SN35:95 Mālunkyaputta
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi. (More copyright information)
1Then the Venerable Mālunkyaputta approached the Blessed One … and said to him: [n.72] Mālunkyaputta appears at MN Nos. 63 and 64. His verses here are also at Th 794–817. See too AN II 248–49, where he again requests a teaching in his old age. Spk explains that in his youth he had been negligent and had dallied with sensual pleasures; now in his old age he wanted to dwell in the forest and practise meditation. "Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute."
2"Here now, Mālunkyaputta, what should I say to the young bhikkhus when a bhikkhu like you—old, aged, burdened with years, advanced in life, come to the last stage—asks me for an exhortation in brief?" [n.73] Spk: The Blessed One speaks thus both to reproach him and to extol him. He reproaches him for putting off the work of an ascetic until old age, and extols him in order to set an example for the younger monks.
3"Although, venerable sir, I am old, aged, burdened with years, advanced in life, come to the last stage, let the Blessed One teach me the Dhamma in brief, let the Fortunate One teach me the Dhamma in brief. Perhaps I may understand the meaning of the Blessed One's statement, perhaps I may become an heir to the Blessed One's statement."
4"What do you think, Mālunkyaputta, do you have any desire, lust, or affection for those forms cognizable by the eye that you have not seen and never saw before, that you do not see and would not think might be seen?" [n.74] Spk explains diṭṭhā adiṭṭhapubbā as respectively "not seen in this existence" and "never seen before" in the past. An illustration can be found at SN42.11 (IV 329,20–22).
"No, venerable sir."
5"Do you have any desire, lust, or affection for those sounds cognizable by the ear … for those odours cognizable by the nose … for those tastes cognizable by the tongue … for those tactile objects cognizable by the body … sn.iv.73 for those mental phenomena cognizable by the mind that you have not cognized and never cognized before, that you do not cognize and would not think might be cognized?"
"No, venerable sir."
10"Here, Mālunkyaputta, regarding things seen, heard, sensed, and cognized by you: in the seen there will be merely the seen; in the heard there will be merely the heard; in the sensed there will be merely the sensed; in the cognized there will be merely the cognized.
"When, Mālunkyaputta, regarding things seen, heard, sensed, and cognized by you, in the seen there will be merely the seen, in the heard there will be merely the heard, in the sensed there will be merely the sensed, in the cognized there will be merely the cognized, then, Mālunkyaputta, you will not be ‘by that.’ When, Mālunkyaputta, you are not ‘by that,’ then you will not be ‘therein. ’ When, Mālunkyaputta, you are not ‘therein,’ then you will be neither here nor beyond nor in between the two. This itself is the end of suffering."
[n.75] The same advice is given to the ascetic Bāhiya Dārucīriya at Ud 8,5–12. The meaning is extremely compressed and in places the passage seems to defy standard grammar (e.g., by treating na tena and na tattha as nominative predicates). Spk gives a long explanation, which I translate here partly abridged:
In the form base, i.e., in what is seen by eye-consciousness, "there will be merely the seen." For eye-consciousness sees only form in form, not some essence that is permanent, etc. So too for the remaining types of consciousness (Spk-pṭ: i.e., for the javanas), there will be here merely the seen. Or alternatively: What is called "the seen in the seen" is eye-consciousness, which means the cognizing of form in form. "Merely" indicates the limit (mattā ti pamāṇā). It has merely the seen; thus "merely the seen," (an attribute of) the mind. The meaning is: "My mind will be just a mere eye-consciousness." This is what is meant: As eye-consciousness is not affected by lust, hatred, or delusion in relation to a form that has come into raṅge, so the javana will be just like a mere eye-consciousness by being destitute of lust, etc. I will set up the javana with just eye-consciousness as the limit. I will not go beyond the limit and allow the mind to arise by way of lust, etc. So too for the heard and the sensed. The "cognized" is the object cognized by mind-door adverting (manodvārāvajjana). In that cognized, "merely the cognized" is the adverting (consciousness) as the limit. As one does not become lustful, etc., by adverting, so I will set up my mind with adverting as the limit, not allowing it to arise by way of lust, etc. You will not be "by that" (na tena): you will not be aroused by that lust, or irritated by that hatred, or deluded by that delusion. Then you will not be "therein" (na tattha): When you are not aroused by that lust, etc., then "you will not be therein"—bound, attached, established in what is seen, heard, sensed, and cognized.
.
Spk's explanation of "neither here nor beyond nor in between the two" is the same as that summed up in n. 53 above, again proposed to avoid having to admit an intermediate state.
The verses that follow are intended to explicate the Buddha’s brief dictum. From these, it seems that to go beyond "merely the seen" is to ascribe a pleasing sign (piyanimitta)—an attractive attribute—to the objects seen, heard, etc., and from this such defilements as attraction and annoyance result.
11"I understand in detail, venerable sir, the meaning of what was stated by the Blessed One in brief:
12"Having seen a form with mindfulness muddled,
Attending to the pleasing sign,
One experiences it with infatuated mind
And remains tightly holding to it.
13"Many feelings flourish within,
Originating from the visible form,
Covetousness and annoyance as well
By which one's mind becomes disturbed.
[n.76] We should read: cittam ass’ ūpahaññati.
For one who accumulates suffering thus
Nibbāna is said to be far away.
14–15"Having heard a sound with mindfulness muddled … sn.iv.74
16–17"Having smelt an odour with mindfulness muddled …
18–19"Having enjoyed a taste with mindfulness muddled …
20–21"Having felt a contact with mindfulness muddled …
22"Having known an object with mindfulness muddled …
For one who accumulates suffering thus
Nibbāna is said to be far away.
