MN 63 · 小马伦咖经
122如是我闻：有一次，世尊住在舍卫城祇树给孤独园。那时，马伦咖子尊者独自静坐时，心里生起了这样的念头：“世尊对这些见解上的问题，不给予解答，搁置在一边，拒绝回应——‘世间是常’，‘世间是无常’，‘世间有边’，‘世间无边’，‘生命就是身体’，‘生命与身体不同’，‘如来死后存在’，‘如来死后不存在’，‘如来死后既存在又不存在’，‘如来死后既非存在也非不存在’——这些，世尊都不给我解答。世尊不给我解答的这些，我不喜欢，我无法接受。我要去见了世尊，问清这个意思。如果世尊给我解答——‘世间是常’也好，‘世间是无常’也罢……乃至‘如来死后既非存在也非不存在’——我就跟着世尊修习梵行；如果世尊不给我解答——‘世间是常’也好，‘世间是无常’也罢……乃至‘如来死后既非存在也非不存在’——那我就放弃学处，退回世俗生活去。”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni – ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṃ jīvaṃ taṃ sarīra’ntipi, ‘aññaṃ jīvaṃ aññaṃ sarīra’ntipi, ‘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 – 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 hīnāyāvattissāmī’’ti.
123那时，马伦咖子尊者在傍晚时分，从静坐中出来，就到世尊那里去了。见了世尊，恭敬地行礼之后，坐在一旁。坐在一旁后，马伦咖子尊者对世尊这样说：
Atha kho āyasmā mālukyaputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca –
124“大德，在这里，我独自静坐时，心里生起了这样的念头：世尊对这些见解上的问题，不给予解答，搁置在一边，拒绝回应——‘世间是常’，‘世间是无常’……乃至‘如来死后既非存在也非不存在’——这些，世尊都不给我解答。世尊不给我解答的这些，我不喜欢，我无法接受。我要去见了世尊，问清这个意思。如果世尊给我解答——‘世间是常’也好，‘世间是无常’也罢……乃至‘如来死后既非存在也非不存在’——我就跟着世尊修习梵行。如果世尊不给我解答——‘世间是常’也好，‘世间是无常’也罢……乃至‘如来死后既非存在也非不存在’——那我就放弃学处，退回世俗生活去。如果世尊确知‘世间是常’，那就请世尊为我解答‘世间是常’；如果世尊确知‘世间是无常’，那就请世尊为我解答‘世间是无常’。如果世尊对于‘世间是常’或‘世间是无常’都不能确知，那么，不知道、不看见，就要这样正直地说：‘我不知道，我不看见。’如果世尊确知‘世间有边’……如果世尊确知‘世间无边’……如果世尊不能确知‘世间有边’或‘世间无边’……如果世尊确知‘生命就是身体’……如果世尊确知‘生命与身体不同’……如果世尊不能确知‘生命就是身体’或‘生命与身体不同’……如果世尊确知‘如来死后存在’……如果世尊确知‘如来死后不存在’……如果世尊不能确知‘如来死后存在’或‘如来死后不存在’……如果世尊确知‘如来死后既存在又不存在’……如果世尊确知‘如来死后既非存在也非不存在’……如果世尊对于‘如来死后既存在又不存在’或‘如来死后既非存在也非不存在’都不能确知，那么，不知道、不看见，就要这样正直地说：‘我不知道，我不看见。’”
‘‘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 – ‘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 ujukaṃ hoti yadidaṃ – ‘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 ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti – ‘taṃ jīvaṃ taṃ sarīra’nti, ‘taṃ jīvaṃ taṃ sarīra’nti me bhagavā byākarotu; sace bhagavā jānāti – ‘aññaṃ jīvaṃ aññaṃ sarīra’nti, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti me bhagavā byākarotu. No ce bhagavā jānāti – ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti 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 – ‘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 – ‘na jānāmi, na passāmī’’’ti.
125“马伦咖子，我难道这样对你讲过吗：‘来吧，马伦咖子，你跟着我修习梵行，我就给你解答——世间是常，还是无常；世间有边，还是无边；生命就是身体，还是与身体不同；如来死后存在，还是不存在，还是既存在又不存在，还是既非存在也非不存在’？”“大德，确实没有。”“或者，你又这样对我说过吗：‘大德，我要跟着世尊修习梵行，世尊就会给我解答——世间是常，还是无常；世间有边，还是无边；生命就是身体，还是与身体不同；如来死后存在，还是不存在，还是既存在又不存在，还是既非存在也非不存在’？”“大德，确实没有。”“这么说来，马伦咖子，我并没有对你说：‘来吧，马伦咖子，你跟着我修习梵行，我给你解答……’；你也没有对我说：‘大德，我要跟着世尊修习梵行，世尊给我解答……’。情况既然是这么回事，糊涂的人，你这是想放弃谁，退回哪里去呢？”
‘‘Kiṃ nu tāhaṃ, mālukyaputta, evaṃ avacaṃ – ‘ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti 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’’. ‘‘Tvaṃ vā pana maṃ evaṃ avaca – ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi , bhagavā me byākarissati – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti 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’’. ‘‘Iti kira, mālukyaputta, nevāhaṃ taṃ vadāmi – ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇāti vā’ti; napi kira maṃ tvaṃ vadesi – ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi, bhagavā me byākarissati – ‘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?
