“‘sandiṭṭhikaṁ nibbānaṁ sandiṭṭhikaṁ nibbānan’ti, bho gotama, vuccati.

Kittāvatā nu kho, bho gotama, sandiṭṭhikaṁ nibbānaṁ hoti akālikaṁ ehipassikaṁ opaneyyikaṁ paccattaṁ veditabbaṁ viññūhī”ti?

Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.

Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.  
“Master Gotama, they say that ‘extinguishment is apparent in the present life’.

In what way is extinguishment apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.

When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.

“‘Sandiṭṭhikaṁ nibbānaṁ, sandiṭṭhikaṁ nibbānan’ti, āvuso, vuccati.

Kittāvatā nu kho, āvuso, sandiṭṭhikaṁ nibbānaṁ vuttaṁ bhagavatā”ti?

“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.

Ettāvatāpi kho, āvuso, sandiṭṭhikaṁ nibbānaṁ vuttaṁ bhagavatā pariyāyena …pe….  
“Reverend, they say that ‘extinguishment is apparent in the present life’.

In what way did the Buddha say extinguishment is apparent in the present life?”

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.

To this extent the Buddha said that extinguishment is apparent in the present life in a qualified sense. …

“‘Nibbānaṁ, nibbānan’ti, āvuso, vuccati …pe….

Sattamaṁ. "

 
“Reverend, they speak of ‘extinguishment’. …” "

“‘Tadaṅganibbānaṁ, tadaṅganibbānan’ti, āvuso, vuccati …pe….

Navamaṁ. "

 
“Reverend, they speak of ‘extinguishment in a certain respect’. …” "

“‘Diṭṭhadhammanibbānaṁ diṭṭhadhammanibbānan’ti, āvuso, vuccati.

Kittāvatā nu kho, āvuso, diṭṭhadhammanibbānaṁ vuttaṁ bhagavatā”ti?

“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.

Ettāvatāpi kho, āvuso, diṭṭhadhammanibbānaṁ vuttaṁ bhagavatā pariyāyena …pe….  
“Reverend, they speak of ‘extinguishment in the present life’.

In what way did the Buddha speak of extinguishment in the present life?”

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.

To this extent the Buddha spoke of extinguishment in the present life in a qualified sense. …

nibbānaṁ iti vuccati”.

“Nandisaṁyojano loko,

vitakkassa vicāraṇaṁ;

Taṇhāya vippahānena,  
is extinguishment spoken of?”

“Delight fetters the world.

It travels about by means of thought.

With the giving up of craving
nibbānaṁ iti vuccati”.

“Kathaṁ satassa carato,

viññāṇaṁ uparujjhati;

Bhagavantaṁ puṭṭhumāgamma,  
extinguishment is spoken of.”

“For one living mindfully,

how does consciousness cease?

We’ve come to ask the Buddha;

‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti, katamaṁ taṁ ārogyaṁ, katamaṁ taṁ nibbānan”ti?

Evaṁ vutte, māgaṇḍiyo paribbājako sakāneva sudaṁ gattāni pāṇinā anomajjati:

“idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānaṁ.

Ahañhi, bho gotama, etarahi arogo sukhī, na maṁ kiñci ābādhatī”ti.  
что они имели в виду под здоровьем, что они имели в виду под ниббаной?» ",

Когда так было сказано, странник Магандия прогладил члены своего тела руками и сказал: ",

«Вот оно, это здоровье, господин Готама. Вот она, эта ниббана. ",

Ведь сейчас я здоров и счастлив, и ничто не причиняет мне болезненности». ",

nibbānaṁ iti vuccatī”ti.

“Nandīsaṁyojano loko,

vitakkassa vicāraṇaṁ;

Taṇhāya vippahānena,  
is extinguishment spoken of?”

“Delight fetters the world.

It travels about by means of thought.

With the giving up of craving
nibbānaṁ iti vuccatī”ti. "

 
extinguishment is spoken of.” "

ārā nibbāna vuccati.

Saddaṁ sutvā sati muṭṭhā,

Piyaṁ nimittaṁ manasi karoto;

Sārattacitto vedeti,  
you’re said to be far from extinguishment.

When you hear a sound, mindfulness is lost

as you focus on a pleasant feature.

Experiencing it with a mind full of desire,
ārā nibbāna vuccati.

Gandhaṁ ghatvā sati muṭṭhā,

Piyaṁ nimittaṁ manasi karoto;

Sārattacitto vedeti,  
you’re said to be far from extinguishment.

When you smell an odor, mindfulness is lost

as you focus on a pleasant feature.

Experiencing it with a mind full of desire,
ārā nibbāna vuccati.

Rasaṁ bhotvā sati muṭṭhā,

Piyaṁ nimittaṁ manasi karoto;

Sārattacitto vedeti,  
you’re said to be far from extinguishment.

When you enjoy a taste, mindfulness is lost

as you focus on a pleasant feature.

Experiencing it with a mind full of desire,
ārā nibbāna vuccati.

