MN 64 The Longer Discourse With Māluṅkya

Medium Discourses Collection 64 – Majjhima Nikāya 64

MN 64 The Longer Discourse With Māluṅkya – Mahāmālukyasutta

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Buddha said this:

Bhagavā etadavoca:

2.1

“Bhikkhū, do you remember the five lower fetters that I taught?”

“dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti?

2.2

When he said this, Venerable Māluṅkyaputta said to him,

Evaṁ vutte, āyasmā mālukyaputto bhagavantaṁ etadavoca:

2.3

“Sir, I remember them.”

“ahaṁ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti.

2.4

“But how do you remember them?”

“Yathā kathaṁ pana tvaṁ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti?

2.5

“I remember the lower fetters taught by the Buddha as follows: identity view,

“Sakkāyadiṭṭhiṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi;

2.6

doubt,

vicikicchaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi;

2.7

misapprehension of precepts and observances,

sīlabbataparāmāsaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi;

2.8

sensual desire,

kāmacchandaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi;

2.9

and ill will.

byāpādaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi.

2.10

That’s how I remember the five lower fetters taught by the Buddha.”

Evaṁ kho ahaṁ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti.

3.1

“Who on earth do you remember being taught the five lower fetters in that way?

“Kassa kho nāma tvaṁ, mālukyaputta, imāni evaṁ pañcorambhāgiyāni saṁyojanāni desitāni dhāresi?

3.2

Wouldn’t the wanderers who follow other paths fault you using the simile of the infant?

Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti?

3.3

For a little baby doesn’t even have a concept of ‘identity’, so how could identity view possibly arise in them?

Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi?

3.4

Yet the underlying tendency to identity view still lies within them.

Anusetvevassa sakkāyadiṭṭhānusayo.

3.5

A little baby doesn’t even have a concept of ‘teachings’, so how could doubt about the teachings possibly arise in them?

Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā?

3.6

Yet the underlying tendency to doubt still lies within them.

Anusetvevassa vicikicchānusayo.

3.7

A little baby doesn’t even have a concept of ‘precepts’, so how could misapprehension of precepts and observances possibly arise in them?

Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso?

3.8

Yet the underlying tendency to misapprehension of precepts and observances still lies within them.

Anusetvevassa sīlabbataparāmāsānusayo.

3.9

A little baby doesn’t even have a concept of ‘sensual pleasures’, so how could desire for sensual pleasures possibly arise in them?

Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando?

3.10

Yet the underlying tendency to sensual desire still lies within them.

Anusetvevassa kāmarāgānusayo.

3.11

A little baby doesn’t even have a concept of ‘sentient beings’, so how could ill will for sentient beings possibly arise in them?

Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo?

3.12

Yet the underlying tendency to ill will still lies within them.

Anusetvevassa byāpādānusayo.

3.13

Wouldn’t the wanderers who follow other paths fault you using the simile of the infant?”

Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī”ti?

4.1

When he said this, Venerable Ānanda said to the Buddha,

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:

4.2

“Now is the time, Blessed One! Now is the time, Holy One!

“etassa, bhagavā, kālo, etassa, sugata, kālo

4.3

May the Buddha teach the five lower fetters. The bhikkhū will listen and remember it.”

yaṁ bhagavā pañcorambhāgiyāni saṁyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.

4.4

“Well then, Ānanda, listen and pay close attention, I will speak.”

“Tena hānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

4.5

“Yes, sir,” Ānanda replied.

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

4.6

The Buddha said this:

Bhagavā etadavoca:

5.1

“Ānanda, take an uneducated average person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen noble persons, and are neither skilled nor trained in the teaching of the noble persons.

“Idhānanda, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto

5.2

Their heart is overcome and mired in identity view,

sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena;

5.3

and they don’t truly understand the escape from identity view that has arisen.

uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ nappajānāti.

5.4

That identity view is reinforced in them, not eliminated: it is a lower fetter.

Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ.

