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Majjhima Nikāya 64

Mahāmālukyasutta

The Longer Discourse With Māluṅkya · Translation: Bhikkhu Sujato, SuttaCentral

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of thatTassa thatso ill willbyāpādo with underlying tendencysānusayo is given uppahīyati.
whichYo, Ānandaānanda, pathmaggo whichyā practicepaṭipadā of fivepañcannaṁ lowerorambhāgiyānaṁ of fetterssaṁyojanānaṁ for giving uppahānāya thattaṁ pathmaggaṁ thattaṁ practicepaṭipadaṁ without relying onanāgamma five lowerpañcorambhāgiyāni fetterssaṁyojanāni will knowñassati orvā will seedakkhati orvā will give uppajahissati or: thisvāti—netaṁ possibleṭhānaṁ is foundvijjati.
supposeSeyyathāpi, Ānandaānanda, largemahato of a treerukkhassa standingtiṭṭhato with heartwoodsāravato barktacaṁ having cut throughacchetvā softwoodphegguṁ having cut throughacchetvā cutting out of heartwoodsāracchedo will be:bhavissatīti—
thisnetaṁ possibleṭhānaṁ is foundvijjati;
in the same wayevameva indeedkho, Ānandaānanda, whichyo pathmaggo whichyā practicepaṭipadā of fivepañcannaṁ lowerorambhāgiyānaṁ of fetterssaṁyojanānaṁ for giving uppahānāya thattaṁ pathmaggaṁ thattaṁ practicepaṭipadaṁ without relying onanāgamma five lowerpañcorambhāgiyāni fetterssaṁyojanāni will knowñassati orvā will seedakkhati orvā will give uppajahissati or: thisvāti—netaṁ possibleṭhānaṁ is foundvijjati.

That ill will, along with any underlying tendency to it, is given up in them. There is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice. Suppose there was a large tree standing with heartwood. It’s not possible to cut out the heartwood without having cut through the bark and the softwood. In the same way, there is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice.

whichYo andca indeedkho, Ānandaānanda, pathmaggo whichyā practicepaṭipadā of the fivepañcannaṁ lowerorambhāgiyānaṁ of fetterssaṁyojanānaṁ for the abandoningpahānāya thattaṁ pathmaggaṁ thattaṁ practicepaṭipadaṁ having relied onāgamma the five lowerpañcorambhāgiyāni fetterssaṁyojanāni he will knowñassati orvā he will seedakkhati orvā he will give uppajahissati or—this is possiblevāti—ṭhānametaṁ it existsvijjati.

But it is possible to know and see and give up the five lower fetters by relying on that path and that practice.

just asSeyyathāpi, Ānandaānanda, largemahato of a treerukkhassa standingtiṭṭhato with heartwoodsāravato barktacaṁ having cutchetvā softwoodphegguṁ having cutchetvā cutting out of heartwoodsāracchedo will be—this is possiblebhavissatīti—ṭhānametaṁ existsvijjati.
just soevameva indeedkho, Ānandaānanda, whateveryo pathmaggo whateveryā practicepaṭipadā of the fivepañcannaṁ lowerorambhāgiyānaṁ of fetterssaṁyojanānaṁ for giving uppahānāya thattaṁ pathmaggaṁ thattaṁ practicepaṭipadaṁ having relied onāgamma the five lowerpañcorambhāgiyāni fetterssaṁyojanāni will knowñassati orvā will seedakkhati orvā will give uppajahissati or—this is possiblevāti—ṭhānametaṁ existsvijjati.
just asSeyyathāpi, Ānandaānanda, Gangesgaṅgā rivernadī fullpūrā of waterudakassa brim-fullsamatittikā crow-drinkablekākapeyyā.
thenAtha feebledubbalako personpuriso would comeāgaccheyya:
I‘ahaṁ of thisimissā of the Gangesgaṅgāya of the rivernadiyā acrosstiriyaṁ with armsbāhāya currentsotaṁ having cutchetvā safelysotthinā to the far shorepāraṁ I will gogacchissāmī’ti;
heso notna would be ablesakkuṇeyya of the Gangesgaṅgāya of the rivernadiyā acrosstiriyaṁ with armsbāhāya currentsotaṁ having cutchetvā safelysotthinā to the far shorepāraṁ to gogantuṁ.
just soEvameva indeedkho, Ānandaānanda, of thoseyesaṁ of anykesañci for the cessation of substantial realitysakkāyanirodhāya Dhammadhamme being taughtdesiyamāne mindcittaṁ notna leaps forthpakkhandati does not gain confidencenappasīdati notna settles downsantiṭṭhati notna becomes decidedvimuccati;
just asseyyathāpi thatso feebledubbalako personpuriso these should be regarded as like thatevamete to be regardeddaṭṭhabbā.

