| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ६३
Majjhima Nikāya 63
The Middle-Length Suttas Collection 63
चूळमालुक्यसुत्त
Cūḷamālukyasutta
The Shorter Discourse With Māluṅkya
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
अथ खो आयस्मतो मालुक्यपुत्तस्स रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि:
Atha kho āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
Then as Venerable Māluṅkya was in private retreat this thought came to his mind:
“यानिमानि दिट्ठिगतानि भगवता अब्याकतानि ठपितानि पटिक्खित्तानि: ‘सस्सतो लोकोऽतिपि, ‘असस्सतो लोकोऽतिपि, ‘अन्तवा लोकोऽतिपि, ‘अनन्तवा लोकोऽतिपि, ‘तं जीवं तं सरीरन्ऽतिपि, ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽतिपि, ‘होति तथागतो परं मरणाऽतिपि, ‘न होति तथागतो परं मरणाऽतिपि, ‘होति च न च होति तथागतो परं मरणाऽतिपि, ‘नेव होति न न होति तथागतो परं मरणाऽतिपि—तानि मे भगवा न ब्याकरोति। यानि मे भगवा न ब्याकरोति तं मे न रुच्चति, तं मे नक्खमति। सोहं भगवन्तं उपसङ्कमित्वा एतमत्थं पुच्छिस्सामि। सचे मे भगवा ब्याकरिस्सति: ‘सस्सतो लोकोऽति वा ‘असस्सतो लोकोऽति वा …पे… ‘नेव होति न न होति तथागतो परं मरणाऽति वा—एवाहं भगवति ब्रह्मचरियं चरिस्सामि; नो चे मे भगवा ब्याकरिस्सति: ‘सस्सतो लोकोऽति वा ‘असस्सतो लोकोऽति वा …पे… ‘नेव होति न न होति तथागतो परं मरणाऽति वा—एवाहं सिक्खं पच्चक्खाय हीनायावत्तिस्सामी”ति।
“yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni: ‘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—tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati. Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi. Sace me bhagavā byākarissati: ‘sassato loko’ti vā ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—evāhaṁ bhagavati brahmacariyaṁ carissāmi; no ce me bhagavā byākarissati: ‘sassato loko’ti vā ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti.
“There are several convictions that the Buddha has left undeclared; he has set them aside and refused to comment on them. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. The Buddha does not give me a straight answer on these points. I don’t like that, and do not accept it. I’ll go to him and ask him about this. If he gives me a straight answer on any of these points, I will lead the spiritual life under him. If he does not give me a straight answer on any of these points, I shall resign the training and return to a lesser life.”
अथ खो आयस्मा मालुक्यपुत्तो सायन्हसमयं पटिसल्लाना वुट्ठितो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा मालुक्यपुत्तो भगवन्तं एतदवोच:
Atha kho āyasmā mālukyaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca:
Then in the late afternoon, Māluṅkya came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha of his thoughts. He then continued:
