4👑☸ Cattāri Ariya-saccaṃ 四聖諦

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MN ⁶³ – MN 63 Cūḷa-mālukya: Shorter Discourse With Māluṅkya
MN ^63.1 - (Māluṅkya threatens to disrobe if Buddha doesn’t answer metaphysical questions)
MN ^63.2 - (Māluṅkya told Buddha of his thoughts)
MN ^63.3 - (Buddha says, ‘when did I ever promise that?’)
MN ^63.4 - (simile: man shot with arrow refuses to pull it out until questions answered)
MN ^63.5 - (whether various views like ‘the world is eternal’, Buddha just teaches ending of dukkha)
MN ^63.6 - (remember what I declare, and what I don’t)

detailed TOC

63 – MN 63 Cūḷa-mālukya: Shorter Discourse With Māluṅkya

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

63.1 - (Māluṅkya threatens to disrobe if Buddha doesn’t answer metaphysical questions)

Atha kho āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as Venerable Māluṅkya was in private retreat this thought came to his mind:
“yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni:	“There are several convictions that the Buddha has left undeclared; he has set them aside and refused to comment on them.
‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṃ jīvaṃ taṃ sarīran’tipi, ‘aññaṃ jīvaṃ aññaṃ sarīran’tipi, ‘hoti tathāgato paraṃ maraṇā’tipi, ‘na hoti tathāgato paraṃ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi—	For example: the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.
tāni me bhagavā na byākaroti.	The Buddha does not give me a straight answer on these points.
Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati.	I don’t approve of that, and do not accept it.
Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi.	I’ll go to him and ask him about this.
Sace me bhagavā byākarissati:	If he gives me a straight answer on any of these points,
‘sassato loko’ti vā ‘asassato loko’ti vā … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā—
evāhaṃ bhagavati brahmacariyaṃ carissāmi;	I will live the spiritual life under him.
no ce me bhagavā byākarissati:	If he does not give me a straight answer on any of these points,
‘sassato loko’ti vā ‘asassato loko’ti vā … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā—
evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī”ti.	I will reject the training and return to a lesser life.”

63.2 - (Māluṅkya told Buddha of his thoughts)

Atha kho āyasmā mālukyaputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca:	Then in the late afternoon, Māluṅkya 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:
“Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi—
yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni:
‘sassato loko’tipi, ‘asassato loko’tipi … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi—
tāni me bhagavā na byākaroti.
Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati.
Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi.
Sace me bhagavā byākarissati:
‘sassato loko’ti vā, ‘asassato loko’ti vā … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā—
evāhaṃ bhagavati, brahmacariyaṃ carissāmi.
No ce me bhagavā byākarissati:
‘sassato loko’ti vā, ‘asassato loko’ti vā … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā—
evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmīti.
Sace bhagavā jānāti:	“If the Buddha knows
‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu;	that the world is eternal, please tell me.
sace bhagavā jānāti:	If you know
‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu.	that the world is not eternal, tell me.
No ce bhagavā jānāti:	If you don’t know
‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ:	whether the world is eternal or not, then it is straightforward to simply say:
‘na jānāmi, na passāmī’ti.	‘I neither know nor see.’
Sace bhagavā jānāti:	If you know
‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu;	that the world is finite, or infinite; that the soul and the body are the same thing, or they are different things; that after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist, please tell me.
sace bhagavā jānāti:
‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu.
No ce bhagavā jānāti:
‘antavā loko’ti vā, ‘anantavā loko’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ:
‘na jānāmi, na passāmī’ti.
Sace bhagavā jānāti:
‘taṃ jīvaṃ taṃ sarīran’ti, ‘taṃ jīvaṃ taṃ sarīran’ti me bhagavā byākarotu;
sace bhagavā jānāti:
‘aññaṃ jīvaṃ aññaṃ sarīran’ti, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti me bhagavā byākarotu.
No ce bhagavā jānāti:
‘taṃ jīvaṃ taṃ sarīran’ti vā, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ:
‘na jānāmi, na passāmī’ti.
Sace bhagavā jānāti:
‘hoti tathāgato paraṃ maraṇā’ti, ‘hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu;
sace bhagavā jānāti:
‘na hoti tathāgato paraṃ maraṇā’ti, ‘na hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu.
No ce bhagavā jānāti:
‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ:
‘na jānāmi na passāmī’ti.
Sace bhagavā jānāti:
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu;
sace bhagavā jānāti:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu.
No ce bhagavā jānāti:	If you don’t know
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ:	any of these things, then it is straightforward to simply say:
‘na jānāmi, na passāmī’”ti.	‘I neither know nor see.’”

