1Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Then, while the venerable Mālunkyāputta was alone in meditation, the following thought arose in his mind:

"These speculative views have been left undeclared by the Blessed One, set aside and rejected by him, namely: ‘the world is eternal’ and ‘the world is not eternal’; ‘the world is finite’ and ‘the world is infinite’; ‘the soul is the same as the body’ and ‘the soul is one thing and the body another’; and ‘after death a Tathāgata exists’ and ‘after death a Tathāgata does not exist’ and ‘after death a Tathāgata both exists and does not exist’ and ‘after death a Tathāgata neither exists nor does not exist.’ The Blessed One does not declare these to me, and I do not approve of and accept the fact that he does not declare these to me, so I shall go to the Blessed One and ask him the meaning of this.

If he declares to me either ‘the world is eternal’ or ‘the world is not eternal’ … or ‘after death a Tathāgata neither exists nor does not exist,’ then I will lead the holy life under him; if he does not declare these to me, then I will abandon the training and return to the low life."

2Then, when it was evening, the venerable Mālunkyāputta rose from meditation and went to the Blessed One. After paying homage to him, he sat down at one side and told him:

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3"Here, venerable sir, while I was alone in meditation, the following thought arose in my mind: ‘These speculative views have been left undeclared by the Blessed One … If he does not declare these to me, then I will abandon the training and return to the low life.’ If the Blessed One knows ‘the world is eternal,’ let the Blessed One declare to me ‘the world is eternal’; if the Blessed One knows ‘the world is not eternal,’ let the Blessed One declare to me ‘the world is not eternal.’ If the Blessed One does not know either ‘the world is eternal’ or ‘the world is not eternal, ’ then it is straightforward for one who does not know and does not see to say: ‘I do not know, I do not see.’

"If the Blessed One knows ‘the world is finite,’ … ‘the world is infinite,’ … ‘the soul is the same as the body,’ … ‘the soul is one thing and the body another,’ … ‘after death a Tathāgata exists,’ … ’after death a Tathāgata does not exist,’ … If the Blessed One knows ‘after death a Tathāgata both exists and does not exist,’ let the Blessed One declare that to me; if the Blessed One knows ‘after death a Tathāgata neither exists nor does not exist,’ let the Blessed One declare that to me. If the Blessed One does not know either ‘after death a Tathāgata both exists and does not exist’ or ‘after death a Tathāgata neither exists nor does not exist,’ then it is straightforward for one who does not know and does not see to say: ‘I do not know, I do not see.’"

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4"How then, Mālunkyāputta, did I ever say to you: ‘Come, Mālunkyāputta, lead the holy life under me and I will declare to you "the world is eternal" … or "after death a Tathāgata neither exists nor does not exist"’?"

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5"No, venerable sir."

6"Did you ever tell me: ‘I will lead the holy life under the Blessed One, and the Blessed One will declare to me "the world is eternal" … or "after death a Tathāgata neither exists nor does not exist"’?"

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7"No, venerable sir."

8"That being so, misguided man, who are you and what are you abandoning?

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9"If anyone should say thus: ‘I will not lead the holy life under the Blessed One until the Blessed One declares to me "the world is eternal" … or "after death a Tathāgata neither exists nor does not exist,"’ "All this would still not be known to that man and meanwhile he would die. So too, Mālunkyāputta, if anyone should say thus: ‘I will not lead the holy life under the Blessed One until the Blessed One declares to me: "the world is eternal" … or "after death a Tathāgata neither exists nor does not exist,"’ that would still remain undeclared by the Tathāgata and meanwhile that person would die.

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10"Mālunkyāputta, if there is the view ‘the world is eternal,’ the holy life cannot be lived; and if there is the view ‘the world is not eternal,’ the holy life cannot be lived. Whether there is the view ‘the world is eternal’ or the view ‘the world is not eternal,’ there is birth, there is ageing, there is death, there are sorrow, lamentation, pain, grief, and despair, the destruction of which I prescribe here and now.