Phassaṁ phussa sati muṭṭhā,

Piyaṁ nimittaṁ manasi karoto;

Sārattacitto vedeti,  
you’re said to be far from extinguishment.

When you sense a touch, mindfulness is lost

as you focus on a pleasant feature.

Experiencing it with a mind full of desire,
ārā nibbāna vuccati.

Dhammaṁ ñatvā sati muṭṭhā,

Piyaṁ nimittaṁ manasi karoto;

Sārattacitto vedeti,  
you’re said to be far from extinguishment.

When you know an idea, mindfulness is lost

as you focus on a pleasant feature.

Experiencing it with a mind full of desire,
ārā nibbāna vuccati.

Na so rajjati rūpesu,

rūpaṁ disvā paṭissato;

Virattacitto vedeti,  
you’re said to be far from extinguishment.

When you see a sight with mindfulness,

there’s no desire for sights.

Experiencing it with a mind free of desire,
santike nibbāna vuccati.

Na so rajjati saddesu,

saddaṁ sutvā paṭissato;

Virattacitto vedeti,  
you’re said to be in the presence of extinguishment.

When you hear a sound with mindfulness,

there’s no desire for sounds.

Experiencing it with a mind free of desire,
santike nibbāna vuccati.

Na so rajjati gandhesu,

gandhaṁ ghatvā paṭissato;

Virattacitto vedeti,  
you’re said to be in the presence of extinguishment.

When you smell an odor with mindfulness,

there’s no desire for odors.

Experiencing it with a mind free of desire,
santike nibbāna vuccati.

Na so rajjati rasesu,

rasaṁ bhotvā paṭissato;

Virattacitto vedeti,  
you’re said to be in the presence of extinguishment.

Enjoying a taste with mindfulness,

there’s no desire for tastes.

Experiencing it with a mind free of desire,
santike nibbāna vuccati.

Na so rajjati phassesu,

phassaṁ phussa paṭissato;

Virattacitto vedeti,  
you’re said to be in the presence of extinguishment.

When you sense a touch with mindfulness,

there’s no desire for touches.

Experiencing it with a mind free of desire,
santike nibbāna vuccati.

Na so rajjati dhammesu,

dhammaṁ ñatvā paṭissato;

Virattacitto vedeti,  
you’re said to be in the presence of extinguishment.

When you know an idea with mindfulness,

there’s no desire for ideas.

Experiencing it with a mind free of desire,
Santike nibbāna vuccatī’ti.

Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.

“Sādhu sādhu, mālukyaputta.

Sādhu kho tvaṁ, mālukyaputta, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi:  
you’re said to be in the presence of extinguishment.’

That’s how I understand the detailed meaning of the Buddha’s brief statement.”

“Good, good, Māluṅkyaputta!

It’s good that you understand the detailed meaning of what I’ve said in brief like this.” And he repeated the verses in full.
ārā nibbāna vuccati.

…pe…

Na so rajjati dhammesu,

dhammaṁ ñatvā paṭissato;  
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Santike nibbāna vuccatī’ti.

Imassa kho, mālukyaputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.

Atha kho āyasmā mālukyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā 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.  
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“This is how to understand the detailed meaning of what I said in brief.”

And then Venerable Māluṅkyaputta approved and agreed with what the Buddha said. He got up 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 end 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.

“‘Nibbānaṁ, nibbānan’ti, āvuso sāriputta, vuccati.

Katamaṁ nu kho, āvuso, nibbānan”ti?

“Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo—

idaṁ vuccati nibbānan”ti.  
“Reverend Sāriputta, they speak of this thing called ‘extinguishment’.

What is extinguishment?”

“Reverend, the ending of greed, hate, and delusion

is called extinguishment.”
Katamaṁ nu kho, āvuso, nibbānan”ti?

“Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo—

idaṁ vuccati nibbānan”ti.

“Atthi panāvuso, maggo atthi paṭipadā etassa nibbānassa sacchikiriyāyā”ti?  
What is extinguishment?”

“Reverend, the ending of greed, hate, and delusion

is called extinguishment.”

“But, reverend, is there a path and a practice for realizing this extinguishment?”

“‘Nibbānaṁ, nibbānan’ti, āvuso sāriputta, vuccati.

Katamaṁ nu kho, āvuso, nibbānan”ti?

“Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo—

idaṁ vuccati nibbānan”ti.  
“Reverend Sāriputta, they speak of this thing called ‘extinguishment’.

What is extinguishment?”

“Reverend, the ending of greed, hate, and delusion

is called extinguishment.”
Katamaṁ nu kho, āvuso, nibbānan”ti?

“Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo—

idaṁ vuccati nibbānan”ti.

“Atthi panāvuso, maggo atthi paṭipadā, etassa nibbānassa sacchikiriyāyā”ti?  
What is extinguishment?”

“Reverend, the ending of greed, hate, and delusion

is called extinguishment.”

“But, reverend, is there a path and a practice for realizing this extinguishment?”