Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Atha kho āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:Then, as Ven. Māluṅkyaputta was alone in seclusion, this line of thinking arose in his awareness:

“yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni:“These positions that are undisclosed, set aside, discarded by the Blessed One— ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṁ jīvaṁ taṁ sarīran’tipi, ‘aññaṁ jīvaṁ aññaṁ sarīran’tipi, ‘hoti tathāgato paraṁ maraṇā’tipi, ‘na hoti tathāgato paraṁ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi—‘The cosmos is eternal,’ ‘The cosmos is not eternal,’ ‘The cosmos is finite,’ ‘The cosmos is infinite,’ ‘The soul & the body are the same,’ ‘The soul is one thing and the body another,’ ‘After death a Tathāgata exists,’ ‘After death a Tathāgata does not exist,’ ‘After death a Tathāgata both exists & does not exist,’ ‘After death a Tathāgata neither exists nor does not exist’— tāni me bhagavā na byākaroti.I don’t approve, Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati.I don’t accept that the Blessed One has not disclosed them to me. Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi.I’ll go ask the Blessed One about this matter. Sace me bhagavā byākarissati:If he discloses to me ‘sassato loko’ti vā ‘asassato loko’ti vā …pe…that ‘The cosmos is eternal,’ that ‘The cosmos is not eternal,’ that ‘The cosmos is finite,’ that ‘The cosmos is infinite,’ that ‘The soul & the body are the same,’ that ‘The soul is one thing and the body another,’ that ‘After death a Tathāgata exists,’ that ‘After death a Tathāgata does not exist,’ that ‘After death a Tathāgata both exists & does not exist,’ ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—or that ‘After death a Tathāgata neither exists nor does not exist,’ evāhaṁ bhagavati brahmacariyaṁ carissāmi;then I will live the holy life under him. no ce me bhagavā byākarissati:If he does not disclose to me ‘sassato loko’ti vā ‘asassato loko’ti vā …pe…that ‘The cosmos is eternal,’ … ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—or that ‘After death a Tathāgata neither exists nor does not exist,’ evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti.then I will renounce the training and return to the lower life.”

Atha kho āyasmā mālukyaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca:Then, emerging from his seclusion in the evening, Ven. Māluṅkyaputta went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One,

“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—“Lord, just now, as I was alone in seclusion, this line of thinking arose in my awareness: yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni:‘These positions that are undisclosed, set aside, discarded by the Blessed One… ‘sassato loko’tipi, ‘asassato loko’tipi …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi— tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati.I don’t approve, I don’t accept that the Blessed One has not disclosed them to me. Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi.I’ll go ask the Blessed One about this matter. Sace me bhagavā byākarissati:If he discloses to me ‘sassato loko’ti vā, ‘asassato loko’ti vā …pe…that “The cosmos is eternal,” … ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—or that “After death a Tathāgata neither exists nor does not exist,” evāhaṁ bhagavati, brahmacariyaṁ carissāmi.then I will live the holy life under him. No ce me bhagavā byākarissati:If he does not disclose to me ‘sassato loko’ti vā, ‘asassato loko’ti vā …pe…that “The cosmos is eternal,” … ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—or that “After death a Tathāgata neither exists nor does not exist,” evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmīti.then I will renounce the training and return to the lower life.’ Sace bhagavā jānāti:“Lord, if the Blessed One knows ‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu;that ‘The cosmos is eternal,’ then may he disclose to me that ‘The cosmos is eternal.’ sace bhagavā jānāti:If he knows ‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu.that ‘The cosmos is not eternal,’ then may he disclose to me that ‘The cosmos is not eternal.’ No ce bhagavā jānāti:But if he doesn’t know or see ‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ:whether the cosmos is eternal or not eternal, then, in one who is unknowing & unseeing, the straightforward thing is to admit, ‘na jānāmi, na passāmī’ti.‘I don’t know. I don’t see.’ … Sace bhagavā jānāti: ‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti: ‘taṁ jīvaṁ taṁ sarīran’ti, ‘taṁ jīvaṁ taṁ sarīran’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘aññaṁ jīvaṁ aññaṁ sarīran’ti, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti: ‘hoti tathāgato paraṁ maraṇā’ti, ‘hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘na hoti tathāgato paraṁ maraṇā’ti, ‘na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi na passāmī’ti. Sace bhagavā jānāti: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti:If he doesn’t know or see ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ:whether after death a Tathāgata exists… does not exist… both exists & does not exist… neither exists nor does not exist,’ then, in one who is unknowing & unseeing, the straightforward thing is to admit, ‘na jānāmi, na passāmī’”ti.‘I don’t know. I don’t see.’”

