One day Māluṅkyaputta got up from his afternoon meditation, went to the Buddha, saluted him, sat on one side and said:
‘Sir, when I was all alone meditating, this thought occurred to me: There are these problems unexplained, put aside and rejected by the Blessed One. Namely, (1) is the universe eternal or (2) is it not eternal, (3) is the universe finite or (4) is it infinite, (5) is soul the same as body or (6) is soul one thing and body another thing, (7) does the Tathāgata exist after death, or (8) does he not exist after death, or (9) does he both (at the same time) exist and not exist after death, or (10) does he both (at the same time) not exist and not not-exist. These problems the Blessed One does not explain to me. This (attitude) does not please me, I do not appreciate it. I will go to the Blessed One and ask him about this matter. If the Blessed One explains them to me, then I will continue to follow the holy life under him. If he does not explain them, I will leave the Order and go away. If the Blessed One knows that the universe is eternal, let him explain it to me so. If the Blessed One knows that the universe is not eternal, let him say so. If the Blessed One does not know whether the universe is eternal or not, etc., then for a person who does not know, it is straight forward to say “I do not know, I do not see”.’
The Buddha’s reply to Māluṅkyaputta should do good to many millions in the world today who are wasting valuable time on such metaphysical questions and unnecessarily disturbing their peace of mind:
‘Did I ever tell you, Māluṅkyaputta, “Come, Māluṅkyaputta, lead the holy life under me, I will explain these questions to you?” ‘
‘No, Sir.’
‘Then, Māluṅkyaputta, even you, did you tell me: “Sir, I will lead the holy life under the Blessed One, and the Blessed One will explain these questions to me”?’
‘No, Sir.’
‘Even now, Māluṅkyaputta, I do not tell you: “Come and lead the holy life under me, I will explain these questions to you.” And you do not tell me either: “Sir, I will lead the holy life under the Blessed One, and he will explain these questions to me.” Under these circumstances, you foolish one, who refuses whom?’
‘Māluṅkyaputta, if anyone says: “I will not lead the holy life under the Blessed One until he explains these questions,” he may die with these questions unanswered by the Tathāgata.
Suppose Māluṅkyaputta, a man is wounded by a poisoned arrow, and his friends and relatives bring him to a surgeon. Suppose the man should then say: “I will not let this arrow be taken out until I know who shot me; whether he is a Kṣatriya (of the warrior caste) or a Brāhmaṇa (of the priestly caste) or a Vaiśya (of the trading and agricultural caste) or a Sūdra (of the low caste); what his name and family may be; whether he is tall, short, or of medium stature; whether his complexion is black, brown, or golden; from which village, town or city he comes. I will not let this arrow be taken out until I know the kind of bow with which I was shot; the kind of bowstring used; the type of arrow; what sort of feather was used on the arrow and with what kind of material the point of the arrow was made.” Māluṅkyaputta, that man would die without knowing any of these things. Even so, Māluṅkyaputta, if anyone says: “I will not follow the holy life under the Blessed One until he answers these questions such as whether the universe is eternal or not, etc.,” he would die with these questions unanswered by the Tathāgata.’
Then the Buddha explains to Māluṅkyaputta that the holy life does not depend on these views. Whatever opinion one may have about these problems, there is birth, old age, decay, death, sorrow, lamentation, pain, grief, distress, “the Cessation of which (i.e. Nirvāṇa) I declare in this very life.”
‘Therefore, Māluṅkyaputta, bear in mind what I have explained as explained, and what I have not explained as unexplained. What are the things that I have not explained? Whether the universe is eternal or not, etc., (those 10 opinions) I have not explained. Why, Māluṅkyaputta, have I not explained them? Because it is not useful, it is not fundamentally connected with the spiritual holy life, is not conducive to aversion, detachment, cessation, tranquility, deep penetration, full realization, Nirvāṇa. That is why I have not told you about them.
‘Then, what, Māluṅkyaputta, have I explained? I have explained dukkha, the arising of dukkha, the cessation of dukkha, and the way leading to the cessation of dukkha. Why, Māluṅkyaputta, have I explained them? Because it is useful, is fundamentally connected with the spiritual holy life, is conducive to aversion, detachment, cessation, tranquility, deep penetration, full realization, Nirvāṇa. Therefore I have explained them.’
