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Màluïkyaputtasuttaü (Saü 35. 95)
The Discourse Concerning Màlunkyaputta

 Edited & Translated by ânandajoti Bhikkhu

 

The Request

Atha kho àyasmà Màluïkyaputto yena Bhagavà tenupasaïkami,
Then venerable Màluïkyaputta approached the Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà ekamantaü nisãdi.
and after approaching and worshipping the Auspicious One, he sat down on one side.

Ekamantaü nisinno kho àyasmà Màluïkyaputto
While sitting on one side the venerable Màluïkyaputta

Bhagavantaü etad-avoca:
said this to the Auspicious One:

ßSàdhu me bhante Bhagavà saïkhittena dhammaü desetu,
ßPlease, reverend Sir, may the Auspicious One preach the Dhamma to me in brief,

yam-ahaü Bhagavato dhammaü sutvà,
then I, having heard the Gracious One's Dhamma,

eko våpakaññho appamatto àtàpã pahitatto vihareyyanû-ti.
may dwell solitary, secluded, heedful, ardent, and resolute.û

ßEtthadàni Màluïkyaputta kiü dahare bhikkhå vakkhàma,
ßNow what shall we say to the young monks, Màluïkyaputta,

yatra hi nàma tvaü bhikkhu jiõõo
if you, who are an old monk,

vuddho mahallako addhagato vayo anuppatto,
elderly, of great age, far gone, advanced in years,

saïkhittena ovàdaü yàcasãû ti.
ask for advice in brief?û 1

ßKi¤càpahaü bhante jiõõo
ßAlthough I, reverend Sir, am old,

vuddho mahallako addhagato vayo anuppatto,
elderly, of great age, far gone, advanced in years,

desetu me bhante Bhagavà saïkhittena dhammaü,
let the Auspicious One preach the Dhamma to me in brief, reverend Sir,

desetu me Sugato saïkhittena dhammaü,
let the Fortunate One preach the Dhamma to me in brief,

appeva nàmàhaü Bhagavato bhàsitassa atthaü àjàneyyaü,
I will surely understand the meaning of what is spoken by the Auspicious One,

appeva nàmàhaü Bhagavato bhàsitassa dàyàdo assanû ti.
I will surely be an heir to what is spoken by the Auspicious One.û

 

The Questions

ßTaü kim-ma¤¤asi Màluïkyaputta,
ßThen what do you think, Màluïkyaputta,

ye te cakkhuvi¤¤eyyà råpà adiññhà
those forms cognizable by the eye, which have not been seen

- adiññhapubbà, na ca passasi, na ca te hoti passeyyan-ti -
- which formerly have not been seen, (which) you are not seeing, and which you do not expect to see -

atthi te tattha chando và ràgo và pemaü và?û ti.
can there be desire or passion or love relating to them?û

ßNo hetaü bhante.û
ßSurely not, reverend Sir.û

 

ßYe te sotavi¤¤eyyà saddà assutà
ßThose sounds cognizable by the ear, which have not been heard

- assutapubbà, na ca suõàsi, na ca te hoti suõeyyan-ti -
- which formerly have not been heard, (which) you are not hearing, and which you do not expect to hear -

atthi te tattha chando và ràgo và pemaü và?û ti.
can there be desire or passion or love relating to them?û

ßNo hetaü bhante.û
ßSurely not, reverend Sir.û

 

ßYe te ghànavi¤¤eyyà gandhà aghàyità
ßThose smells cognizable by the nose, which have not been smelt

- aghàyitapubbà, na ca sàyasi, na ca te hoti ghàyeyyan-ti -
- which formerly have not been smelt, (which) you are not smelling, and which you do not expect to smell -

atthi te tattha chando và ràgo và pemaü và?û ti.
can there be desire or passion or love relating to them?û

ßNo hetaü bhante.û
ßSurely not, reverend Sir.û

 

ßYe te jivhàvi¤¤eyyà rasà asàyità
ßThose tastes cognizable by the tongue, which have not been tasted

- asàyitapubbà, na ca sàyasi, na ca te hoti ghàyeyyan-ti -
- which formerly have not been tasted, (which) you are not tasting, and which you do not expect to taste -

atthi te tattha chando và ràgo và pemaü và?û ti.
can there be desire or passion or love relating to them?û

ßNo hetaü bhante.û
ßSurely not, reverend Sir.û

 