"If there is the view ‘the world is finite,’ … ‘the world is infinite, ’ … ‘the soul is the same as the body,’ … ‘the soul is one thing and the body another,’ … ‘after death a Tathāgata exists,’ … ‘after death a Tathāgata does not exist,’ the holy life cannot be lived … If there is the view ‘after death a Tathāgata both exists and does not exist,’ the holy life cannot be lived; and if there is the view ‘after death a Tathāgata neither exists nor does not exist,’ the holy life cannot be lived. Whether there is the view ‘after death a Tathāgata both exists and does not exist’ or the view ‘after death a Tathāgata neither exists nor does not exist,’ there is birth, there is ageing, there is death, there are sorrow, lamentation, pain, grief, and despair, the destruction of which I prescribe here and now.

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11"Therefore, Mālunkyāputta, remember what I have left undeclared as undeclared, and remember what I have declared as declared. And what have I left undeclared? ‘The world is eternal’ — I have left undeclared. ‘The world is not eternal’ — I have left undeclared. ‘The world is finite’ — I have left undeclared. ‘The world is infinite’ — I have left undeclared. ‘The soul is the same as the body’ — I have left undeclared. ‘The soul is one thing and the body another’ — I have left undeclared. ‘After death a Tathāgata exists’ — I have left undeclared. ‘After death a Tathāgata does not exist’ — I have left undeclared. ‘After death a Tathāgata both exists and does not exist’ — I have left undeclared. ‘After death a Tathāgata neither exists nor does not exist’ — I have left undeclared.

"Why have I left that undeclared? Because it is unbeneficial, it does not Belong to the fundamentals of the holy life, it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. That is why I have left it undeclared.

"And what have I declared? ‘This is suffering’ — I have declared. ‘This is the origin of suffering’ — I have declared. ‘This is the cessation of suffering’ — I have declared. ‘This is the way leading to the cessation of suffering’ — I have declared.

"Why have I declared that? Because it is beneficial, it belongs to the fundamentals of the holy life, it leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. That is why I have declared it.

"Therefore, Mālunkyāputta, remember what I have left undeclared as undeclared, and remember what I have declared as declared."

12That is what the Blessed One said. The venerable Mālunkyāputta was satisfied and delighted in the Blessed One's words.[n.648] Those who have always wondered about the fate of the monk who almost left the Buddha to satisfy his metaphysical curiosity will be gladdened to know that in his old age Mālunkyāputta received a brief discourse on the six sense bases from the Buddha, went off into solitary meditation, and attained arahantship. See SN 35:95/ iv.72–76. His verses are at Thag 399–404 and 794–817.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Atha kho āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:

"yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni: ‘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 — tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati. Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi.

Sace me bhagavā byākarissati: ‘sassato loko’ti vā ‘asassato loko’ti vā … pe … ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā — evāhaṁ bhagavati brahmacariyaṁ carissāmi; no ce me bhagavā byākarissati: ‘sassato loko’ti vā ‘asassato loko’ti vā … pe … ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā — evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmī"ti.

2Atha kho āyasmā mālukyaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca:

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3"Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi — yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni: ‘sassato loko’tipi, ‘asassato loko’tipi … pe … ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi — tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati. Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi.

Sace me bhagavā byākarissati: ‘sassato loko’ti vā, ‘asassato loko’ti vā … pe … ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā — evāhaṁ bhagavati, brahmacariyaṁ carissāmi. No ce me bhagavā byākarissati: ‘sassato loko’ti vā, ‘asassato loko’ti vā … pe … ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā — evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmīti. Sace bhagavā jānāti: ‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘Na jānāmi, na passāmī’ti.

Sace bhagavā jānāti: ‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu; 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 ujukaṁ hoti yadidaṁ: ‘Na jānāmi, na passāmī’ti. Sace bhagavā jānāti: ‘taṁ jīvaṁ taṁ sarīran’ti, ‘taṁ jīvaṁ taṁ sarīran’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘aññaṁ jīvaṁ aññaṁ sarīran’ti, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘Na jānāmi, na passāmī’ti. Sace bhagavā jānāti: ‘hoti tathāgato paraṁ maraṇā’ti, ‘hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘Na hoti tathāgato paraṁ maraṇā’ti, ‘Na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘Na hoti tathāgato paraṁ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘Na jānāmi na passāmī’ti. Sace bhagavā jānāti: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘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: ‘Na jānāmi, na passāmī’"ti.

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4"Kiṁ nu tāhaṁ, mālukyaputta, evaṁ avacaṁ: ‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi: "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?