Suppose there was a large tree standing with heartwood. It is possible to cut out the heartwood after having cut through the bark and the softwood. In the same way, there is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice. Suppose the Ganges River was full to the brim so a crow could drink from it. Then along comes a feeble person, who thinks: ‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’ But they’re not able to do so. In the same way, when the Dhamma is being taught to them for the cessation of substantial reality, those whose mind does not leap forth, gain confidence, settle down, and become decided should be regarded as being like that feeble person.

just asSeyyathāpi, Ānandaānanda, the Gangesgaṅgā rivernadī fullpūrā of waterudakassa level with the bankssamatittikā drinkable by crowskākapeyyā.
thenAtha strongbalavā personpuriso would comeāgaccheyya:
I‘ahaṁ of thisimissā Gangesgaṅgāya rivernadiyā acrosstiriyaṁ with armsbāhāya currentsotaṁ having cutchetvā safelysotthinā the far shorepāraṁ I will gogacchissāmī’ti;
heso would be ablesakkuṇeyya of the Gangesgaṅgāya of the rivernadiyā acrosstiriyaṁ with armsbāhāya currentsotaṁ having cutchetvā safelysotthinā to the far shorepāraṁ to gogantuṁ.
in the same wayEvameva indeedkho, Ānandaānanda, of thoseyesaṁ of whateverkesañci for the cessation of substantial realitysakkāyanirodhāya Dhammadhamme being taughtdesiyamāne mindcittaṁ leaps forthpakkhandati gains confidencepasīdati settles downsantiṭṭhati becomes decidedvimuccati;
just asseyyathāpi thatso strongbalavā personpuriso so theseevamete should be seendaṭṭhabbā.

Suppose the Ganges River was full to the brim so a crow could drink from it. Then along comes a strong person, who thinks: ‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’ And they are able to do so. In the same way, when the Dhamma is being taught to them for the cessation of substantial reality, those whose mind leaps forth, gains confidence, settles down, and becomes decided should be regarded as being like that strong person.

