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Majjhima Nikāya 105 Middle Discourses 105
Sunakkhattasutta With Sunakkhatta
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. On one occasion the Blessed One was living at Vesālī, in the Great Wood, in the Hall with the Peaked Roof.At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti: Now on that occasion final knowledge had been declared by many bhikkhus in the Blessed One’s presence:Now at that time several mendicants had declared their enlightenment in the Buddha’s presence:
“‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti. “We understand: ‘Birth is exhausted, the life divine has been lived, what was to be done is done, there is no more of this to come.’”“We understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
Assosi kho sunakkhatto licchaviputto: Sunakkhatta the Licchavi heard:[^1]Sunakkhatta the Licchavi heard about this.
“sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā hoti: “It seems that final knowledge has been declared by many bhikkhus in the Blessed One’s presence:
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’”ti. ‘We understand: “Birth is exhausted, the life divine has been lived, what was to be done is done, there is no more of this to come.”’”
Atha kho sunakkhatto licchaviputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sunakkhatto licchaviputto bhagavantaṁ etadavoca: Then Sunakkhatta the Licchavi went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, Sunakkhatta the Licchavi said to the Blessed One:He went to the Buddha, bowed, sat down to one side, and said to him,
“sutaṁ metaṁ, bhante: “I have heard this, venerable sir:“Sir, I have heard that
‘sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā—‘It seems that final knowledge has been declared by many bhikkhus in the Blessed One’s presence—several mendicants have declared their enlightenment in the Buddha’s presence.
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti. “Birth is exhausted, the life divine has been lived, what was to be done is done, there is no more of this to come”—so we understand.’
Ye te, bhante, bhikkhū bhagavato santike aññaṁ byākaṁsu: Now, venerable sir, do those bhikkhus who declared final knowledge in the Blessed One’s presence:
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti, kacci te, bhante, bhikkhū sammadeva aññaṁ byākaṁsu udāhu santetthekacce bhikkhū adhimānena aññaṁ byākaṁsū”ti? ‘We understand: “Birth is exhausted, the life divine has been lived, what was to be done is done, there is no more of this to come”’—do they, venerable sir, declare final knowledge rightly, or are there some bhikkhus here who declare final knowledge through overestimation?”I trust they did so rightly—or are there some who declared enlightenment out of overestimation?”
“Ye te, sunakkhatta, bhikkhū mama santike aññaṁ byākaṁsu: “Sunakkhatta, of those bhikkhus who declared final knowledge in my presence:
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti. ‘We understand: “Birth is exhausted, the life divine has been lived, what was to be done is done, there is no more of this to come”’—
Santetthekacce bhikkhū sammadeva aññaṁ byākaṁsu, santi panidhekacce bhikkhū adhimānenapi aññaṁ byākaṁsu. there are some bhikkhus here who declared final knowledge rightly, but there are also some bhikkhus here who declared final knowledge through overestimation.“Some of them did so rightly, Sunakkhatta, while others did so out of overestimation.
Tatra, sunakkhatta, ye te bhikkhū sammadeva aññaṁ byākaṁsu tesaṁ taṁ tatheva hoti; Now, Sunakkhatta, as to those bhikkhus who declared final knowledge rightly, it is so with them just as they say;Now, when mendicants declare enlightenment rightly, that is their truth.
ye pana te bhikkhū adhimānena aññaṁ byākaṁsu tatra, sunakkhatta, tathāgatassa evaṁ hoti: but as to those bhikkhus who declared final knowledge through overestimation, in that case, Sunakkhatta, it occurs to the Tathāgata:But when mendicants declare enlightenment out of overestimation, the Realized One thinks:
‘dhammaṁ nesaṁ desessan’ti. ‘I shall teach them the Dhamma.’‘I should teach them the Dhamma.’
Evañcettha, sunakkhatta, tathāgatassa hoti: So it is here, Sunakkhatta, that it occurs to the Tathāgata:If the Realized One thinks
‘dhammaṁ nesaṁ desessan’ti. ‘I shall teach them the Dhamma.’he should teach them the Dhamma,
Atha ca panidhekacce moghapurisā pañhaṁ abhisaṅkharitvā abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti. And yet, here, certain misguided men, having elaborately formulated a question, approach the Tathāgata and ask it.but then certain futile men, having carefully planned a question, approach the Realized One and ask it,
Tatra, sunakkhatta, yampi tathāgatassa evaṁ hoti: In such a case, Sunakkhatta, even though it had occurred to the Tathāgata:then the Realized One
‘dhammaṁ nesaṁ desessan’ti tassapi hoti aññathattan”ti. ‘I shall teach them the Dhamma’—there comes to be a change in that intention.”changes his mind.”
