Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Middle Discourses 63 मज्झिमनिकाय 63
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Cūḷamālukyasutta
Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.
Verse: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152153154155156157158159160161162163164165166167168169170171172173174175176177178179180181182 · Hide pronunciation
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Middle Discourses 63
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चूळमालुक्यसुत्तcū·ḷa·mā·luk·ya·sut·ta
Cūḷamālukyasutta
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एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā सावत्थियंsā·vat·thi·yaṃ विहरतिvi·ha·ra·ti जेतवनेje·ta·va·ne अनाथपिण्डिकस्सa·nā·tha·piṇ·ḍi·kas·sa आरामे।ā·rā·me
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
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अथa·tha खोkho आयस्मतोā·yas·ma·to मालुक्यपुत्तस्सmā·luk·ya·put·tas·sa रहोगतस्सra·ho·ga·tas·sa पटिसल्लीनस्सpa·ṭi·sal·lī·nas·sa एवंe·vaṃ चेतसोce·ta·so परिवितक्कोpa·ri·vi·tak·ko उदपादि:u·da·pā·di
Atha kho āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
Then as Venerable Māluṅkyaputta was in private retreat this thought came to his mind:
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“यानिमानिyā·ni·mā·ni दिट्ठिगतानिdiṭ·ṭhi·ga·tā·ni भगवताbha·ga·va·tā अब्याकतानिab·yā·ka·tā·ni ठपितानिṭha·pi·tā·ni पटिक्खित्तानि:pa·ṭik·khit·tā·ni
“yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni:
“There are several convictions that the Buddha has left undeclared; he has set them aside and turned them down.
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‘सस्सतोsas·sa·to लोको’तिपि,lo·ko ‘असस्सतोa·sas·sa·to लोको’तिपि,lo·ko ‘अन्तवाan·ta·vā लोको’तिपि,lo·ko ‘अनन्तवाa·nan·ta·vā लोको’तिपि,lo·ko ‘तंtaṃ जीवंjī·vaṃ तंtaṃ सरीरन्’तिपि,sa·rī·ran ‘अञ्ञंañ·ñaṃ जीवंjī·vaṃ अञ्ञंañ·ñaṃ सरीरन्’तिपि,sa·rī·ran ‘होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’तिपि,ma·ra·ṇā ‘नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’तिपि,ma·ra·ṇā ‘होतिho·ti चca नna चca होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’तिपि,ma·ra·ṇā ‘नेवne·va होतिho·ti नna नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’तिपि—ma·ra·ṇā
‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṁ jīvaṁ taṁ sarīran’tipi, ‘aññaṁ jīvaṁ aññaṁ sarīran’tipi, ‘hoti tathāgato paraṁ maraṇā’tipi, ‘na hoti tathāgato paraṁ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi—
For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.
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अथa·tha खोkho आयस्माā·yas·mā मालुक्यपुत्तोmā·luk·ya·put·to सायन्हसमयंsā·yan·ha·sa·ma·yaṃ पटिसल्लानाpa·ṭi·sal·lā·nā वुट्ठितोvuṭ·ṭhi·to येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho आयस्माā·yas·mā मालुक्यपुत्तोmā·luk·ya·put·to भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca
Atha kho āyasmā mālukyaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca:
Then in the late afternoon, Māluṅkyaputta came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha of his thoughts. He then continued:
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“इधi·dha मय्हं,may·haṃ भन्ते,bhan·te रहोगतस्सra·ho·ga·tas·sa पटिसल्लीनस्सpa·ṭi·sal·lī·nas·sa एवंe·vaṃ चेतसोce·ta·so परिवितक्कोpa·ri·vi·tak·ko उदपादि—u·da·pā·di
“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
(Pāli only)
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यानिमानिyā·ni·mā·ni दिट्ठिगतानिdiṭ·ṭhi·ga·tā·ni भगवताbha·ga·va·tā अब्याकतानिab·yā·ka·tā·ni ठपितानिṭha·pi·tā·ni पटिक्खित्तानि:pa·ṭik·khit·tā·ni
yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni:
(Pāli only)
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‘सस्सतोsas·sa·to लोको’तिपि,lo·ko ‘असस्सतोa·sas·sa·to लोको’तिपिlo·ko …पे…pe
‘sassato loko’tipi, ‘asassato loko’tipi …pe…
(Pāli only)
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तानिtā·ni मेme भगवाbha·ga·vā नna ब्याकरोति।byā·ka·ro·ti
tāni me bhagavā na byākaroti.
