| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ३५।९५
Saṁyutta Nikāya 35.95
The Related Suttas Collection 35.95
१०। सळवग्ग
10. Saḷavagga
10. The Sixes
मालुक्यपुत्तसुत्त
Mālukyaputtasutta
Māluṅkyaputta
अथ खो आयस्मा मालुक्यपुत्तो येन भगवा तेनुपसङ्कमि …पे… एकमन्तं निसिन्नो खो आयस्मा मालुक्यपुत्तो भगवन्तं एतदवोच: “साधु मे, भन्ते, भगवा सङ्खित्तेन धम्मं देसेतु, यमहं भगवतो धम्मं सुत्वा एको वूपकट्ठो अप्पमत्तो आतापी पहितत्तो विहरेय्यन्”ति।
Atha kho āyasmā mālukyaputto1 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.
Then Venerable Māluṅkyaputta went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”
“एत्थ दानि, मालुक्यपुत्त, किं दहरे भिक्खू वक्खाम। यत्र हि नाम त्वं, भिक्खु, जिण्णो वुद्धो महल्लको अद्धगतो वयोअनुप्पत्तो सङ्खित्तेन ओवादं याचसी”ति।
“Ettha dāni, mālukyaputta, kiṁ dahare bhikkhū vakkhāma. Yatra hi nāma tvaṁ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṅkhittena ovādaṁ yācasī”ti.
“Well now, Māluṅkyaputta, what are we to say to the young monks, when even an old man like you, elderly and senior, advanced in years, having reached the final stage of life, asks for brief advice?”
“किञ्चापाहं, भन्ते, जिण्णो वुद्धो महल्लको अद्धगतो वयोअनुप्पत्तो। देसेतु मे, भन्ते, भगवा सङ्खित्तेन धम्मं, देसेतु सुगतो सङ्खित्तेन धम्मं, अप्पेव नामाहं भगवतो भासितस्स अत्थं आजानेय्यं। अप्पेव नामाहं भगवतो भासितस्स दायादो अस्सन्”ति।
“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.
“Sir, even though I’m an old man, elderly and senior, 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!”
“तं किं मञ्ञसि, मालुक्यपुत्त, ये ते चक्खुविञ्ञेय्या रूपा अदिट्ठा अदिट्ठपुब्बा, न च पस्ससि, न च ते होति पस्सेय्यन्ति? अत्थि ते तत्थ छन्दो वा रागो वा पेमं वा”ति?
“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?
“What do you think, Māluṅkyaputta? Do you have any desire or greed or fondness for sights known by the eye that you haven’t seen, you’ve never seen before, you don’t see, and you don’t think would be seen?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“ये ते सोतविञ्ञेय्या सद्दा अस्सुता अस्सुतपुब्बा, न च सुणासि, न च ते होति सुणेय्यन्ति? अत्थि ते तत्थ छन्दो वा रागो वा पेमं वा”ति? “नो हेतं, भन्ते”।
“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”.
“Do you have any desire or greed or affection for sounds known by the ear …
“ये ते घानविञ्ञेय्या गन्धा अघायिता अघायितपुब्बा, न च घायसि, न च ते होति घायेय्यन्ति? अत्थि ते तत्थ छन्दो वा रागो वा पेमं वा”ति? “नो हेतं, भन्ते”।
“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”.
smells known by the nose …
“ये ते जिव्हाविञ्ञेय्या रसा असायिता असायितपुब्बा, न च सायसि, न च ते होति सायेय्यन्ति? अत्थि ते तत्थ छन्दो वा रागो वा पेमं वा”ति? “नो हेतं, भन्ते”।
“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”.
tastes known by the tongue …
“ये ते कायविञ्ञेय्या फोट्ठब्बा असम्फुट्ठा असम्फुट्ठपुब्बा, न च फुससि, न च ते होति फुसेय्यन्ति? अत्थि ते तत्थ छन्दो वा रागो वा पेमं वा”ति? “नो हेतं, भन्ते”।
“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”.
touches known by the body …
“ये ते मनोविञ्ञेय्या धम्मा अविञ्ञाता अविञ्ञातपुब्बा, न च विजानासि, न च ते होति विजानेय्यन्ति? अत्थि ते तत्थ छन्दो वा रागो वा पेमं वा”ति?
