MāluṅkyaputtaMālukyaputtasutta

Then Venerable Māluṅkyaputta went up to the Buddha … and asked him,Atha kho āyasmā mālukyaputto yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca: “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

“Well now, Māluṅkyaputta, what are we to say to the young monks,“Ettha dāni, mālukyaputta, kiṁ dahare bhikkhū vakkhāma. when even an old man like you, elderly and senior, advanced in years, having reached the final stage of life, asks for brief advice?”Yatra hi nāma tvaṁ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṅkhittena ovādaṁ yācasī”ti.

“Sir, even though I’m an old man, elderly and senior,“Kiñcāpāhaṁ, bhante, jiṇṇo vuddho mahallako addhagato vayoanuppatto. 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!”Desetu me, bhante, bhagavā saṅkhittena dhammaṁ, desetu sugato saṅkhittena dhammaṁ, appeva nāmāhaṁ bhagavato bhāsitassa atthaṁ ājāneyyaṁ. Appeva nāmāhaṁ bhagavato bhāsitassa dāyādo assan”ti.

“What do you think, Māluṅkyaputta?“Taṁ kiṁ maññasi, mālukyaputta, 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?”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, sir.”“No hetaṁ, bhante”.

“Do you have any desire or greed or affection for sounds known by the ear …“Ye te sotaviññeyyā saddā assutā assutapubbā, na ca suṇāsi, na ca te hoti suṇeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti?

smells known by the nose …“Ye te ghānaviññeyyā gandhā aghāyitā aghāyitapubbā, na ca ghāyasi, na ca te hoti ghāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti?

tastes known by the tongue …“Ye te jivhāviññeyyā rasā asāyitā asāyitapubbā, na ca sāyasi, na ca te hoti sāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti?

touches known by the body …“Ye te kāyaviññeyyā phoṭṭhabbā asamphuṭṭhā asamphuṭṭhapubbā, na ca phusasi, na ca te hoti phuseyyanti? 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?”“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, sir.”“No hetaṁ, bhante”.

“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.“Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati. When this is the case,Yato kho te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati; you won’t be ‘by that’.tato tvaṁ, mālukyaputta, na tena. When you’re not ‘by that’,Yato tvaṁ, mālukyaputta, na tena; you won’t be ‘in that’.tato tvaṁ, mālukyaputta, na tattha. When you’re not ‘in that’,Yato tvaṁ, mālukyaputta, na tattha; you won’t be in this life or the next or in between the two.tato tvaṁ, mālukyaputta, nevidha, na huraṁ, na ubhayamantarena. Just this is the end of suffering.”Esevanto dukkhassā”ti.

“This is how I understand the detailed meaning of the Buddha’s brief statement:“Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi:

‘When you see a sight, mindfulness is lost‘Rūpaṁ disvā sati muṭṭhā, as you focus on a pleasant feature.Piyaṁ nimittaṁ manasi karoto; Experiencing it with a mind full of desire,Sārattacitto vedeti, you keep clinging to it.Tañca ajjhosa tiṭṭhati.

Many feelings growTassa vaḍḍhanti vedanā, arising from sights.anekā rūpasambhavā; The mind is damagedAbhijjhā ca vihesā ca, by covetousness and cruelty.cittamassūpahaññati; Heaping up suffering like this,Evaṁ ācinato dukkhaṁ, you’re said to be far from extinguishment.ārā nibbāna vuccati.

When you hear a sound, mindfulness is lostSaddaṁ sutvā sati muṭṭhā, as you focus on a pleasant feature.Piyaṁ nimittaṁ manasi karoto; Experiencing it with a mind full of desire,Sārattacitto vedeti, you keep clinging to it.Tañca ajjhosa tiṭṭhati.

Many feelings growTassa vaḍḍhanti vedanā, arising from sounds.anekā saddasambhavā; The mind is damagedAbhijjhā ca vihesā ca, by covetousness and cruelty.cittamassūpahaññati; Heaping up suffering like this,Evaṁ ācinato dukkhaṁ, you’re said to be far from extinguishment.ārā nibbāna vuccati.

When you smell an odor, mindfulness is lostGandhaṁ ghatvā sati muṭṭhā, as you focus on a pleasant feature.Piyaṁ nimittaṁ manasi karoto; Experiencing it with a mind full of desire,Sārattacitto vedeti, you keep clinging to it.Tañca ajjhosa tiṭṭhati.

Many feelings growTassa vaḍḍhanti vedanā, arising from smells.anekā gandhasambhavā; The mind is damagedAbhijjhā ca vihesā ca, by covetousness and cruelty.cittamassūpahaññati; Heaping up suffering like this,Evaṁ ācinato dukkhaṁ, you’re said to be far from extinguishment.ārā nibbāna vuccati.

When you enjoy a taste, mindfulness is lostRasaṁ bhotvā sati muṭṭhā, as you focus on a pleasant feature.Piyaṁ nimittaṁ manasi karoto; Experiencing it with a mind full of desire,Sārattacitto vedeti, you keep clinging to it.Tañca ajjhosa tiṭṭhati.

Many feelings growTassa vaḍḍhanti vedanā, arising from tastes.anekā rasasambhavā; The mind is damagedAbhijjhā ca vihesā ca, by covetousness and cruelty.cittamassūpahaññati; Heaping up suffering like this,Evaṁ ācinato dukkhaṁ, you’re said to be far from extinguishment.ārā nibbāna vuccati.

When you sense a touch, mindfulness is lostPhassaṁ phussa sati muṭṭhā, as you focus on a pleasant feature.Piyaṁ nimittaṁ manasi karoto; Experiencing it with a mind full of desire,Sārattacitto vedeti, you keep clinging to it.Tañca ajjhosa tiṭṭhati.