(Pāli only)
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सोहंso·haṃ भगवन्तंbha·ga·van·taṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā एतमत्थंe·ta·mat·thaṃ पुच्छिस्सामि।puc·chis·sā·mi
Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi.
(Pāli only)
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सचेsa·ce मेme भगवाbha·ga·vā ब्याकरिस्सति:byā·ka·ris·sa·ti
Sace me bhagavā byākarissati:
(Pāli only)
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एवाहंe·vā·haṃ भगवति,bha·ga·va·ti ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चरिस्सामि।ca·ris·sā·mi
evāhaṁ bhagavati, brahmacariyaṁ carissāmi.
(Pāli only)
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नोno चेce मेme भगवाbha·ga·vā ब्याकरिस्सति:byā·ka·ris·sa·ti
No ce me bhagavā byākarissati:
(Pāli only)
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एवाहंe·vā·haṃ सिक्खंsik·khaṃ पच्चक्खायpac·cak·khā·ya हीनायावत्तिस्सामीति।hī·nā·yā·vat·tis·sā·mī·ti
evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmīti.
(Pāli only)
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‘सस्सतोsas·sa·to लोको’तिlo·ko वा,vā ‘असस्सतोa·sas·sa·to लोको’तिlo·ko वा,vā अजानतोa·jā·na·to खोkho पनpa·na अपस्सतोa·pas·sa·to एतदेवe·ta·de·va उजुकंu·ju·kaṃ होतिho·ti यदिदं:ya·di·daṃ
‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ:
whether the cosmos is eternal or not, then it is straightforward to simply say:
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‘नna जानामि,jā·nā·mi नna पस्सामी’ति।pas·sā·mī
‘na jānāmi, na passāmī’ti.
(Pāli only)
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‘तंtaṃ जीवंjī·vaṃ तंtaṃ सरीरन्’तिsa·rī·ran वा,vā ‘अञ्ञंañ·ñaṃ जीवंjī·vaṃ अञ्ञंañ·ñaṃ सरीरन्’तिsa·rī·ran वा,vā अजानतोa·jā·na·to खोkho पनpa·na अपस्सतोa·pas·sa·to एतदेवe·ta·de·va उजुकंu·ju·kaṃ होतिho·ti यदिदं:ya·di·daṃ
‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ:
(Pāli only)
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‘नna जानामि,jā·nā·mi नna पस्सामी’ति।pas·sā·mī
‘na jānāmi, na passāmī’ti.
(Pāli only)
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‘होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’तिma·ra·ṇā वा,vā ‘नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’तिma·ra·ṇā वा,vā अजानतोa·jā·na·to खोkho पनpa·na अपस्सतोa·pas·sa·to एतदेवe·ta·de·va उजुकंu·ju·kaṃ होतिho·ti यदिदं:ya·di·daṃ
‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ:
(Pāli only)
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‘नna जानामिjā·nā·mi नna पस्सामी’ति।pas·sā·mī
‘na jānāmi na passāmī’ti.
(Pāli only)
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‘होतिho·ti चca नna चca होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’ति,ma·ra·ṇā ‘होतिho·ti चca नna चca होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’तिma·ra·ṇā मेme भगवाbha·ga·vā ब्याकरोतु;byā·ka·ro·tu
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu;
or both still exists and no longer exists, or neither still exists nor no longer exists, please tell me.
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‘नेवne·va होतिho·ti नna नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’ति,ma·ra·ṇā ‘नेवne·va होतिho·ti नna नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’तिma·ra·ṇā मेme भगवाbha·ga·vā ब्याकरोतु।byā·ka·ro·tu
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu.