63.3 - (Buddha says, ‘when did I ever promise that?’)

“Kiṃ nu tāhaṃ, mālukyaputta, evaṃ avacaṃ:	“What, Māluṅkyaputta, did I ever say to you:
‘ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi:	‘Come, Māluṅkyaputta, live the spiritual life under me, and I will declare these things to you’?”
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṃ jīvaṃ taṃ sarīran”ti vā, “aññaṃ jīvaṃ aññaṃ sarīran”ti vā, “hoti tathāgato paraṃ maraṇā”ti vā, “na hoti tathāgato paraṃ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṃ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’”ti?
“No hetaṃ, bhante”.	“No, sir.”
“Tvaṃ vā pana maṃ evaṃ avaca:	“Or did you ever say to me:
‘ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi, bhagavā me byākarissati:	‘Sir, I will live the spiritual life under the Buddha, and the Buddha will declare these things to me’?”
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṃ jīvaṃ taṃ sarīran”ti vā, “aññaṃ jīvaṃ aññaṃ sarīran”ti vā, “hoti tathāgato paraṃ maraṇā”ti vā, “na hoti tathāgato paraṃ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṃ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’”ti?
“No hetaṃ, bhante”.	“No, sir.”
“Iti kira, mālukyaputta, nevāhaṃ taṃ vadāmi:	“So it seems that I did not say to you:
‘ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi:	‘Come, Māluṅkyaputta, live the spiritual life under me, and I will declare these things to you.’
“sassato loko”ti vā, “asassato loko”ti vā … pe …
“neva hoti na na hoti tathāgato paraṃ maraṇāti vā”’ti;
napi kira maṃ tvaṃ vadesi:	And you never said to me:
‘ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi, bhagavā me byākarissati:	‘Sir, I will live the spiritual life under the Buddha, and the Buddha will declare these things to me.’
“sassato loko”ti vā “asassato loko”ti vā … pe …
“neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’ti.
Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi?	In that case, you foolish man, are you really in a position to be abandoning anything?

63.4 - (simile: man shot with arrow refuses to pull it out until questions answered)

Yo kho, mālukyaputta, evaṃ vadeyya:	Suppose someone were to say this:
‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati:	‘I will not live the spiritual life under the Buddha until the Buddha declares to me
“sassato loko”ti vā, “asassato loko”ti vā … pe …	that the world is eternal, or that the world is not eternal …
“neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’ti,	or that after death a Realized One neither exists nor doesn’t exist.’
abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṃ kareyya.	That would still remain undeclared by the Realized One, and meanwhile that person would die.
Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena.	Suppose a man was struck by an arrow thickly smeared with poison.
Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapeyyuṃ.	His friends and colleagues, relatives and kin would get a field surgeon to treat him.
So evaṃ vadeyya:	But the man would say:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti;	‘I won’t pull out this arrow as long as I don’t know whether the man who wounded me was an aristocrat, a brahmin, a merchant, or a worker.’
so evaṃ vadeyya:	He’d say:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, evaṃnāmo evaṃgotto iti vā’ti;	‘I won’t pull out this arrow as long as I don’t know the following things about the man who wounded me: his name and clan;
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti;	whether he’s tall, short, or medium;
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti;	whether his skin is black, brown, or tawny;
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, amukasmiṃ gāme vā nigame vā nagare vā’ti;	and what village, town, or city he comes from.
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ dhanuṃ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti;	I won’t pull out this arrow as long as I don’t know whether the bow that wounded me is made of wood or cane;
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ jiyaṃ 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;
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yadi vā gacchaṃ yadi vā ropiman’ti;	whether the shaft is made from a bush or a plantation tree;
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa pattehi vājitaṃ 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;
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa nhārunā parikkhittaṃ yadi vā gavassa yadi vā mahiṃsassa yadi vā bheravassa yadi vā semhārassā’ti;	whether the shaft was bound with sinews of a cow, a buffalo, a swamp deer, or a gibbon;
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ sallaṃ jānāmi yenamhi viddho, yadi vā sallaṃ yadi vā khurappaṃ yadi vā vekaṇḍaṃ yadi vā nārācaṃ yadi vā vacchadantaṃ yadi vā karavīrapattan’ti—	and whether the arrowhead was spiked, razor-tipped, barbed, made of iron or a calf’s tooth, or lancet-shaped.’
aññātameva taṃ, mālukyaputta, tena purisena assa, atha so puriso kālaṃ kareyya.	That man would still not have learned these things, and meanwhile they’d die.
Evameva kho, mālukyaputta, yo evaṃ vadeyya:	In the same way, suppose someone was to say:
‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati:	‘I will not live the spiritual life under the Buddha until the Buddha declares to me
“sassato loko”ti vā “asassato loko”ti vā … pe …	that the world is eternal, or that the world is not eternal …
“neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’ti—	or that after death a Realized One neither exists nor doesn’t exist.’
abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṃ kareyya.	That would still remain undeclared by the Realized One, and meanwhile that person would die.

