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. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks: “bhikkhavo”ti.“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:

“dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti?“Monks, do you remember the five lower fetters as taught by me?”

Evaṁ vutte, āyasmā mālukyaputto bhagavantaṁ etadavoca:When this was said, Ven. Māluṅkyaputta said to the Blessed One, “ahaṁ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti.“Lord, I remember the five lower fetters as taught by the Blessed One.”

“Yathā kathaṁ pana tvaṁ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti?“And how, Māluṅkyaputta, do you remember the five lower fetters as taught by me?”

“Sakkāyadiṭṭhiṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi;“Lord, I remember self-identification view as a lower fetter taught by the Blessed One. vicikicchaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi;I remember uncertainty as a lower fetter taught by the Blessed One. sīlabbataparāmāsaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi;I remember grasping at habits & practices as a lower fetter taught by the Blessed One. kāmacchandaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi;I remember sensual desire as a lower fetter taught by the Blessed One. byāpādaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi.I remember ill will as a lower fetter taught by the Blessed One. Evaṁ kho ahaṁ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti.That’s how I remember the five lower fetters as taught by the Blessed One.”

“Kassa kho nāma tvaṁ, mālukyaputta, imāni evaṁ pañcorambhāgiyāni saṁyojanāni desitāni dhāresi?“And to whom, Māluṅkyaputta, do you remember my having taught the five lower fetters in that way? Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti?Wouldn’t the wanderers of other sects make a rebuttal with the simile of the youngster? Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi?For even the thought ‘self-identification’ doesn’t occur to a stupid baby boy lying on its back, so from where would self-identification view arise in it, Anusetvevassa sakkāyadiṭṭhānusayo.
Anusetvevassa → anuseti tvevassa (bj, sya-all, pts1ed)even though a latent tendency to self-identification view lies latent within it? Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā?Even the thought ‘dhammas’ doesn’t occur to a stupid baby boy lying on its back, so from where would uncertainty about dhammas arise in it, Anusetvevassa vicikicchānusayo.even though a latent tendency to uncertainty lies latent within it? Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso?Even the thought ‘habits’ doesn’t occur to a stupid baby boy lying on its back, so from where would grasping at habits & practices arise in it, Anusetvevassa sīlabbataparāmāsānusayo.even though a latent tendency to grasping at habits & practices lies latent within it? Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando?Even the thought ‘sensuality’ doesn’t occur to a stupid baby boy lying on its back, so from where would sensual desire for sensuality arise in it, Anusetvevassa kāmarāgānusayo.even though a latent tendency to sensual passion lies latent within it? Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo?Even the thought ‘beings’ doesn’t occur to a stupid baby boy lying on its back, so from where would ill will for beings arise in it, Anusetvevassa byāpādānusayo.even though a latent tendency to ill will lies latent within it?” Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī”ti?

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:When this was said, Ven. Ānanda said to the Blessed One, “etassa, bhagavā, kālo, etassa, sugata, kālo“This is the time, O Blessed One. yaṁ bhagavā pañcorambhāgiyāni saṁyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.This is the time, O One Well-Gone, for the Blessed One to teach the five lower fetters. Having heard the Blessed One, the monks will remember it.”

“Tena hānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.“In that case, Ānanda, listen and pay close attention. I will speak.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.“As you say, lord,” Ven. Ānanda responded to the Blessed One. Bhagavā etadavoca:The Blessed One said,

“Idhānanda, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto“There is the case, Ānanda, where an uninstructed, run-of-the-mill person—who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma— sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena;remains with his awareness possessed by self-identification view, overcome by self-identification view. uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ nappajānāti.He doesn’t discern, as it has come to be, the escape from an arisen self-identification view. Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ.For him, that self-identification view—fixed & unsubdued in him—is a lower fetter.

Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena;“He remains with his awareness possessed by uncertainty… uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti. Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ.

Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena;“He remains with his awareness possessed by grasping at habits & practices… uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ nappajānāti. Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ.

Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena;“He remains with his awareness possessed by sensual passion… uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti. Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ.

Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena;“He remains with his awareness possessed by ill will, overcome by ill will. uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti.He doesn’t discern, as it has come to be, the escape from arisen ill will. Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ.For him, that ill will—fixed & unsubdued in him—is a lower fetter.

Sutavā ca kho, ānanda, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena;“But there is the case where a well-instructed disciple of the noble ones—who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma— remains with his awareness not possessed by self-identification view, not overcome by self-identification view. uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ pajānāti.He discerns, as it has come to be, the escape from an arisen self-identification view. Tassa sā sakkāyadiṭṭhi sānusayā pahīyati.For him, that self-identification view—together with its latent tendency—is abandoned.

Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena;“He remains with his awareness not possessed by uncertainty… uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti. Tassa sā vicikicchā sānusayā pahīyati.

Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena;“He remains with his awareness not possessed by grasping at habits & practices… uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ pajānāti. Tassa so sīlabbataparāmāso sānusayo pahīyati.

Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena;“He remains with his awareness not possessed by sensual passion… uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti. Tassa so kāmarāgo sānusayo pahīyati.

Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena;“He remains with his awareness not possessed by ill will, not overcome by ill will. uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti.He discerns, as it has come to be, the escape from arisen ill will. Tassa so byāpādo sānusayo pahīyati.For him, that ill will—together with its latent tendency—is abandoned.