“Ye te manoviññeyyā dhammā aviññātā aviññātapubbā, na ca vijānāsi, na ca te hoti vijāneyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti?
thoughts known by the mind that you haven’t known, you’ve never known before, you don’t know, and you don’t think would be known?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“एत्थ च ते, मालुक्यपुत्त, दिट्ठसुतमुतविञ्ञातब्बेसु धम्मेसु दिट्ठे दिट्ठमत्तं भविस्सति, सुते सुतमत्तं भविस्सति, मुते मुतमत्तं भविस्सति, विञ्ञाते विञ्ञातमत्तं भविस्सति। यतो खो ते, मालुक्यपुत्त, दिट्ठसुतमुतविञ्ञातब्बेसु धम्मेसु दिट्ठे दिट्ठमत्तं भविस्सति, सुते सुतमत्तं भविस्सति, मुते मुतमत्तं भविस्सति, विञ्ञाते विञ्ञातमत्तं भविस्सति; ततो त्वं, मालुक्यपुत्त, न तेन। यतो त्वं, मालुक्यपुत्त, न तेन; ततो त्वं, मालुक्यपुत्त, न तत्थ। यतो त्वं, मालुक्यपुत्त, न तत्थ; ततो त्वं, मालुक्यपुत्त, नेविध, न हुरं, न उभयमन्तरेन। एसेवन्तो दुक्खस्सा”ति।
“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.
“In that case, when it comes to things that are to 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. When this is the case, you won’t be ‘by that’. When you’re not ‘by that’, you won’t be ‘in that’. When you’re not ‘in that’, you won’t be in this world or the world beyond or in between the two. Just this is the end of suffering.”
“इमस्स ख्वाहं, भन्ते, भगवता सङ्खित्तेन भासितस्स वित्थारेन अत्थं आजानामि:
“Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi:
“This is how I understand the detailed meaning of the Buddha’s brief statement:
‘रूपं दिस्वा सति मुट्ठा, पियं निमित्तं मनसि करोतो; सारत्तचित्तो वेदेति, तञ्च अज्झोस तिट्ठति।
‘Rūpaṁ disvā sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa2 tiṭṭhati.
‘When you see a sight, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.
तस्स वड्ढन्ति वेदना, अनेका रूपसम्भवा; अभिज्झा च विहेसा च, चित्तमस्सूपहञ्ञति; एवं आचिनतो दुक्खं, आरा निब्बान वुच्चति।
Tassa vaḍḍhanti vedanā, anekā rūpasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati.
Many feelings grow arising from sights. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from Nibbana.
सद्दं सुत्वा सति मुट्ठा, पियं निमित्तं मनसि करोतो; सारत्तचित्तो वेदेति, तञ्च अज्झोस तिट्ठति।
Saddaṁ sutvā sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati.
When you hear a sound, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.
तस्स वड्ढन्ति वेदना, अनेका सद्दसम्भवा; अभिज्झा च विहेसा च, चित्तमस्सूपहञ्ञति; एवं आचिनतो दुक्खं, आरा निब्बान वुच्चति।
Tassa vaḍḍhanti vedanā, anekā saddasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati.
Many feelings grow arising from sounds. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from Nibbana.
गन्धं घत्वा सति मुट्ठा, पियं निमित्तं मनसि करोतो; सारत्तचित्तो वेदेति, तञ्च अज्झोस तिट्ठति।
Gandhaṁ ghatvā sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati.
When you smell an odor, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.
तस्स वड्ढन्ति वेदना, अनेका गन्धसम्भवा; अभिज्झा च विहेसा च, चित्तमस्सूपहञ्ञति; एवं आचिनतो दुक्खं, आरा निब्बान वुच्चति।
Tassa vaḍḍhanti vedanā, anekā gandhasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati.
Many feelings grow arising from smells. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from Nibbana.
रसं भोत्वा सति मुट्ठा, पियं निमित्तं मनसि करोतो; सारत्तचित्तो वेदेति, तञ्च अज्झोस तिट्ठति।
Rasaṁ bhotvā sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati.
When you enjoy a taste, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.
तस्स वड्ढन्ति वेदना, अनेका रससम्भवा; अभिज्झा च विहेसा च, चित्तमस्सूपहञ्ञति; एवं आचिनतो दुक्खं, आरा निब्बान वुच्चति।
Tassa vaḍḍhanti vedanā, anekā rasasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati.
Many feelings grow arising from tastes. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from Nibbana.