“इध मय्हं, भन्ते, रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि—यानिमानि दिट्ठिगतानि भगवता अब्याकतानि ठपितानि पटिक्खित्तानि: ‘सस्सतो लोकोऽतिपि, ‘असस्सतो लोकोऽतिपि …पे… ‘नेव होति न न होति तथागतो परं मरणाऽतिपि—तानि मे भगवा न ब्याकरोति। यानि मे भगवा न ब्याकरोति तं मे न रुच्चति, तं मे नक्खमति। सोहं भगवन्तं उपसङ्कमित्वा एतमत्थं पुच्छिस्सामि। सचे मे भगवा ब्याकरिस्सति: ‘सस्सतो लोकोऽति वा, ‘असस्सतो लोकोऽति वा …पे… ‘नेव होति न न होति तथागतो परं मरणाऽति वा—एवाहं भगवति, ब्रह्मचरियं चरिस्सामि। नो चे मे भगवा ब्याकरिस्सति: ‘सस्सतो लोकोऽति वा, ‘असस्सतो लोकोऽति वा …पे… ‘नेव होति न न होति तथागतो परं मरणाऽति वा—एवाहं सिक्खं पच्चक्खाय हीनायावत्तिस्सामीति। सचे भगवा जानाति: ‘सस्सतो लोकोऽति, ‘सस्सतो लोकोऽति मे भगवा ब्याकरोतु; सचे भगवा जानाति: ‘असस्सतो लोकोऽति, ‘असस्सतो लोकोऽति मे भगवा ब्याकरोतु। नो चे भगवा जानाति: ‘सस्सतो लोकोऽति वा, ‘असस्सतो लोकोऽति वा, अजानतो खो पन अपस्सतो एतदेव उजुकं होति यदिदं: ‘न जानामि, न पस्सामीऽति। सचे भगवा जानाति: ‘अन्तवा लोकोऽति, ‘अनन्तवा लोकोऽति मे भगवा ब्याकरोतु; सचे भगवा जानाति: ‘अनन्तवा लोकोऽति, ‘अनन्तवा लोकोऽति मे भगवा ब्याकरोतु। नो चे भगवा जानाति: ‘अन्तवा लोकोऽति वा, ‘अनन्तवा लोकोऽति वा, अजानतो खो पन अपस्सतो एतदेव उजुकं होति यदिदं: ‘न जानामि, न पस्सामीऽति। सचे भगवा जानाति: ‘तं जीवं तं सरीरन्ऽति, ‘तं जीवं तं सरीरन्ऽति मे भगवा ब्याकरोतु; सचे भगवा जानाति: ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति, ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति मे भगवा ब्याकरोतु। नो चे भगवा जानाति: ‘तं जीवं तं सरीरन्ऽति वा, ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति वा, अजानतो खो पन अपस्सतो एतदेव उजुकं होति यदिदं: ‘न जानामि, न पस्सामीऽति। सचे भगवा जानाति: ‘होति तथागतो परं मरणाऽति, ‘होति तथागतो परं मरणाऽति मे भगवा ब्याकरोतु; सचे भगवा जानाति: ‘न होति तथागतो परं मरणाऽति, ‘न होति तथागतो परं मरणाऽति मे भगवा ब्याकरोतु। नो चे भगवा जानाति: ‘होति तथागतो परं मरणाऽति वा, ‘न होति तथागतो परं मरणाऽति वा, अजानतो खो पन अपस्सतो एतदेव उजुकं होति यदिदं: ‘न जानामि न पस्सामीऽति। सचे भगवा जानाति: ‘होति च न च होति तथागतो परं मरणाऽति, ‘होति च न च होति तथागतो परं मरणाऽति मे भगवा ब्याकरोतु; सचे भगवा जानाति: ‘नेव होति न न होति तथागतो परं मरणाऽति, ‘नेव होति न न होति तथागतो परं मरणाऽति मे भगवा ब्याकरोतु। नो चे भगवा जानाति: ‘होति च न च होति तथागतो परं मरणाऽति वा, ‘नेव होति न न होति तथागतो परं मरणाऽति वा, अजानतो खो पन अपस्सतो एतदेव उजुकं होति यदिदं: ‘न जानामि, न पस्सामीऽ”ति।
“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni: ‘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. Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi. Sace me bhagavā byākarissati: ‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—evāhaṁ bhagavati, brahmacariyaṁ carissāmi. No ce me bhagavā byākarissati: ‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmīti. Sace bhagavā jānāti: ‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi, na passāmī’ti. 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: ‘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: ‘na jānāmi, na passāmī’”ti.
“If the Buddha knows that the cosmos is eternal, please tell me. If you know that the cosmos is not eternal, tell me. If you don’t know whether the cosmos is eternal or not, then it is straightforward to simply say: ‘I neither know nor see.’ If you know that the world is finite, or infinite; that the soul and the body are the same thing, or they are different things; that after death, a Realized One still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists, please tell me. If you don’t know any of these things, then it is straightforward to simply say: ‘I neither know nor see.’”