126“马伦咖子，如果一个人这样说：‘只要世尊不为我解答——世间是常，还是无常；世间有边，还是无边；生命就是身体，还是与身体不同；如来死后存在，还是不存在，还是既存在又不存在，还是既非存在也非不存在——在这些问题没解答之前，我决不跟着世尊修习梵行。’那么，马伦咖子，这个问题还没等如来解答，那个人恐怕就先死掉了。马伦咖子，这就好比有个人，被一支涂满了剧毒的箭射中了。他的朋友、伙伴、亲戚、族人，给他找来了一位治箭伤的医生。那个人却这样说：‘在没弄清楚那个射伤我的人——是刹帝利、婆罗门、吠舍，还是首陀罗——之前，我决不拔掉这支箭。’他这样说：‘在没弄清楚那个射伤我的人——他姓甚名谁——之前，我决不拔掉这支箭。’他这样说：‘在没弄清楚那个射伤我的人——是高、是矮，还是中等身材——之前，我决不拔掉这支箭。’他这样说：‘在没弄清楚那个射伤我的人——皮肤是黑、是褐，还是金黄——之前，我决不拔掉这支箭。’他这样说：‘在没弄清楚那个射伤我的人——是住在哪个村、哪个镇、哪个城——之前，我决不拔掉这支箭。’他这样说：‘在没弄清楚那张射伤我的弓——是普通的弓，还是弩——之前，我决不拔掉这支箭。’他这样说：‘在没弄清楚那根射伤我的弓弦——是阿咖树皮、是芦苇、是筋、是大麻，还是乳树皮做的——之前，我决不拔掉这支箭。’他这样说：‘在没弄清楚那支射伤我的箭杆——是野生的，还是种植的——之前，我决不拔掉这支箭。’他这样说：‘在没弄清楚那支射伤我的箭——箭羽是秃鹫的、是苍鹭的、是鹰的、是孔雀的，还是蓑衣鸟的——之前，我决不拔掉这支箭。’他这样说：‘在没弄清楚那支射伤我的箭——箭杆上缠绕的筋是牛的、是水牛的、是鹿的，还是猴子的——之前，我决不拔掉这支箭。’他这样说：‘在没弄清楚那支射伤我的箭头——是箭头、是剃刀箭、是破甲箭、是铁箭，还是牛齿箭——之前，我决不拔掉这支箭。’马伦咖子，这些问题还没等那个人弄清楚，他恐怕就先死掉了。完全一样的情形，马伦咖子，如果一个人这样说：‘只要世尊不为我解答——世间是常，还是无常；世间有边，还是无边；生命就是身体，还是与身体不同；如来死后存在，还是不存在，还是既存在又不存在，还是既非存在也非不存在——在这些问题没解答之前，我决不跟着世尊修习梵行。’那么，马伦咖子，这个问题还没等如来解答，那个人恐怕就先死掉了。”
‘‘Yo kho, mālukyaputta, evaṃ vadeyya – ‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati – ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vāti, abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṃ kareyya. Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapeyyuṃ. So evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, evaṃnāmo evaṃgotto iti vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, amukasmiṃ gāme vā nigame vā nagare vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ dhanuṃ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti; 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; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yadi vā gacchaṃ yadi vā ropima’nti; 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; 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; 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 karavīrapatta’nti – aññātameva taṃ, mālukyaputta, tena purisena assa, atha so puriso kālaṃ kareyya. Evameva kho, mālukyaputta, yo evaṃ vadeyya – ‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati – ‘‘sassato loko’’ti vā ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vāti – abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṅkareyya.