24"When, firmly mindful, one sees a form,
One is not inflamed by lust for forms;
One experiences it with dispassionate mind
And does not remain holding it tightly.
"One fares mindfully in such a way
That even as one sees the form,
And while one undergoes a feeling,
Suffering is exhausted, not built up.
[n.77] Khīyati no pacīyati. No subject is provided, but Spk suggests both suffering and the various defilements would be appropriate.
For one dismantling suffering thus,
Nibbāna is said to be close by.
26–27"When, firmly mindful, one hears a sound,
One is not inflamed by lust for sounds; … sn.iv.75
28–29"When, firmly mindful, one smells an odour,
One is not inflamed by lust for odours; …
30–31"When, firmly mindful, one enjoys a taste,
One is not inflamed by lust for tastes; …
32–33"When, firmly mindful, one feels a contact,
One is not inflamed by lust for contacts; …
34–35"When, firmly mindful, one knows an object,
One is not inflamed by lust for objects; …
For one diminishing suffering thus
Nibbāna is said to be close by.
36"It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief."
"Good, good, Mālunkyaputta! It is good that you understand in detail the meaning of what was stated by me in brief.
The Buddha here repeats the above verses in full. sn.iv.76
41"It is in such a way, Mālunkyaputta, that the meaning of what was stated by me in brief should be understood in detail."
42Then the Venerable Mālunkyaputta, having delighted and rejoiced in the Blessed One's words, rose from his seat, and, after paying homage to the Blessed One, keeping him on his right, he departed.
Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Mālunkyaputta, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: "Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being." And the Venerable Mālunkyaputta became one of the arahants.
1Atha 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.
2"Ettha dāni, mālukyaputta, kiṁ dahare bhikkhū vakkhāma. Yatra hi nāma tvaṁ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṅkhittena ovādaṁ yācasī"ti.
3"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.
4"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?Pansala123
"No hetaṁ, bhante".
5"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".
6"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".
7"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".
8"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".
9"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".
10"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.
11"Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi:
12‘Rūpaṁ disvā sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.
13Tassa vaḍḍhanti vedanā,
anekā rūpasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evaṁ ācinato dukkhaṁ,
ārā nibbāna vuccati.
14Saddaṁ sutvā sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.
15Tassa vaḍḍhanti vedanā,
anekā saddasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evaṁ ācinato dukkhaṁ,
ārā nibbāna vuccati.
16Gandhaṁ ghatvā sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.
17Tassa vaḍḍhanti vedanā,
anekā gandhasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evaṁ ācinato dukkhaṁ,
ārā nibbāna vuccati.
18Rasaṁ bhotvā sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.
19Tassa vaḍḍhanti vedanā,
anekā rasasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evaṁ ācinato dukkhaṁ,
ārā nibbāna vuccati.
20Phassaṁ phussa sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.
21Tassa vaḍḍhanti vedanā,
anekā phassasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evaṁ ācinato dukkhaṁ,
ārā nibbāna vuccati.
22Dhammaṁ ñatvā sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.
23Tassa vaḍḍhanti vedanā,
anekā dhammasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evaṁ ācinato dukkhaṁ,
ārā nibbāna vuccati.
24Na so rajjati rūpesu,
rūpaṁ disvā paṭissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.
25Yathāssa passato rūpaṁ,
sevato cāpi vedanāṁ;
Khīyati nopacīyati,
evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
santike nibbāna vuccati.
26Na so rajjati saddesu,
saddaṁ sutvā paṭissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.
27Yathāssa suṇato saddaṁ,
sevato cāpi vedanāṁ;
Khīyati nopacīyati,
evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
santike nibbāna vuccati.
28Na so rajjati gandhesu,
gandhaṁ ghatvā paṭissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.
29Yathāssa ghāyato gandhaṁ,
sevato cāpi vedanāṁ;
Khīyati nopacīyati,
evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
santike nibbāna vuccati.
30Na so rajjati rasesu,
rasaṁ bhotvā paṭissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.
31Yathāssa sāyato rasaṁ,
sevato cāpi vedanāṁ;
Khīyati nopacīyati,
evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
santike nibbāna vuccati.
32Na so rajjati phassesu,
phassaṁ phussa paṭissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.
33Yathāssa phusato phassaṁ,
sevato cāpi vedanāṁ;
Khīyati nopacīyati,
evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
santike nibbāna vuccati.
34Na so rajjati dhammesu,
dhammaṁ ñatvā paṭissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.
35Yathāssa jānato dhammaṁ,
Sevato cāpi vedanāṁ;
Khīyati nopacīyati,
Evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
Santike nibbāna vuccatī’ti.
36Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī"ti.
"Sādhu sādhu, mālukyaputta. Sādhu kho tvaṁ, mālukyaputta, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi:
37‘Rūpaṁ disvā sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.
38Tassa vaḍḍhanti vedanā,
anekā rūpasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evaṁ ācinato dukkhaṁ,
ārā nibbāna vuccati.
… pe …
39Na so rajjati dhammesu,
dhammaṁ ñatvā paṭissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.
40Yathāssa vijānato dhammaṁ,
Sevato cāpi vedanāṁ;
Khīyati nopacīyati,
Evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
Santike nibbāna vuccatī’ti.
41Imassa kho, mālukyaputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo"ti.
42Atha kho āyasmā mālukyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto vihāranto 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.