फस्सं फुस्स सति मुट्ठा, पियं निमित्तं मनसि करोतो; सारत्तचित्तो वेदेति, तञ्च अज्झोस तिट्ठति।
Phassaṁ phussa sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati.
When you sense a touch, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.
तस्स वड्ढन्ति वेदना, अनेका फस्ससम्भवा; अभिज्झा च विहेसा च, चित्तमस्सूपहञ्ञति; एवं आचिनतो दुक्खं, आरा निब्बान वुच्चति।
Tassa vaḍḍhanti vedanā, anekā phassasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati.
Many feelings grow arising from touches. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from Nibbana.
धम्मं ञत्वा सति मुट्ठा, पियं निमित्तं मनसि करोतो; सारत्तचित्तो वेदेति, तञ्च अज्झोस तिट्ठति।
Dhammaṁ ñatvā sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati.
When you know a thought, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.
तस्स वड्ढन्ति वेदना, अनेका धम्मसम्भवा; अभिज्झा च विहेसा च, चित्तमस्सूपहञ्ञति; एवं आचिनतो दुक्खं, आरा निब्बान वुच्चति।
Tassa vaḍḍhanti vedanā, anekā dhammasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati.
Many feelings grow arising from thoughts. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from Nibbana.
न सो रज्जति रूपेसु, रूपं दिस्वा पटिस्सतो; विरत्तचित्तो वेदेति, तञ्च नाज्झोस तिट्ठति।
Na so rajjati rūpesu, rūpaṁ disvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati.
When you see a sight with mindfulness, there’s no desire for sights. Experiencing it with a mind free of desire, you don’t keep clinging to it.
यथास्स पस्सतो रूपं, सेवतो चापि वेदनं; खीयति नोपचीयति, एवं सो चरती सतो; एवं अपचिनतो दुक्खं, सन्तिके निब्बान वुच्चति।
Yathāssa passato rūpaṁ, sevato cāpi vedanaṁ; Khīyati nopacīyati, evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, santike nibbāna vuccati.
Even as you see a sight and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of Nibbana.
न सो रज्जति सद्देसु, सद्दं सुत्वा पटिस्सतो; विरत्तचित्तो वेदेति, तञ्च नाज्झोस तिट्ठति।
Na so rajjati saddesu, saddaṁ sutvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati.
When you hear a sound with mindfulness, there’s no desire for sounds. Experiencing it with a mind free of desire, you don’t keep clinging to it.
यथास्स सुणतो सद्दं, सेवतो चापि वेदनं; खीयति नोपचीयति, एवं सो चरती सतो; एवं अपचिनतो दुक्खं, सन्तिके निब्बान वुच्चति।
Yathāssa suṇato saddaṁ, sevato cāpi vedanaṁ; Khīyati nopacīyati, evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, santike nibbāna vuccati.
Even as you hear a sound and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of Nibbana.
न सो रज्जति गन्धेसु, गन्धं घत्वा पटिस्सतो; विरत्तचित्तो वेदेति, तञ्च नाज्झोस तिट्ठति।
Na so rajjati gandhesu, gandhaṁ ghatvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati.
When you smell an odor with mindfulness, there’s no desire for odors. Experiencing it with a mind free of desire, you don’t keep clinging to it.
यथास्स घायतो गन्धं, सेवतो चापि वेदनं; खीयति नोपचीयति, एवं सो चरती सतो; एवं अपचिनतो दुक्खं, सन्तिके निब्बान वुच्चति।
Yathāssa ghāyato gandhaṁ, sevato cāpi vedanaṁ; Khīyati nopacīyati, evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, santike nibbāna vuccati.
Even as you smell an odor and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of Nibbana.
न सो रज्जति रसेसु, रसं भोत्वा पटिस्सतो; विरत्तचित्तो वेदेति, तञ्च नाज्झोस तिट्ठति।
Na so rajjati rasesu, rasaṁ bhotvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati.
Enjoying a taste with mindfulness, there’s no desire for tastes. Experiencing it with a mind free of desire, you don’t keep clinging to it.
यथास्स सायतो रसं, सेवतो चापि वेदनं; खीयति नोपचीयति, एवं सो चरती सतो; एवं अपचिनतो दुक्खं, सन्तिके निब्बान वुच्चति।
Yathāssa sāyato rasaṁ, sevato cāpi vedanaṁ; Khīyati nopacīyati, evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, santike nibbāna vuccati.
Even as you savor a taste and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of Nibbana.