“किं नु ताहं, मालुक्यपुत्त, एवं अवचं: ‘एहि त्वं, मालुक्यपुत्त, मयि ब्रह्मचरियं चर, अहं ते ब्याकरिस्सामि:
“Kiṁ nu tāhaṁ, mālukyaputta, evaṁ avacaṁ: ‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi:
“What, Māluṅkyaputta, did I ever say to you: ‘Come, Māluṅkyaputta, lead the spiritual life under me, and I will declare these things to you’?”
“सस्सतो लोको”ति वा, “असस्सतो लोको”ति वा, “अन्तवा लोको”ति वा, “अनन्तवा लोको”ति वा, “तं जीवं तं सरीरन्”ति वा, “अञ्ञं जीवं अञ्ञं सरीरन्”ति वा, “होति तथागतो परं मरणा”ति वा, “न होति तथागतो परं मरणा”ति वा, “होति च न च होति तथागतो परं मरणा”ति वा, “नेव होति न न होति तथागतो परं मरणा”ति वाऽ”ति?
“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?
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“त्वं वा पन मं एवं अवच: ‘अहं, भन्ते, भगवति ब्रह्मचरियं चरिस्सामि, भगवा मे ब्याकरिस्सति:
“Tvaṁ vā pana maṁ evaṁ avaca: ‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati:
“Or did you ever say to me: ‘Sir, I will lead the spiritual life under the Buddha, and the Buddha will declare these things to me’?”
“सस्सतो लोको”ति वा, “असस्सतो लोको”ति वा, “अन्तवा लोको”ति वा, “अनन्तवा लोको”ति वा, “तं जीवं तं सरीरन्”ति वा, “अञ्ञं जीवं अञ्ञं सरीरन्”ति वा, “होति तथागतो परं मरणा”ति वा, “न होति तथागतो परं मरणा”ति वा, “होति च न च होति तथागतो परं मरणा”ति वा, “नेव होति न न होति तथागतो परं मरणा”ति वाऽ”ति?
“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?
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“इति किर, मालुक्यपुत्त, नेवाहं तं वदामि: ‘एहि त्वं, मालुक्यपुत्त, मयि ब्रह्मचरियं चर, अहं ते ब्याकरिस्सामि: “सस्सतो लोको”ति वा, “असस्सतो लोको”ति वा …पे… “नेव होति न न होति तथागतो परं मरणाति वा”ऽति; नपि किर मं त्वं वदेसि: ‘अहं, भन्ते, भगवति ब्रह्मचरियं चरिस्सामि, भगवा मे ब्याकरिस्सति: “सस्सतो लोको”ति वा “असस्सतो लोको”ति वा …पे… “नेव होति न न होति तथागतो परं मरणा”ति वाऽति। एवं सन्ते, मोघपुरिस, को सन्तो कं पच्चाचिक्खसि?
“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?
“So it seems that I did not say to you: ‘Come, Māluṅkyaputta, lead the spiritual life under me, and I will declare these things to you.’ And you never said to me: ‘Sir, I will lead the spiritual life under the Buddha, and the Buddha will declare these things to me.’ In that case, you silly man, are you really in a position to be abandoning anything?
यो खो, मालुक्यपुत्त, एवं वदेय्य: ‘न तावाहं भगवति ब्रह्मचरियं चरिस्सामि याव मे भगवा न ब्याकरिस्सति: “सस्सतो लोको”ति वा, “असस्सतो लोको”ति वा …पे… “नेव होति न न होति तथागतो परं मरणा”ति वाऽति, अब्याकतमेव तं, मालुक्यपुत्त, तथागतेन अस्स, अथ सो पुग्गलो कालं करेय्य।
Yo kho, mālukyaputta, evaṁ vadeyya: ‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati: “sassato loko”ti vā, “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti, abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya.
Suppose someone were to say this: ‘I will not lead the spiritual life under the Buddha until the Buddha declares to me that the cosmos is eternal, or that the cosmos is not eternal … or that after death a Realized One neither still exists nor no longer exists.’ That would still remain undeclared by the Realized One, and meanwhile that person would die.