(Pāli only)
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‘होतिho·ti चca नna चca होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’तिma·ra·ṇā वा,vā ‘नेवne·va होतिho·ti नna नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’तिma·ra·ṇā वा,vā अजानतोa·jā·na·to खोkho पनpa·na अपस्सतोa·pas·sa·to एतदेवe·ta·de·va उजुकंu·ju·kaṃ होतिho·ti यदिदं:ya·di·daṃ
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ:
any of these things, then it is straightforward to simply say:
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‘एहिe·hi त्वं,tvaṃ मालुक्यपुत्त,mā·luk·ya·put·ta मयिma·yi ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चर,ca·ra अहंa·haṃ तेte ब्याकरिस्सामि:byā·ka·ris·sā·mi
‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi:
‘Come, Māluṅkyaputta, lead the spiritual life under me, and I will declare these things to you’?”
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“सस्सतोsas·sa·to लोको”तिlo·ko वा,vā “असस्सतोa·sas·sa·to लोको”तिlo·ko वा,vā “अन्तवाan·ta·vā लोको”तिlo·ko वा,vā “अनन्तवाa·nan·ta·vā लोको”तिlo·ko वा,vā “तंtaṃ जीवंjī·vaṃ तंtaṃ सरीरन्”तिsa·rī·ran वा,vā “अञ्ञंañ·ñaṃ जीवंjī·vaṃ अञ्ञंañ·ñaṃ सरीरन्”तिsa·rī·ran वा,vā “होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा”तिma·ra·ṇā वा,vā “नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा”तिma·ra·ṇā वा,vā “होतिho·ti चca नna चca होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा”तिma·ra·ṇā वा,vā “नेवne·va होतिho·ti नna नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा”तिma·ra·ṇā वा’”ति?vā
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’”ti?
(Pāli only)
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‘अहं,a·haṃ भन्ते,bhan·te भगवतिbha·ga·va·ti ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चरिस्सामि,ca·ris·sā·mi भगवाbha·ga·vā मेme ब्याकरिस्सति:byā·ka·ris·sa·ti
‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati:
‘Sir, I will lead the spiritual life under the Buddha, and the Buddha will declare these things to me’?”
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“सस्सतोsas·sa·to लोको”तिlo·ko वा,vā “असस्सतोa·sas·sa·to लोको”तिlo·ko वा,vā “अन्तवाan·ta·vā लोको”तिlo·ko वा,vā “अनन्तवाa·nan·ta·vā लोको”तिlo·ko वा,vā “तंtaṃ जीवंjī·vaṃ तंtaṃ सरीरन्”तिsa·rī·ran वा,vā “अञ्ञंañ·ñaṃ जीवंjī·vaṃ अञ्ञंañ·ñaṃ सरीरन्”तिsa·rī·ran वा,vā “होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा”तिma·ra·ṇā वा,vā “नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा”तिma·ra·ṇā वा,vā “होतिho·ti चca नna चca होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा”तिma·ra·ṇā वा,vā “नेवne·va होतिho·ti नna नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा”तिma·ra·ṇā वा’”ति?vā
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’”ti?
(Pāli only)
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‘एहिe·hi त्वं,tvaṃ मालुक्यपुत्त,mā·luk·ya·put·ta मयिma·yi ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चर,ca·ra अहंa·haṃ तेte ब्याकरिस्सामि:byā·ka·ris·sā·mi
‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi:
‘Come, Māluṅkyaputta, lead the spiritual life under me, and I will declare these things to you.’
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‘अहं,a·haṃ भन्ते,bhan·te भगवतिbha·ga·va·ti ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चरिस्सामि,ca·ris·sā·mi भगवाbha·ga·vā मेme ब्याकरिस्सति:byā·ka·ris·sa·ti
‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati:
‘Sir, I will lead the spiritual life under the Buddha, and the Buddha will declare these things to me.’
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‘नna तावाहंtā·vā·haṃ भगवतिbha·ga·va·ti ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चरिस्सामिca·ris·sā·mi यावyā·va मेme भगवाbha·ga·vā नna ब्याकरिस्सति:byā·ka·ris·sa·ti
‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati:
‘I will not lead the spiritual life under the Buddha until the Buddha declares to me
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अब्याकतमेवab·yā·ka·ta·me·va तं,taṃ मालुक्यपुत्त,mā·luk·ya·put·ta तथागतेनta·thā·ga·te·na अस्स,as·sa अथa·tha सोso पुग्गलोpug·ga·lo कालंkā·laṃ करेय्य।ka·rey·ya
abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya.