5.5

Their heart is overcome and mired in doubt,

Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena;

5.6

and they don’t truly understand the escape from doubt that has arisen.

uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti.

5.7

That doubt is reinforced in them, not eliminated: it is a lower fetter.

Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ.

5.8

Their heart is overcome and mired in misapprehension of precepts and observances,

Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena;

5.9

and they don’t truly understand the escape from misapprehension of precepts and observances that has arisen.

uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ nappajānāti.

5.10

That misapprehension of precepts and observances is reinforced in them, not eliminated: it is a lower fetter.

Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ.

5.11

Their heart is overcome and mired in sensual desire,

Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena;

5.12

and they don’t truly understand the escape from sensual desire that has arisen.

uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti.

5.13

That sensual desire is reinforced in them, not eliminated: it is a lower fetter.

Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ.

5.14

Their heart is overcome and mired in ill will,

Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena;

5.15

and they don’t truly understand the escape from ill will that has arisen.

uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti.

5.16

That ill will is reinforced in them, not eliminated: it is a lower fetter.

Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ.

6.1

But an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen noble persons, and are skilled and trained in the teaching of the noble persons. Their heart is not overcome and mired in identity view,

Sutavā ca kho, ānanda, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena;

6.2

and they truly understand the escape from identity view that has arisen.

uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ pajānāti.

6.3

That identity view, along with any underlying tendency to it, is given up in them.

Tassa sā sakkāyadiṭṭhi sānusayā pahīyati.

6.4

Their heart is not overcome and mired in doubt,

Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena;

6.5

and they truly understand the escape from doubt that has arisen.

uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti.

6.6

That doubt, along with any underlying tendency to it, is given up in them.

Tassa sā vicikicchā sānusayā pahīyati.

6.7

Their heart is not overcome and mired in misapprehension of precepts and observances,

Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena;

6.8

and they truly understand the escape from misapprehension of precepts and observances that has arisen.

uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ pajānāti.

6.9

That misapprehension of precepts and observances, along with any underlying tendency to it, is given up in them.

Tassa so sīlabbataparāmāso sānusayo pahīyati.

6.10

Their heart is not overcome and mired in sensual desire,

Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena;

6.11

and they truly understand the escape from sensual desire that has arisen.

uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti.

6.12

That sensual desire, along with any underlying tendency to it, is given up in them.

Tassa so kāmarāgo sānusayo pahīyati.

6.13

Their heart is not overcome and mired in ill will,

Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena;

6.14

and they truly understand the escape from ill will that has arisen.

uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti.

6.15

That ill will, along with any underlying tendency to it, is given up in them.

Tassa so byāpādo sānusayo pahīyati.

6.16

There is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice.

Yo, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati.

6.17

Suppose there was a large tree standing with heartwood. It’s not possible to cut out the heartwood without having cut through the bark and the softwood.

Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ acchetvā phegguṁ acchetvā sāracchedo bhavissatīti—

6.18

netaṁ ṭhānaṁ vijjati;

6.19

In the same way, there is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice.

evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati.

7.1

There is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice.

Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati.

8.1

Suppose there was a large tree standing with heartwood. It is possible to cut out the heartwood after having cut through the bark and the softwood.

Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ chetvā phegguṁ chetvā sāracchedo bhavissatīti—ṭhānametaṁ vijjati.

8.2

In the same way, there is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice.

evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati.

8.3

Suppose the river Ganges was full to the brim so a crow could drink from it.

Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā.

8.4

Then along comes a feeble person, who thinks:

Atha dubbalako puriso āgaccheyya:

8.5

‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’

‘ahaṁ imissā gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gacchissāmī’ti;

8.6

But they’re not able to do so.

so na sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ.

8.7

In the same way, when the Dhamma is being taught for the cessation of identity view, someone whose mind isn’t eager, confident, settled, and decided

Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati;

8.8

should be regarded as being like that feeble person.

seyyathāpi so dubbalako puriso evamete daṭṭhabbā.

8.9

Suppose the river Ganges was full to the brim so a crow could drink from it.

Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā.

8.10

Then along comes a strong person, who thinks:

Atha balavā puriso āgaccheyya:

8.11

‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’

‘ahaṁ imissā gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gacchissāmī’ti;

8.12

And they are able to do so.

so sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ.

8.13

In the same way, when the Dhamma is being taught for the cessation of identity view, someone whose mind is eager, confident, settled, and decided

Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati;

8.14

should be regarded as being like that strong person.

seyyathāpi so balavā puriso evamete daṭṭhabbā.

9.1

And what, Ānanda, is the path and the practice for giving up the five lower fetters?

Katamo cānanda, maggo, katamā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya?

9.2

It’s when a bhikkhu—due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomfort—quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Idhānanda, bhikkhu upadhivivekā akusalānaṁ dhammānaṁ pahānā sabbaso kāyaduṭṭhullānaṁ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

9.3

They contemplate the phenomena there—included in form, feeling, perception, actions done with defilement, and consciousness—as anicca, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.

So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.

9.4

They turn their mind away from those things,

So tehi dhammehi cittaṁ paṭivāpeti.

9.5

and apply it to the deathless element:

So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:

9.6

‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, extinguishment.’

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

9.7

Abiding in that they attain the ending of cravings.

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;

9.8

If they don’t attain the ending of cravings, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

no ce āsavānaṁ khayaṁ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā.

9.9

This is the path and the practice for giving up the five lower fetters.

Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya.

10-12.1

Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second absorption …

Puna caparaṁ, ānanda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati …pe…

10-12.2

third absorption …

tatiyaṁ jhānaṁ …pe…

10-12.3

fourth absorption.

catutthaṁ jhānaṁ upasampajja viharati.

10-12.4

They contemplate the phenomena there as anicca …

So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ …

10-12.5

They turn their mind away from those things …

pe…

10-12.6

If they don’t attain the ending of cravings, they’re reborn spontaneously … and are not liable to return from that world.

anāvattidhammo tasmā lokā.

10-12.7

This too is the path and the practice for giving up the five lower fetters.

Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya.

13.1

Furthermore, a bhikkhu, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.

Puna caparaṁ, ānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.

13.2

They contemplate the phenomena there as anicca …

So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ …

13.3

They turn their mind away from those things …

pe…

13.4

If they don’t attain the ending of cravings, they’re reborn spontaneously … and are not liable to return from that world.

anāvattidhammo tasmā lokā.

13.5

This too is the path and the practice for giving up the five lower fetters.

Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya.

14.1

Furthermore, a bhikkhu, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.

Puna caparaṁ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.

14.2

They contemplate the phenomena there as anicca …

So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ …

14.3

They turn their mind away from those things …

pe…

14.4

If they don’t attain the ending of cravings, they’re reborn spontaneously … and are not liable to return from that world.

anāvattidhammo tasmā lokā.

14.5

This too is the path and the practice for giving up the five lower fetters.

Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya.

15.1

Furthermore, a bhikkhu, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

Puna caparaṁ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.

15.2

They contemplate the phenomena there as anicca …

So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ …

15.3

They turn their mind away from those things …

pe…

15.4

If they don’t attain the ending of cravings, they’re reborn spontaneously … and are not liable to return from that world.

anāvattidhammo tasmā lokā.

15.5

This too is the path and the practice for giving up the five lower fetters.”

Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāyā”ti.

16.1

“Sir, if this is the path and the practice for giving up the five lower fetters, how come some bhikkhū here are released in heart while others are released by wisdom?”

“Eso ce, bhante, maggo esā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino”ti?

16.2

“In that case, I say it is the diversity of their faculties.”

“Ettha kho panesāhaṁ, ānanda, indriyavemattataṁ vadāmī”ti.

16.3

That is what the Buddha said.

Idamavoca bhagavā.

16.4

Satisfied, Venerable Ānanda was happy with what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

16.5

Mahāmālukyasuttaṁ niṭṭhitaṁ catutthaṁ.