Majjhima Nikaya - Mahamalunkyaputta Sutta

64. Mahamalunkyaputta Sutta - English MAJJHIMA NIKAYA II
II. 2. 4. Mahàmàlunkhyaputtasuttaü
(64) The Major Discourse to Venerable Malunkyaputta

I heard thus.
At one time the Blessed One was living in the monastery offered by Anathapindika
in Jeta's grove in Savatthi. From there the Blessed One addressed the bhikkhus:
Bhikkhus, do you remember the five lower bonds of the sensual world preached by
me. When this was said, venerable Malunkyaputta said to the Blessed One.
Venerable sir, I remember the five lower bonds of the sensual world preached by
the Blessed One. Malunkyaputta, what do you remember of the five lower bonds of
the sensual world preached by me? Venerable sir, I remember self view, doubts
holding to virtues as the highest aim, sensual interest and anger as lower bonds
of the sensual world preached by the Blessed One. I remember these five lower
bonds of the sensual world preached by the Blessed One.
Malunkhyaputta, to whom do you know me preaching, the lower bonds of the sensual
world in this manner. Wouldn't the ascetics of other sects find fault with this
foolish example. To a toddler, who moves about with difficulty, there is not
even a self. How could a view arise about a self? The latent tendencies of a
self view filter to him [1] Màlunkhyaputta, to a toddler who moves about with
difficulty, there are not even thoughts. How could doubts arise to him about
thoughts? The latent tendency to doubt, filter to him. To a toddler who moves
about with difficulty there are not even virtues. How could there be a holding
to virtues as high? The latent tendency to hold to virtues as high filter to
him. Malunkhyaputta, to a toddler there is not even sensual desires. How could
there be interest for sensual desires? The latent tendencies to greed for
sensual interest filter to him. Malunkhyaputta, to a toddler beings don't
matter. How could he have anger towards beings? The latent tendencies to get
angry filter to him. Malunkhyaputta, wouldn't the ascetics of other sects find
fault with this foolish example. Then venerable ânanda, said to the Blessed One.
Venerable sir, this is the time to teach the five lower bonds of the sensual
world. The bhikkhus hearing it from the Blessed One will bear it in mind. Then
ânanda, listen I will teach said the Blessed One and venerable ânanda agreed.
ânanda, the ordinary man who hasn't seen noble ones, and Great Men not clever in
their Teaching and not trained in their Teaching abides with a mind overcome
with a view of a self. He does not know the escape from that arisen view of a
self, as it really is. That view of self stands firm and untamed, as a lower
bond of the sensual world. He abides with a mind, overcome with doubts. Not
knowing the escape from arisen doubts as it really is. Those doubts stand firm
and untamed, as a lower bond of the sensual world. Abiding with a mind that has
taken virtues as high, not knowing the escape from the arisen esteem for virtues
as it really is. The high esteem for virtues becomes firm and untamed, as a
lower bond of the sensual world. Abiding with a mind overcome by sensual greed,
does not know the escape from arisen sensual greed, as it really is. That
sensual greed stands firm and untamed, as a bond of the lower sensual world.
Abiding with a mind overcome with anger. Does not know the escape from arisen
anger as it really is. That anger stands firm and untamed, as a lower bond of
the sensual world.
ânanda, the learned noble disciple who has seen noble ones, and Great Men,
clever in their Teaching and trained in their Teaching abides with a mind not
overcome with the view of a self. He knows the escape from the arisen view of a
self, as it really is. His view of the self, fades together with the latent
tendencies. Not abiding with a mind, overcome with doubts, knows the escape from
arisen doubts as it really is. His doubts fade together with the latent
tendencies. Not thinking that virtues are of high esteem, knows the escape from
the arisen high esteem of virtues as it really is and the high esteem for
virtues fades, together with the latent tendencies. Abiding with a mind not
overcome by sensual greed knows the escape from arisen sensual greed as it
really is. That sensual greed fades from him together with the latent
tendencies. Abiding with a mind, not overcome by anger, knows the escape from
arisen anger as it really is, and that anger fades together with the
latendencies.
ânanda, this is the path and method, to overcome the lower bonds of the sensual
world. It is not possible that one could, knowing and seeing overcome the lower
bonds of the sensual world without coming to this path and method. It is like
one come to a huge standing tree with heartwood, would cut the heartwood without
removing the bark and sapwood. That is not possible, in the same manner, it is
not possible that one could know, see and overcome the lower bonds of the
sensual world, without coming to this path and method. ânanda, this is the path
and method to overcome the lower bonds of the sensual world. It is possible that
one would know, see and overcome the lower bonds of the sensual world coming to
this path and method. It is like someone come to a huge standing tree with
heartwood, would cut the bark and sapwood and then take the heartwood. That is
possible. In the same manner, come to this path and method, it is possible that
one would know, see and overcome the lower bonds of the sensual world. Like a
weak man come to the bank of river Ganges, full to the brim with over flowing
banks would say I will cut the stream of the river, with my hands and safely
cross the river. It is not posssible that he would cross the river. In the same
manner, when the Teaching is given for the cessation of the view, of self, the
mind does not spring, delight and settle to be released. It should be known as
the nature of that weak man. Like a strong man come to the bank of river Ganges,
full to the brim with over flowing banks would say I will cut the stream of the
river, with my hands and safely cross the river. It is posssible that he would
cross the river. In the same manner, ânanda, when the Teaching is given for the
cessation of the view, of self, the mind springs, delights and settles to be
released, it should be known as the nature of the strong man. .
