyaputta, to a toddler who moves about with difficulty, there are not even thoughts. How could doubts arise to him about thoughts? The latent tendency to doubt, filter to him. To a toddler who moves about with difficulty there are not even virtues. How could there be a holding to virtues as high?.The latent tendency to hold to virtues as high filter to him. Malunkhyaputta, to a toddler there is not even sensual desires..How could there be interest for sensual desires?. The latent tendencies to greed for sensual interest filter to him.Malunkhyaputta, to a toddler beings don’t matter. How could he have anger towards beings? The latent tendencies to get angry filter to him. Malunkhyaputta, wouldn’t the ascetics of other sects find fault with this foolish example. Then venerable Ananda, said to the Blessed One. Venerable sir, this is the time to teach the five lower bonds of the sensual world. The bhikkhus hearing it from the Blessed One will bear it in mind. Then Ananda, listen I will teach said the Blessed One and venerable Ananda agreed.
Ananda, the ordinary man who hasn’t seen noble ones, and Great Men not clever in their Teaching and not trained in their Teaching abides with a mind overcome with a view of a self. He does not know the escape from that arisen view of a self, as it really is. That view of self stands firm and untamed, as a lower bond of the sensual world. He abides with a mind, overcome with doubts. Not knowing the escape from arisen doubts as it really is. Those doubts stand firm and untamed, as a lower bond of the sensual world. Abiding with a mind that has taken virtues as high, not knowing the escape from the arisen esteem for virtues as it really is. The high esteem for virtues becomes firm and untamed, as a lower bond of the sensual world. Abiding with a mind overcome by sensual greed, does not know the escape from arisen sensual greed, as it really is. That sensual greed stands firm and untamed, as a bond of the lower sensual world. Abiding with a mind overcome with anger. Does not know the escape from arisen anger as it really is. That anger stands firm and untamed, as a lower bond of the sensual world.
Ananda, the learned noble disciple who has seen noble ones, and Great Men, clever in their Teaching and trained in their Teaching abides with a mind not overcome with the view of a self. He knows the escape from the arisen view of a self, as it really is. His view of the self, fades together with the latent tendencies. Not abiding with a mind, overcome with doubts, knows the escape from arisen doubts as it really is. His doubts fade together with the latent tendencies. Not thinking that virtues are of high esteem, knows the escape from the arisen high esteem of virtues as it really is and the high esteem for virtues fades, together with the latent tendencies. Abiding with a mind not overcome by sensual greed knows the escape from arisen sensual greed as it really is. That sensual greed fades from him together with the latent tendencies. Abiding with a mind, not overcome by anger, knows the escape from arisen anger as it really is, and that anger fades together with the latendencies.
Ananda, this is the path and method, to overcome the lower bonds of the sensual world. It is not possible that one could, knowing and seeing overcome the lower bonds of the sensual world without coming to this path and method. It is like one come to a huge standing tree with heartwood, would cut the heartwood without removing the bark and sapwood. That is not possible, in the same manner, it is not possible that one could know, see and overcome the lower bonds of the sensual world, without coming to this path and method. Ananda, this is the path and method to overcome the lower bonds of the sensual world. It is possible that one would know, see and overcome the lower bonds of the sensual world coming to this path and method. It is like someone come to a huge standing tree with heartwood, would cut the bark and sapwood and then take the heartwood. That is possible. In the same manner, come to this path and method, it is possible that one would know, see and overcome the lower bonds of the sensual world. Like a weak man come to the bank of river Ganges, full to the brim with over flowing banks would say I will cut the stream of the river, with my hands and safely cross the river. It is not posssible that he would cross the river. In the same manner, when the Teaching is given for the cessation of the view, of self, the mind does not spring, delight and settle to be released. It should be known as the nature of that weak man. Like a strong man come to the bank of river Ganges, full to the brim with over flowing banks would say I will cut the stream of the river, with my hands and safely cross the river. It is posssible that he would cross the river. In the same manner, Ananda, when the Teaching is given for the cessation of the view, of self, the mind springs, delights and settles to be released, it should be known as the nature of the strong man.. .