ßYe te kàyavi¤¤eyyà phoññhabbà asamphuññhà
ßThose tangibles cognizable by the body, which have not been touched

- asamphuññhapubbà, na ca phusasi, na ca te hoti phuseyyan-ti -
- which formerly have not been touched, (which) you are not touching, and which you do not expect to touch -

atthi te tattha chando và ràgo và pemaü và?û ti.
can there be desire or passion or love relating to them?û

ßNo hetaü bhante.û
ßSurely not, reverend Sir.û

 
ßYe te manovi¤¤eyyà dhammà avi¤¤àtà
ßThose thoughts cognizable by the mind, which have not been cognized

- avi¤¤àtapubbà, na ca vijànàsi, na ca te hoti vijàneyyan-ti, -
- which formerly have not been cognized, (which) you are not cognizing, and which you do not expect to cognize -

atthi te tattha chando và ràgo và pemaü và?û ti.
can there be desire or passion or love relating to them?û

ßNo hetaü bhante.û
ßSurely not, reverend Sir.û

 

The Instruction 2

ßEttha ca te Màluïkyaputta,
ßNow here for you, Màluïkyaputta,

diññhasutamutavi¤¤àtabbesu dhammesu
in regard to things that are seen, heard, sensed, or cognized,

diññhe diññhamattaü bhavissati,
in what is seen there must be only what is seen,

sute sutamattaü bhavissati,
in what is heard there must be only what is heard,

mute mutamattaü bhavissati,
in what is sensed there must be only what is sensed,

vi¤¤àte vi¤¤àtamattaü bhavissati.
in what is cognized there must be only what is cognized. 3

 

The Result

Yato kho te Màluïkyaputta
And since for you, Màluïkyaputta,

diññhasutamutavi¤¤àtabbesu dhammesu
in regard to things that are seen, heard, sensed, or cognized,

diññhe diññhamattaü bhavissati,
in what is seen there will be only what is seen,

sute sutamattaü bhavissati,
in what is heard there will be only what is heard,

mute mutamattaü bhavissati,
in what is sensed there will be only what is sensed,

vi¤¤àte vi¤¤àtamattaü bhavissati,
in what is cognized there will be only what is cognized,

tato tvaü Màluïkyaputta na tena,
therefore, Màluïkyaputta, you will not be with that,

yato tvaü màluïkaputta na tena,
and since, Màluïkyaputta, you will not be with that,

tato tvaü Màluïkyaputta na tattha,
therefore, Màluïkyaputta, you will not be in that,

yato tvaü Màluïkyaputta na tattha,
and since, Màluïkyaputta, you will not be in that, 4

tato tvaü Màluïkyaputta nevidha na huraü na ubhayamantarena
therefore, Màluïkyaputta, you will not be here or hereafter or in between the two 5

- esevanto dukkhassàti.
- just this is the end of suffering.û

 

Verses on Passion 6

Imassa khohaü bhante Bhagavatà saïkhittena bhàsitassa
ßOf this, reverend Sir, that was spoken in brief by the Auspicious One

evaü vitthàrena atthaü àjànàmi.
thus do I understand the meaning in detail:

 

Råpaü disvà sati muññhà,
Having seen a form and forgotten mindfulness,

Piyaü nimittaü manasã karoto,
Applying the mind to an object held dear,

Sàrattacitto vedeti, ~ ta¤-ca ajjhesàya tiññhati:
He feels (it) with an excited mind, and persists in indulging it:

Tassa vaóóhanti vedanà ~ anekà råpasambhavà,
So for him increase various feelings that originate with form,

Abhijjhà ca vihesà ca ~ cittam-assåpaha¤¤ati -
And by covetousness and by violence is his mind destroyed -

Evaü àcinato dukkhaü ~ àrà nibbàõaü vuccati.
For one heaping up suffering like this nibbàna is said to be far away. 7

 
Saddaü sutvà sati muññhà,
Having heard a sound and forgotten mindfulness,

Piyaü nimittaü manasã karoto,
Applying the mind to an object held dear,

Sàrattacitto vedeti ta¤-ca, ~ ajjhosàya tiññhati:
He feels (it) with an excited mind, and persists in indulging it:

Tassa vaóóhanti vedanà ~ anekà saddasambhavà,
So for him increase various feelings that originate with sound,

Abhijjhà ca vihesà ca ~ cittamassåpaha¤¤ati -
And by covetousness and by violence is his mind destroyed -

Evaü àcinato dukkhaü ~ àrà nibbàõaü vuccati.
For one heaping up suffering like this nibbàna is said to be far away.