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5"No hetaṁ, bhante".

6"Tvaṁ vā pana maṁ evaṁ avaca: ‘Ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati: "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?

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7"No hetaṁ, bhante".

8"Iti kira, mālukyaputta, nevāhaṁ taṁ vadāmi: ‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi: "sassato loko"ti vā, "asassato loko"ti vā … pe … "neva hoti na na hoti tathāgato paraṁ maraṇāti vā"’ti; napi kira maṁ tvaṁ vadesi: ‘Ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati: "sassato loko"ti vā "asassato loko"ti vā … pe … "neva hoti na na hoti tathāgato paraṁ maraṇā"ti vā’ti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi?

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9Yo kho, mālukyaputta, evaṁ vadeyya: ‘Na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati: "sassato loko"ti vā, "asassato loko"ti vā … pe … "neva hoti na na hoti tathāgato paraṁ maraṇā"ti vā’ti, abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya. Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapeyyuṁ. So evaṁ vadeyya: ‘Na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti; so evaṁ vadeyya: ‘Na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, evaṁnāmo evaṁgotto iti vā’ti; so evaṁ vadeyya: ‘Na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti; so evaṁ vadeyya: ‘Na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti; so evaṁ vadeyya: ‘Na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, amukasmiṁ gāme vā nigame vā nagare vā’ti; so evaṁ vadeyya: ‘Na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ dhanuṁ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti; so evaṁ vadeyya: ‘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; so evaṁ vadeyya: ‘Na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yadi vā gacchaṁ yadi vā ropiman’ti; so evaṁ vadeyya: ‘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; so evaṁ vadeyya: ‘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; so evaṁ vadeyya: ‘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 — aññātameva taṁ, mālukyaputta, tena purisena assa, atha so puriso kālaṁ kareyya. Evameva kho, mālukyaputta, yo evaṁ vadeyya: ‘Na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati: "sassato loko"ti vā "asassato loko"ti vā … pe … "neva hoti na na hoti tathāgato paraṁ maraṇā"ti vā’ti — abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya.

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10‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘Sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi.

‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘Antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. ‘Taṁ jīvaṁ taṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Aññaṁ jīvaṁ aññaṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘Taṁ jīvaṁ taṁ sarīran’ti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā diṭṭhiyā sati attheva jāti … pe … nighātaṁ paññapemi. ‘Hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘Hoti tathāgato paraṁ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘Na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti … pe … yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. ‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘Neva hoti na na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘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 … yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi.

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11Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhāretha. Kiñca, mālukyaputta, mayā abyākataṁ? ‘Sassato loko’ti mālukyaputta, mayā abyākataṁ; ‘asassato loko’ti — mayā abyākataṁ; ‘antavā loko’ti — mayā abyākataṁ; ‘anantavā loko’ti — mayā abyākataṁ; ‘taṁ jīvaṁ taṁ sarīran’ti — mayā abyākataṁ; ‘aññaṁ jīvaṁ aññaṁ sarīran’ti — mayā abyākataṁ; ‘hoti tathāgato paraṁ maraṇā’ti — mayā abyākataṁ; ‘Na hoti tathāgato paraṁ maraṇā’ti — mayā abyākataṁ; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti – mayā abyākataṁ; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti — mayā abyākataṁ.

Kasmā cetaṁ, mālukyaputta, mayā abyākataṁ? Na hetaṁ, mālukyaputta, atthasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Tasmā taṁ mayā abyākataṁ.

Kiñca, mālukyaputta, mayā byākataṁ? ‘Idaṁ dukkhan’ti, mālukyaputta, mayā byākataṁ; ‘Ayaṁ dukkhasamudayo’ti — mayā byākataṁ; ‘Ayaṁ dukkhanirodho’ti — mayā byākataṁ; ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti — mayā byākataṁ.

Kasmā cetaṁ, mālukyaputta, mayā byākataṁ? Etañhi, mālukyaputta, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

Tasmā taṁ mayā byākataṁ. Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhārethā"ti.

12Idamavoca bhagavā. Attamano āyasmā mālukyaputto bhagavato bhāsitaṁ abhinandīti.

Cūḷamālukyasuttaṁ niṭṭhitaṁ tatiyaṁ.