“Etassa bhagavā kālo, etassa sugata kālo, “This is the time, Blessed One, this is the time, Fortunate One,“Now is the time, Blessed One! Now is the time, Holy One!
yaṁ bhagavā dhammaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. for the Blessed One to teach the Dhamma. Having heard it from the Blessed One, the bhikkhus will remember it.”Let the Buddha teach the Dhamma. The mendicants will listen and remember it.”
“Tena hi, sunakkhatta, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Well then, Sunakkhatta, listen and attend closely to what I shall say.”“Well then, Sunakkhatta, listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho sunakkhatto licchaviputto bhagavato paccassosi. “Yes, venerable sir,” Sunakkhatta the Licchavi replied to the Blessed One.“Yes, sir,” replied Sunakkhatta.
Bhagavā etadavoca—The Blessed One said this—The Buddha said this:
Pañca kho ime, sunakkhatta, kāmaguṇā. “There are, Sunakkhatta, these five cords of sensual desire.“Sunakkhatta, there are these five kinds of sensual stimulation.
Katame pañca? What five?What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Forms cognizable by the eye that are wished for, desired, agreeable, likeable, connected with sensual desire, and provocative of lust,Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā …pe… sounds cognizable by the ear …Sounds known by the ear …
ghānaviññeyyā gandhā … odours cognizable by the nose …Smells known by the nose …
jivhāviññeyyā rasā … flavours cognizable by the tongue …Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—tangibles cognizable by the body that are wished for, desired, agreeable, likeable, connected with sensual desire, and provocative of lust—Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, sunakkhatta, pañca kāmaguṇā. these, Sunakkhatta, are the five cords of sensual desire.These are the five kinds of sensual stimulation.
Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo lokāmisādhimutto assa. Now it is possible, Sunakkhatta, that some individual person here might be intent on worldly material things.It’s possible that a certain individual person may be intent on worldly pleasures of the flesh.
Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; For a person intent on worldly material things, Sunakkhatta, only talk that is fitting for this settles his mind, and he thinks and ponders in line with it, he associates with that kind of person, and he finds satisfaction through him;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 rewarding.
āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati. but when talk connected with the imperturbable is going on, he does not want to listen, does not give ear, does not apply his mind to understanding it, and he does not associate with that kind of person, and he finds no satisfaction through him.But when talk connected with the imperturbable is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.
Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa. Suppose, Sunakkhatta, a man had long been away from his own village or town.Suppose a person had left their own village or town long ago,
So aññataraṁ purisaṁ passeyya tamhā gāmā vā nigamā vā acirapakkantaṁ. He might see another man who had recently left that village or town.and they saw another person who had only recently left there.
So taṁ purisaṁ tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca puccheyya; He would ask that man about the safety, plenty, and freedom from sickness of that village or town;They would ask about whether their village was safe, with plenty of food and little disease,
tassa so puriso tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca saṁseyya. and that man would tell him about the safety, plenty, and freedom from sickness of that village or town.and the other person would tell them the news.
Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta,What do you think, Sunakkhatta?
api nu so puriso tassa purisassa sussūseyya, sotaṁ odaheyya, aññā cittaṁ upaṭṭhāpeyya, tañca purisaṁ bhajeyya, tena ca vittiṁ āpajjeyyā”ti? would that man listen to that man, give ear, apply his mind to understanding it, associate with that man, and find satisfaction through him?”Would that person want to listen to that other person? Would they actively listen and try to understand? Would they associate with that person, and find it rewarding?”
“Evaṁ, bhante”. “Yes, venerable sir.”“Yes, sir.”
“Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekacco purisapuggalo lokāmisādhimutto assa. “So too, Sunakkhatta, it is possible that some individual person here might be intent on worldly material things.“In the same way, it’s possible that a certain individual may be intent on worldly pleasures of the flesh.
Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; For a person intent on worldly material things, Sunakkhatta, only talk that is fitting for this settles his mind, and he thinks and ponders in line with it, he associates with that kind of person, and he finds satisfaction through him;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 rewarding.
āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati. but when talk connected with the imperturbable is going on, he does not want to listen, does not give ear, does not apply his mind to understanding it, and he does not associate with that kind of person, and he finds no satisfaction through him.But when talk connected with the imperturbable is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.
So evamassa veditabbo: He should be understood thus:You should know of them:
‘āneñjasaṁyojanena hi kho visaṁyutto lokāmisādhimutto purisapuggalo’ti. ‘This individual person intent on worldly material things is not freed from the fetter of the imperturbable.’‘That individual is intent on pleasures of the flesh, for they’re detached from things connected with the imperturbable.’
Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo āneñjādhimutto assa. Now it is possible, Sunakkhatta, that some individual person here might be intent on the imperturbable.[^2]It’s possible that a certain individual person may be intent on the imperturbable.
Āneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; For a person intent on the imperturbable, Sunakkhatta, only talk that is fitting for this settles his mind, and he thinks and ponders in line with it, he associates with that kind of person, and he finds satisfaction through him;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 rewarding.
lokāmisapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati. but when talk connected with worldly material things is going on, he does not want to listen, does not give ear, does not apply his mind to understanding it, and he does not associate with that kind of person, and he finds no satisfaction through him.But when talk connected with worldly pleasures of the flesh is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.
Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya; Just as, Sunakkhatta, a yellow leaf, fallen from its stalk, is incapable of becoming green again;Suppose there was a fallen, withered leaf. It’s incapable of becoming green again.
evameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṁyojane se pavutte. so too, Sunakkhatta, for a person intent on the imperturbable, the fetter of worldly material things has fallen away.In the same way, an individual intent on the imperturbable has dropped the connection with worldly pleasures of the flesh.
So evamassa veditabbo: He should be understood thus:You should know of them:
‘lokāmisasaṁyojanena hi kho visaṁyutto āneñjādhimutto purisapuggalo’ti. ‘This individual person intent on the imperturbable is freed from the fetter of worldly material things.’‘That individual is intent on the imperturbable, for they’re detached from things connected with pleasures of the flesh.’
Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo ākiñcaññāyatanādhimutto assa. Now it is possible, Sunakkhatta, that some individual person here might be intent on the base of nothingness.It’s possible that a certain individual person may be intent on the dimension of nothingness.
Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; For a person intent on the base of nothingness, Sunakkhatta, only talk that is fitting for this settles his mind, and he thinks and ponders in line with it, he associates with that kind of person, and he finds satisfaction through him;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 rewarding.
āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati. but when talk connected with the imperturbable is going on, he does not want to listen, does not give ear, does not apply his mind to understanding it, and he does not associate with that kind of person, and he finds no satisfaction through him.But when talk connected with the imperturbable is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.
Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti; Just as, Sunakkhatta, a large rock, split in two, cannot be joined together again;Suppose there was a broad rock that had been broken in half, so that it could not be put back together again.
evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṁyojane se bhinne. so too, Sunakkhatta, for a person intent on the base of nothingness, the fetter of the imperturbable is broken.In the same way, an individual intent on the dimension of nothingness has broken the connection with the imperturbable.
So evamassa veditabbo: He should be understood thus:You should know of them:
‘āneñjasaṁyojanena hi kho visaṁyutto ākiñcaññāyatanādhimutto purisapuggalo’ti. ‘This individual person intent on the base of nothingness is freed from the fetter of the imperturbable.’‘That individual is intent on the dimension of nothingness, for they’re detached from things connected with the imperturbable.’
Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo nevasaññānāsaññāyatanādhimutto assa. Now it is possible, Sunakkhatta, that some individual person here might be intent on the base of neither-perception-nor-non-perception.It’s possible that a certain individual person may be intent on the dimension of neither perception nor non-perception.
Nevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; For a person intent on the base of neither-perception-nor-non-perception, Sunakkhatta, only talk that is fitting for this settles his mind, and he thinks and ponders in line with it, he associates with that kind of person, and he finds satisfaction through him;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 rewarding.
ākiñcaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati. but when talk connected with the base of nothingness is going on, he does not want to listen, does not give ear, does not apply his mind to understanding it, and he does not associate with that kind of person, and he finds no satisfaction through him.But when talk connected with the dimension of nothingness is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.
Seyyathāpi, sunakkhatta, puriso manuññabhojanaṁ bhuttāvī chaḍḍeyya. Suppose, Sunakkhatta, a man had eaten delicious food and then vomited it up.Suppose someone had eaten some satisfying food and thrown it up.
Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta,What do you think, Sunakkhatta?
api nu tassa purisassa tasmiṁ bhatte puna bhottukamyatā assā”ti? would that man have any desire to eat that food again?”Would that person want to eat that food again?”
“No hetaṁ, bhante”. “No, venerable sir.”“No, sir.
“Taṁ kissa hetu”? “Why is that?”Why is that?
“Aduñhi, bhante, bhattaṁ paṭikūlasammatan”ti. “Because, venerable sir, that food is now reckoned as disgusting.”Because that food is deemed repulsive.”
“Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṁyojane se vante. “So too, Sunakkhatta, for a person intent on the base of neither-perception-nor-non-perception, the fetter of the base of nothingness has been vomited up.“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.
So evamassa veditabbo: He should be understood thus:You should know of them:
‘ākiñcaññāyatanasaṁyojanena hi kho visaṁyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti. ‘This individual person intent on the base of neither-perception-nor-non-perception is freed from the fetter of the base of nothingness.’‘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.’
Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo sammā nibbānādhimutto assa. Now it is possible, Sunakkhatta, that some individual person here might be rightly intent on Nibbāna.It’s possible that a certain individual person may be rightly intent on extinguishment.
Sammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; For a person rightly intent on Nibbāna, Sunakkhatta, only talk that is fitting for this settles his mind, and he thinks and ponders in line with it, he associates with that kind of person, and he finds satisfaction through him;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 rewarding.
nevasaññānāsaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati. but when talk connected with the base of neither-perception-nor-non-perception is going on, he does not want to listen, does not give ear, does not apply his mind to understanding it, and he does not associate with that kind of person, and he finds no satisfaction through him.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 actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.
Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā; Just as, Sunakkhatta, a palm tree with its crown cut off is incapable of growing again;Suppose there was a palm tree with its crown cut off. It’s incapable of further growth.
evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṁyojane se ucchinnamūle tālāvatthukate anabhāvaṅkate āyatiṁ anuppādadhamme. so too, Sunakkhatta, for a person rightly intent on Nibbāna, the fetter of the base of neither-perception-nor-non-perception has been cut off, cut off at the root, made like a palm stump, done away with, no more subject to future arising.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.
So evamassa veditabbo: He should be understood thus:You should know of them:
‘nevasaññānāsaññāyatanasaṁyojanena hi kho visaṁyutto sammā nibbānādhimutto purisapuggalo’ti. ‘This individual person rightly intent on Nibbāna is freed from the fetter of the base of neither-perception-nor-non-perception.’‘That individual is rightly intent on extinguishment, for they’re detached from things connected with the dimension of neither perception nor non-perception.’
Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekaccassa bhikkhuno evamassa: Now it is possible, Sunakkhatta, that a certain bhikkhu here might think thus:It’s possible that a certain mendicant might think:
‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso, chandarāgabyāpādena ruppati. ‘Craving has been called a dart by the Ascetic;[^3] the poison of ignorance spreads through desire, lust, and ill will.‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.
Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. That dart of craving has been abandoned in me, the poison of ignorance has been removed; I am one who is rightly intent on Nibbāna.’I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’
Evaṁmāni assa atathaṁ samānaṁ. He might conceive this though it is not really so.Having such conceit, though it’s not based in fact,
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. He would pursue those things unsuitable for one who is rightly intent on Nibbāna; he would pursue an unsuitable sight with the eye, he would pursue an unsuitable sound with the ear, he would pursue an unsuitable odour with the nose, he would pursue an unsuitable flavour with the tongue, he would pursue an unsuitable tangible with the body, he would pursue an unsuitable mental object with the mind.they would engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas.
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. As he pursues an unsuitable sight with the eye, an unsuitable sound with the ear, an unsuitable odour with the nose, an unsuitable flavour with the tongue, an unsuitable tangible with the body, an unsuitable mental object with the mind, lust would invade his mind.Doing so, lust infects their mind,
So rāgānuddhaṁsitena cittena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. With his mind invaded by lust, he would meet death, or suffering close to death.resulting in death or deadly pain.
Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Suppose, Sunakkhatta, a man were wounded by an arrow thickly smeared with poison.Suppose a man was struck by an arrow thickly smeared with poison.
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. His friends and companions, his relatives and kin, would bring a surgeon to treat him.Their friends and colleagues, relatives and kin would get a surgeon to treat them.
Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya. The surgeon would cut round the opening of the wound with a knife.The surgeon would cut open the wound with a scalpel,
Satthena vaṇamukhaṁ parikantitvā esaniyā sallaṁ eseyya. Having cut round the opening of the wound with a knife, he would probe for the arrow with a probe.probe for the arrow,
Esaniyā sallaṁ esitvā sallaṁ abbuheyya, apaneyya visadosaṁ saupādisesaṁ. Having probed for the arrow with a probe, he would pull out the arrow, and remove the poison, but with some trace remaining.[^4]extract it, and expel the poison, leaving some residue behind.
Saupādisesoti jānamāno so evaṁ vadeyya: Knowing that some trace remained, he would say:Imagining that no residue remained, the surgeon would say:
‘ambho purisa, ubbhataṁ kho te sallaṁ, apanīto visadoso saupādiseso. ‘Good man, your arrow has been pulled out; the poison has been removed, but with some trace remaining.‘My man, the dart has been extracted and the poison expelled without residue.
Analañca te antarāyāya. It is not enough to endanger you.It is still capable of harming you.
Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Eat only suitable food; do not let unsuitable food make your wound discharge.Eat only suitable food. Don’t eat unsuitable food, or else the wound may get infected.
Kālena kālañca vaṇaṁ dhoveyyāsi, kālena kālaṁ vaṇamukhaṁ ālimpeyyāsi, mā te na kālena kālaṁ vaṇaṁ dhovato na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandhi. Wash the wound from time to time, and anoint the opening of the wound from time to time, lest, from your not washing the wound and not anointing the opening of the wound from time to time, stale blood should seal up the opening of the wound.Regularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood.
Mā ca vātātape cārittaṁ anuyuñji, mā te vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁsesi. And do not walk about in the wind and sun, lest, as you walk about in the wind and sun, dust and grit should infect the opening of the wound.Don’t walk too much in the wind and sun, or else dust and dirt will infect the wound.
Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti. You must live guarding the wound, good man, until it heals.’Take care of the wound, my man, heal it.’
Tassa evamassa: He would think thus:They’d think:
‘ubbhataṁ kho me sallaṁ, apanīto visadoso anupādiseso. ‘My arrow has been pulled out; the poison has been removed, with some trace remaining.‘The dart has been extracted and the poison expelled with no residue.
Analañca me antarāyāyā’ti. It is not enough to endanger me.’It’s not capable of harming me.’
So asappāyāni ceva bhojanāni bhuñjeyya. Tassa asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. And he would eat unsuitable food, and from his eating unsuitable food his wound would discharge.They’d eat unsuitable food, and the wound would get infected.
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. And he would not wash the wound from time to time, nor anoint the opening of the wound from time to time, and from his not doing so, stale blood would seal up the opening of the wound.And they wouldn’t regularly wash and anoint the opening, so it would get covered in pus and blood.
Vātātape ca cārittaṁ anuyuñjeyya. Tassa vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁseyya. And he would walk about in the wind and sun, and from his doing so, dust and grit would infect the opening of the wound.And they’d walk too much in the wind and sun, so dust and dirt infected the wound.
Na ca vaṇānurakkhī vihareyya na vaṇasāropī. And he would not live guarding the wound, nor let it heal.And they wouldn’t take care of the wound or heal it.
Tassa imissā ca asappāyakiriyāya, asuci visadoso apanīto saupādiseso tadubhayena vaṇo puthuttaṁ gaccheyya. Then, both through this unsuitable conduct and through the impure poison that had been removed but with some trace remaining, the wound would swell up from these two causes.Then both because they did what was unsuitable, and because of the residue of unclean poison, the wound would expand,
So puthuttaṁ gatena vaṇena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. With the wound swollen up in this way, he would meet death, or suffering close to death.resulting in death or deadly pain.
Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekaccassa bhikkhuno evamassa: So too, Sunakkhatta, it is possible that a certain bhikkhu here might think thus:In the same way, it’s possible that a certain mendicant might think:
‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati. ‘Craving has been called a dart by the Ascetic; the poison of ignorance spreads through desire, lust, and ill will.‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.
Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. That dart of craving has been abandoned in me, the poison of ignorance has been removed; I am one who is rightly intent on Nibbāna.’I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’
Evaṁmāni assa atathaṁ samānaṁ. He might conceive this though it is not really so.Having such conceit, though it’s not based in fact,
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. He would pursue those things unsuitable for one who is rightly intent on Nibbāna; he would pursue an unsuitable sight with the eye, he would pursue an unsuitable sound with the ear, he would pursue an unsuitable odour with the nose, he would pursue an unsuitable flavour with the tongue, he would pursue an unsuitable tangible with the body, he would pursue an unsuitable mental object with the mind.they would engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas.
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. As he pursues an unsuitable sight with the eye, an unsuitable sound with the ear, an unsuitable odour with the nose, an unsuitable flavour with the tongue, an unsuitable tangible with the body, an unsuitable mental object with the mind, lust would invade his mind.Doing so, lust infects their mind,
So rāgānuddhaṁsitena cittena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. With his mind invaded by lust, he would meet death, or suffering close to death.resulting in death or deadly pain.
Maraṇañhetaṁ, sunakkhatta, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati; For, Sunakkhatta, in the Discipline of the Noble Ones, this is death: when one abandons the training and reverts to the lower life;For it is death in the training of the Noble One to resign the training and return to a lesser life.
maraṇamattañhetaṁ, sunakkhatta, dukkhaṁ yaṁ aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpajjati. and this, Sunakkhatta, is suffering close to death: when one commits a certain defiled offence.And it is deadly pain to commit one of the corrupt offenses.
Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekaccassa bhikkhuno evamassa: Now it is possible, Sunakkhatta, that a certain bhikkhu here might think thus:It’s possible that a certain mendicant might think:
‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati. ‘Craving has been called a dart by the Ascetic; the poison of ignorance spreads through desire, lust, and ill will.‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.
Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. That dart of craving has been abandoned in me, the poison of ignorance has been removed; I am one who is rightly intent on Nibbāna.’I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’
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. Being one who is truly rightly intent on Nibbāna, he would not pursue those things unsuitable for one who is rightly intent on Nibbāna; he would not pursue an unsuitable sight with the eye, he would not pursue an unsuitable sound with the ear, he would not pursue an unsuitable odour with the nose, he would not pursue an unsuitable flavour with the tongue, he would not pursue an unsuitable tangible with the body, he would not pursue an unsuitable mental object with the mind.Being rightly intent on extinguishment, they wouldn’t engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas.
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. As he does not pursue an unsuitable sight with the eye, an unsuitable sound with the ear, an unsuitable odour with the nose, an unsuitable flavour with the tongue, an unsuitable tangible with the body, an unsuitable mental object with the mind, lust would not invade his mind.Doing so, lust wouldn’t infect their mind,
So na rāgānuddhaṁsitena cittena neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ. With his mind not invaded by lust, he would meet neither death nor suffering close to death.so no death or deadly pain would result.
Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Suppose, Sunakkhatta, a man were wounded by an arrow thickly smeared with poison.Suppose a man was struck by an arrow thickly smeared with poison.
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. His friends and companions, his relatives and kin, would bring a surgeon to treat him.Their friends and colleagues, relatives and kin would get a surgeon to treat them.
Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya. The surgeon would cut round the opening of the wound with a knife.The surgeon would cut open the wound with a scalpel,
Satthena vaṇamukhaṁ parikantitvā esaniyā sallaṁ eseyya. Having cut round the opening of the wound with a knife, he would probe for the arrow with a probe.probe for the arrow,
Esaniyā sallaṁ esitvā sallaṁ abbuheyya, apaneyya visadosaṁ anupādisesaṁ. Having probed for the arrow with a probe, he would pull out the arrow, and remove the poison, with no trace remaining.extract it, and expel the poison, leaving no residue behind.
Anupādisesoti jānamāno so evaṁ vadeyya: Knowing that no trace remained, he would say:Knowing that no residue remained, the surgeon would say:
‘ambho purisa, ubbhataṁ kho te sallaṁ, apanīto visadoso anupādiseso. ‘Good man, your arrow has been pulled out; the poison has been removed, with no trace remaining.‘My man, the dart has been extracted and the poison expelled with no residue.
Analañca te antarāyāya. It is not enough to endanger you.It’s not capable of harming you.
Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Eat only suitable food; do not let unsuitable food make your wound discharge.Eat only suitable food. Don’t eat unsuitable food, or else the wound may get infected.