“Kiṁ nu tāhaṁ, mālukyaputta, evaṁ avacaṁ:
“Kiṁ nu → kiṁnu kho (cck, km, mr), kinnu (sya1ed, sya2ed)“Māluṅkyaputta, did I ever say to you, ‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi:‘Come, Māluṅkyaputta, live the holy life under me, and I will disclose to you

“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’”ti?that ‘The cosmos is eternal,’ or ‘The cosmos is not eternal,’ or ‘The cosmos is finite,’ or ‘The cosmos is infinite,’ or ‘The soul & the body are the same,’ or ‘The soul is one thing and the body another,’ or ‘After death a Tathāgata exists,’ or ‘After death a Tathāgata does not exist,’ or ‘After death a Tathāgata both exists & does not exist,’ or ‘After death a Tathāgata neither exists nor does not exist’?”

“No hetaṁ, bhante”.“No, lord.”

“Tvaṁ vā pana maṁ evaṁ avaca:“And did you ever say to me, ‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati:‘Lord, I will live the holy life under the Blessed One and (in return) he will disclose to me

“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’”ti?that ‘The cosmos is eternal,’ or ‘The cosmos is not eternal,’ or ‘The cosmos is finite,’ or ‘The cosmos is infinite,’ or ‘The soul & the body are the same,’ or ‘The soul is one thing and the body another,’ or ‘After death a Tathāgata exists,’ or ‘After death a Tathāgata does not exist,’ or ‘After death a Tathāgata both exists & does not exist,’ or ‘After death a Tathāgata neither exists nor does not exist’?”

“No hetaṁ, bhante”.“No, lord.”

“Iti kira, mālukyaputta, nevāhaṁ taṁ vadāmi: ‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi: “sassato loko”ti vā, “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇāti vā”’ti; napi kira maṁ tvaṁ vadesi: ‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati: “sassato loko”ti vā “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi?“Then that being the case, foolish man, who are you to be claiming grievances/making demands of anyone?

Yo kho, mālukyaputta, evaṁ vadeyya:“Māluṅkyaputta, if anyone were to say, ‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati:‘I won’t live the holy life under the Blessed One as long as he does not disclose to me “sassato loko”ti vā, “asassato loko”ti vā …pe…that “The cosmos is eternal,” … “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti,or that “After death a Tathāgata neither exists nor does not exist,”’ abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya.the man would die and those things would still remain undisclosed by the Tathāgata.

Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena.“It’s just as if a man were wounded with an arrow thickly smeared with poison. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapeyyuṁ.His friends & companions, kinsmen & relatives would provide him with a surgeon, So evaṁ vadeyya:and the man would say, ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti;‘I won’t have this arrow removed until I know whether the man who wounded me was a noble warrior, a brahman, a merchant, or a worker.’ so evaṁ vadeyya:He would say, ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, evaṁnāmo evaṅgotto iti vā’ti;‘I won’t have this arrow removed until I know the given name & clan name of the man who wounded me… so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti;until I know whether he was tall, medium, or short… so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti;until I know whether he was dark, ruddy-brown, or golden-colored… so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, amukasmiṁ gāme vā nigame vā nagare vā’ti;until I know his home village, town, or city… so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ dhanuṁ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti;until I know whether the bow with which I was wounded was a long bow or a crossbow… so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ jiyaṁ jānāmi yāyamhi viddho, yadi vā akkassa yadi vā saṇhassa yadi vā nhārussa yadi vā maruvāya yadi vā khīrapaṇṇino’ti;
saṇhassa → saṇṭhassa (bj, sya-all, km, pts1ed)until I know whether the bowstring with which I was wounded was fiber, bamboo threads, sinew, hemp, or bark… so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yadi vā gacchaṁ yadi vā ropiman’ti;until I know whether the shaft with which I was wounded was wild or cultivated… so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yassa pattehi vājitaṁ yadi vā gijjhassa yadi vā kaṅkassa yadi vā kulalassa yadi vā morassa yadi vā sithilahanuno’ti;
vājitaṁ → vākhittaṁ (mr)until I know whether the feathers of the shaft with which I was wounded were those of a vulture, a stork, a hawk, a peacock, or another bird… so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yassa nhārunā parikkhittaṁ yadi vā gavassa yadi vā mahiṁsassa yadi vā bheravassa yadi vā semhārassā’ti;
bheravassa → roruvassa (bj, sya-all, km, pts1ed)until I know whether the shaft with which I was wounded was bound with the sinew of an ox, a water buffalo, a langur, or a monkey.’ so evaṁ vadeyya:He would say, ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ sallaṁ jānāmi yenamhi viddho, yadi vā sallaṁ yadi vā khurappaṁ yadi vā vekaṇḍaṁ yadi vā nārācaṁ yadi vā vacchadantaṁ yadi vā karavīrapattan’ti—‘I won’t have this arrow removed until I know whether the shaft with which I was wounded was that of a common arrow, a curved arrow, a barbed, a calf-toothed, or an oleander arrow.’ aññātameva taṁ, mālukyaputta, tena purisena assa, atha so puriso kālaṁ kareyya.The man would die and those things would still remain unknown to him.

Evameva kho, mālukyaputta, yo evaṁ vadeyya:“In the same way, if anyone were to say, ‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati:‘I won’t live the holy life under the Blessed One as long as he does not disclose to me “sassato loko”ti vā “asassato loko”ti vā …pe…that “The cosmos is eternal,” … “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti—or that “After death a Tathāgata neither exists nor does not exist,”’ abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya.the man would die and those things would still remain undisclosed by the Tathāgata.

‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.“Māluṅkyaputta, it’s not the case that when there is the view, ‘The cosmos is eternal,’ there is the living of the holy life. ‘Asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.And it’s not the case that when there is the view, ‘The cosmos is not eternal,’ there is the living of the holy life. ‘Sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā;When there is the view, ‘The cosmos is eternal,’ and when there is the view, ‘The cosmos is not eternal,’ there is still the birth, there is the aging, there is the death, there is the sorrow, lamentation, pain, despair, & distress yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi.whose destruction I make known right in the here & now. ‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.“It’s not the case that when there is the view, ‘The cosmos is finite,’ there is the living of the holy life. ‘Anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.And it’s not the case that when there is the view, ‘The cosmos is infinite,’ there is the living of the holy life. ‘Antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā;When there is the view, ‘The cosmos is finite,’ and when there is the view, ‘The cosmos is infinite,’ there is still the birth, there is the aging, there is the death, there is the sorrow, lamentation, pain, despair, & distress yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi.whose destruction I make known right in the here & now. ‘Taṁ jīvaṁ taṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.“It’s not the case that when there is the view, ‘The soul & the body are the same,’ there is the living of the holy life. ‘Aññaṁ jīvaṁ aññaṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.And it’s not the case that when there is the view, ‘The soul is one thing and the body another,’ there is the living of the holy life. ‘Taṁ jīvaṁ taṁ sarīran’ti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā diṭṭhiyā sati attheva jāti …pe…When there is the view, ‘The soul & the body are the same,’ and when there is the view, ‘The soul is one thing and the body another,’ there is still the birth, there is the aging, there is the death, there is the sorrow, lamentation, pain, despair, & distress nighātaṁ paññapemi.whose destruction I make known right in the here & now. ‘Hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.“It’s not the case that when there is the view, ‘After death a Tathāgata exists,’ there is the living of the holy life. ‘Na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.And it’s not the case that when there is the view, ‘After death a Tathāgata does not exist,’ there is the living of the holy life. ‘Hoti tathāgato paraṁ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe… yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. ‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.And it’s not the case that when there is the view, ‘After death a Tathāgata both exists & does not exist,’ there is the living of the holy life. ‘Neva hoti na na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.And it’s not the case that when there is the view, ‘After death a Tathāgata neither exists nor does not exist’ there is the living of the holy life. ‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe…When there is the view, ‘After death a Tathāgata exists’ … ‘After death a Tathāgata does not exist’ … ‘After death a Tathāgata both exists & does not exist’ … ‘After death a Tathāgata neither exists nor does not exist,’ there is still the birth, there is the aging, there is the death, there is the sorrow, lamentation, pain, despair, & distress yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi.whose destruction I make known right in the here & now.

Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha;“So, Māluṅkyaputta, remember what is undisclosed by me as undisclosed, byākatañca me byākatato dhāretha.and what is disclosed by me as disclosed. Kiñca, mālukyaputta, mayā abyākataṁ?And what is undisclosed by me? ‘Sassato loko’ti mālukyaputta, mayā abyākataṁ;‘The cosmos is eternal,’ is undisclosed by me. ‘asassato loko’ti—‘The cosmos is not eternal,’ is undisclosed by me. mayā abyākataṁ; ‘antavā loko’ti—‘The cosmos is finite’ … mayā abyākataṁ; ‘anantavā loko’ti—
na → netaṁ (bj)‘The cosmos is infinite’ … mayā abyākataṁ; ‘taṁ jīvaṁ taṁ sarīran’ti—‘The soul & the body are the same’ … mayā abyākataṁ; ‘aññaṁ jīvaṁ aññaṁ sarīran’ti—‘The soul is one thing and the body another’ … mayā abyākataṁ; ‘hoti tathāgato paraṁ maraṇā’ti—‘After death a Tathāgata exists’ … mayā abyākataṁ; ‘na hoti tathāgato paraṁ maraṇā’ti—‘After death a Tathāgata does not exist’ … mayā abyākataṁ; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti—‘After death a Tathāgata both exists & does not exist’ … mayā abyākataṁ; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti—‘After death a Tathāgata neither exists nor does not exist,’ is undisclosed by me. mayā abyākataṁ.

Kasmā cetaṁ, mālukyaputta, mayā abyākataṁ?“And why are they undisclosed by me? Na hetaṁ, mālukyaputta, atthasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.Because they are not connected with the goal, are not fundamental to the holy life. They do not lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, unbinding. Tasmā taṁ mayā abyākataṁ.That’s why they are undisclosed by me.

Kiñca, mālukyaputta, mayā byākataṁ?“And what is disclosed by me? ‘Idaṁ dukkhan’ti, mālukyaputta, mayā byākataṁ;‘This is stress,’ is disclosed by me. ‘ayaṁ dukkhasamudayo’ti—‘This is the origination of stress,’ is disclosed by me. mayā byākataṁ; ‘ayaṁ dukkhanirodho’ti—‘This is the cessation of stress,’ is disclosed by me. mayā byākataṁ; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti—‘This is the path of practice leading to the cessation of stress,’ is disclosed by me. mayā byākataṁ.

Kasmā cetaṁ, mālukyaputta, mayā byākataṁ?And why are they disclosed by me? Etañhi, mālukyaputta, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.Because they are connected with the goal, are fundamental to the holy life. They lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, unbinding. Tasmā taṁ mayā byākataṁ.That’s why they are disclosed by me. Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha;“So, Māluṅkyaputta, remember what is undisclosed by me as undisclosed, byākatañca me byākatato dhārethā”ti.and what is disclosed by me as disclosed.”

Idamavoca bhagavā.That is what the Blessed One said. Attamano āyasmā mālukyaputto bhagavato bhāsitaṁ abhinandīti.Gratified, Ven. Māluṅkyaputta delighted in the Blessed One’s words.

Cūḷamālukyasuttaṁ niṭṭhitaṁ tatiyaṁ.