MN 105 With Sunakkhatta – Sunakkhattasutta

Medium Discourses Collection 105 – Majjhima Nikāya 105

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

2.1

Now at that time several bhikkhū had declared their enlightenment in the Buddha’s presence:

Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti:

2.2

“We understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

“‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti.

2.3

Sunakkhatta the Licchavi heard about this.

Assosi kho sunakkhatto licchaviputto:

2.4

“sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā hoti:

2.5

‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’”ti.

3.1

He went to the Buddha, bowed, sat down to one side, and said to him,

Atha kho sunakkhatto licchaviputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sunakkhatto licchaviputto bhagavantaṁ etadavoca:

4.1

“Sir, I have heard that

“sutaṁ metaṁ, bhante:

4.2

several bhikkhū have declared their enlightenment in the Buddha’s presence.

‘sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā—

4.3

khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti.

4.4

Ye te, bhante, bhikkhū bhagavato santike aññaṁ byākaṁsu:

4.5

I trust they did so rightly—or are there some who declared enlightenment out of overestimation?”

‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti, kacci te, bhante, bhikkhū sammadeva aññaṁ byākaṁsu udāhu santetthekacce bhikkhū adhimānena aññaṁ byākaṁsū”ti?

5.1

“Ye te, sunakkhatta, bhikkhū mama santike aññaṁ byākaṁsu:

5.2

‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti.

5.3

“Some of them did so rightly, Sunakkhatta, while others did so out of overestimation.

Santetthekacce bhikkhū sammadeva aññaṁ byākaṁsu, santi panidhekacce bhikkhū adhimānenapi aññaṁ byākaṁsu.

5.4

Now, when bhikkhū declare enlightenment rightly, that’s how it is for them.

Tatra, sunakkhatta, ye te bhikkhū sammadeva aññaṁ byākaṁsu tesaṁ taṁ tatheva hoti;

5.5

But when bhikkhū declare enlightenment out of overestimation, the Realized One thinks:

ye pana te bhikkhū adhimānena aññaṁ byākaṁsu tatra, sunakkhatta, tathāgatassa evaṁ hoti:

5.6

‘I should teach them the Dhamma.’

‘dhammaṁ nesaṁ desessan’ti.

5.7

If the Realized One thinks

Evañcettha, sunakkhatta, tathāgatassa hoti:

5.8

he should teach them the Dhamma,

‘dhammaṁ nesaṁ desessan’ti.

5.9

but then certain foolish men, having carefully planned a question, approach the Realized One and ask it,

Atha ca panidhekacce moghapurisā pañhaṁ abhisaṅkharitvā abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti.

5.10

then the Realized One

Tatra, sunakkhatta, yampi tathāgatassa evaṁ hoti:

5.11

changes his mind.”

‘dhammaṁ nesaṁ desessan’ti tassapi hoti aññathattan”ti.

6.1

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

“Etassa bhagavā kālo, etassa sugata kālo,

6.2

Let the Buddha teach the Dhamma. The bhikkhū will listen and remember it.”

yaṁ bhagavā dhammaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.

6.3

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

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

6.4

“Yes, sir,” replied Sunakkhatta.

“Evaṁ, bhante”ti kho sunakkhatto licchaviputto bhagavato paccassosi.

6.5

The Buddha said this:

Bhagavā etadavoca—

7.1

“Sunakkhatta, there are these five kinds of sensual stimulation.

Pañca kho ime, sunakkhatta, kāmaguṇā.

7.2

What five?

Katame pañca?

7.3

Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,

7.4

Sounds known by the ear …

sotaviññeyyā saddā …pe…

7.5

Smells known by the nose …

ghānaviññeyyā gandhā …

7.6

Tastes known by the tongue …

jivhāviññeyyā rasā …

7.7

Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—

7.8

These are the five kinds of sensual stimulation.

ime kho, sunakkhatta, pañca kāmaguṇā.