Kālena kālañca vaṇaṁ dhoveyyāsi, kālena kālaṁ vaṇamukhaṁ ālimpeyyāsi. Mā te na kālena kālaṁ vaṇaṁ dhovato na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandhi. Wash the wound from time to time, and anoint the opening of the wound from time to time, lest, from your not washing the wound and not anointing the opening of the wound from time to time, stale blood should seal up the opening of the wound.Regularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood.
Mā ca vātātape cārittaṁ anuyuñji, mā te vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁsesi. And do not walk about in the wind and sun, lest, as you walk about in the wind and sun, dust and grit should infect the opening of the wound.Don’t walk too much in the wind and sun, or else dust and dirt will infect the wound.
Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti. You must live guarding the wound, good man, until it heals.’Take care of the wound, my man, heal it.’
Tassa evamassa: He would think thus:They’d think:
‘ubbhataṁ kho me sallaṁ, apanīto visadoso anupādiseso. ‘My arrow has been pulled out; the poison has been removed, with no trace remaining.‘The dart has been extracted and the poison expelled with no residue.
Analañca me antarāyāyā’ti. It is not enough to endanger me.’It’s not capable of harming me.’
So sappāyāni ceva bhojanāni bhuñjeyya. Tassa sappāyāni bhojanāni bhuñjato vaṇo na assāvī assa. And he would eat only suitable food, and from his eating suitable food his wound would not discharge.They’d eat suitable food, and the wound wouldn’t get infected.
Kālena kālañca vaṇaṁ dhoveyya, kālena kālaṁ vaṇamukhaṁ ālimpeyya. Tassa kālena kālaṁ vaṇaṁ dhovato kālena kālaṁ vaṇamukhaṁ ālimpato na pubbalohitaṁ vaṇamukhaṁ pariyonandheyya. And he would wash the wound from time to time, and anoint the opening of the wound from time to time, and from his doing so, stale blood would not seal up the opening of the wound.And they’d regularly wash and anoint the opening, so it wouldn’t get covered in pus and blood.
Na ca vātātape cārittaṁ anuyuñjeyya. Tassa vātātape cārittaṁ ananuyuttassa rajosūkaṁ vaṇamukhaṁ nānuddhaṁseyya. And he would not walk about in the wind and sun, and from his not doing so, dust and grit would not infect the opening of the wound.And they wouldn’t walk too much in the wind and sun, so dust and dirt wouldn’t infect the wound.
Vaṇānurakkhī ca vihareyya vaṇasāropī. And he would live guarding the wound, and let it heal.And they’d take care of the wound and heal it.
Tassa imissā ca sappāyakiriyāya asu ca visadoso apanīto anupādiseso tadubhayena vaṇo viruheyya. Then, both through this suitable conduct and through the impure poison that had been removed with no trace remaining, the wound would grow together from these two causes.Then both because they did what was suitable, and the unclean poison had left no residue, the wound would heal,
So ruḷhena vaṇena sañchavinā neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ. With the wound healed and covered over with skin, he would meet neither death nor suffering close to death.and no death or deadly pain would result.
Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekaccassa bhikkhuno evamassa: So too, Sunakkhatta, it is possible that a certain bhikkhu here might think thus:In the same way, it’s possible that a certain mendicant might think:
‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati. ‘Craving has been called a dart by the Ascetic; the poison of ignorance spreads through desire, lust, and ill will.‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.
Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. That dart of craving has been abandoned in me, the poison of ignorance has been removed; I am one who is rightly intent on Nibbāna.’I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’
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. Being one who is truly rightly intent on Nibbāna, he would not pursue those things unsuitable for one who is rightly intent on Nibbāna; he would not pursue an unsuitable sight with the eye, he would not pursue an unsuitable sound with the ear, he would not pursue an unsuitable odour with the nose, he would not pursue an unsuitable flavour with the tongue, he would not pursue an unsuitable tangible with the body, he would not pursue an unsuitable mental object with the mind.Being rightly intent on extinguishment, they wouldn’t engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas.
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. As he does not pursue an unsuitable sight with the eye, an unsuitable sound with the ear, an unsuitable odour with the nose, an unsuitable flavour with the tongue, an unsuitable tangible with the body, an unsuitable mental object with the mind, lust would not invade his mind.Doing so, lust wouldn’t infect their mind,
So na rāgānuddhaṁsitena cittena neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ. With his mind not invaded by lust, he would meet neither death nor suffering close to death.so no death or deadly pain would result.
Upamā kho me ayaṁ, sunakkhatta, katā atthassa viññāpanāya. This simile, Sunakkhatta, has been made by me to convey a meaning.I’ve made up this simile to make a point.