whatKatamo and Ānandacānanda, pathmaggo, whatkatamā practicepaṭipadā of the fivepañcannaṁ lowerorambhāgiyānaṁ of the fetterssaṁyojanānaṁ for the giving uppahānāya?
here ĀnandaIdhānanda, a mendicantbhikkhu due to seclusion from attachmentsupadhivivekā of unskillfulakusalānaṁ qualitiesdhammānaṁ the giving uppahānā completelysabbaso of physical discomfortskāyaduṭṭhullānaṁ for the settlingpaṭippassaddhiyā quite secludedvivicceva from sensual pleasureskāmehi secludedvivicca from unskillfulakusalehi qualitiesdhammehi with placing the mindsavitakkaṁ with keeping it connectedsavicāraṁ born of seclusionvivekajaṁ with rapture and blisspītisukhaṁ firstpaṭhamaṁ absorptionjhānaṁ enters andupasampajja remainsviharati.
heSo whateveryadeva theretattha ishoti included in formrūpagataṁ included in feelingvedanāgataṁ included in perceptionsaññāgataṁ included in choicessaṅkhāragataṁ included in consciousnessviññāṇagataṁ thosete phenomenadhamme as impermanentaniccato as sufferingdukkhato as diseasedrogato as a boilgaṇḍato as a dartsallato as gloomaghato as an afflictionābādhato as alienparato as breaking apartpalokato as emptysuññato as not-selfanattato contemplatessamanupassati.
heSo from thosetehi phenomenadhammehi mindcittaṁ turns awaypaṭivāpeti.
heSo from thosetehi phenomenadhammehi mindcittaṁ having turned awaypaṭivāpetvā to the element free of deathamatāya to the elementdhātuyā mindcittaṁ appliesupasaṁharati:
this‘etaṁ peacefulsantaṁ thisetaṁ sublimepaṇītaṁ that isyadidaṁ the stilling of all activitiessabbasaṅkhārasamatho the letting go of all attachmentssabbūpadhipaṭinissaggo the ending of cravingtaṇhākkhayo fading awayvirāgo cessationnirodho extinguishment’nibbānan’ti.
heSo theretattha abidingṭhito of defilementsāsavānaṁ the endingkhayaṁ attainspāpuṇāti;

And what, Ānanda, is the path and the practice for giving up the five lower fetters? It’s when a mendicant—due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomforts—quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. They turn their mind away from those things, and apply it to the element free of death: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements.

notno ifce of the defilementsāsavānaṁ endingkhayaṁ attainspāpuṇāti because of that veryteneva by passion for the teachingdhammarāgena by thattāya by delight in the teachingdhammanandiyā of the fivepañcannaṁ lowerorambhāgiyānaṁ of the fetterssaṁyojanānaṁ by the endingparikkhayā spontaneously rebornopapātiko ishoti, theretattha extinguishedparinibbāyī, not liable to returnanāvattidhammo from thattasmā worldlokā.
this tooAyampi indeedkho, Ānandaānanda, the pathmaggo thisayaṁ the practicepaṭipadā of the fivepañcannaṁ lowerorambhāgiyānaṁ of the fetterssaṁyojanānaṁ for giving uppahānāya.

If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. This is the path and the practice for giving up the five lower fetters.

againPuna and furthercaparaṁ, Ānandaānanda, a mendicantbhikkhu of placing and keeping connectedvitakkavicārānaṁ because of stillingvūpasamā ……pe… seconddutiyaṁ absorptionjhānaṁ having enteredupasampajja remainsviharati ……pe…
thirdtatiyaṁ absorptionjhānaṁ ……pe…
fourthcatutthaṁ absorptionjhānaṁ having enteredupasampajja remains.viharati.
heSo whateveryadeva theretattha ishoti included in formrūpagataṁ included in feelingvedanāgataṁ included in perceptionsaññāgataṁ included in choicessaṅkhāragataṁ included in consciousnessviññāṇagataṁ ……
…pe…
not liable to returnanāvattidhammo from thattasmā world.lokā.
this alsoAyampi indeedkho, Ānandaānanda, pathmaggo thisayaṁ practicepaṭipadā of the fivepañcannaṁ lowerorambhāgiyānaṁ fetterssaṁyojanānaṁ for giving uppahānāya.

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption … third absorption … fourth absorption. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent … They turn their mind away from those things … If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world. This too is the path and the practice for giving up the five lower fetters.