ânanda, what is the path and method, to dispel the lower bonds of the sensual
world? ânanda, the bhikkhu secluding the mind thoroughly, by dispelling things
of demerit, removes all bodily transgressions that bring remorse. Then secluding
the mind, from sensual thoughts and thoughts of demerit, with thoughts and
discursive thoughts and with joy and pleasantness born of seclusion abides in
the first jhana. Established in it he reflects all things that matter, all
feelings, all perceptive things, all intentions, all conscious signs are
impermanent, unpleasant, an illness, an abscess, an arrow, a misfortune, an
ailment, foreign, destined for destruction, is void, and devoid of a self. Then
he turns the mind to the deathless element: This is peaceful, this is exalted,
such as the appeasement of all determinations, the giving up of all endearments,
the destruction of craving, detachment, cessation and extinction*1). With that
mind he comes to the destruction of desires. If he does not destroy desires on
account of greed and interest for those same things. He arises spontaneously,
with the destruction of the five lower bonds, of the sensual world, not to
proceed. ânanda, this too is a method for overcoming the five lower bonds of the
sensual world.
Again, ânanda, the bhikkhu overcoming thoughts and thought processes, the mind
internally appeased, in one point, without thoughts and thought processes and
with joy and pleasantness born of concentration, abides in the second jhana---
in the third jhana-in the fourth jhana. Attained to it, he reflects all things
that matter, all feelings, all perceptive things, all intentions, all conscious
signs are impermanent, unpleasant, an illness, an abscess, an arrow, a
misfortune, an ailment, foreign, destined for destruction, is void, and devoid
of a self. Then he turns the mind to the deathless element.: This is peaceful,
this is exalted, such as the appeasement of all determinations, the giving up of
all endearments, the destruction of craving, detachment, cessation and
extinction. With that mind he comes to the destruction of desires. If he does
not destroy desires on account of greed and interest for those same things he
arises spontaneously, with the destruction of the five lower bonds of the
sensual world, not to proceed. ânanda, this too is a method for overcoming the
five lower bonds for the sensual world.
Again, ânanda, the bhikkhu overcoming all perceptions of matter and anger, not
attending to various perceptions, with space is boundless abides in the sphere
of space. Attained to it, he reflects all things that matter, all feelings, all
perceptive things, all intentions, all conscious signs, are impermanent,
unpleasant, an illness, an abscess, an arrow, a misfortune, an ailment, foreign,
destined for destruction, void, devoid of a self. Then he turns the mind to the
deathless element: This is peaceful, this is exalted, such as the appeasement of
all determinations, the giving up of all endearments, the destruction of
craving, detachment, cessation and extinction. With that mind he comes to the
destruction of desires. If he does not come to the destruction of desires on
account of greed and interest for those same things, he arises spontaneously
with the destruction of the five lower bonds not to proceed. ânanda, this too is
a method for overcoming the five lower bonds for the sensual world.
Again, ânanda, the bhikkhu overcoming all peceptions of space, with
consciousness is boundless, abides in the sphere of consciousness. --overcoming
all the sphere of conscioussness, with there is nothing, abides in the sphere of
no-thingness Attained to it he reflects all things that matter, all feelings,
all perceptive things, all intentions, all conscious signs::are impermanent,
unpleasant, an illness, an abscess, an arrow, a misfortune, an ailment, foreign,
destined for destruction, void, devoid of a self. Then he turns the mind to the
deathless element: This is peaceful, this is exalted, such as the appeasement of
all determinations, the giving up of all endearments, the destruction of
craving, detachment, cessation and extinction. With that mind he comes to the
destruction of desires. If he does not destroy desires on account of greed and
interest for those same things, he arises spontaneously with the destruction of
the five lower bonds not to proceed. ânanda, this too is a method for the
dispelling of the five lower bonds for the sensual world.
Venerable sir, when this is the path and the method for the destruction of the
five lower bonds for the sensual world, why does a certain bhikkhu talk of a
release of mind and a release through wisdom? ânanda, that is the difference in
the maturity of the mental faculties.
The Blessed One said that and venerable ânanda delighted in the words of the
Blessed One.
[1] He turns the mind to the deathless element. This is peaceful, this is
exalted, such as the appeasement of all determinations, the giving up of all
endearmentsñhe destruction of craving, detachment, cessation and extinction (so
tehi dhammehi cittaü pañivàpetvà amatàya dhàtuyà cittaü upsanharati: etaü santan
etaü panãtaü yadhidaü sabba sankhàrasamatho suabbupddhipañnissaggo taõhakkhayo
viràgo nirodho nibbànaü ti). The method adopted to dispel the five lower bonds
of the sensual world is, thorough reflection after attaining to one or the other
of the jhànas and the higher absorptions, in due order. This is the stage of not
returning to the sensual world He becomes a non-returner (anàgàmi).
Determinations are threefold, as bodily, verbal and mental and their appeasement
also happens in the attainment of the jhànas. Endearments are dealt in the
Ariyapariyesanasuttaü. M. I . 26.