That would still remain undeclared by the Realized One, and meanwhile that individual would die.
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सेय्यथापि,sey·ya·thā·pi मालुक्यपुत्त,mā·luk·ya·put·ta पुरिसोpu·ri·so सल्लेनsal·le·na विद्धोvid·dho अस्सas·sa सविसेनsa·vi·se·na गाळ्हपलेपनेन।gā·ḷha·pa·le·pa·ne·na
Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena.
Suppose a man was struck by an arrow thickly smeared with poison.
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तस्सtas·sa मित्तामच्चाmit·tā·mac·cā ञातिसालोहिताñā·ti·sā·lo·hi·tā भिसक्कंbhi·sak·kaṃ सल्लकत्तंsal·la·kat·taṃ उपट्ठपेय्युं।u·paṭ·ṭha·pey·yuṃ
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapeyyuṁ.
His friends and colleagues, relatives and kin would get a surgeon to treat him.
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‘नna तावाहंtā·vā·haṃ इमंi·maṃ सल्लंsal·laṃ आहरिस्सामिā·ha·ris·sā·mi यावyā·va नna तंtaṃ पुरिसंpu·ri·saṃ जानामिjā·nā·mi येनम्हिye·nam·hi विद्धो,vid·dho खत्तियोkhat·ti·yo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā वेस्सोves·so वाvā सुद्दोsud·do वा’ति;vā
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti;
‘I won’t extract this arrow as long as I don’t know whether the man who wounded me was an aristocrat, a brahmin, a peasant, or a menial.’
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‘नna तावाहंtā·vā·haṃ इमंi·maṃ सल्लंsal·laṃ आहरिस्सामिā·ha·ris·sā·mi यावyā·va नna तंtaṃ पुरिसंpu·ri·saṃ जानामिjā·nā·mi येनम्हिye·nam·hi विद्धो,vid·dho एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to इतिi·ti वा’ति;vā
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, evaṁnāmo evaṅgotto iti vā’ti;
‘I won’t extract this arrow as long as I don’t know the following things about the man who wounded me: his name and clan;
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‘नna तावाहंtā·vā·haṃ इमंi·maṃ सल्लंsal·laṃ आहरिस्सामिā·ha·ris·sā·mi यावyā·va नna तंtaṃ पुरिसंpu·ri·saṃ जानामिjā·nā·mi येनम्हिye·nam·hi विद्धो,vid·dho दीघोdī·gho वाvā रस्सोras·so वाvā मज्झिमोmaj·jhi·mo वा’ति;vā
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti;
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‘नna तावाहंtā·vā·haṃ इमंi·maṃ सल्लंsal·laṃ आहरिस्सामिā·ha·ris·sā·mi यावyā·va नna तंtaṃ पुरिसंpu·ri·saṃ जानामिjā·nā·mi येनम्हिye·nam·hi विद्धो,vid·dho काळोkā·ḷo वाvā सामोsā·mo वाvā मङ्गुरच्छवीmaṅ·gu·rac·cha·vī वा’ति;vā
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti;
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‘नna तावाहंtā·vā·haṃ इमंi·maṃ सल्लंsal·laṃ आहरिस्सामिā·ha·ris·sā·mi यावyā·va नna तंtaṃ पुरिसंpu·ri·saṃ जानामिjā·nā·mi येनम्हिye·nam·hi विद्धो,vid·dho अमुकस्मिंa·mu·kas·miṃ गामेgā·me वाvā निगमेni·ga·me वाvā नगरेna·ga·re वा’ति;vā
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, amukasmiṁ gāme vā nigame vā nagare vā’ti;
and whether he comes from such-and-such village, town, or city.