8.1

It’s possible that a certain individual may be intent on material pleasures.

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo lokāmisādhimutto assa.

8.2

Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.

Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;

8.3

But when talk connected with the imperturbable is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying.

āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.

9.1

Suppose a person had left their own village or town long ago,

Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa.

9.2

and they saw another person who had only recently left there.

So aññataraṁ purisaṁ passeyya tamhā gāmā vā nigamā vā acirapakkantaṁ.

9.3

They would ask about whether their village was safe, with plenty of food and little disease,

So taṁ purisaṁ tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca puccheyya;

9.4

and the other person would tell them the news.

tassa so puriso tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca saṁseyya.

9.5

What do you think, Sunakkhatta?

Taṁ kiṁ maññasi, sunakkhatta,

9.6

Would that person want to listen to that other person? Would they lend an ear and apply their minds to understand? Would they associate with that person, and find it satisfying?”

api nu so puriso tassa purisassa sussūseyya, sotaṁ odaheyya, aññā cittaṁ upaṭṭhāpeyya, tañca purisaṁ bhajeyya, tena ca vittiṁ āpajjeyyā”ti?

9.7

“Yes, sir.”

“Evaṁ, bhante”.

9.8

“In the same way, it’s possible that a certain individual may be intent on material pleasures.

“Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekacco purisapuggalo lokāmisādhimutto assa.

9.9

Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.

Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;

9.10

āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.

9.11

You should know of them:

So evamassa veditabbo:

9.12

‘That individual is intent on material pleasures, for they’re detached from things connected with the imperturbable.’

‘āneñjasaṁyojanena hi kho visaṁyutto lokāmisādhimutto purisapuggalo’ti.

10.1

It’s possible that a certain individual may be intent on the imperturbable.

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo āneñjādhimutto assa.

10.2

Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.

Āneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;

10.3

But when talk connected with material pleasures is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying.

lokāmisapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.

11.1

Suppose there was a fallen, withered leaf. It’s incapable of becoming green again.

Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya;

11.2

In the same way, an individual intent on the imperturbable has dropped the connection with material pleasures.

evameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṁyojane se pavutte.

11.3

You should know of them:

So evamassa veditabbo:

11.4

‘That individual is intent on the imperturbable, for they’re detached from things connected with material pleasures.’

‘lokāmisasaṁyojanena hi kho visaṁyutto āneñjādhimutto purisapuggalo’ti.

12.1

It’s possible that a certain individual may be intent on the dimension of nothingness.

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo ākiñcaññāyatanādhimutto assa.

12.2

Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.

Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;

12.3

āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.

13.1

Suppose there was a broad rock that had been broken in half, so that it could not be put back together again.

Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti;

13.2

In the same way, an individual intent on the dimension of nothingness has broken the connection with the imperturbable.

evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṁyojane se bhinne.

13.3

You should know of them:

So evamassa veditabbo:

13.4

‘That individual is intent on the dimension of nothingness, for they’re detached from things connected with the imperturbable.’

‘āneñjasaṁyojanena hi kho visaṁyutto ākiñcaññāyatanādhimutto purisapuggalo’ti.

14.1

It’s possible that a certain individual may be intent on the dimension of neither perception nor non-perception.

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo nevasaññānāsaññāyatanādhimutto assa.

14.2

Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.

Nevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;

14.3

But when talk connected with the dimension of nothingness is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying.

ākiñcaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.

15.1

Suppose someone had eaten some delectable food and thrown it up.

Seyyathāpi, sunakkhatta, puriso manuññabhojanaṁ bhuttāvī chaḍḍeyya.

15.2

What do you think, Sunakkhatta?

Taṁ kiṁ maññasi, sunakkhatta,

15.3

Would that person want to eat that food again?”

api nu tassa purisassa tasmiṁ bhatte puna bhottukamyatā assā”ti?

15.4

“No, sir.

“No hetaṁ, bhante”.

15.5

Why is that?

“Taṁ kissa hetu”?