 

Gandhaü ghàtvà sati muññhà,
Having smelt a smell and forgotten mindfulness,

Piyaü nimittaü manasã karoto,
Applying the mind to an object held dear,

Sàrattacitto vedeti ta¤-ca, ~ ajjhesàya tiññhati:
He feels (it) with an excited mind, and persists in indulging it:

Tassa vaóóhanti vedanà ~ anekà gandhasambhavà,
So for him increase various feelings that originate with smells,

Abhijjhà ca vihesà ca ~ cittamassåpaha¤¤ati -
And by covetousness and by violence is his mind destroyed -

Evaü àcinato dukkhaü ~ àrà nibbàõaü vuccati.
For one heaping up suffering like this nibbàna is said to be far away.

 
Rasaü bhotvà sati muññhà,
Having savoured a taste and forgotten mindfulness,

Piyaü nimittaü manasã karoto,
Applying the mind to an object held dear,

Sàrattacitto vedeti ta¤-ca, ~ ajjhosàya tiññhati:
He feels (it) with an excited mind, and persists in indulging it:

Tassa vaóóhanti vedanà ~anekà rasasambhavà,
So for him increase various feelings that originate with tastes,

Abhijjhà ca vihesà ca ~ cittamassåpaha¤¤ati -
And by covetousness and by violence is his mind destroyed -

Evaü àcinato dukkhaü ~ àrà nibbàõaü vuccati.
For one heaping up suffering like this nibbàna is said to be far away.

 
Phassaü phussa sati muññhà,
Having touched a tangible and forgotten mindfulness,

Piyaü nimittaü manasã karoto,
Applying the mind to an object held dear,

Sàrattacitto vedeti ta¤-ca, ~ ajjhosàya tiññhati:
He feels (it) with an excited mind, and persists in indulging it:

Tassa vaóóhanti vedanà ~ anekà phassasambhavà,
So for him increase various feelings that originate with tangibles,

Abhijjhà ca vihesà ca ~ cittamassåpaha¤¤ati -
And by covetousness and by violence is his mind destroyed -

Evaü àcinato dukkhaü ~ àrà nibbàõaü vuccati.
For one heaping up suffering like this nibbàna is said to be far away.

 
Dhammaü ¤atvà sati muññhà,
Having cognized a thought and forgotten mindfulness,

Piyaü nimittaü manasã karoto,
Applying the mind to an object held dear,

Sàrattacitto vedeti ta¤-ca, ~ ajjhesàya tiññhati:
He feels (it) with an excited mind, and persists in indulging it:

Tassa vaóóhanti vedanà ~ anekà dhammasambhavà,
So for him increase various feelings that originate with thoughts,

Abhijjhà ca vihesà ca ~ cittamassåpaha¤¤ati -
And by covetousness and by violence is his mind destroyed -

Evaü àcinato dukkhaü ~ àrà nibbàõaü vuccati.
For one heaping up suffering like this nibbàna is said to be far away.

 
Verses on Dispassion

Na so rajjati råpesu, ~ råpaü disvà patissato,
Not being excited by forms, having seen a form he is mindful,

Virattacitto vedeti ta¤-ca, ~ nàjjhosàya tiññhati:
He feels (it) with an unexcited mind, and does not persist in indulging it:

Yathàssa passato råpaü, ~ sevato càpi vedanaü,
For he who sees a form and experiences the feeling in this way,

Khãyati nopacãyati, ~ evaü so caratã sato -
(Corruptions) are destroyed, not heaped up, he thus lives mindfully -

Evaü apacinato dukkhaü ~ santike nibbànaü vuccati.
For one reducing suffering like this nibbàna is said to be near. 8

 
Na so rajjati saddesu, ~ saddaü sutvà patissato,
Not being excited by sounds, having heard a sound he is mindful,

Virattacitto vedeti ta¤-ca, ~ nàjjhosàya tiññhati:
He feels (it) with an unexcited mind, and does not persist in indulging it:

Yathàssa suõato saddaü ~ sevato càpi vedanaü.
For he who hears a sound and experiences the feeling in this way,

Khãyati no pacãyatim ~ evaü so caratã sato -
(Corruptions) are destroyed, not heaped up, he thus lives mindfully -

Evaü apacinato dukkhaü ~ santike nibbànaü vuccati.
For one reducing suffering like this nibbàna is said to be near.

