SN35.95 — Mālukyaputtasutta
Then the Venerable Malukkyaputta approached the Blessed One, and … having sat to one side, the Venerable Malukkyaputta spoke to the Blessed One:
It would be good, Venerable Sir, if the Blessed One would teach me the Dhamma in brief, so that having heard the Blessed Ones Dhamma, I might dwell alone, withdrawn, diligent, ardent, and resolute.
That being so, Malukkyaputta, what shall we say about young disciples?
Since you, disciple, are old, aged, advanced in years, you have come to lifes end, and are asking for brief counsel.
Even though I am, Venerable Sir, old, aged, advanced in years, I have come to lifes end. It would be good, Venerable Sir, if the Blessed One would teach me the Dhamma in brief, if the Well-Gone One would teach me the Dhamma in brief. Perhaps I might know the meaning of the Blessed Ones words. Perhaps I might become an heir to the Blessed Ones discourse.
What do you think, Malukkyaputta:
As for those forms cognizable by the eye that you have not seen, that you have not seen before, do you have any desire, lust, or affection for them?
No, Venerable Sir.
As for those sounds cognizable by the ear that you havent heard, that you havent heard before, do you have any desire, lust, or affection for them?
No, Venerable Sir.
As for those odors cognizable by the nose that you havent smelt, that you havent smelt before, do you have any desire, lust, or affection for them?
No, Venerable Sir.
As for those savors cognizable by the tongue that you havent tasted, that you havent tasted before, do you have any desire, lust, or affection for them?
No, Venerable Sir.
As for those tangibles cognizable by the body that you havent touched, that you havent touched before, do you have any desire, lust, or affection for them?
No, Venerable Sir.
As for those mental objects cognizable by the mind that you havent understood, that you havent understood before, do you have any desire, lust, or affection for them?
No, Venerable Sir.
In the seen, Malukkyaputta, there will be merely the seen; in the heard, merely the heard; in the sensed, merely the sensed; in the cognized, merely the cognized.
When, O Mālukyaputta, for you in things seen, heard, sensed, and cognized, in the seen there will be merely the seen, in the heard merely the heard, in the sensed merely the sensed, in the cognized merely the cognized, then, O Mālukyaputta, you will not be by that.
When you, O Mālukyaputta, are not by that, then you will not be therein. When you, O Mālukyaputta, are not therein, then you will be neither here nor beyond nor in between the two.
This indeed is the end of suffering.
O Venerable Sir, I know the meaning of the brief statement made by the Blessed One as follows: when seeing a form, if mindfulness is lost, and one engages the mind in a beloved feature, thoughts become passionately enmeshed, and sensations arise, clinging becomes established.
For one whose sensations increase due to various forms, covetousness and suffering afflict the mind; thus suffering grows, Nibbāna is said to be far away.
Hearing a sound, if mindfulness is lost, and one engages the mind in a beloved feature, thoughts become passionately enmeshed, and sensations arise, clinging becomes established.
For one whose sensations increase due to various sounds, covetousness and suffering afflict the mind; thus suffering grows, Nibbāna is said to be far away.
Smelling a scent, if mindfulness is lost, and one engages the mind in a beloved feature, thoughts become passionately enmeshed, and sensations arise, clinging becomes established.
For one whose sensations increase due to various scents, covetousness and suffering afflict the mind; thus suffering grows, Nibbāna is said to be far away.
Tasting a flavor, if mindfulness is lost, and one engages the mind in a beloved feature, thoughts become passionately enmeshed, and sensations arise, clinging becomes established.
For one whose sensations increase due to various flavors, covetousness and suffering afflict the mind; thus suffering grows, Nibbāna is said to be far away.
Touching a contact, if mindfulness is lost, and one engages the mind in a beloved feature, thoughts become passionately enmeshed, and sensations arise, clinging becomes established.
For one whose sensations increase due to various contacts, covetousness and suffering afflict the mind; thus suffering grows, Nibbāna is said to be far away.
Knowing a mental object, if mindfulness is lost, and one engages the mind in a beloved feature, thoughts become passionately enmeshed, and sensations arise, clinging becomes established.
For one whose sensations increase due to various mental objects, covetousness and suffering afflict the mind; thus suffering grows, Nibbāna is said to be far away.
He is not enticed by forms, seeing a form with attention; being disenchanted, sensations arise, yet clinging does not become established.
As he sees forms, and also experiences sensations,
It diminishes, does not increase; thus he acts mindfully.
Thus, by diminishing suffering, one comes close to what is called Nibbana.
He does not delight in sounds, having heard the sound attentively;
With a detached mind, he experiences it and does not cling to it.
As he hears sounds, and also experiences sensations,
It diminishes, does not increase; thus he acts mindfully.
Thus, by diminishing suffering, one comes close to what is called Nibbana.
He does not delight in smells, having smelled the scent attentively;
With a detached mind, he experiences it and does not cling to it.
As he smells scents, and also experiences sensations,
It diminishes, does not increase; thus he acts mindfully.
Thus, by diminishing suffering, one comes close to what is called Nibbana.
He does not delight in tastes, having tasted the flavor attentively;
With a detached mind, he experiences it and does not cling to it.
As he tastes flavors, and also experiences sensations,
It diminishes, does not increase; thus he acts mindfully.
Thus, by diminishing suffering, one comes close to what is called Nibbana.
He does not delight in touches, having touched attentively;
With a detached mind, he experiences it and does not cling to it.
As he touches, and also experiences sensations,
It diminishes, does not increase; thus he acts mindfully.
Thus, by diminishing suffering, one comes close to what is called Nibbana.
He does not delight in thoughts, having comprehended the thought attentively;
With a detached mind, he experiences it and does not cling to it.
As he knows thoughts, and also experiences sensations,
It diminishes, does not increase; thus he acts mindfully.
Thus, by diminishing suffering, one comes close to what is called Nibbana.
I know, Venerable Sir, the meaning of this brief teaching by the Blessed One thus expanded.
Well done, well done, Mālukyaputta.
It is good that you, Mālukyaputta, know the meaning of the brief teaching spoken by me in detail:
Seeing a form, mindful attention is lost,
And one who contemplates on the delightful sign;
The lustful mind feels it,
And clings to it.
Sensations arise, numerous, born of forms;
Covetousness and distress,
The mind is overwhelmed;
Thus, by accumulating suffering, one is far from what is called Nibbana.
...
He does not delight in thoughts,
Having comprehended the thought attentively;
With a detached mind, he experiences it and does not cling to it.
As he knows thoughts, and also experiences sensations,
It diminishes, does not increase; thus he acts mindfully.
Thus, by diminishing suffering, one comes close to what is called Nibbana.
To Māluṅkyaputta, the meaning of this concise teaching should be understood in regard to its broader significance. Then the Venerable Māluṅkyaputta, having rejoiced at and approved of the Blessed Ones words, rose from his seat, paid homage to the Blessed One, and departed with respect.
Soon after, the Venerable Māluṅkyaputta, when alone and diligent, ardent, and resolute in practice, in no long time, realized for himself through his own direct knowing, the ultimate goal for which sons of good family rightly go forth from home into homelessness, in this very life he dwelled having reached the consummation of the spiritual life. He knew: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming into any state of being.
Thus, the Venerable Māluṅkyaputta became one of the Arahants.