English Translation SN 35.95 PTS: S iv 72 CDB ii 1175 Malunkyaputta Sutta: To Malunkyaputta translated from the Pali by Thanissaro Bhikkhu Alternate translation: Walshe Then Ven. Malunkyaputta, who was ardent & resolute, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: "It would be good, lord, if the Blessed One would teach me the Dhamma in brief so that, having heard the Dhamma from the Blessed One, I might dwell alone in seclusion: heedful, ardent, & resolute." "Here now, Malunkyaputta: What will I say to the young monks when you — aged, old, elderly, along in years, come to the last stage of life — ask for an admonition in brief?" "Lord, even though I'm aged, old, elderly, along in years, come to the last stage of life, may the Blessed One teach me the Dhamma in brief! May the One Well-gone teach me the Dhamma in brief! It may well be that I'll understand the Blessed One's words. It may well be that I'll become an heir to the Blessed One's words." "What do you think, Malunkyaputta: the forms cognizable via the eye that are unseen by you — that you have never before seen, that you don't see, and that are not to be seen by you: Do you have any desire or passion or love there?" "No, lord."[1] "The sounds cognizable via the ear... "The aromas cognizable via the nose... "The flavors cognizable via the tongue... "The tactile sensations cognizable via the body... "The ideas cognizable via the intellect that are uncognized by you — that you have never before cognized, that you don't cognize, and that are not to be cognized by you: Do you have any desire or passion or love there?" "No, lord." "Then, Malunkyaputta, with regard to phenomena to be seen, heard, sensed, or cognized: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how you should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Malunkyaputta, there is no you in connection with that. When there is noyou in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress."[2] "I understand in detail, lord, the meaning of what the Blessed One has said in brief:
Seeing a form
— mindfulness lapsed —
attending
to the theme of 'endearing,'
impassioned in mind,
one feels
and remains fastened there.
One's feelings, born of the form,
grow numerous,
Greed & annoyance
injure one's mind.
Thus amassing stress,
one is said to be far from Unbinding.
Hearing a sound...
Smelling an aroma...
Tasting a flavor...
Touching a tactile sensation...
Knowing an idea
— mindfulness lapsed —
attending
to the theme of 'endearing,'
impassioned in mind,
one feels
and remains fastened there.
One's feelings, born of the idea,
grow numerous,
Greed & annoyance
injure one's mind.
Thus amassing stress,
one is said to be far from Unbinding.
Not impassioned with forms
— seeing a form with mindfulness firm —
dispassioned in mind,
one knows
and doesn't remain fastened there.
While one is seeing a form
— and even experiencing feeling —
it falls away and doesn't accumulate.
Thus one fares mindfully.
Thus not amassing stress,
one is said to be
in the presence of Unbinding.
Not impassioned with sounds...
Not impassioned with aromas...
Not impassioned with flavors...
Not impassioned with tactile sensations...
Not impassioned with ideas
— knowing an idea with mindfulness firm —
dispassioned in mind,
one knows
and doesn't remain fastened there.
While one is knowing an idea
— and even experiencing feeling —
it falls away and doesn't accumulate.
Thus one fares mindfully.
Thus not amassing stress,
one is said to be
in the presence of Unbinding.