 

Na so rajjati gandhesu, ~ gandhaü ghàtvà patissato,
Not being excited by smells, having smelt a smell he is mindful,

Virattacitto vedeti ta¤-ca, ~ nàjjhosàya tiññhati:
He feels (it) with an unexcited mind, and does not persist in indulging it:

Yathàssa ghàyato gandhaü ~ sevato càpi vedanaü.
For he who smells a smell and experiences the feeling in this way,

Khãyati no pacãyati, ~ evaü so caratã sato -
(Corruptions) are destroyed, not heaped up, he thus lives mindfully -

Evaü apacinato dukkhaü ~ santike nibbànaü vuccati.
For one reducing suffering like this nibbàna is said to be near.

 
Na so rajjati rasesu, ~ rasaü bhotvà patissato,
Not being excited by tastes, having savoured a taste he is mindful,

Virattacitto vedeti ta¤-ca, ~ nàjjhosàya tiññhati:
He feels (it) with an unexcited mind, and does not persist in indulging it:

Yathàssa sàyato rasaü ~ sevato càpi vedanaü.
For he who tastes a taste and experiences the feeling in this way,

Khãyati no pacãyati ~ evaü so caratã sato -
(Corruptions) are destroyed, not heaped up, he thus lives mindfully -

Evaü apacinato dukkhaü ~ santike nibbànaü vuccati.
For one reducing suffering like this nibbàna is said to be near.

 

Na so rajjati phassesu, ~ phassaü phussa patissato,
Not being excited by tangibles, having touched a tangible he is mindful,

Virattacitto vedeti ta¤-ca, ~ nàjjhosàya tiññhati:
He feels (it) with an unexcited mind, and does not persist in indulging it:

Yathàssa phusato phassaü ~ sevato càpi vedanaü.
For he who touches a tangible and experiences the feeling in this way,

Khãyati no pacãyati ~ evaü so caratã sato -
(Corruptions) are destroyed, not heaped up, he thus lives mindfully -

Evaü apacinato dukkhaü ~ santike nibbànaü vuccati.
For one reducing suffering like this nibbàna is said to be near.

 

Na so rajjati dhammesu, ~ dhammaü ¤atvà patissato,
Not being excited by thoughts, having cognized a thought he is mindful,

Virattacitto vedeti ta¤-ca, ~ nàjjhosàya tiññhati:
He feels (it) with an unexcited mind, and does not persist in indulging it:

Yathàssa vijànato dhammaü ~ sevato càpi vedanaü.
For he who cognizes a thought and experiences the feeling in this way,

Khãyati no pacãyati, ~ evaü so caratã sato -
(Corruptions) are destroyed, not heaped up, he thus lives mindfully -

Evaü apacinato dukkhaü ~ santike nibbànaü vuccatã ti.
For one reducing suffering like this nibbàna is said to be near.

 

Imassa khohaü bhante Bhagavatà saïkhittena bhàsitassa
Of this, reverend Sir, that was spoken in brief by the Auspicious One

evaü vitthàrena atthaü àjànàmãû ti.
so do I understand the meaning in detail.û

ßSàdhu sàdhu Màluïkyaputta sàdhu kho tvaü Màluïkyaputta
ßGood, good, Màluïkyaputta, it is good, Màluïkyaputta,

mayà saïkhittena bhàsitassa vitthàrena atthaü àjànàsi:
of what was spoken in brief by me so do you understand the meaning in detail:

 

(The Buddha here repeats all 12 verses that were spoken by venerable Màluïkyaputta, and then adds:)

  

Imassa kho Màluïkyaputta mayà saïkhittena bhàsitassa
Of this, Màluïkyaputta, that was spoken in brief by me

evaü vitthàrena attho daññhabboû ti.
so should you understand the meaning in detail.û

 

Atha kho àyasmà Màluïkyaputto
Then venerable Màluïkyaputta

Bhagavato bhàsitaü abhinanditvà anumoditvà,
having rejoiced in and been gladdened by the Gracious One's speech,

uññhàyàsanà Bhagavantaü abhivàdetvà, padakkhiõaü katvà pakkàmi.
having risen from his seat and worshipped the Auspicious One, after circumambulating (him) departed.