Ananda, what is the path and method, to dispel the lower bonds of the sensual world? Ananda, the bhikkhu secluding the mind thoroughly, by dispelling things of demerit, removes all bodily transgressions that bring remorse. Then secluding the mind, from sensual thoughts and thoughts of demerit, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abides in the first jhana. Established in it he reflects all things that matter, all feelings, all perceptive things, all intentions, all conscious signs are impermanent, unpleasant, an illness, an abscess, an arrow, a misfortune, an ailment, foreign, destined for destruction, is void, and devoid of a self. Then he turns the mind to the deathless element: This is peaceful, this is exalted, such as the appeasement of all determinations, the giving up of all endearments, the destruction of craving, detachment, cessation and extinction*1). With that mind he comes to the destruction of desires. If he does not destroy desires on account of greed and interest for those same things. He arises spontaneously, with the destruction of the five lower bonds, of the sensual world, not to proceed. Ananda, this too is a method for overcoming the five lower bonds of the sensual world..
Again, Ananda, the bhikkhu overcoming thoughts and thought processes, the mind internally appeased, in one point, without thoughts and thought processes and with joy and pleasantness born of concentration, abides in the second jhana--- in the third jhana—in the fourth jhana.Attained to it, he reflects all things that matter, all feelings, all perceptive things, all intentions, all conscious signs are impermanent, unpleasant, an illness, an abscess, an arrow, a misfortune, an ailment, foreign, destined for destruction, is void, and devoid of a self. Then he turns the mind to the deathless element.:This is peaceful, this is exalted, such as the appeasement of all determinations, the giving up of all endearments, the destruction of craving, detachment, cessation and extinction. With that mind he comes to the destruction of desires. If he does not destroy desires on account of greed and interest for those same things he arises spontaneously, with the destruction of the five lower bonds of the sensual world, not to proceed. Ananda, this too is a method for overcoming the five lower bonds for the sensual world.
Again, Ananda, the bhikkhu overcoming all perceptions of matter and anger, not attending to various perceptions, with space is boundless abides in the sphere of space. Attained to it, he reflects all things that matter, all feelings, all perceptive things, all intentions, all conscious signs, are impermanent, unpleasant, an illness, an abscess, an arrow, a misfortune, an ailment, foreign, destined for destruction, void, devoid of a self.. Then he turns the mind to the deathless element: This is peaceful, this is exalted, such as the appeasement of all determinations, the giving up of all endearments, the destruction of craving, detachment, cessation and extinction..With that mind he comes to the destruction of desires.If he does not come to the destruction of desires on account of greed and interest for those same things, he arises spontaneously with the destruction of the five lower bonds not to proceed. Ananda, this too is a method for overcoming the five lower bonds for the sensual world.
Again, Ananda, the bhikkhu overcoming all peceptions of space, with consciousness is boundless, abides in the sphere of consciousness.--overcoming all the sphere of conscioussness, with there is nothing, abides in the sphere of no-thingness Attained to it he reflects all things that matter, all feelings, all perceptive things, all intentions, all conscious signs::are impermanent, unpleasant, an illness,an abscess, an arrow, a misfortune, an ailment, foreign, destined for destruction, void, devoid of a self. Then he turns the mind to the deathless element: This is peaceful, this is exalted, such as the appeasement of all determinations, the giving up of all endearments, the destruction of craving, detachment, cessation and extinction. With that mind he comes to the destruction of desires. If he does not destroy desires on account of greed and interest for those same things, he arises spontaneously with the destruction of the five lower bonds not to proceed. Ananda, this too is a method for the dispelling of the five lower bonds for the sensual world.
Venerable sir, when this is the path and the method for the destruction of the five lower bonds for the sensual world, why does a certain bhikkhu talk of a release of mind and a release through wisdom? Ananda, that is the difference in the maturity of the mental faculties.
The Blessed One said that and venerable Ananda delighted in the words of the Blessed One.
Notes.1.He
turns the mind to the deathless element.This is peaceful, this is exalted,
such as the appeasement of all determinations, the giving up of all endearments.the
destruction of craving, detachment, cessation and extinction ‘so tehi dhammehi
citta.m pa.tivaapetvaa amataaya dhaatuyaa citta.m upsanharati: eta.m santan
eta.m paniita.m yadhida.m sabba sankhaarasamatho suabbupddhipa.tnissaggo
ta.nhakkhayo viraago nirodho nibbaana.m ti’ The method adopted to dispel
the five lower bonds of the sensual world is, thorough reflection after
attaining to one or the other of the jhaanas and the higher absorptions,
in due order. This is the stage of not returning to the sensual world He
becomes a non-returner,’anaagaami’. Determinations are threefold, as bodily,
verbal and mental and their appeasement also happens in the attainment
of the jhaanas. Endearments are dealt in the Ariyapariyesanasutta.m. M.
I .26.