35. Saḷāyatanasaṁyutta: On the Six Sense Fields
X. The Sixes — SN35.95: Māluṅkyaputta
- © Translated from the Pali by Bhante Sujato. (More copyright information)
1Then 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 When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”
2“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 the Realized One for brief advice?”
3“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!”
4“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?”
“No, sir.”
5“Do you have any desire or greed or affection for sounds known by the ear …
6 … smells known by the nose …
7 … tastes known by the tongue …
8 … touches known by the body …
9 … 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?”
“No, sir.”
10“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.”
11“This is how I understand the detailed meaning of the Buddha’s brief statement:
12‘When you see a sight, mindfulness is lost
as attention latches on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
13Many 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 extinguishment.
14When you hear a sound, mindfulness is lost
as attention latches on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
15Many 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 extinguishment.
16When you smell an odor, mindfulness is lost
as attention latches on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
17Many 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 extinguishment.
18When you enjoy a taste, mindfulness is lost
as attention latches on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
19Many 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 extinguishment.
20When you sense a touch, mindfulness is lost
as attention latches on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
21Many 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 extinguishment.
22When you know a thought, mindfulness is lost
as attention latches on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.
23Many 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 extinguishment.
24When 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.
25Even 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 extinguishment.
26When 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.
27Even 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 extinguishment.
28When 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.
29Even 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 extinguishment.
30Enjoying 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.
31Even 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 extinguishment.
32When 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.
33Even 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 extinguishment.
34When 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.
35Even 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 extinguishment.’
36That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Good, good, Māluṅkyaputta! It’s good that you understand the detailed meaning of what I’ve said in brief like this.
37-40(The Buddha repeats the verses in full.)
41This is how to understand the detailed meaning of what I said in brief.”
42And 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.
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.
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.