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‘नna तावाहंtā·vā·haṃ इमंi·maṃ सल्लंsal·laṃ आहरिस्सामिā·ha·ris·sā·mi यावyā·va नna तंtaṃ धनुंdha·nuṃ जानामिjā·nā·mi येनम्हिye·nam·hi विद्धो,vid·dho यदिya·di वाvā चापोcā·po यदिya·di वाvā कोदण्डो’ति;ko·daṇ·ḍo
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ dhanuṁ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti;
I won’t extract this arrow as long as I don’t know whether the bow that wounded me was straight or recurved;
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‘नna तावाहंtā·vā·haṃ इमंi·maṃ सल्लंsal·laṃ आहरिस्सामिā·ha·ris·sā·mi यावyā·va नna तंtaṃ जियंji·yaṃ जानामिjā·nā·mi यायम्हिyā·yam·hi विद्धो,vid·dho यदिya·di वाvā अक्कस्सak·kas·sa यदिya·di वाvā सण्हस्सsaṇ·has·sa यदिya·di वाvā न्हारुस्सnhā·rus·sa यदिya·di वाvā मरुवायma·ru·vā·ya यदिya·di वाvā खीरपण्णिनो’ति;khī·ra·paṇ·ṇi·no
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ jiyaṁ jānāmi yāyamhi viddho, yadi vā akkassa yadi vā saṇhassa yadi vā nhārussa yadi vā maruvāya yadi vā khīrapaṇṇino’ti;
whether the bow-string is made of swallow-wort fibre, sunn hemp fibre, sinew, sanseveria fibre, or spurge fibre;
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‘नna तावाहंtā·vā·haṃ इमंi·maṃ सल्लंsal·laṃ आहरिस्सामिā·ha·ris·sā·mi यावyā·va नna तंtaṃ कण्डंkaṇ·ḍaṃ जानामिjā·nā·mi येनम्हिye·nam·hi विद्धो,vid·dho यदिya·di वाvā गच्छंgac·chaṃ यदिya·di वाvā रोपिमन्’ति;ro·pi·man
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yadi vā gacchaṁ yadi vā ropiman’ti;
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‘नna तावाहंtā·vā·haṃ इमंi·maṃ सल्लंsal·laṃ आहरिस्सामिā·ha·ris·sā·mi यावyā·va नna तंtaṃ कण्डंkaṇ·ḍaṃ जानामिjā·nā·mi येनम्हिye·nam·hi विद्धो,vid·dho यस्सyas·sa पत्तेहिpat·te·hi वाजितंvā·ji·taṃ यदिya·di वाvā गिज्झस्सgij·jhas·sa यदिya·di वाvā कङ्कस्सkaṅ·kas·sa यदिya·di वाvā कुललस्सku·la·las·sa यदिya·di वाvā मोरस्सmo·ras·sa यदिya·di वाvā सिथिलहनुनो’ति;si·thi·la·ha·nu·no
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yassa pattehi vājitaṁ yadi vā gijjhassa yadi vā kaṅkassa yadi vā kulalassa yadi vā morassa yadi vā sithilahanuno’ti;
whether the shaft was fitted with feathers from a vulture, a heron, a hawk, a peacock, or a stork;
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‘नna तावाहंtā·vā·haṃ इमंi·maṃ सल्लंsal·laṃ आहरिस्सामिā·ha·ris·sā·mi यावyā·va नna तंtaṃ कण्डंkaṇ·ḍaṃ जानामिjā·nā·mi येनम्हिye·nam·hi विद्धो,vid·dho यस्सyas·sa न्हारुनाnhā·ru·nā परिक्खित्तंpa·rik·khit·taṃ यदिya·di वाvā गवस्सga·vas·sa यदिya·di वाvā महिंसस्सma·hiṃ·sas·sa यदिya·di वाvā भेरवस्सbhe·ra·vas·sa यदिya·di वाvā सेम्हारस्सा’ति;sem·hā·ras·sā
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yassa nhārunā parikkhittaṁ yadi vā gavassa yadi vā mahiṁsassa yadi vā bheravassa yadi vā semhārassā’ti;
whether the shaft was bound with sinews of a cow, a buffalo, a black lion, or an ape;
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‘नna तावाहंtā·vā·haṃ इमंi·maṃ सल्लंsal·laṃ आहरिस्सामिā·ha·ris·sā·mi यावyā·va नna तंtaṃ सल्लंsal·laṃ जानामिjā·nā·mi येनम्हिye·nam·hi विद्धो,vid·dho यदिya·di वाvā सल्लंsal·laṃ यदिya·di वाvā खुरप्पंkhu·rap·paṃ यदिya·di वाvā वेकण्डंve·kaṇ·ḍaṃ यदिya·di वाvā नाराचंnā·rā·caṃ यदिya·di वाvā वच्छदन्तंvac·cha·dan·taṃ यदिya·di वाvā करवीरपत्तन्’ति—ka·ra·vī·ra·pat·tan
‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ sallaṁ jānāmi yenamhi viddho, yadi vā sallaṁ yadi vā khurappaṁ yadi vā vekaṇḍaṁ yadi vā nārācaṁ yadi vā vacchadantaṁ yadi vā karavīrapattan’ti—
and whether the arrowhead was spiked, razor-tipped, barbed, made of iron or a calf’s tooth, or lancet-shaped.’