सेय्यथापि, मालुक्यपुत्त, पुरिसो सल्लेन विद्धो अस्स सविसेन गाळ्हपलेपनेन। तस्स मित्तामच्चा ञातिसालोहिता भिसक्कं सल्लकत्तं उपट्ठपेय्युं। सो एवं वदेय्य: ‘न तावाहं इमं सल्लं आहरिस्सामि याव न तं पुरिसं जानामि येनम्हि विद्धो, खत्तियो वा ब्राह्मणो वा वेस्सो वा सुद्दो वाऽति; सो एवं वदेय्य: ‘न तावाहं इमं सल्लं आहरिस्सामि याव न तं पुरिसं जानामि येनम्हि विद्धो, एवंनामो एवङ्गोत्तो इति वाऽति; सो एवं वदेय्य: ‘न तावाहं इमं सल्लं आहरिस्सामि याव न तं पुरिसं जानामि येनम्हि विद्धो, दीघो वा रस्सो वा मज्झिमो वाऽति; सो एवं वदेय्य: ‘न तावाहं इमं सल्लं आहरिस्सामि याव न तं पुरिसं जानामि येनम्हि विद्धो, काळो वा सामो वा मङ्गुरच्छवी वाऽति; सो एवं वदेय्य: ‘न तावाहं इमं सल्लं आहरिस्सामि याव न तं पुरिसं जानामि येनम्हि विद्धो, अमुकस्मिं गामे वा निगमे वा नगरे वाऽति; सो एवं वदेय्य: ‘न तावाहं इमं सल्लं आहरिस्सामि याव न तं धनुं जानामि येनम्हि विद्धो, यदि वा चापो यदि वा कोदण्डोऽति; सो एवं वदेय्य: ‘न तावाहं इमं सल्लं आहरिस्सामि याव न तं जियं जानामि यायम्हि विद्धो, यदि वा अक्कस्स यदि वा सण्हस्स यदि वा न्हारुस्स यदि वा मरुवाय यदि वा खीरपण्णिनोऽति; सो एवं वदेय्य: ‘न तावाहं इमं सल्लं आहरिस्सामि याव न तं कण्डं जानामि येनम्हि विद्धो, यदि वा गच्छं यदि वा रोपिमन्ऽति; सो एवं वदेय्य: ‘न तावाहं इमं सल्लं आहरिस्सामि याव न तं कण्डं जानामि येनम्हि विद्धो, यस्स पत्तेहि वाजितं यदि वा गिज्झस्स यदि वा कङ्कस्स यदि वा कुललस्स यदि वा मोरस्स यदि वा सिथिलहनुनोऽति; सो एवं वदेय्य: ‘न तावाहं इमं सल्लं आहरिस्सामि याव न तं कण्डं जानामि येनम्हि विद्धो, यस्स न्हारुना परिक्खित्तं यदि वा गवस्स यदि वा महिंसस्स यदि वा भेरवस्स यदि वा सेम्हारस्साऽति; सो एवं वदेय्य: ‘न तावाहं इमं सल्लं आहरिस्सामि याव न तं सल्लं जानामि येनम्हि विद्धो, यदि वा सल्लं यदि वा खुरप्पं यदि वा वेकण्डं यदि वा नाराचं यदि वा वच्छदन्तं यदि वा करवीरपत्तन्ऽति—अञ्ञातमेव तं, मालुक्यपुत्त, तेन पुरिसेन अस्स, अथ सो पुरिसो कालं करेय्य।
Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapeyyuṁ. So evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, evaṁnāmo evaṅgotto iti vā’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, amukasmiṁ gāme vā nigame vā nagare vā’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ dhanuṁ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ jiyaṁ jānāmi yāyamhi viddho, yadi vā akkassa yadi vā saṇhassa1 yadi vā nhārussa yadi vā maruvāya yadi vā khīrapaṇṇino’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yadi vā gacchaṁ yadi vā ropiman’ti; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yassa pattehi vājitaṁ2 yadi vā gijjhassa yadi vā kaṅkassa yadi vā kulalassa yadi vā morassa yadi vā sithilahanuno’ti; 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 bheravassa3 yadi vā semhārassā’ti; so evaṁ vadeyya: ‘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—aññātameva taṁ, mālukyaputta, tena purisena assa, atha so puriso kālaṁ kareyya.