63.5 - (whether various views like ‘the world is eternal’, Buddha just teaches ending of dukkha)

‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ no.	It’s not true that if there were the view ‘the world is eternal’ there would be the living of the spiritual life.
‘Asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.	It’s not true that if there were the view ‘the world is not eternal’ there would be the living of the spiritual life.
‘Sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā;	When there is the view that the world is eternal or that the world is not eternal, there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress.
yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.	And it is the defeat of these things in this very life that I advocate.
‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ no.	It’s not true that if there were the view ‘the world is finite’ …
‘Anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.	‘the world is infinite’ …
‘Antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā;
yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.
‘Taṃ jīvaṃ taṃ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ no.	‘the soul and the body are the same thing’ …
‘Aññaṃ jīvaṃ aññaṃ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.	‘the soul and the body are different things’ …
‘Taṃ jīvaṃ taṃ sarīran’ti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā diṭṭhiyā sati attheva jāti … pe …
nighātaṃ paññapemi.
‘Hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ no.	‘a Realized One exists after death’ …
‘Na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.	‘a Realized One doesn’t exist after death’ …
‘Hoti tathāgato paraṃ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṃ maraṇā’ti vā diṭṭhiyā sati attheva jāti … pe …
yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.
‘Hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ no.	‘a Realized One both exists and doesn’t exist after death’ …
‘Neva hoti na na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.	‘a Realized One neither exists nor doesn’t exist after death’ there would be the living of the spiritual life.
‘Hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṃ 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.
yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.	And it is the defeat of these things in this very life that I advocate.

63.6 - (remember what I declare, and what I don’t)

Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha;	So, Māluṅkyaputta, you should remember what I have not declared as undeclared,
byākatañca me byākatato dhāretha.	and what I have declared as declared.
Kiñca, mālukyaputta, mayā abyākataṃ?	And what have I not declared?
‘Sassato loko’ti mālukyaputta, mayā abyākataṃ;	I have not declared the following: ‘the world is eternal,’
‘asassato loko’ti—	‘the world is not eternal,’
mayā abyākataṃ;
‘antavā loko’ti—	‘the world is finite,’
mayā abyākataṃ;
‘anantavā loko’ti—	‘the world is infinite,’
mayā abyākataṃ;
‘taṃ jīvaṃ taṃ sarīran’ti—	‘the soul and the body are the same thing,’
mayā abyākataṃ;
‘aññaṃ jīvaṃ aññaṃ sarīran’ti—	‘the soul and the body are different things,’
mayā abyākataṃ;
‘hoti tathāgato paraṃ maraṇā’ti—	‘a Realized One exists after death,’
mayā abyākataṃ;
‘na hoti tathāgato paraṃ maraṇā’ti—	‘a Realized One doesn’t exist after death,’
mayā abyākataṃ;
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti—	‘a Realized One both exists and doesn’t exist after death,’
mayā abyākataṃ;
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti—	‘a Realized One neither exists nor doesn’t exist after death.’
mayā abyākataṃ.
Kasmā cetaṃ, mālukyaputta, mayā abyākataṃ?	And why haven’t I declared these things?
Na hetaṃ, mālukyaputta, atthasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.	Because they aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Tasmā taṃ mayā abyākataṃ.	That’s why I haven’t declared them.
Kiñca, mālukyaputta, mayā byākataṃ?	And what have I declared?
‘Idaṃ dukkhan’ti, mālukyaputta, mayā byākataṃ;	I have declared the following: ‘this is suffering,’
‘ayaṃ dukkhasamudayo’ti—	‘this is the origin of suffering,’
mayā byākataṃ;
‘ayaṃ dukkhanirodho’ti—	‘this is the cessation of suffering,’
mayā byākataṃ;
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti—	‘this is the practice that leads to the cessation of suffering.’
mayā byākataṃ.
Kasmā cetaṃ, mālukyaputta, mayā byākataṃ?	And why have I declared these things?
Etañhi, mālukyaputta, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Tasmā taṃ mayā byākataṃ.	That’s why I have declared them.
Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha;	So, Māluṅkyaputta, you should remember what I have not declared as undeclared,
byākatañca me byākatato dhārethā”ti.	and what I have declared as declared.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā mālukyaputto bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Māluṅkyaputta was happy with what the Buddha said.

(end of sutta⏹️)