Yo, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati.“For one who has not followed the path, the practice, for the abandoning of the five lower fetters to know, to see, or to abandon the five lower fetters: That is impossible. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ acchetvā phegguṁ acchetvā sāracchedo bhavissatīti—It’s just as if there were a great tree standing, possessed of heartwood. For its heartwood to be cut without first cutting through the bark, without cutting through the sapwood: netaṁ ṭhānaṁ vijjati;That is impossible. evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati.In the same way, for one who has not followed the path, the practice, for the abandoning of the five lower fetters to know, to see, or to abandon the five lower fetters: That is impossible.

Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati.“For one who has followed the path, the practice, for the abandoning of the five lower fetters to know, to see, or to abandon the five lower fetters: That is possible.

Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ chetvā phegguṁ chetvā sāracchedo bhavissatīti—ṭhānametaṁ vijjati.It’s just as if there were a great tree standing, possessed of heartwood. For its heartwood to be cut after first cutting through the bark and cutting through the sapwood: That is possible. evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati.In the same way, for one who has followed the path, the practice, for the abandoning of the five lower fetters to know, to see, or to abandon the five lower fetters: That is possible. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā.“Suppose that the River Ganges were full of water up to the brim so that crows could drink out of it, Atha dubbalako puriso āgaccheyya:and a weak man were to come along, (thinking,) ‘ahaṁ imissā gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gacchissāmī’ti;
gacchissāmī’ti → gacchāmīti (bj, pts1ed)‘I will go across this River Ganges, cutting the current with my arms, safely to the further shore.’ so na sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ.He would not be able to go across the River Ganges, cutting the current with his arms, safely to the further shore. Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati;
yesaṁ kesañci → yassa kassaci (sabbattha)So it is with anyone whose mind, when the cessation of self-identification is being taught, doesn’t take to it, isn’t calmed by it, doesn’t resolve on it, and isn’t released in it: seyyathāpi so dubbalako puriso evamete daṭṭhabbā.That person is to be seen as like the weak man. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā.“But suppose that the River Ganges were full of water up to the brim so that crows could drink out of it, Atha balavā puriso āgaccheyya:and a strong man were to come along, (thinking,) ‘ahaṁ imissā gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gacchissāmī’ti;‘I will go across this River Ganges, cutting the current with my arms, safely to the further shore.’ so sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ.He would be able to go across the River Ganges, cutting the current with his arms, safely to the further shore.

Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati;So it is with anyone whose mind, when the cessation of self-identification is being taught, takes to it, is calmed by it, resolves on it, and is released in it: seyyathāpi so balavā puriso evamete daṭṭhabbā.That person is to be seen as like the strong man.

Katamo cānanda, maggo, katamā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya?“And what, Ānanda, is the path, what is the practice, for the abandoning of the five lower fetters? Idhānanda, bhikkhu upadhivivekā akusalānaṁ dhammānaṁ pahānā sabbaso kāyaduṭṭhullānaṁ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.There is the case where a monk—from being secluded from acquisitions, from the abandoning of unskillful qualities, from the entire calming of bodily discomfort, quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. So tehi dhammehi cittaṁ paṭivāpeti.
paṭivāpeti → paṭipāpeti (sya-all); patiṭṭhāpeti (mr)He turns his mind away from those phenomena and, So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:having done so, inclines his mind to the property of deathlessness: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.‘This is peace, this is exquisite—the pacification of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’ So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;“Staying right there, he reaches the ending of the effluents. no ce āsavānaṁ khayaṁ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā.Or, if not, then—through this very Dhamma-passion, this Dhamma-delight, and from the total ending of the five lower fetters—he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from that world. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya.“This, Ānanda, is the path, this is the practice, for the abandoning of the five lower fetters.

Puna caparaṁ, ānanda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati …pe…[Similarly with the second, third, and fourth jhāna.] tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya.

Puna caparaṁ, ānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.“And further, Ānanda, the monk—with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space’—enters & remains in the dimension of the infinitude of space. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ …He regards whatever phenomena there that are connected with feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya.

Puna caparaṁ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.[Similarly with the dimension of the infinitude of consciousness and the dimension of nothingness.] So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya.

Puna caparaṁ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … pe…He turns his mind away from those phenomena and, having done so, inclines his mind to the property of deathlessness: ‘This is peace, this is exquisite—the pacification of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’ “Staying right there, he reaches the ending of the effluents. Or, if not, then—through this very Dhamma-passion, this very Dhamma-delight, and from the total ending of the five lower fetters—he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound, anāvattidhammo tasmā lokā.never again to return from that world. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāyā”ti.“This, Ānanda, is the path, this is the practice, for the abandoning of the five lower fetters.”

“Eso ce, bhante, maggo esā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino”ti?“But, lord, if this is the path, if this is the practice, for the abandoning of the five lower fetters, then why are some monks (said to be) ‘released through awareness,’ and some monks are (said to be) ‘released through discernment’?”

“Ettha kho panesāhaṁ, ānanda, indriyavemattataṁ vadāmī”ti.
Ettha kho panesāhaṁ → ettha kho tesāhaṁ (bj, sya-all, km, pts1ed)“I tell you, Ānanda: That is the difference in their faculties.”

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

Mahāmālukyasuttaṁ niṭṭhitaṁ catutthaṁ.