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अञ्ञातमेवañ·ñā·ta·me·va तं,taṃ मालुक्यपुत्त,mā·luk·ya·put·ta तेनte·na पुरिसेनpu·ri·se·na अस्स,as·sa अथa·tha सोso पुरिसोpu·ri·so कालंkā·laṃ करेय्य।ka·rey·ya
aññātameva taṁ, mālukyaputta, tena purisena assa, atha so puriso kālaṁ kareyya.
That man would still not have learned these things, and meanwhile they’d die.
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‘नna तावाहंtā·vā·haṃ भगवतिbha·ga·va·ti ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चरिस्सामिca·ris·sā·mi यावyā·va मेme भगवाbha·ga·vā नna ब्याकरिस्सति:byā·ka·ris·sa·ti
‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati:
‘I will not lead the spiritual life under the Buddha until the Buddha declares to me
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अब्याकतमेवab·yā·ka·ta·me·va तं,taṃ मालुक्यपुत्त,mā·luk·ya·put·ta तथागतेनta·thā·ga·te·na अस्स,as·sa अथa·tha सोso पुग्गलोpug·ga·lo कालंkā·laṃ करेय्य।ka·rey·ya
abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya.
That would still remain undeclared by the Realized One, and meanwhile that individual would die.
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‘सस्सतोsas·sa·to लोको’ति,lo·ko मालुक्यपुत्त,mā·luk·ya·put·ta दिट्ठियाdiṭ·ṭhi·yā सतिsa·ti ब्रह्मचरियवासोbrah·ma·ca·ri·ya·vā·so अभविस्साति,a·bha·vis·sā·ti एवंe·vaṃ नो।no
‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.
It’s not true that if there were the view ‘the cosmos is eternal’ there would be the living of the spiritual life.
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‘असस्सतोa·sas·sa·to लोको’ति,lo·ko मालुक्यपुत्त,mā·luk·ya·put·ta दिट्ठियाdiṭ·ṭhi·yā सतिsa·ti ब्रह्मचरियवासोbrah·ma·ca·ri·ya·vā·so अभविस्साति,a·bha·vis·sā·ti एवम्पिe·vam·pi नो।no
‘Asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.
It’s not true that if there were the view ‘the cosmos is not eternal’ there would be the living of the spiritual life.
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‘सस्सतोsas·sa·to लोको’तिlo·ko वा,vā मालुक्यपुत्त,mā·luk·ya·put·ta दिट्ठियाdiṭ·ṭhi·yā सति,sa·ti ‘असस्सतोa·sas·sa·to लोको’तिlo·ko वाvā दिट्ठियाdiṭ·ṭhi·yā सतिsa·ti अत्थेवat·the·va जाति,jā·ti अत्थिat·thi जरा,ja·rā अत्थिat·thi मरणं,ma·ra·ṇaṃ सन्तिsan·ti सोकपरिदेवदुक्खदोमनस्सुपायासा;so·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā
‘Sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā;
When there is the view that the cosmos is eternal or that the cosmos is not eternal, there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress.
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‘अन्तवाan·ta·vā लोको’ति,lo·ko मालुक्यपुत्त,mā·luk·ya·put·ta दिट्ठियाdiṭ·ṭhi·yā सतिsa·ti ब्रह्मचरियवासोbrah·ma·ca·ri·ya·vā·so अभविस्साति,a·bha·vis·sā·ti एवंe·vaṃ नो।no
‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.