Many feelings growTassa vaḍḍhanti vedanā, arising from touches.anekā phassasambhavā; The mind is damagedAbhijjhā ca vihesā ca, by covetousness and cruelty.cittamassūpahaññati; Heaping up suffering like this,Evaṁ ācinato dukkhaṁ, you’re said to be far from extinguishment.ārā nibbāna vuccati.

When you know an idea, mindfulness is lostDhammaṁ ñatvā sati muṭṭhā, as you focus on a pleasant feature.Piyaṁ nimittaṁ manasi karoto; Experiencing it with a mind full of desire,Sārattacitto vedeti, you keep clinging to it.Tañca ajjhosa tiṭṭhati.

Many feelings growTassa vaḍḍhanti vedanā, arising from ideas.anekā dhammasambhavā; The mind is damagedAbhijjhā ca vihesā ca, by covetousness and cruelty.cittamassūpahaññati; Heaping up suffering like this,Evaṁ ācinato dukkhaṁ, you’re said to be far from extinguishment.ārā nibbāna vuccati.

There’s no desire for sightsNa so rajjati rūpesu, when you see a sight with mindfulness.rūpaṁ disvā paṭissato; Experiencing it with a mind free of desire,Virattacitto vedeti, you don’t keep clinging to it.tañca nājjhosa tiṭṭhati.

Even as you see a sightYathāssa passato rūpaṁ, and get familiar with how it feels,sevato cāpi vedanaṁ; you wear away, you don’t heap up:Khīyati nopacīyati, that’s how to live mindfully.evaṁ so caratī sato; Eroding suffering like this,Evaṁ apacinato dukkhaṁ, you’re said to be in the presence of extinguishment.santike nibbāna vuccati.

There’s no desire for soundsNa so rajjati saddesu, when you hear a sound with mindfulness.saddaṁ sutvā paṭissato; Experiencing it with a mind free of desire,Virattacitto vedeti, you don’t keep clinging to it.tañca nājjhosa tiṭṭhati.

Even as you hear a soundYathāssa suṇato saddaṁ, and get familiar with how it feels,sevato cāpi vedanaṁ; you wear away, you don’t heap up:Khīyati nopacīyati, that’s how to live mindfully.evaṁ so caratī sato; Eroding suffering like this,Evaṁ apacinato dukkhaṁ, you’re said to be in the presence of extinguishment.santike nibbāna vuccati.

There’s no desire for odorsNa so rajjati gandhesu, when you smell an odor with mindfulness.gandhaṁ ghatvā paṭissato; Experiencing it with a mind free of desire,Virattacitto vedeti, you don’t keep clinging to it.tañca nājjhosa tiṭṭhati.

Even as you smell an odorYathāssa ghāyato gandhaṁ, and get familiar with how it feels,sevato cāpi vedanaṁ; you wear away, you don’t heap up:Khīyati nopacīyati, that’s how to live mindfully.evaṁ so caratī sato; Eroding suffering like this,Evaṁ apacinato dukkhaṁ, you’re said to be in the presence of extinguishment.santike nibbāna vuccati.

There’s no desire for tastesNa so rajjati rasesu, when you enjoy a taste with mindfulness.rasaṁ bhotvā paṭissato; Experiencing it with a mind free of desire,Virattacitto vedeti, you don’t keep clinging to it.tañca nājjhosa tiṭṭhati.

Even as you savor a tasteYathāssa sāyato rasaṁ, and get familiar with how it feels,sevato cāpi vedanaṁ; you wear away, you don’t heap up:Khīyati nopacīyati, that’s how to live mindfully.evaṁ so caratī sato; Eroding suffering like this,Evaṁ apacinato dukkhaṁ, you’re said to be in the presence of extinguishment.santike nibbāna vuccati.

There’s no desire for touchesNa so rajjati phassesu, when you sense a touch with mindfulness.phassaṁ phussa paṭissato; Experiencing it with a mind free of desire,Virattacitto vedeti, you don’t keep clinging to it.tañca nājjhosa tiṭṭhati.

Even as you sense a touchYathāssa phusato phassaṁ, and get familiar with how it feels,sevato cāpi vedanaṁ; you wear away, you don’t heap up:Khīyati nopacīyati, that’s how to live mindfully.evaṁ so caratī sato; Eroding suffering like this,Evaṁ apacinato dukkhaṁ, you’re said to be in the presence of extinguishment.santike nibbāna vuccati.

There’s no desire for ideasNa so rajjati dhammesu, when you know an idea with mindfulness.dhammaṁ ñatvā paṭissato; Experiencing it with a mind free of desire,Virattacitto vedeti, you don’t keep clinging to it.tañca nājjhosa tiṭṭhati.

Even as you know an ideaYathāssa jānato dhammaṁ, and get familiar with how it feels,Sevato cāpi vedanaṁ; you wear away, you don’t heap up:Khīyati nopacīyati, that’s how to live mindfully.Evaṁ so caratī sato; Eroding suffering like this,Evaṁ apacinato dukkhaṁ, you’re said to be in the presence of extinguishment.’Santike nibbāna vuccatī’ti.

That’s how I understand the detailed meaning of the Buddha’s brief statement.”Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.

“Good, good, Māluṅkyaputta!“Sādhu sādhu, mālukyaputta. 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.Sādhu kho tvaṁ, mālukyaputta, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi:

“This is how to see the detailed meaning of what I said in brief.”Imassa kho, mālukyaputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.

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.Atha kho āyasmā mālukyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. 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.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.

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.”“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. And Venerable Māluṅkyaputta became one of the perfected.Aññataro ca panāyasmā mālukyaputto arahataṁ ahosīti.