Ayaṁyevettha attho—This is the meaning here—And this is the point:
vaṇoti kho, sunakkhatta, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; ‘wound’, Sunakkhatta, is a term for the six internal bases;‘Wound’ is a term for the six interior sense fields.
visadosoti kho, sunakkhatta, avijjāyetaṁ adhivacanaṁ; ‘poison’, Sunakkhatta, is a term for ignorance;‘Poison’ is a term for ignorance.
sallanti kho, sunakkhatta, taṇhāyetaṁ adhivacanaṁ; ‘dart’, Sunakkhatta, is a term for craving;‘Dart’ is a term for craving.
esanīti kho, sunakkhatta, satiyāyetaṁ adhivacanaṁ; ‘probe’, Sunakkhatta, is a term for mindfulness;‘Probing’ is a term for mindfulness.
satthanti kho, sunakkhatta, ariyāyetaṁ paññāya adhivacanaṁ; ‘knife’, Sunakkhatta, is a term for noble wisdom;‘Scalpel’ is a term for noble wisdom.
bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘surgeon’, Sunakkhatta, is a term for the Tathāgata, the Arahant, the Fully Enlightened One.‘Surgeon’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṁvutakārī. Truly, Sunakkhatta, a bhikkhu who practises restraint in the six bases of contact,Truly, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact.
‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati. and who, knowing that ‘acquisitions are the root of suffering,’[^5] is free of acquisitions, liberated in the exhaustion of acquisitions—it is not possible that he would apply his body or arouse his mind towards any acquisition.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.
Seyyathāpi, sunakkhatta, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno; Suppose, Sunakkhatta, there were a bronze cup of a drink, endowed with colour, endowed with smell, endowed with taste;Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor.
so ca kho visena saṁsaṭṭho. but it was mixed with poison.But it was mixed with poison.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Then a man came along who wanted to live, did not want to die, wanted happiness, and recoiled from suffering.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.
Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta,What do you think, Sunakkhatta?
api nu so puriso amuṁ āpānīyakaṁsaṁ piveyya yaṁ jaññā: would that man drink from that cup of drink, knowing:Would that person drink that beverage if they knew that
‘imāhaṁ pivitvā maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’”ti? ‘Having drunk this, I will meet death, or suffering close to death’?”it would result in death or deadly suffering?”
“No hetaṁ, bhante”. “No, venerable sir.”“No, sir.”
“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī. “So too, Sunakkhatta, when a bhikkhu, practising restraint in the six bases of contact,“In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact.
‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati. and knowing that ‘acquisitions are the root of suffering,’ is free of acquisitions, liberated in the exhaustion of acquisitions—it is not possible that he would apply his body or arouse his mind towards any acquisition.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.
Seyyathāpi, sunakkhatta, āsīviso ghoraviso. Suppose, Sunakkhatta, there were a fierce, venomous snake.Suppose there was a lethal viper.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Then a man came along who wanted to live, did not want to die, wanted happiness, and recoiled from suffering.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.
Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta,What do you think, Sunakkhatta?
api nu so puriso amussa āsīvisassa ghoravisassa hatthaṁ vā aṅguṭṭhaṁ vā dajjā yaṁ jaññā: would that man give his hand or his thumb to that fierce, venomous snake, knowing:Would that person give that lethal viper their hand or finger if they knew that
‘imināhaṁ daṭṭho maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’”ti? ‘Bitten by this, I will meet death, or suffering close to death’?”it would result in death or deadly suffering?”
“No hetaṁ, bhante”. “No, venerable sir.”“No, sir.”
“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī. “So too, Sunakkhatta, when a bhikkhu, practising restraint in the six bases of contact,“In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact.
‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—and knowing that ‘acquisitions are the root of suffering,’ is free of acquisitions, liberated in the exhaustion of acquisitions—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.”
netaṁ ṭhānaṁ vijjatī”ti. it is not possible that he would apply his body or arouse his mind towards any acquisition.”
Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.
Attamano sunakkhatto licchaviputto bhagavato bhāsitaṁ abhinandīti. Sunakkhatta the Licchavi was satisfied and delighted in the Blessed One’s words.Satisfied, Sunakkhatta of the Licchavi clan approved what the Buddha said.
Sunakkhattasuttaṁ niṭṭhitaṁ pañcamaṁ.