It’s not true that if there were the view ‘the cosmos is finite’ …
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‘अनन्तवाa·nan·ta·vā लोको’ति,lo·ko मालुक्यपुत्त,mā·luk·ya·put·ta दिट्ठियाdiṭ·ṭhi·yā सतिsa·ti ब्रह्मचरियवासोbrah·ma·ca·ri·ya·vā·so अभविस्साति,a·bha·vis·sā·ti एवम्पिe·vam·pi नो।no
‘Anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.
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‘अन्तवाan·ta·vā लोको’तिlo·ko वा,vā मालुक्यपुत्त,mā·luk·ya·put·ta दिट्ठियाdiṭ·ṭhi·yā सति,sa·ti ‘अनन्तवाa·nan·ta·vā लोको’तिlo·ko वाvā दिट्ठियाdiṭ·ṭhi·yā सतिsa·ti अत्थेवat·the·va जाति,jā·ti अत्थिat·thi जरा,ja·rā अत्थिat·thi मरणं,ma·ra·ṇaṃ सन्तिsan·ti सोकपरिदेवदुक्खदोमनस्सुपायासा;so·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā
‘Antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā;
(Pāli only)
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‘तंtaṃ जीवंjī·vaṃ तंtaṃ सरीरन्’ति,sa·rī·ran मालुक्यपुत्त,mā·luk·ya·put·ta दिट्ठियाdiṭ·ṭhi·yā सतिsa·ti ब्रह्मचरियवासोbrah·ma·ca·ri·ya·vā·so अभविस्साति,a·bha·vis·sā·ti एवंe·vaṃ नो।no
‘Taṁ jīvaṁ taṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.
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131
‘अञ्ञंañ·ñaṃ जीवंjī·vaṃ अञ्ञंañ·ñaṃ सरीरन्’ति,sa·rī·ran मालुक्यपुत्त,mā·luk·ya·put·ta दिट्ठियाdiṭ·ṭhi·yā सतिsa·ti ब्रह्मचरियवासोbrah·ma·ca·ri·ya·vā·so अभविस्साति,a·bha·vis·sā·ti एवम्पिe·vam·pi नो।no
‘Aññaṁ jīvaṁ aññaṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.
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‘तंtaṃ जीवंjī·vaṃ तंtaṃ सरीरन्’तिsa·rī·ran वा,vā मालुक्यपुत्त,mā·luk·ya·put·ta दिट्ठियाdiṭ·ṭhi·yā सति,sa·ti ‘अञ्ञंañ·ñaṃ जीवंjī·vaṃ अञ्ञंañ·ñaṃ सरीरन्’तिsa·rī·ran वाvā दिट्ठियाdiṭ·ṭhi·yā सतिsa·ti अत्थेवat·the·va जातिjā·ti …पे…pe
‘Taṁ jīvaṁ taṁ sarīran’ti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā diṭṭhiyā sati attheva jāti …pe…
(Pāli only)
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‘होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’ति,ma·ra·ṇā मालुक्यपुत्त,mā·luk·ya·put·ta दिट्ठियाdiṭ·ṭhi·yā सतिsa·ti ब्रह्मचरियवासोbrah·ma·ca·ri·ya·vā·so अभविस्साति,a·bha·vis·sā·ti एवंe·vaṃ नो।no
‘Hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.
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‘नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’ति,ma·ra·ṇā मालुक्यपुत्त,mā·luk·ya·put·ta दिट्ठियाdiṭ·ṭhi·yā सतिsa·ti ब्रह्मचरियवासोbrah·ma·ca·ri·ya·vā·so अभविस्साति,a·bha·vis·sā·ti एवम्पिe·vam·pi नो।no
‘Na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.
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‘होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’तिma·ra·ṇā वा,vā मालुक्यपुत्त,mā·luk·ya·put·ta दिट्ठियाdiṭ·ṭhi·yā सति,sa·ti ‘नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’तिma·ra·ṇā वाvā दिट्ठियाdiṭ·ṭhi·yā सतिsa·ti अत्थेवat·the·va जातिjā·ti …पे…pe
‘Hoti tathāgato paraṁ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe…
(Pāli only)
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138
‘होतिho·ti चca नna चca होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’ति,ma·ra·ṇā मालुक्यपुत्त,mā·luk·ya·put·ta दिट्ठियाdiṭ·ṭhi·yā सतिsa·ti ब्रह्मचरियवासोbrah·ma·ca·ri·ya·vā·so अभविस्साति,a·bha·vis·sā·ti एवंe·vaṃ नो।no
‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.