againPuna and furthercaparaṁ, Ānandaānanda, a bhikkhubhikkhu completelysabbaso perceptions of formrūpasaññānaṁ by the complete transcendingsamatikkamā perceptions of impingementpaṭighasaññānaṁ by the disappearanceatthaṅgamā perceptions of diversitynānattasaññānaṁ by not attendingamanasikārā infinite‘ananto space is infiniteākāso’ti the dimension of infinite spaceākāsānañcāyatanaṁ having enteredupasampajja dwellsviharati.
heSo whateveryadeva theretattha ishoti included in feelingvedanāgataṁ included in perceptionsaññāgataṁ included in choicessaṅkhāragataṁ included in consciousnessviññāṇagataṁ ……
…pe…pe…
not liable to returnanāvattidhammo from thattasmā worldlokā.
this tooAyampi indeedkho, Ānandaānanda, pathmaggo thisayaṁ practicepaṭipadā of the fivepañcannaṁ lowerorambhāgiyānaṁ of the fetterssaṁyojanānaṁ for the abandoningpahānāya.

Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent … They turn their mind away from those things … If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world. This too is the path and the practice for giving up the five lower fetters.

furthermorePuna andcaparaṁ, Ānandaānanda, a mendicantbhikkhu totallysabbaso the dimension of infinite spaceākāsānañcāyatanaṁ going totally beyondsamatikkamma infinite‘anantaṁ consciousness is infiniteviññāṇan’ti the dimension of infinite consciousnessviññāṇañcāyatanaṁ entersupasampajja remainsviharati.
theySo whateveryadeva theretattha ishoti included in feelingvedanāgataṁ included in perceptionsaññāgataṁ included in choicessaṅkhāragataṁ included in consciousnessviññāṇagataṁ ……
pe…pe…
not liable to returnanāvattidhammo from that worldtasmā worldlokā.
this tooAyampi indeedkho, Ānandaānanda, the pathmaggo thisayaṁ the practicepaṭipadā of fivepañcannaṁ lowerorambhāgiyānaṁ of fetterssaṁyojanānaṁ for giving uppahānāya.

Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent … They turn their mind away from those things … If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world. This too is the path and the practice for giving up the five lower fetters.

furthermorePuna and alsocaparaṁ, Ānandaānanda, a mendicantbhikkhu totallysabbaso the dimension of infinite consciousnessviññāṇañcāyatanaṁ having gone beyondsamatikkamma 'there is not‘natthi anything'kiñcī’ti the dimension of nothingnessākiñcaññāyatanaṁ having enteredupasampajja remainsviharati.
theySo whateveryadeva theretattha ishoti included in feelingvedanāgataṁ included in perceptionsaññāgataṁ included in choicessaṅkhāragataṁ included in consciousnessviññāṇagataṁ ……
…pe…
not liable to returnanāvattidhammo from thattasmā worldlokā.
this tooAyampi indeedkho, Ānandaānanda, the pathmaggo thisayaṁ the practicepaṭipadā of the fivepañcannaṁ lowerorambhāgiyānaṁ fetterssaṁyojanānaṁ for giving uppahānāyā”ti.

Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent … They turn their mind away from those things … If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world. This too is the path and the practice for giving up the five lower fetters.”

this“Eso ifce, sirbhante, pathmaggo thisesā practicepaṭipadā of the fivepañcannaṁ lowerorambhāgiyānaṁ of fetterssaṁyojanānaṁ for giving uppahānāya, thenatha how then is itkiñcarahi here someidhekacce mendicantsbhikkhū released in heartcetovimuttino someekacce mendicantsbhikkhū released by wisdompaññāvimuttino”ti?
in that case“Ettha indeedkho I say itpanesāhaṁ, Ānandaānanda, disparity of facultiesindriyavemattataṁ I sayvadāmī”ti.
that is whatIdamavoca the Buddhabhagavā.
satisfiedAttamano Venerableāyasmā Ānandaānando of the Buddhabhagavato what was saidbhāsitaṁ approvedabhinandīti.
the Great Mālukya discourseMahāmālukyasuttaṁ finishedniṭṭhitaṁ fourthcatutthaṁ.

“Sir, if this is the path and the practice for giving up the five lower fetters, how then are some mendicants here released in heart while others are released by wisdom?” “In that case, I say it is the disparity of their faculties.” That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

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