127“马伦咖子，假如一个人持着‘世间是常’的见解，梵行生活并不会因此就成立；如果这样看，‘世间是无常’的见解下，梵行生活也不会因此就成立。马伦咖子，不论持着‘世间是常’的见解，还是持着‘世间是无常’的见解，生依然存在，老依然存在，死依然存在，忧愁、悲伤、痛苦、忧郁、绝望依然存在；这些，我施设在现法中就能予以击破。马伦咖子，假如一个人持着‘世间有边’的见解……持着‘世间无边’的见解……不论持着‘世间有边’的见解，还是持着‘世间无边’的见解，生依然存在……我施设在现法中就能予以击破。马伦咖子，假如一个人持着‘生命就是身体’的见解……持着‘生命与身体不同’的见解……不论持着‘生命就是身体’的见解，还是持着‘生命与身体不同’的见解，生依然存在……我施设在现法中就能予以击破。马伦咖子，假如一个人持着‘如来死后存在’的见解……持着‘如来死后不存在’的见解……不论持着‘如来死后存在’的见解，还是持着‘如来死后不存在’的见解，生依然存在……我施设在现法中就能予以击破。马伦咖子，假如一个人持着‘如来死后既存在又不存在’的见解……持着‘如来死后既非存在也非不存在’的见解……不论持着‘如来死后既存在又不存在’的见解，还是持着‘如来死后既非存在也非不存在’的见解，生依然存在，老依然存在，死依然存在，忧愁、悲伤、痛苦、忧郁、绝望依然存在；这些，我施设在现法中就能予以击破。”
‘‘‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti , evaṃ ‘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 maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi . ‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘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 maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi. ‘Taṃ jīvaṃ taṃ sarīra’nti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no aññaṃ jīvaṃ aññaṃ sarīra’nti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no taṃ jīvaṃ taṃ sarīra’nti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā diṭṭhiyā sati attheva jāti…pe… nighātaṃ paññapemi. ‘Hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no 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 neva hoti na na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no 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… yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.
128“所以，马伦咖子，那些我没记说的，你要当作‘没有记说’来领受；那些我记说了的，你要当作‘已经记说’来领受。马伦咖子，哪些是我没有记说的呢？‘世间是常’——马伦咖子，这我没有记说；‘世间是无常’——这我没有记说；‘世间有边’——这我没有记说；‘世间无边’——这我没有记说；‘命就是身’——这我没有记说；‘命是另一个，身是另一个’——这我没有记说；‘如来死后存在’——这我没有记说；‘如来死后不存在’——这我没有记说；‘如来死后既存在又不存在’——这我没有记说；‘如来死后既非存在又非不存在’——这我没有记说。马伦咖子，为什么这些我没有记说呢？因为这些东西既不导向利益，也不构成梵行的基础，不导向厌离、离贪、灭尽、寂止、证智、正觉、涅槃。所以，那些我没有记说。马伦咖子，那我记说了什么呢？‘这是苦’——马伦咖子，这我记说了；‘这是苦的集起’——这我记说了；‘这是苦的灭尽’——这我记说了；‘这是导向苦灭的道路’——这我记说了。马伦咖子，为什么这些我记说了呢？因为这些东西导向利益，是梵行的基础，导向厌离、离贪、灭尽、寂止、证智、正觉、涅槃。所以，那些我记说了。因此，马伦咖子，那些我没记说的，你要当作‘没有记说’来领受；那些我记说了的，你要当作‘已经记说’来领受。”
‘‘Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhāretha. Kiñca, mālukyaputta, mayā abyākataṃ? ‘Sassato loko’ti mālukyaputta, mayā abyākataṃ; ‘asassato loko’ti – mayā abyākataṃ; ‘antavā loko’ti – mayā abyākataṃ; ‘anantavā loko’ti – mayā abyākataṃ; ‘taṃ jīvaṃ taṃ sarīra’nti – mayā abyākataṃ; ‘aññaṃ jīvaṃ aññaṃ sarīra’nti – mayā abyākataṃ; ‘hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ; ‘na hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ. Kasmā cetaṃ, mālukyaputta, mayā abyākataṃ? Na hetaṃ, mālukyaputta, atthasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Tasmā taṃ mayā abyākataṃ. Kiñca, mālukyaputta, mayā byākataṃ? ‘Idaṃ dukkha’nti, mālukyaputta, mayā byākataṃ; ‘ayaṃ dukkhasamudayo’ti – mayā byākataṃ; ‘ayaṃ dukkhanirodho’ti – mayā byākataṃ; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti – mayā byākataṃ. Kasmā cetaṃ, mālukyaputta, mayā byākataṃ? Etañhi, mālukyaputta, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ mayā byākataṃ. Tasmātiha, mālukyaputta , abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhārethā’’ti.
8这就是世尊所说的。尊者马伦咖子内心满意，对世尊的教说大为欢喜。
Idamavoca bhagavā. Attamano āyasmā mālukyaputto bhagavato bhāsitaṃ abhinandīti.
9小玛伦咖经完 第三
Cūḷamālukyasuttaṃ niṭṭhitaṃ tatiyaṃ.