15.6

Because that food is considered repulsive.”

“Aduñhi, bhante, bhattaṁ paṭikūlasammatan”ti.

15.7

“In the same way, an individual intent on the dimension of neither perception nor non-perception has vomited the connection with the dimension of nothingness.

“Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṁyojane se vante.

15.8

You should know of them:

So evamassa veditabbo:

15.9

‘That individual is intent on the dimension of neither perception nor non-perception, for they’re detached from things connected with the dimension of nothingness.’

‘ākiñcaññāyatanasaṁyojanena hi kho visaṁyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti.

16.1

It’s possible that a certain individual may be rightly intent on extinguishment.

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo sammā nibbānādhimutto assa.

16.2

Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.

Sammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;

16.3

But when talk connected with the dimension of neither perception nor non-perception is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying.

nevasaññānāsaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.

17.1

Suppose there was a palm tree with its crown cut off. It’s incapable of further growth.

Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā;

17.2

In the same way, an individual rightly intent on extinguishment has cut off the connection with the dimension of neither perception nor non-perception at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.

evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṁyojane se ucchinnamūle tālāvatthukate anabhāvaṅkate āyatiṁ anuppādadhamme.

17.3

You should know of them:

So evamassa veditabbo:

17.4

‘That individual is rightly intent on extinguishment, for they’re detached from things connected with the dimension of neither perception nor non-perception.’

‘nevasaññānāsaññāyatanasaṁyojanena hi kho visaṁyutto sammā nibbānādhimutto purisapuggalo’ti.

18.1

It’s possible that a certain bhikkhu might think:

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekaccassa bhikkhuno evamassa:

18.2

‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.

‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso, chandarāgabyāpādena ruppati.

18.3

I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’

Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.

18.4

Having such conceit, though it’s not based in fact,

Evaṁmāni assa atathaṁ samānaṁ.

18.5

they would engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and thoughts.

So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya; asappāyaṁ cakkhunā rūpadassanaṁ anuyuñjeyya, asappāyaṁ sotena saddaṁ anuyuñjeyya, asappāyaṁ ghānena gandhaṁ anuyuñjeyya, asappāyaṁ jivhāya rasaṁ anuyuñjeyya, asappāyaṁ kāyena phoṭṭhabbaṁ anuyuñjeyya, asappāyaṁ manasā dhammaṁ anuyuñjeyya.

18.6

Doing so, lust infects their mind,

Tassa asappāyaṁ cakkhunā rūpadassanaṁ anuyuttassa, asappāyaṁ sotena saddaṁ anuyuttassa, asappāyaṁ ghānena gandhaṁ anuyuttassa, asappāyaṁ jivhāya rasaṁ anuyuttassa, asappāyaṁ kāyena phoṭṭhabbaṁ anuyuttassa, asappāyaṁ manasā dhammaṁ anuyuttassa rāgo cittaṁ anuddhaṁseyya.

18.7

resulting in death or deadly pain.

So rāgānuddhaṁsitena cittena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

19.1

Suppose a man was struck by an arrow thickly smeared with poison.

Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena.

19.2

Their friends and colleagues, relatives and kin would get a field surgeon to treat them.

Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.

19.3

The surgeon would cut open the wound with a scalpel,

Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya.

19.4

probe for the arrow,

Satthena vaṇamukhaṁ parikantitvā esaniyā sallaṁ eseyya.

19.5

extract it, and expel the poison, leaving some residue behind.

Esaniyā sallaṁ esitvā sallaṁ abbuheyya, apaneyya visadosaṁ saupādisesaṁ.

19.6

Thinking that no residue remained, the surgeon would say:

Saupādisesoti jānamāno so evaṁ vadeyya:

19.7

‘My good man, the dart has been extracted and the poison expelled without residue.

‘ambho purisa, ubbhataṁ kho te sallaṁ, apanīto visadoso saupādiseso.

19.8

It’s not capable of harming you.