 

Atha kho àyasmà Màluïkyaputto
Then venerable Màluïkyaputta

eko våpakaññho appamatto àtàpã pahitatto viharanto,
while dwelling solitary, secluded, heedful, ardent, and resolute,

na cirasseva yassatthàya kulaputtà
after no long time (attained) that good for which young gentlemen

sammad-eva àgàrasmà anagàriyaü pabbajanti,
rightly go forth from the house to the houseless life,

tad-anuttaraü brahmacariyapariyosànaü,
that unsurpassed conclusion to the spiritual life,

diññheva dhamme sayaü abhi¤¤à sacchikatvà upasampajja vihàsi.
and dwelt having known, experienced, and attained (it) himself in this very life.

Khãõà jàti,
Destroyed is (re)birth

vusitaü brahmacariyaü,
accomplished is the spiritual life

kataü karaõãyaü,
done is what ought to be done

nàparaü itthattàyàti abbha¤¤àsi.
there is no more of being in this mundane state - this he knew.

A¤¤ataro ca panàyasmà Màluïkyaputto arahataü ahosã ti.
And venerable Màluïkyaputta became another of the Worthy Ones.

 

 

End Notes

 

1 The commentary says the Buddha speaks like this both to reproach Màluïkyaputta, and to encourage him, for while on the one hand he had been heedless during his youth, here he was in his old age dwelling in the wilderness and asking for a meditation subject.

2 The instruction given here is identical to that given to Bahiya in the Udàna (Ud 1. 10). The latter, who immediately understood the teaching, and put it into practice, attained to Arahantship then and there. Note that some of the notes given here are drawn from the Udàna commentary.

3 Commentary: Just as when a form comes into focus eye consciousness is not excited (not impassioned), not tainted, not deluded, so, being devoid of passion etc., in regard to the measure of eye consciousness there must be no impulsion.

Translator: Ethically impulsion (javana) is the most important stage in the cognitive series, because it is in the seven mind moments that are termed javana that wholesome and unwholesome volition takes place, and kamma is made. According to the instruction given here the cognitive process should be checked by mindfulness before it reaches the javana stage.

4 Udàna commentary: ...since you will not be excited with passion, tainted with hate, or confused with delusion...therefore you will not be in that which is seen etc. Or, you will not be adhering to, or established on, that which is seen, heard, (sensed), or cognized by way of craving, conceit, or views, thinking: `this is mine, this I am, this is my self'...

5 The commentary to the Udàna is at pains to point out that in the Abhidhamma (and the tradition it embodies) there is no intermediate becoming `between the two', but that what is meant here is either `you will not be here or hereafter or in both' - which seems a bit strained - or, `you will not be here or hereafter, and nor is there anywhere in between the two.'

6 These 12 verse are also found as Màluïkyaputta's verses in Theragàthàpàëi 794-817 (with minor variations). The metre is Vatta, but the 2nd line of the first 6 verses is in Tuññhubha metre (with a short 8th syllable). These verses nicely illustrate some of the changes that can occur in words and word forms because of the need to meet the requirements of the metre.

The first is that unusual forms sometimes appear (examples draw upon the commentary to Theragàthà): ghàtvà = ghayitvà, phusssa = phusitvà. Secondly, cognate forms occasionally occur: ¤atvà = vijànitvà, where ¤atvà, absolutive to jànàti, with the normal meaning of `having known', is being used in place of vijànitvà, which has the meaning `having cognized'. Thirdly, an altogether different word may be introduced: bhotvà = sayitvà, where the absolutive from bhu¤jati (to eat, to enjoy), itself an unusual form, is being made equivalent to sayitvà, `having tasted'. Needless to say, great care must be taken when translating verse to take these factors into consideration.

7 These verses bring out very clearly the crucial finction that mindfulness (sati) plays in meditation practice, and in particular its relation to restraint (saüvara), one of the four right endeavours. Someone who is un-mindful, or who for the moment forgets to be mindful, is liable to fall prey to all sorts of proliferation (papa¤ca), which can very quickly end up in giving an opening to one of the unwholesome roots (akusalamåla) of lust (lobha), hate (dosa), or delusion (moha). It is for this reason that mindfulness, which when properly understood and applied, protects the aspirant from these roots, is regarded as basic to the practice of meditation.

8 This and the following verse show how important it is to maintain a balanced and objective state of mind if one wishes to establish mindfulness. One who is initially dispassionate in regard to sensory contact can easily attend to mindfulness. In that case there is simply the feeling (vedanà), but it doesn't lead to craving (taõhà), and so the arising of the whole mass of suffering as outlined in conditional arising (pañiccasamuppàda) is terminated at this point.