‘a realized one both still exists and no longer exists after death’ …
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139
‘नेवne·va होतिho·ti नna नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’ति,ma·ra·ṇā मालुक्यपुत्त,mā·luk·ya·put·ta दिट्ठियाdiṭ·ṭhi·yā सतिsa·ti ब्रह्मचरियवासोbrah·ma·ca·ri·ya·vā·so अभविस्साति,a·bha·vis·sā·ti एवम्पिe·vam·pi नो।no
‘Neva hoti na na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.
‘a realized one neither still exists nor no longer exists after death’ there would be the living of the spiritual life.
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140
‘होतिho·ti चca नna चca होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’ति,ma·ra·ṇā मालुक्यपुत्त,mā·luk·ya·put·ta दिट्ठियाdiṭ·ṭhi·yā सति,sa·ti ‘नेवne·va होतिho·ti नna नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणा’तिma·ra·ṇā वाvā दिट्ठियाdiṭ·ṭhi·yā सतिsa·ti अत्थेवat·the·va जातिjā·ti …पे…pe
‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe…
When there are any of these views there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress.
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142
तस्मातिह,tas·mā·ti·ha मालुक्यपुत्त,mā·luk·ya·put·ta अब्याकतञ्चab·yā·ka·tañ·ca मेme अब्याकततोab·yā·ka·ta·to धारेथ;dhā·re·tha
Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha;
So, Māluṅkyaputta, you should remember what I have not declared as undeclared,
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165
नna हेतं,he·taṃ मालुक्यपुत्त,mā·luk·ya·put·ta अत्थसंहितंat·tha·saṃ·hi·taṃ नna आदिब्रह्मचरियकंā·dib·rah·ma·ca·ri·ya·kaṃ नna निब्बिदायnib·bi·dā·ya नna विरागायvi·rā·gā·ya नna निरोधायni·ro·dhā·ya नna उपसमायu·pa·sa·mā·ya नna अभिञ्ञायa·bhiñ·ñā·ya नna सम्बोधायsam·bo·dhā·ya नna निब्बानायnib·bā·nā·ya संवत्तति।saṃ·vat·ta·ti
Na hetaṁ, mālukyaputta, atthasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.
Because they aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
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176
एतञ्हि,e·tañ·hi मालुक्यपुत्त,mā·luk·ya·put·ta अत्थसंहितंat·tha·saṃ·hi·taṃ एतंe·taṃ आदिब्रह्मचरियकंā·dib·rah·ma·ca·ri·ya·kaṃ निब्बिदायnib·bi·dā·ya विरागायvi·rā·gā·ya निरोधायni·ro·dhā·ya उपसमायu·pa·sa·mā·ya अभिञ्ञायa·bhiñ·ñā·ya सम्बोधायsam·bo·dhā·ya निब्बानायnib·bā·nā·ya संवत्तति।saṃ·vat·ta·ti
Etañhi, mālukyaputta, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
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तस्मातिह,tas·mā·ti·ha मालुक्यपुत्त,mā·luk·ya·put·ta अब्याकतञ्चab·yā·ka·tañ·ca मेme अब्याकततोab·yā·ka·ta·to धारेथ;dhā·re·tha
Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha;
So, Māluṅkyaputta, you should remember what I have not declared as undeclared,
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181
अत्तमनोat·ta·ma·no आयस्माā·yas·mā मालुक्यपुत्तोmā·luk·ya·put·to भगवतोbha·ga·va·to भासितंbhā·si·taṃ अभिनन्दीति।a·bhi·nan·dī·ti
Attamano āyasmā mālukyaputto bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Māluṅkyaputta approved what the Buddha said.
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182
चूळमालुक्यसुत्तंcū·ḷa·mā·luk·ya·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ ततियं।ta·ti·yaṃ
Cūḷamālukyasuttaṁ niṭṭhitaṁ tatiyaṁ.
(Pāli only)
Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.