Analañca te antarāyāya.

19.9

Eat only suitable food. Don’t eat unsuitable food, or else the wound may get infected.

Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.

19.10

Regularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood.

Kālena kālañca vaṇaṁ dhoveyyāsi, kālena kālaṁ vaṇamukhaṁ ālimpeyyāsi, mā te na kālena kālaṁ vaṇaṁ dhovato na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandhi.

19.11

Don’t walk too much in the wind and sun, or else dust and dirt will infect the wound.

Mā ca vātātape cārittaṁ anuyuñji, mā te vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁsesi.

19.12

Take care of the wound, my good sir, heal it.’

Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.

20.1

They’d think:

Tassa evamassa:

20.2

‘The dart has been extracted and the poison expelled without residue.

‘ubbhataṁ kho me sallaṁ, apanīto visadoso anupādiseso.

20.3

It’s not capable of harming me.’

Analañca me antarāyāyā’ti.

20.4

They’d eat unsuitable food, and the wound would get infected.

So asappāyāni ceva bhojanāni bhuñjeyya. Tassa asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.

20.5

And they wouldn’t regularly wash and anoint the opening, so it would get covered in pus and blood.

Na ca kālena kālaṁ vaṇaṁ dhoveyya, na ca kālena kālaṁ vaṇamukhaṁ ālimpeyya. Tassa na kālena kālaṁ vaṇaṁ dhovato, na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandheyya.

20.6

And they’d walk too much in the wind and sun, so dust and dirt infected the wound.

Vātātape ca cārittaṁ anuyuñjeyya. Tassa vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁseyya.

20.7

And they wouldn’t take care of the wound or heal it.

Na ca vaṇānurakkhī vihareyya na vaṇasāropī.

20.8

Then both because they did what was unsuitable, and because of the residue of unclean poison, the wound would spread,

Tassa imissā ca asappāyakiriyāya, asuci visadoso apanīto saupādiseso tadubhayena vaṇo puthuttaṁ gaccheyya.

20.9

resulting in death or deadly pain.

So puthuttaṁ gatena vaṇena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

21.1

In the same way, it’s possible that a certain bhikkhu might think:

Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekaccassa bhikkhuno evamassa:

21.2

‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.

‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.

21.3

I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’

Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.

21.4

Having such conceit, though it’s not based in fact,

Evaṁmāni assa atathaṁ samānaṁ.

21.5

they would engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and thoughts.

So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya, asappāyaṁ cakkhunā rūpadassanaṁ anuyuñjeyya, asappāyaṁ sotena saddaṁ anuyuñjeyya, asappāyaṁ ghānena gandhaṁ anuyuñjeyya, asappāyaṁ jivhāya rasaṁ anuyuñjeyya, asappāyaṁ kāyena phoṭṭhabbaṁ anuyuñjeyya, asappāyaṁ manasā dhammaṁ anuyuñjeyya.

21.6

Doing so, lust infects their mind,

21.7

resulting in death or deadly pain.

So rāgānuddhaṁsitena cittena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

22.1

For it is death in the training of the Noble One to resign the training and return to a lesser life.

Maraṇañhetaṁ, sunakkhatta, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati;

22.2

And it is deadly pain to commit one of the corrupt offenses.

maraṇamattañhetaṁ, sunakkhatta, dukkhaṁ yaṁ aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpajjati.

23.1

It’s possible that a certain bhikkhu might think:

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekaccassa bhikkhuno evamassa:

23.2

‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.

‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.

23.3

I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’

Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.

23.4

Being rightly intent on extinguishment, they wouldn’t engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and thoughts.

Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṁ cakkhunā rūpadassanaṁ nānuyuñjeyya, asappāyaṁ sotena saddaṁ nānuyuñjeyya, asappāyaṁ ghānena gandhaṁ nānuyuñjeyya, asappāyaṁ jivhāya rasaṁ nānuyuñjeyya, asappāyaṁ kāyena phoṭṭhabbaṁ nānuyuñjeyya, asappāyaṁ manasā dhammaṁ nānuyuñjeyya.