Suppose a man was struck by an arrow thickly smeared with poison. His friends and colleagues, relatives and kin would get a field surgeon to treat him. But the man would say: ‘I won’t pull out this arrow as long as I don’t know whether the man who wounded me was an aristocrat, a brahmin, a peasant, or a menial.’ He’d say: ‘I won’t pull out this arrow as long as I don’t know the following things about the man who wounded me: his name and clan; whether he’s tall, short, or medium; whether his skin is black, brown, or tawny; and what village, town, or city he comes from. I won’t pull out this arrow as long as I don’t know whether the bow that wounded me is made of wood or cane; whether the bow-string is made of swallow-wort fibre, sunn hemp fibre, sinew, sanseveria fibre, or spurge fibre; whether the shaft is made from a bush or a plantation tree; whether the shaft was fitted with feathers from a vulture, a heron, a hawk, a peacock, or a stork; whether the shaft was bound with sinews of a cow, a buffalo, a swamp deer, or a gibbon; and whether the arrowhead was spiked, razor-tipped, barbed, made of iron or a calf’s tooth, or lancet-shaped.’ That man would still not have learned these things, and meanwhile they’d die.
एवमेव खो, मालुक्यपुत्त, यो एवं वदेय्य: ‘न तावाहं भगवति ब्रह्मचरियं चरिस्सामि याव मे भगवा न ब्याकरिस्सति: “सस्सतो लोको”ति वा “असस्सतो लोको”ति वा …पे… “नेव होति न न होति तथागतो परं मरणा”ति वाऽति—अब्याकतमेव तं, मालुक्यपुत्त, तथागतेन अस्स, अथ सो पुग्गलो कालं करेय्य।
Evameva kho, mālukyaputta, yo evaṁ vadeyya: ‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati: “sassato loko”ti vā “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti—abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya.
In the same way, suppose someone was to say: ‘I will not lead the spiritual life under the Buddha until the Buddha declares to me that the cosmos is eternal, or that the cosmos is not eternal … or that after death a Realized One neither still exists nor no longer exists.’ That would still remain undeclared by the Realized One, and meanwhile that person would die.
‘सस्सतो लोकोऽति, मालुक्यपुत्त, दिट्ठिया सति ब्रह्मचरियवासो अभविस्साति, एवं नो। ‘असस्सतो लोकोऽति, मालुक्यपुत्त, दिट्ठिया सति ब्रह्मचरियवासो अभविस्साति, एवम्पि नो। ‘सस्सतो लोकोऽति वा, मालुक्यपुत्त, दिट्ठिया सति, ‘असस्सतो लोकोऽति वा दिट्ठिया सति अत्थेव जाति, अत्थि जरा, अत्थि मरणं, सन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा; येसाहं दिट्ठेव धम्मे निघातं पञ्ञपेमि। ‘अन्तवा लोकोऽति, मालुक्यपुत्त, दिट्ठिया सति ब्रह्मचरियवासो अभविस्साति, एवं नो। ‘अनन्तवा लोकोऽति, मालुक्यपुत्त, दिट्ठिया सति ब्रह्मचरियवासो अभविस्साति, एवम्पि नो। ‘अन्तवा लोकोऽति वा, मालुक्यपुत्त, दिट्ठिया सति, ‘अनन्तवा लोकोऽति वा दिट्ठिया सति अत्थेव जाति, अत्थि जरा, अत्थि मरणं, सन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा; येसाहं दिट्ठेव धम्मे निघातं पञ्ञपेमि। ‘तं जीवं तं सरीरन्ऽति, मालुक्यपुत्त, दिट्ठिया सति ब्रह्मचरियवासो अभविस्साति, एवं नो। ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति, मालुक्यपुत्त, दिट्ठिया सति ब्रह्मचरियवासो अभविस्साति, एवम्पि नो। ‘तं जीवं तं सरीरन्ऽति वा, मालुक्यपुत्त, दिट्ठिया सति, ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति वा दिट्ठिया सति अत्थेव जाति …पे… निघातं पञ्ञपेमि। ‘होति तथागतो परं मरणाऽति, मालुक्यपुत्त, दिट्ठिया सति ब्रह्मचरियवासो अभविस्साति, एवं नो। ‘न होति तथागतो परं मरणाऽति, मालुक्यपुत्त, दिट्ठिया सति ब्रह्मचरियवासो अभविस्साति, एवम्पि नो। ‘होति तथागतो परं मरणाऽति वा, मालुक्यपुत्त, दिट्ठिया सति, ‘न होति तथागतो परं मरणाऽति वा दिट्ठिया सति अत्थेव जाति …पे… येसाहं दिट्ठेव धम्मे निघातं पञ्ञपेमि। ‘होति च न च होति तथागतो परं मरणाऽति, मालुक्यपुत्त, दिट्ठिया सति ब्रह्मचरियवासो अभविस्साति, एवं नो। ‘नेव होति न न होति तथागतो परं मरणाऽति, मालुक्यपुत्त, दिट्ठिया सति ब्रह्मचरियवासो अभविस्साति, एवम्पि नो। ‘होति च न च होति तथागतो परं मरणाऽति, मालुक्यपुत्त, दिट्ठिया सति, ‘नेव होति न न होति तथागतो परं मरणाऽति वा दिट्ठिया सति अत्थेव जाति …पे… येसाहं दिट्ठेव धम्मे निघातं पञ्ञपेमि।
‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘Sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. ‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘Antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. ‘Taṁ jīvaṁ taṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Aññaṁ jīvaṁ aññaṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘Taṁ jīvaṁ taṁ sarīran’ti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā diṭṭhiyā sati attheva jāti …pe… nighātaṁ paññapemi. ‘Hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘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. ‘Neva hoti na na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘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… yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi.
It’s not true that if there were the view ‘the cosmos is eternal’ there would be the living of the spiritual life. It’s not true that if there were the view ‘the cosmos is not eternal’ there would be the living of the spiritual life. When there is the view that the cosmos is eternal or that the cosmos is not eternal, there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress. And it is the defeat of these things in this very life that I advocate. It’s not true that if there were the view ‘the world is finite’ … ‘the world is infinite’ … ‘the soul and the body are the same thing’ … ‘the soul and the body are different things’ … ‘a Realized One still exists after death’ … ‘A Realized One no longer exists after death’ … ‘a Realized One both still exists and no longer exists after death’ … ‘a Realized One neither still exists nor no longer exists after death’ there would be the living of the spiritual life. When there are any of these views there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress. And it is the defeat of these things in this very life that I advocate.
तस्मातिह, मालुक्यपुत्त, अब्याकतञ्च मे अब्याकततो धारेथ; ब्याकतञ्च मे ब्याकततो धारेथ। किञ्च, मालुक्यपुत्त, मया अब्याकतं? ‘सस्सतो लोकोऽति मालुक्यपुत्त, मया अब्याकतं; ‘असस्सतो लोकोऽति—मया अब्याकतं; ‘अन्तवा लोकोऽति—मया अब्याकतं; ‘अनन्तवा लोकोऽति—मया अब्याकतं; ‘तं जीवं तं सरीरन्ऽति—मया अब्याकतं; ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति—मया अब्याकतं; ‘होति तथागतो परं मरणाऽति—मया अब्याकतं; ‘न होति तथागतो परं मरणाऽति—मया अब्याकतं; ‘होति च न च होति तथागतो परं मरणाऽति—मया अब्याकतं; ‘नेव होति न न होति तथागतो परं मरणाऽति—मया अब्याकतं।
Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhāretha. Kiñca, mālukyaputta, mayā abyākataṁ? ‘Sassato loko’ti mālukyaputta, mayā abyākataṁ; ‘asassato loko’ti—mayā abyākataṁ; ‘antavā loko’ti—mayā abyākataṁ; ‘anantavā loko’ti—mayā abyākataṁ; ‘taṁ jīvaṁ taṁ sarīran’ti—mayā abyākataṁ; ‘aññaṁ jīvaṁ aññaṁ sarīran’ti—mayā abyākataṁ; ‘hoti tathāgato paraṁ maraṇā’ti—mayā abyākataṁ; ‘na hoti tathāgato paraṁ maraṇā’ti—mayā abyākataṁ; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti—mayā abyākataṁ; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti—mayā abyākataṁ.