"It's in this way, lord, that I understand in detail the meaning of what the Blessed One said in brief." "Good, Malunkyaputta. Very good. It's good that you understand in detail this way the meaning of what I said in brief." [The Buddha then repeats the verses.] "It's in this way, Malunkyaputta, that the meaning of what I said in brief should be regarded in detail." Then Ven. Malunkyaputta, having been admonished by the admonishment from the Blessed One, got up from his seat and bowed down to the Blessed One, circled around him, keeping the Blessed One to his right side, and left. Then, dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world." And thus Ven. Malunkyaputta became another one of the arahants. "Malunkyaputta Sutta: To Malunkyaputta" (SN 35.95), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 8 June 2010,http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.095.than.html . Retrieved on 12 April 2013. Notes
| Pali Roman 2. Mālukyaputtasuttaṃ 95. Atha kho āyasmā mālukyaputto [māluṅkyaputto (sī.)] yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Ettha dāni, mālukyaputta, kiṃ dahare bhikkhū vakkhāma! Yatra hi nāma tvaṃ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṃkhittena ovādaṃ yācasī’’ti. ‘‘Kiñcāpāhaṃ, bhante, jiṇṇo vuddho mahallako addhagato vayoanuppatto. Desetu me, bhante , bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ, appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assa’’nti. ‘‘Taṃ kiṃ maññasi, mālukyaputta, ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Ye te sotaviññeyyā saddā assutā assutapubbā, na ca suṇāsi, na ca te hoti suṇeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Ye te ghānaviññeyyā gandhā aghāyitā aghāyitapubbā, na ca ghāyasi, na ca te hoti ghāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Ye te jivhāviññeyyā rasā asāyitā asāyitapubbā, na ca sāyasi, na ca te hoti sāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Ye te kāyaviññeyyā phoṭṭhabbā asamphuṭṭhā asamphuṭṭhapubbā, na ca phusasi, na ca te hoti phuseyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Ye te manoviññeyyā dhammā aviññātā aviññātapubbā, na ca vijānāsi, na ca te hoti vijāneyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati. Yato kho te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati , mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati; tato tvaṃ, mālukyaputta, na tena. Yato tvaṃ, mālukyaputta, na tena; tato tvaṃ, mālukyaputta , na tattha. Yato tvaṃ, mālukyaputta, na tattha; tato tvaṃ, mālukyaputta, nevidha, na huraṃ, na ubhayamantarena. Esevanto dukkhassā’’ti. ‘‘Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi – ‘‘Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto; Sārattacitto vedeti, tañca ajjhosa [ajjhosāya (sī.)] tiṭṭhati. ‘‘Tassa vaḍḍhanti vedanā, anekā rūpasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati. ‘‘Saddaṃ sutvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto; Sārattacitto vedeti, tañca ajjhosa tiṭṭhati. ‘‘Tassa vaḍḍhanti vedanā, anekā saddasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati. ‘‘Gandhaṃ ghatvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto; Sārattacitto vedeti, tañca ajjhosa tiṭṭhati. ‘‘Tassa vaḍḍhanti vedanā, anekā gandhasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati. ‘‘Rasaṃ bhotvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto; Sārattacitto vedeti, tañca ajjhosa tiṭṭhati. ‘‘Tassa vaḍḍhanti vedanā, anekā rasasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati. ‘‘Phassaṃ phussa sati muṭṭhā, piyaṃ nimittaṃ manasi karoto; Sārattacitto vedeti, tañca ajjhosa tiṭṭhati. ‘‘Tassa vaḍḍhanti vedanā, anekā phassasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati. ‘‘Dhammaṃ ñatvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto; Sārattacitto vedeti, tañca ajjhosa tiṭṭhati. ‘‘Tassa vaḍḍhanti vedanā, anekā dhammasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati. ‘‘Na so rajjati rūpesu, rūpaṃ disvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. ‘‘Yathāssa passato rūpaṃ, sevato cāpi vedanaṃ; Khīyati nopacīyati, evaṃ so caratī sato; Evaṃ apacinato dukkhaṃ, santike nibbānamuccati. ‘‘Na so rajjati saddesu, saddaṃ sutvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. ‘‘Yathāssa suṇato saddaṃ, sevato cāpi vedanaṃ; Khīyati nopacīyati, evaṃ so caratī sato; Evaṃ apacinato dukkhaṃ, santike nibbānamuccati. ‘‘Na so rajjati gandhesu, gandhaṃ ghatvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. ‘‘Yathāssa ghāyato gandhaṃ, sevato cāpi vedanaṃ; Khīyati nopacīyati, evaṃ so caratī sato; Evaṃ apacinato dukkhaṃ, santike nibbānamuccati. ‘‘Na so rajjati rasesu, rasaṃ bhotvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. ‘‘Yathāssa sāyato rasaṃ, sevato cāpi vedanaṃ; Khīyati nopacīyati, evaṃ so caratī sato; Evaṃ apacinato dukkhaṃ, santike nibbānamuccati. ‘‘Na so rajjati phassesu, phassaṃ phussa paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. ‘‘Yathāssa phusato phassaṃ, sevato cāpi vedanaṃ; Khīyati nopacīyati, evaṃ so caratī sato; Evaṃ apacinato dukkhaṃ, santike nibbānamuccati. ‘‘Na so rajjati dhammesu, dhammaṃ ñatvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. ‘‘Yathāssa jānato dhammaṃ, sevato cāpi vedanaṃ; Khīyati nopacīyati, evaṃ so caratī sato; Evaṃ apacinato dukkhaṃ, santike nibbānamuccatī’’ti. ‘‘Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti. ‘‘Sādhu sādhu, mālukyaputta! Sādhu kho tvaṃ, mālukyaputta, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi – ‘‘Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto; Sārattacitto vedeti, tañca ajjhosa tiṭṭhati. ‘‘Tassa vaḍḍhanti vedanā, anekā rūpasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.…pe…. ‘‘Na so rajjati dhammesu, dhammaṃ ñatvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. ‘‘Yathāssa vijānato dhammaṃ, sevato cāpi vedanaṃ; Khīyati nopacīyati, evaṃ so caratī sato; Evaṃ apacinato dukkhaṃ, santike nibbānamuccatī’’ti. ‘‘Imassa kho, mālukyaputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti. Atha kho āyasmā mālukyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā mālukyaputto arahataṃ ahosīti. Dutiyaṃ. | Pali Devanagari २. मालुक्यपुत्तसुत्तं ९५. अथ खो आयस्मा मालुक्यपुत्तो [मालुङ्क्यपुत्तो (सी॰)] येन भगवा तेनुपसङ्कमि…पे॰… एकमन्तं निसिन्नो खो आयस्मा मालुक्यपुत्तो भगवन्तं एतदवोच – ‘‘साधु मे, भन्ते, भगवा संखित्तेन धम्मं देसेतु, यमहं भगवतो धम्मं सुत्वा एको वूपकट्ठो अप्पमत्तो आतापी पहितत्तो विहरेय्य’’न्ति। ‘‘एत्थ दानि, मालुक्यपुत्त, किं दहरे भिक्खू वक्खाम! यत्र हि नाम त्वं, भिक्खु, जिण्णो वुद्धो महल्लको अद्धगतो वयोअनुप्पत्तो संखित्तेन ओवादं याचसी’’ति। ‘‘किञ्चापाहं, भन्ते, जिण्णो वुद्धो महल्लको अद्धगतो वयोअनुप्पत्तो। देसेतु मे, भन्ते , भगवा संखित्तेन धम्मं, देसेतु सुगतो संखित्तेन धम्मं, अप्पेव नामाहं भगवतो भासितस्स अत्थं आजानेय्यं। अप्पेव नामाहं भगवतो भासितस्स दायादो अस्स’’न्ति। ‘‘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? ‘‘नो हेतं, भन्ते’’। ‘‘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’’। ‘‘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’’। ‘‘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’’। ‘‘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’’। ‘‘ये ते मनोविञ्ञेय्या धम्मा अविञ्ञाता अविञ्ञातपुब्बा, न च विजानासि, न च ते होति विजानेय्यन्ति? अत्थि ते तत्थ छन्दो वा रागो वा पेमं वा’’ति? ‘‘नो हेतं, भन्ते’’। ‘‘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। ‘‘इमस्स ख्वाहं, भन्ते, भगवता संखित्तेन भासितस्स वित्थारेन अत्थं आजानामि – ‘‘रूपं दिस्वा सति मुट्ठा, पियं निमित्तं मनसि करोतो। सारत्तचित्तो वेदेति, तञ्च अज्झोस [अज्झोसाय (सी॰)] तिट्ठति॥ ‘‘तस्स वड्ढन्ति वेदना, अनेका रूपसम्भवा। अभिज्झा च विहेसा च, चित्तमस्सूपहञ्ञति। एवं आचिनतो दुक्खं, आरा निब्बानमुच्चति॥ ‘‘सद्दं सुत्वा सति मुट्ठा, पियं निमित्तं मनसि करोतो। सारत्तचित्तो वेदेति, तञ्च अज्झोस तिट्ठति॥ ‘‘तस्स वड्ढन्ति वेदना, अनेका सद्दसम्भवा। अभिज्झा च विहेसा च, चित्तमस्सूपहञ्ञति। एवं आचिनतो दुक्खं, आरा निब्बानमुच्चति॥ ‘‘गन्धं घत्वा सति मुट्ठा, पियं निमित्तं मनसि करोतो। सारत्तचित्तो वेदेति, तञ्च अज्झोस तिट्ठति॥ ‘‘तस्स वड्ढन्ति वेदना, अनेका गन्धसम्भवा। अभिज्झा च विहेसा च, चित्तमस्सूपहञ्ञति। एवं आचिनतो दुक्खं, आरा निब्बानमुच्चति॥ ‘‘रसं भोत्वा सति मुट्ठा, पियं निमित्तं मनसि करोतो। सारत्तचित्तो वेदेति, तञ्च अज्झोस तिट्ठति॥ ‘‘तस्स वड्ढन्ति वेदना, अनेका रससम्भवा। अभिज्झा च विहेसा च, चित्तमस्सूपहञ्ञति। एवं आचिनतो दुक्खं, आरा निब्बानमुच्चति॥ ‘‘फस्सं फुस्स सति मुट्ठा, पियं निमित्तं मनसि करोतो। सारत्तचित्तो वेदेति, तञ्च अज्झोस तिट्ठति॥ ‘‘तस्स वड्ढन्ति वेदना, अनेका फस्ससम्भवा। अभिज्झा च विहेसा च, चित्तमस्सूपहञ्ञति। एवं आचिनतो दुक्खं, आरा निब्बानमुच्चति॥ ‘‘धम्मं ञत्वा सति मुट्ठा, पियं निमित्तं मनसि करोतो। सारत्तचित्तो वेदेति, तञ्च अज्झोस तिट्ठति॥ ‘‘तस्स वड्ढन्ति वेदना, अनेका धम्मसम्भवा। अभिज्झा च विहेसा च, चित्तमस्सूपहञ्ञति। एवं आचिनतो दुक्खं, आरा निब्बानमुच्चति॥ ‘‘न सो रज्जति रूपेसु, रूपं दिस्वा पटिस्सतो। विरत्तचित्तो वेदेति, तञ्च नाज्झोस तिट्ठति॥ ‘‘यथास्स पस्सतो रूपं, सेवतो चापि वेदनं। खीयति नोपचीयति, एवं सो चरती सतो। एवं अपचिनतो दुक्खं, सन्तिके निब्बानमुच्चति॥ ‘‘न सो रज्जति सद्देसु, सद्दं सुत्वा पटिस्सतो। विरत्तचित्तो वेदेति, तञ्च नाज्झोस तिट्ठति॥ ‘‘यथास्स सुणतो सद्दं, सेवतो चापि वेदनं। खीयति नोपचीयति, एवं सो चरती सतो। एवं अपचिनतो दुक्खं, सन्तिके निब्बानमुच्चति॥ ‘‘न सो रज्जति गन्धेसु, गन्धं घत्वा पटिस्सतो। विरत्तचित्तो वेदेति, तञ्च नाज्झोस तिट्ठति॥ ‘‘यथास्स घायतो गन्धं, सेवतो चापि वेदनं। खीयति नोपचीयति, एवं सो चरती सतो। एवं अपचिनतो दुक्खं, सन्तिके निब्बानमुच्चति॥ ‘‘न सो रज्जति रसेसु, रसं भोत्वा पटिस्सतो। विरत्तचित्तो वेदेति, तञ्च नाज्झोस तिट्ठति॥ ‘‘यथास्स सायतो रसं, सेवतो चापि वेदनं। खीयति नोपचीयति, एवं सो चरती सतो। एवं अपचिनतो दुक्खं, सन्तिके निब्बानमुच्चति॥ ‘‘न सो रज्जति फस्सेसु, फस्सं फुस्स पटिस्सतो। विरत्तचित्तो वेदेति, तञ्च नाज्झोस तिट्ठति॥ ‘‘यथास्स फुसतो फस्सं, सेवतो चापि वेदनं। खीयति नोपचीयति, एवं सो चरती सतो। एवं अपचिनतो दुक्खं, सन्तिके निब्बानमुच्चति॥ ‘‘न सो रज्जति धम्मेसु, धम्मं ञत्वा पटिस्सतो। विरत्तचित्तो वेदेति, तञ्च नाज्झोस तिट्ठति॥ ‘‘यथास्स जानतो धम्मं, सेवतो चापि वेदनं। खीयति नोपचीयति, एवं सो चरती सतो। एवं अपचिनतो दुक्खं, सन्तिके निब्बानमुच्चती’’ति॥ ‘‘इमस्स ख्वाहं, भन्ते, भगवता संखित्तेन भासितस्स एवं वित्थारेन अत्थं आजानामी’’ति। ‘‘साधु साधु, मालुक्यपुत्त! साधु खो त्वं, मालुक्यपुत्त, मया संखित्तेन भासितस्स वित्थारेन अत्थं आजानासि – ‘‘रूपं दिस्वा सति मुट्ठा, पियं निमित्तं मनसि करोतो। सारत्तचित्तो वेदेति, तञ्च अज्झोस तिट्ठति॥ ‘‘तस्स वड्ढन्ति वेदना, अनेका रूपसम्भवा। अभिज्झा च विहेसा च, चित्तमस्सूपहञ्ञति। एवं आचिनतो दुक्खं, आरा निब्बानमुच्चति॥…पे॰…॥ ‘‘न सो रज्जति धम्मेसु, धम्मं ञत्वा पटिस्सतो। विरत्तचित्तो वेदेति, तञ्च नाज्झोस तिट्ठति॥ ‘‘यथास्स विजानतो धम्मं, सेवतो चापि वेदनं। खीयति नोपचीयति, एवं सो चरती सतो। एवं अपचिनतो दुक्खं, सन्तिके निब्बानमुच्चती’’ति॥ ‘‘इमस्स खो, मालुक्यपुत्त, मया संखित्तेन भासितस्स एवं वित्थारेन अत्थो दट्ठब्बो’’ति। 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। ‘‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्ताया’’ति अब्भञ्ञासि। अञ्ञतरो च पनायस्मा मालुक्यपुत्तो अरहतं अहोसीति। दुतियं। |
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