2.
The Discourse on Mālukyaputta
95.
Then the Venerable Mālukyaputta approached the Blessed One, etc.
Seated to one side, the Venerable Mālukyaputta said this to the Blessed One -
"It would be good, venerable sir, if the Blessed One would expound to me the Teaching in brief, so that having heard the Teaching from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute."
"Here now, Mālukyaputta, what shall we say to the young monks! When indeed you, monk, who are old, aged, elderly, one who has traversed the span of life, advanced in years, request exhortation in brief."
"Although I, venerable sir, am old, aged, elderly, one who has traversed the span of life, advanced in years. Let the Blessed One expound to me the Teaching in brief, venerable sir, let the Fortunate One expound to me the Teaching in brief, perhaps I might understand the meaning of the Blessed One's saying. Perhaps I might become an heir to the Blessed One's saying."
"What do you think, Mālukyaputta, those forms cognisable by eye that are unseen, never seen before, that you do not see, and it does not occur to you 'I might see' - Is there desire or lust or affection in you there?" "No, Venerable Sir."
"Those sounds cognisable by ear that are unheard, never heard before, that you do not hear, and it does not occur to you 'I might hear' - Is there desire or lust or affection in you there?" "No, Venerable Sir."
"Those odours cognisable by nose that are unsmelled, never smelled before, that you do not smell, and it does not occur to you 'I might smell' - Is there desire or lust or affection in you there?" "No, Venerable Sir."
"Those flavours cognisable by tongue that are untasted, never tasted before, that you do not taste, and it does not occur to you 'I might taste' - Is there desire or lust or affection in you there?" "No, Venerable Sir."
"Those tangible objects cognisable by body that are untouched, never touched before, that you do not touch, and it does not occur to you 'I might touch' - Is there desire or lust or affection in you there?" "No, Venerable Sir."
"Those mental phenomena cognisable by mind that are uncognised, never cognised before, that you do not cognise, and it does not occur to you 'I might cognise' - Is there desire or lust or affection in you there?" "No, Venerable Sir."
"Here, Mālukyaputta, regarding phenomena to be seen, heard, sensed, and cognised: in the seen there will be merely the seen, in the heard there will be merely the heard, in the sensed there will be merely the sensed, in the cognised there will be merely the cognised. When, Mālukyaputta, regarding phenomena to be seen, heard, sensed, and cognised: in the seen there will be merely the seen, in the heard there will be merely the heard, in the sensed there will be merely the sensed, in the cognised there will be merely the cognised; then you, Mālukyaputta, will not be by that. When you, Mālukyaputta, are not by that; then you, Mālukyaputta, will not be therein. When you, Mālukyaputta, are not therein; then you, Mālukyaputta, will be neither here nor beyond nor in between the two. This itself is the end of suffering."
"I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief -
With a mind filled with lust one feels, and remains grasping it.
Covetousness and harming, his mind is injured;
Thus for one accumulating suffering, Nibbāna is said to be far away.
With a mind filled with lust one feels, and remains grasping it.
Covetousness and harming, his mind is injured;
Thus for one accumulating suffering, Nibbāna is said to be far away.
With a mind filled with lust one feels, and remains grasping it.
Covetousness and harming, his mind is injured;
Thus for one accumulating suffering, Nibbāna is said to be far away.
With a mind filled with lust one feels, and remains grasping it.
Covetousness and harming, his mind is injured;
Thus for one accumulating suffering, Nibbāna is said to be far away.
With a mind filled with lust one feels, and remains grasping it.
Covetousness and harming, his mind is injured;
Thus for one accumulating suffering, Nibbāna is said to be far away.
With a mind filled with lust one feels, and remains grasping it.
Covetousness and harming, his mind is injured;
Thus for one accumulating suffering, Nibbāna is said to be far away.
With dispassionate mind he feels, and does not remain holding to that.
It is brought to an end, not accumulated, thus he lives mindful;
Thus for one diminishing suffering, Nibbāna is said to be near.
With dispassionate mind he feels, and does not remain holding to that.
It is brought to an end, not accumulated, thus he lives mindful;
Thus for one diminishing suffering, Nibbāna is said to be near.
With dispassionate mind he feels, and does not remain holding to that.
It is brought to an end, not accumulated, thus he lives mindful;
Thus for one diminishing suffering, Nibbāna is said to be near.
With dispassionate mind he feels, and does not remain holding to that.
It is brought to an end, not accumulated, thus he lives mindful;
Thus for one diminishing suffering, Nibbāna is said to be near.
With dispassionate mind he feels, and does not remain holding to that.
It is brought to an end, not accumulated, thus he lives mindful;
Thus for one diminishing suffering, Nibbāna is said to be near.
With dispassionate mind he feels, and does not remain holding to that.
It is brought to an end, not accumulated, thus he lives mindful;
Thus for one who diminishes suffering, Nibbāna is said to be near."
"I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief thus." "Good, good, Mālukyaputta! Good indeed, Mālukyaputta, you understand in detail the meaning of what was spoken by me in brief -
With a mind filled with lust one feels, and remains grasping it.
Covetousness and harming, his mind is injured;
Thus for one who accumulates suffering, Nibbāna is said to be far away, etc.
With dispassionate mind he feels, and does not remain holding to that.
It is brought to an end, not accumulated, thus he lives mindful;
Thus for one who diminishes suffering, Nibbāna is said to be near."
"This, Mālukyaputta, is how the meaning of what was spoken by me in brief should be understood in detail."
Then the Venerable Mālukyaputta, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Mālukyaputta soon realised for himself, with direct knowledge, in this very life, that unsurpassed consummation of the holy life for the sake of which sons of good family rightly go forth from home into homelessness; and, having entered upon it, he dwelt in it. He directly knew: "Birth is eliminated, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of being." And the Venerable Mālukyaputta became one of the Worthy Ones. The second.