So, Māluṅkyaputta, you should remember what I have not declared as undeclared, and what I have declared as declared. And what have I not declared? I have not declared the following: ‘the cosmos is eternal,’ ‘the cosmos is not eternal,’ ‘the world is finite,’ ‘the world is infinite,’ ‘the soul and the body are the same thing,’ ‘the soul and the body are different things,’ ‘a Realized One still exists after death,’ ‘A Realized One no longer exists after death,’ ‘a Realized One both still exists and no longer exists after death,’ ‘a Realized One neither still exists nor no longer exists after death.’
कस्मा चेतं, मालुक्यपुत्त, मया अब्याकतं? न हेतं, मालुक्यपुत्त, अत्थसंहितं न आदिब्रह्मचरियकं न निब्बिदाय न विरागाय न निरोधाय न उपसमाय न अभिञ्ञाय न सम्बोधाय न निब्बानाय संवत्तति। तस्मा तं मया अब्याकतं।
Kasmā cetaṁ, mālukyaputta, mayā abyākataṁ? Na hetaṁ, mālukyaputta, atthasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Tasmā taṁ mayā abyākataṁ.
And why haven’t I declared these things? Because they aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. That’s why I haven’t declared them.
किञ्च, मालुक्यपुत्त, मया ब्याकतं? ‘इदं दुक्खन्ऽति, मालुक्यपुत्त, मया ब्याकतं; ‘अयं दुक्खसमुदयोऽति—मया ब्याकतं; ‘अयं दुक्खनिरोधोऽति—मया ब्याकतं; ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति—मया ब्याकतं।
Kiñca, mālukyaputta, mayā byākataṁ? ‘Idaṁ dukkhan’ti, mālukyaputta, mayā byākataṁ; ‘ayaṁ dukkhasamudayo’ti—mayā byākataṁ; ‘ayaṁ dukkhanirodho’ti—mayā byākataṁ; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti—mayā byākataṁ.
And what have I declared? I have declared the following: ‘this is suffering,’ ‘this is the origin of suffering,’ ‘this is the cessation of suffering,’ ‘this is the practice that leads to the cessation of suffering.’
कस्मा चेतं, मालुक्यपुत्त, मया ब्याकतं? एतञ्हि, मालुक्यपुत्त, अत्थसंहितं एतं आदिब्रह्मचरियकं निब्बिदाय विरागाय निरोधाय उपसमाय अभिञ्ञाय सम्बोधाय निब्बानाय संवत्तति। तस्मा तं मया ब्याकतं। तस्मातिह, मालुक्यपुत्त, अब्याकतञ्च मे अब्याकततो धारेथ; ब्याकतञ्च मे ब्याकततो धारेथा”ति।
Kasmā cetaṁ, mālukyaputta, mayā byākataṁ? Etañhi, mālukyaputta, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Tasmā taṁ mayā byākataṁ. Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhārethā”ti.
And why have I declared these things? Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. That’s why I have declared them. So, Māluṅkyaputta, you should remember what I have not declared as undeclared, and what I have declared as declared.”
इदमवोच भगवा। अत्तमनो आयस्मा मालुक्यपुत्तो भगवतो भासितं अभिनन्दीति।
Idamavoca bhagavā. Attamano āyasmā mālukyaputto bhagavato bhāsitaṁ abhinandīti.
That is what the Buddha said. Satisfied, Venerable Māluṅkyaputta was happy with what the Buddha said.
चूळमालुक्यसुत्तं निट्ठितं ततियं।
Cūḷamālukyasuttaṁ niṭṭhitaṁ tatiyaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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