Source:: [SuttaCentral.net](https://suttacentral.net/mn64/en/sujato?layout=sidebyside&script=latin) # MN64 Mahāmālukyasutta | Buddha on how to Give Up the 5 Lower [[Samyojana|Fetters]] and reaches [[Anagami|Anāgāmi]] Tags:: [[Anagami|Anāgāmi]], [[Samyojana|Saṃyojana]] ## Notes > [!summary] > - Buddha refuted a naive understanding about the **5 Lower Fetters**, using the **"Simile of the Infant"**, and explained how they are given up using the **"Simile of the Tree"** (to reach **[[Anagami|Anāgāmi]]**), and a simile of how only a **strong person** (with a confident and decided mind) can do it #simile/buddha > - It also showed that all [[Jhana|Jhānas]] could be used as a foundation for [[Vipassana|Vipassanā]], and one could **reach Anagami with just the 1st Jhana** > - Due to differences in their [[5 Indriya|Faculties]], different people might attain different types of [[Nibbana|Vimutti]] ## Sutta (Translation by Bhikkhu Sujato) Middle Discourses 64 Majjhima Nikāya 64 The Longer Discourse With Māluṅkya Mahāmālukyasutta So I have heard. Evaṁ me sutaṁ— At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. There the Buddha addressed the mendicants, Tatra kho bhagavā bhikkhū āmantesi: “Mendicants!” “bhikkhavo”ti. “Venerable sir,” they replied. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca: “Mendicants, do you remember the five lower fetters taught by me?” “dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti? When he said this, Venerable Māluṅkyaputta said to him, Evaṁ vutte, āyasmā mālukyaputto bhagavantaṁ etadavoca: “Sir, I remember them.” “ahaṁ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti. “But how do you remember them?” “Yathā kathaṁ pana tvaṁ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti? “I remember the lower fetters taught by the Buddha as follows: substantialist view, As at SN 45.179, AN 10.13, etc. They are “lower fetters” because they bind sentient beings to rebirth in lower planes. “Sakkāyadiṭṭhiṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; doubt, vicikicchaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; misapprehension of precepts and observances, sīlabbataparāmāsaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; sensual desire, kāmacchandaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; and ill will. byāpādaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi. That’s how I remember the five lower fetters taught by the Buddha.” Evaṁ kho ahaṁ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti. “Who on earth do you remember being taught the five lower fetters in that way? Given that Māluṅkyaputta got the answer right, it is not clear why the Buddha adopted the reproving tone that he would normally use in response to a dangerously mistaken view (MN 22:6.1). The commentary explains that he had the view that fetters were only present when active, hence the Buddha’s simile to follow. Regardless, as compared to MN 63, Māluṅkyaputta is making progress, as he gives a serious answer to an important question and appears to no longer be on the verge of disrobing. “Kassa kho nāma tvaṁ, mālukyaputta, imāni evaṁ pañcorambhāgiyāni saṁyojanāni desitāni dhāresi? Wouldn’t the wanderers of other religions fault you using the simile of the infant? Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti? For a little baby doesn’t even have a concept of ‘substantial reality’, so how could substantialist view possibly arise in them? Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi? Yet the underlying tendency to substantialist view still lies within them. Anusetvevassa sakkāyadiṭṭhānusayo. Variant: Anusetvevassa → anuseti tvevassa (bj, sya-all, pts1ed) 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? Yet the underlying tendency to doubt still lies within them. Anusetvevassa vicikicchānusayo. 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? Yet the underlying tendency to misapprehension of precepts and observances still lies within them. Anusetvevassa sīlabbataparāmāsānusayo. 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? Yet the underlying tendency to sensual desire still lies within them. Anusetvevassa kāmarāgānusayo. 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? Yet the underlying tendency to ill will still lies within them. Anusetvevassa byāpādānusayo. Wouldn’t the wanderers of other religions fault you using the simile of the infant?” For other accounts of infant development in relation to defilements, see AN 10.99:6.2 and MN 38:26.1. Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī”ti? When he said this, Venerable Ānanda said to the Buddha, Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “Now is the time, Blessed One! Now is the time, Holy One! “etassa, bhagavā, kālo, etassa, sugata, kālo May the Buddha teach the five lower fetters. The mendicants will listen and remember it.” yaṁ bhagavā pañcorambhāgiyāni saṁyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. “Well then, Ānanda, listen and apply your mind well, I will speak.” “Tena hānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Yes, sir,” Ānanda replied. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. The Buddha said this: Bhagavā etadavoca: “Ānanda, take an unlearned ordinary 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 true persons, and are neither skilled nor trained in the teaching of the true persons. “Idhānanda, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto Their heart is overcome and mired in substantialist view, sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena; and they don’t truly understand the escape from substantialist view that has arisen. uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ nappajānāti. That identity view is entrenched in them, not eliminated: it is a lower fetter. Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ. Their heart is overcome and mired in doubt, Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena; and they don’t truly understand the escape from doubt that has arisen. uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti. That doubt is entrenched in them, not eliminated: it is a lower fetter. Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ. Their heart is overcome and mired in misapprehension of precepts and observances, Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena; and they don’t truly understand the escape from misapprehension of precepts and observances that has arisen. uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ nappajānāti. That misapprehension of precepts and observances is entrenched in them, not eliminated: it is a lower fetter. Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. Their heart is overcome and mired in sensual desire, Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena; and they don’t truly understand the escape from sensual desire that has arisen. uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti. That sensual desire is entrenched in them, not eliminated: it is a lower fetter. Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. Their heart is overcome and mired in ill will, Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena; and they don’t truly understand the escape from ill will that has arisen. uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti. That ill will is entrenched in them, not eliminated: it is a lower fetter. Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. But a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. Their heart is not overcome and mired in substantialist view, Sutavā ca kho, ānanda, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena; and they truly understand the escape from substantialist view that has arisen. uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ pajānāti. That substantialist view, along with any underlying tendency to it, is given up in them. Tassa sā sakkāyadiṭṭhi sānusayā pahīyati. Their heart is not overcome and mired in doubt, Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena; and they truly understand the escape from doubt that has arisen. uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti. That doubt, along with any underlying tendency to it, is given up in them. Tassa sā vicikicchā sānusayā pahīyati. Their heart is not overcome and mired in misapprehension of precepts and observances, Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena; and they truly understand the escape from misapprehension of precepts and observances that has arisen. uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ pajānāti. That misapprehension of precepts and observances, along with any underlying tendency to it, is given up in them. Tassa so sīlabbataparāmāso sānusayo pahīyati. Their heart is not overcome and mired in sensual desire, Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena; and they truly understand the escape from sensual desire that has arisen. uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti. That sensual desire, along with any underlying tendency to it, is given up in them. Tassa so kāmarāgo sānusayo pahīyati. Their heart is not overcome and mired in ill will, Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena; and they truly understand the escape from ill will that has arisen. uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti. That ill will, along with any underlying tendency to it, is given up in them. Tassa so byāpādo sānusayo pahīyati. 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. 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— netaṁ ṭhānaṁ vijjati; 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. But 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. 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. 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. Suppose the river Ganges was full to the brim so a crow could drink from it. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Then along comes a feeble person, who thinks: Atha dubbalako puriso āgaccheyya: ‘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; Variant: gacchissāmī’ti → gacchāmīti (bj, pts1ed) But they’re not able to do so. so na sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ. In the same way, when the Dhamma is being taught for the cessation of substantialist view, someone whose mind isn’t secure, confident, settled, and decided Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati; Variant: yesaṁ kesañci → yassa kassaci (sabbattha) should be regarded as being like that feeble person. seyyathāpi so dubbalako puriso evamete daṭṭhabbā. Suppose the river Ganges was full to the brim so a crow could drink from it. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Then along comes a strong person, who thinks: Atha balavā puriso āgaccheyya: ‘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; And they are able to do so. so sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ. In the same way, when the Dhamma is being taught for the cessation of substantialist view, someone whose mind is secure, confident, settled, and decided Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati; should be regarded as being like that strong person. seyyathāpi so balavā puriso evamete daṭṭhabbā. 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? It’s when a mendicant—due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomforts—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. The opening clause is a unique addition to the standard jhāna formula. | In later texts, “seclusion from attachments” (upadhiviveka) signified arahantship (Mnd 14:10.1), but here it must have a less exalted sense. Perhaps it refers to leaving behind the material things to which one is attached (SN 1.2). | For “bodily discomfort”, see MN 127:16.7. Idhānanda, bhikkhu upadhivivekā akusalānaṁ dhammānaṁ pahānā sabbaso kāyaduṭṭhullānaṁ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, 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. This shows the development of insight based directly on the absorption. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They turn their mind away from those things, So tehi dhammehi cittaṁ paṭivāpeti. Variant: paṭivāpeti → paṭipāpeti (sya-all); patiṭṭhāpeti (mr) and apply it to the element free of death: So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. Abiding in that they attain the ending of defilements. So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; If they don’t attain the ending of defilements, 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. This is the path and the practice for giving up the five lower fetters. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption … Puna caparaṁ, ānanda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati …pe… third absorption … tatiyaṁ jhānaṁ …pe… fourth absorption. catutthaṁ jhānaṁ upasampajja viharati. They contemplate the phenomena there as impermanent … So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … They turn their mind away from those things … pe… If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world. anāvattidhammo tasmā lokā. 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. Furthermore, a mendicant, 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. They contemplate the phenomena there as impermanent … So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … They turn their mind away from those things … pe… If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world. anāvattidhammo tasmā lokā. 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. Furthermore, a mendicant, 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. They contemplate the phenomena there as impermanent … So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … They turn their mind away from those things … pe… If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world. anāvattidhammo tasmā lokā. 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. Furthermore, a mendicant, 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. They contemplate the phenomena there as impermanent … So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … They turn their mind away from those things … pe… If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world. anāvattidhammo tasmā lokā. This too is the path and the practice for giving up the five lower fetters.” The final formless attainment is omitted as at MN 52:14.7. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāyā”ti. “Sir, if this is the path and the practice for giving up the five lower fetters, how come some mendicants here are released in heart while others are released by wisdom?” “Released in heart“ and “released by wisdom” indicate an emphasis on either immersion or wisdom respectively. “Eso ce, bhante, maggo esā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino”ti? “In that case, I say it is the diversity of their faculties.” The Buddha makes the same point at SN 48.13 and SN 48:16. For more on the “diversity of faculties”, see MN 66:14.6. “Ettha kho panesāhaṁ, ānanda, indriyavemattataṁ vadāmī”ti. Variant: Ettha kho panesāhaṁ → ettha kho tesāhaṁ (bj, sya-all, km, pts1ed) That is what the Buddha said. Idamavoca bhagavā. Satisfied, Venerable Ānanda was happy with what the Buddha said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.