23.5

Doing so, lust wouldn’t infect their mind,

Tassa asappāyaṁ cakkhunā rūpadassanaṁ nānuyuttassa, asappāyaṁ sotena saddaṁ nānuyuttassa, asappāyaṁ ghānena gandhaṁ nānuyuttassa, asappāyaṁ jivhāya rasaṁ nānuyuttassa, asappāyaṁ kāyena phoṭṭhabbaṁ nānuyuttassa, asappāyaṁ manasā dhammaṁ nānuyuttassa rāgo cittaṁ nānuddhaṁseyya.

23.6

so no death or deadly pain would result.

So na rāgānuddhaṁsitena cittena neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ.

24.1

Suppose a man was struck by an arrow thickly smeared with poison.

Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena.

24.2

Their friends and colleagues, relatives and kin would get a field surgeon to treat them.

Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.

24.3

The surgeon would cut open the wound with a scalpel,

Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya.

24.4

probe for the arrow,

Satthena vaṇamukhaṁ parikantitvā esaniyā sallaṁ eseyya.

24.5

extract it, and expel the poison, leaving no residue behind.

Esaniyā sallaṁ esitvā sallaṁ abbuheyya, apaneyya visadosaṁ anupādisesaṁ.

24.6

Knowing that no residue remained, the surgeon would say:

Anupādisesoti jānamāno so evaṁ vadeyya:

24.7

‘My good man, the dart has been extracted and the poison expelled without residue.

‘ambho purisa, ubbhataṁ kho te sallaṁ, apanīto visadoso anupādiseso.

24.8

It’s not capable of harming you.

Analañca te antarāyāya.

24.9

Eat only suitable food. Don’t eat unsuitable food, or else the wound may get infected.

Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.

24.10

Regularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood.

Kālena kālañca vaṇaṁ dhoveyyāsi, kālena kālaṁ vaṇamukhaṁ ālimpeyyāsi. Mā te na kālena kālaṁ vaṇaṁ dhovato na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandhi.

24.11

Don’t walk too much in the wind and sun, or else dust and dirt will infect the wound.

Mā ca vātātape cārittaṁ anuyuñji, mā te vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁsesi.

24.12

Take care of the wound, my good sir, heal it.’

Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.

25.1

They’d think:

Tassa evamassa:

25.2

‘The dart has been extracted and the poison expelled without residue.

‘ubbhataṁ kho me sallaṁ, apanīto visadoso anupādiseso.

25.3

It’s not capable of harming me.’

Analañca me antarāyāyā’ti.

25.4

They’d eat suitable food, and the wound wouldn’t get infected.

So sappāyāni ceva bhojanāni bhuñjeyya. Tassa sappāyāni bhojanāni bhuñjato vaṇo na assāvī assa.

25.5

And they’d regularly wash and anoint the opening, so it wouldn’t get covered in pus and blood.

Kālena kālañca vaṇaṁ dhoveyya, kālena kālaṁ vaṇamukhaṁ ālimpeyya. Tassa kālena kālaṁ vaṇaṁ dhovato kālena kālaṁ vaṇamukhaṁ ālimpato na pubbalohitaṁ vaṇamukhaṁ pariyonandheyya.

25.6

And they wouldn’t walk too much in the wind and sun, so dust and dirt wouldn’t infect the wound.

Na ca vātātape cārittaṁ anuyuñjeyya. Tassa vātātape cārittaṁ ananuyuttassa rajosūkaṁ vaṇamukhaṁ nānuddhaṁseyya.

25.7

And they’d take care of the wound and heal it.

Vaṇānurakkhī ca vihareyya vaṇasāropī.

25.8

Then both because they did what was suitable, and the unclean poison had left no residue, the wound would heal,

Tassa imissā ca sappāyakiriyāya asu ca visadoso apanīto anupādiseso tadubhayena vaṇo viruheyya.