न सो रज्जति फस्सेसु, फस्सं फुस्स पटिस्सतो; विरत्तचित्तो वेदेति, तञ्च नाज्झोस तिट्ठति।
Na so rajjati phassesu, phassaṁ phussa paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati.
When you sense a touch with mindfulness, there’s no desire for touches. Experiencing it with a mind free of desire, you don’t keep clinging to it.
यथास्स फुसतो फस्सं, सेवतो चापि वेदनं; खीयति नोपचीयति, एवं सो चरती सतो; एवं अपचिनतो दुक्खं, सन्तिके निब्बान वुच्चति।
Yathāssa phusato phassaṁ, sevato cāpi vedanaṁ; Khīyati nopacīyati, evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, santike nibbāna vuccati.
Even as you sense a touch and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of Nibbana.
न सो रज्जति धम्मेसु, धम्मं ञत्वा पटिस्सतो; विरत्तचित्तो वेदेति, तञ्च नाज्झोस तिट्ठति।
Na so rajjati dhammesu, dhammaṁ ñatvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati.
When you know a thought with mindfulness, there’s no desire for thoughts. Experiencing it with a mind free of desire, you don’t keep clinging to it.
यथास्स जानतो धम्मं, सेवतो चापि वेदनं; खीयति नोपचीयति, एवं सो चरती सतो; एवं अपचिनतो दुक्खं, सन्तिके निब्बान वुच्चतीऽति।
Yathāssa jānato dhammaṁ, Sevato cāpi vedanaṁ; Khīyati nopacīyati, Evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, Santike nibbāna vuccatī’ti.
Even as you know a thought and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of Nibbana.’
इमस्स ख्वाहं, भन्ते, भगवता सङ्खित्तेन भासितस्स एवं वित्थारेन अत्थं आजानामी”ति।
Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“साधु साधु, मालुक्यपुत्त। साधु खो त्वं, मालुक्यपुत्त, मया सङ्खित्तेन भासितस्स वित्थारेन अत्थं आजानासि:
“Sādhu sādhu, mālukyaputta. Sādhu kho tvaṁ, mālukyaputta, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi:
“Good, good, Māluṅkyaputta! 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.
‘रूपं दिस्वा सति मुट्ठा, पियं निमित्तं मनसि करोतो; सारत्तचित्तो वेदेति, तञ्च अज्झोस तिट्ठति।
‘Rūpaṁ disvā sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati.
तस्स वड्ढन्ति वेदना, अनेका रूपसम्भवा; अभिज्झा च विहेसा च, चित्तमस्सूपहञ्ञति; एवं आचिनतो दुक्खं, आरा निब्बान वुच्चति।
Tassa vaḍḍhanti vedanā, anekā rūpasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati.
…पे…
…pe…
न सो रज्जति धम्मेसु, धम्मं ञत्वा पटिस्सतो; विरत्तचित्तो वेदेति, तञ्च नाज्झोस तिट्ठति।
Na so rajjati dhammesu, dhammaṁ ñatvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati.
यथास्स विजानतो धम्मं, सेवतो चापि वेदनं; खीयति नोपचीयति, एवं सो चरती सतो; एवं अपचिनतो दुक्खं, सन्तिके निब्बान वुच्चतीऽति।
Yathāssa vijānato dhammaṁ, Sevato cāpi vedanaṁ; Khīyati nopacīyati, Evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, Santike nibbāna vuccatī’ti.
इमस्स खो, मालुक्यपुत्त, मया सङ्खित्तेन भासितस्स एवं वित्थारेन अत्थो दट्ठब्बो”ति।
Imassa kho, mālukyaputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.
“This is how to understand the detailed meaning of what I said in brief.”
अथ खो आयस्मा मालुक्यपुत्तो भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कामि। अथ खो आयस्मा मालुक्यपुत्तो एको वूपकट्ठो अप्पमत्तो आतापी पहितत्तो विहरन्तो नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासि।
Atha kho āyasmā mālukyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. 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.
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. Then Māluṅkyaputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end 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.
“खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्ताया”ति अब्भञ्ञासि। अञ्ञतरो च पनायस्मा मालुक्यपुत्तो अरहतं अहोसीति।
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā mālukyaputto arahataṁ ahosīti.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Māluṅkyaputta became one of the perfected.
दुतियं।
Dutiyaṁ.
The authoritative text of the Saṁyutta 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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