Numbered Discourses

26. The Chapter on Direct Knowledges

With Māluṅkyaputta

Aṅguttara Nikāya

26. Abhiññāvagga

Mālukyaputtasutta

Numbered Discourses

26. The Chapter on Direct Knowledges

With Māluṅkyaputta

Aṅguttara Nikāya

26. Abhiññāvagga

Mālukyaputtasutta

With Māluṅkyaputta

An old monk asks for advice before his retreat.

Ruta suttaAN 4.257Sutta Piṭaka › Aṅguttara Nikāya › 4. Catukkanipāta › 5. Pañcamapaṇṇāsaka › 26. Abhiññāvagga › Mālukyaputtasutta

← Suttas

Vista:

Then Venerable Māluṅkyaputta went up to the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario, bowed, sat down to one side, and said to him:

Atha kho āyasmā mālukyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca: *mālukyaputto → māluṅkyaputto (bj, sya-all, km)

Then Venerable Māluṅkyaputta went up to the Buddha, bowed, sat down to one side, and said to him:

Then Venerable Māluṅkyaputta went up to the Buddha, bowed, sat down to one side, and said to him:Atha kho āyasmā mālukyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca: *mālukyaputto → māluṅkyaputto (bj, sya-all, km)

“Sir, may the Buddha please teach me DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

“Sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

“Sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”“Sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

“Well now, Māluṅkyaputta, what are we to say to the young monks,when even an old man like you, elderly and senior, asks the Realized One for brief advice?”

“Ettha idāni, mālukyaputta, kiṁ dahare bhikkhū vakkhāma; yatra hi nāma tvaṁ jiṇṇo vuddho mahallako tathāgatassa saṅkhittena ovādaṁ yācasī”ti.

“Well now, Māluṅkyaputta, what are we to say to the young monks,

“Ettha idāni, mālukyaputta, kiṁ dahare bhikkhū vakkhāma;

when even an old man like you, elderly and senior, asks the Realized One for brief advice?”

yatra hi nāma tvaṁ jiṇṇo vuddho mahallako tathāgatassa saṅkhittena ovādaṁ yācasī”ti.

“Well now, Māluṅkyaputta, what are we to say to the young monks,“Ettha idāni, mālukyaputta, kiṁ dahare bhikkhū vakkhāma; when even an old man like you, elderly and senior, asks the Realized One for brief advice?”yatra hi nāma tvaṁ jiṇṇo vuddho mahallako tathāgatassa saṅkhittena ovādaṁ yācasī”ti.

“Desetu me, bhante, bhagavā saṅkhittena dhammaṁ; desetu sugato saṅkhittena dhammaṁ. Appeva nāmāhaṁ bhagavato bhāsitassa atthaṁ ājāneyyaṁ; appeva nāmāhaṁ bhagavato bhāsitassa dāyādo assan”ti. *bhāsitassa dāyādo → bhagavato sāvako (mr)

“Sir, may the Buddha please teach me Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!”“Desetu me, bhante, bhagavā saṅkhittena dhammaṁ; desetu sugato saṅkhittena dhammaṁ. Appeva nāmāhaṁ bhagavato bhāsitassa atthaṁ ājāneyyaṁ; appeva nāmāhaṁ bhagavato bhāsitassa dāyādo assan”ti. *bhāsitassa dāyādo → bhagavato sāvako (mr)

“Māluṅkyaputta, there are four things that give rise to craving in a mendicant.What four?For the sake of robes,almsfood,lodgings,or rebirth in this or that state.These are the four things that give rise to craving in a mendicant.That craving is given up by a mendicant, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. Then they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”

“Cattārome, mālukyaputta, taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati. Katame cattāro? Cīvarahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. Piṇḍapātahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. Senāsanahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. Itibhavābhavahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. Ime kho, mālukyaputta, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati. Yato kho, mālukyaputta, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, ayaṁ vuccati, mālukyaputta, ‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.

“Māluṅkyaputta, there are four things that give rise to craving in a mendicant.

“Cattārome, mālukyaputta, taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati.

What four?

Katame cattāro?

For the sake of robes,

Cīvarahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati.

almsfood,

Piṇḍapātahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati.

lodgings,

Senāsanahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati.

or rebirth in this or that state.

Itibhavābhavahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati.

These are the four things that give rise to craving in a mendicant.

Ime kho, mālukyaputta, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati.

That craving is given up by a mendicant, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. Then they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”

Yato kho, mālukyaputta, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, ayaṁ vuccati, mālukyaputta, ‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.

“Māluṅkyaputta, there are four things that give rise to craving in a mendicant.“Cattārome, mālukyaputta, taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati. What four?Katame cattāro? For the sake of robes,Cīvarahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. almsfood,Piṇḍapātahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. lodgings,Senāsanahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. or rebirth in this or that state.Itibhavābhavahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. These are the four things that give rise to craving in a mendicant.Ime kho, mālukyaputta, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati. That craving is given up by a mendicant, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. Then they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”Yato kho, mālukyaputta, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, ayaṁ vuccati, mālukyaputta, ‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.

When Māluṅkyaputta had been given this advice by the Buddha, he rose 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 culmination 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.

Atha kho āyasmā mālukyaputto bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

When Māluṅkyaputta had been given this advice by the Buddha, he rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Atha kho āyasmā mālukyaputto bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then Māluṅkyaputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination 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.

Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

When Māluṅkyaputta had been given this advice by the Buddha, he rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.Atha kho āyasmā mālukyaputto bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Then Māluṅkyaputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination 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.Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”And Venerable Māluṅkyaputta became one of the perfected.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā mālukyaputto arahataṁ ahosīti.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.

And Venerable Māluṅkyaputta became one of the perfected.

Aññataro ca panāyasmā mālukyaputto arahataṁ ahosīti.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. And Venerable Māluṅkyaputta became one of the perfected.Aññataro ca panāyasmā mālukyaputto arahataṁ ahosīti.

Catutthaṁ.