25.9

and no death or deadly pain would result.

So ruḷhena vaṇena sañchavinā neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ.

26.1

In the same way, it’s possible that a certain bhikkhu might think:

Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekaccassa bhikkhuno evamassa:

26.2

‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.

‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.

26.3

I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’

Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.

26.4

Being rightly intent on extinguishment, they wouldn’t engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and thoughts.

26.5

Doing so, lust wouldn’t infect their mind,

26.6

so no death or deadly pain would result.

So na rāgānuddhaṁsitena cittena neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ.

27.1

I’ve made up this simile to make a point.

Upamā kho me ayaṁ, sunakkhatta, katā atthassa viññāpanāya.

27.2

And this is the point:

Ayaṁyevettha attho—

27.3

‘Wound’ is a term for the six interior sense fields.

vaṇoti kho, sunakkhatta, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ;

27.4

‘Poison’ is a term for ignorance.

visadosoti kho, sunakkhatta, avijjāyetaṁ adhivacanaṁ;

27.5

‘Dart’ is a term for craving.

sallanti kho, sunakkhatta, taṇhāyetaṁ adhivacanaṁ;

27.6

‘Probing’ is a term for mindfulness.

esanīti kho, sunakkhatta, satiyāyetaṁ adhivacanaṁ;

27.7

‘Scalpel’ is a term for noble wisdom.

satthanti kho, sunakkhatta, ariyāyetaṁ paññāya adhivacanaṁ;

27.8

‘Field surgeon’ is a term for the Realized One, the perfected one, the fully awakened Buddha.

bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.

28.1

Truly, Sunakkhatta, that bhikkhu practices restraint regarding the six fields of contact.

So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṁvutakārī ‘upadhi dukkhassa mūlan’ti—

28.2

Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.

iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati.

29.1

Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.

Seyyathāpi, sunakkhatta, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno;

29.2

But it was mixed with poison.

so ca kho visena saṁsaṭṭho.

29.3

Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.

Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo.

29.4

What do you think, Sunakkhatta?

Taṁ kiṁ maññasi, sunakkhatta,

29.5

Would that person drink that beverage if they knew that

api nu so puriso amuṁ āpānīyakaṁsaṁ piveyya yaṁ jaññā:

29.6

it would result in death or deadly suffering?”

‘imāhaṁ pivitvā maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’”ti?

29.7

“No, sir.”

“No hetaṁ, bhante”.

29.8

“In the same way, Sunakkhatta, that bhikkhu practices restraint regarding the six fields of contact.

“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī ‘upadhi dukkhassa mūlan’ti—

29.9

Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.

iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati.

30.1

Suppose there was a lethal viper.

Seyyathāpi, sunakkhatta, āsīviso ghoraviso.

30.2

Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.

Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo.

30.3

What do you think, Sunakkhatta?

Taṁ kiṁ maññasi, sunakkhatta,

30.4

Would that person give that lethal viper their hand or finger if they knew that

api nu so puriso amussa āsīvisassa ghoravisassa hatthaṁ vā aṅguṭṭhaṁ vā dajjā yaṁ jaññā:

30.5

it would result in death or deadly suffering?”

‘imināhaṁ daṭṭho maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’”ti?

30.6

“No, sir.”

“No hetaṁ, bhante”.

30.7

“In the same way, Sunakkhatta, that bhikkhu practices restraint regarding the six fields of contact.

“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī ‘upadhi dukkhassa mūlan’ti—

30.8

Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.”

iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—

30.9

netaṁ ṭhānaṁ vijjatī”ti.

30.10

That is what the Buddha said.

Idamavoca bhagavā.

30.11

Satisfied, Sunakkhatta of the Licchavi clan was happy with what the Buddha said.

Attamano sunakkhatto licchaviputto bhagavato bhāsitaṁ abhinandīti.

30.12

Sunakkhattasuttaṁ niṭṭhitaṁ pañcamaṁ.