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Majjhima Nikāya 105 Sunakkhattasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

Sunakkhattasutta

Thus have I heard: At one time, the Blessed One was staying in Vesālī, in the Great Wood, at the Hall with the Peaked Roof.

Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti: “‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti.

Now at that time, several disciples had declared final knowing in the presence of the Blessed One: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.

Assosi kho sunakkhatto licchaviputto: “sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā hoti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’”ti.

Sunakkhatta, the son of the Licchavis, heard:

It is said that several disciples have declared final knowing in the presence of the Blessed One: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.

Atha kho sunakkhatto licchaviputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then Sunakkhatta, the son of the Licchavis, approached the Blessed One, paid homage to him, and sat down to one side.

Ekamantaṁ nisinno kho sunakkhatto licchaviputto bhagavantaṁ etadavoca: “sutaṁ metaṁ, bhante: ‘sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti.

Sitting to one side, Sunakkhatta, the son of the Licchavis, said to the Blessed One: Venerable sir, I have heard:

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

Venerable sir, those disciples who declared final knowing in the presence of the Blessed One: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being, did they declare it rightly, or are there some disciples who declared it out of overestimation?

“Ye te, sunakkhatta, bhikkhū mama santike aññaṁ byākaṁsu: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti. Santetthekacce bhikkhū sammadeva aññaṁ byākaṁsu, santi panidhekacce bhikkhū adhimānenapi aññaṁ byākaṁsu.

The Blessed One replied: Sunakkhatta, those disciples who declared final knowing in my presence: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being, some of them declared it rightly, and some of them declared it out of overestimation.

Tatra, sunakkhatta, ye te bhikkhū sammadeva aññaṁ byākaṁsu tesaṁ taṁ tatheva hoti; ye pana te bhikkhū adhimānena aññaṁ byākaṁsu tatra, sunakkhatta, tathāgatassa evaṁ hoti: ‘dhammaṁ nesaṁ desessan’ti.

In this case, Sunakkhatta, those disciples who declared it rightly, for them it is exactly so; but those disciples who declared it out of overestimation, in that case, Sunakkhatta, the Tathāgata thinks: I will teach them the Dhamma.

Evañcettha, sunakkhatta, tathāgatassa hoti: ‘dhammaṁ nesaṁ desessan’ti. Atha ca panidhekacce moghapurisā pañhaṁ abhisaṅkharitvā abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti.

If, Sunakkhatta, the Tathāgata thinks: I will teach them the Dhamma, then some foolish men, having fabricated a question, approach the Tathāgata and ask it.

Tatra, sunakkhatta, yampi tathāgatassa evaṁ hoti: ‘dhammaṁ nesaṁ desessan’ti tassapi hoti aññathattan”ti.

In that case, Sunakkhatta, even if the Tathāgata thinks: I will teach them the Dhamma, it turns out otherwise.

“Etassa bhagavā kālo, etassa sugata kālo, yaṁ bhagavā dhammaṁ deseyya.

Sunakkhatta replied: Venerable sir, it is time, it is time for the Blessed One to teach the Dhamma.

Bhagavato sutvā bhikkhū dhāressantī”ti.

Having heard it from the Blessed One, the disciples will remember it.

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

The Blessed One said: Therefore, Sunakkhatta, listen and pay close attention; I will speak.

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

Yes, venerable sir, Sunakkhatta, the son of the Licchavis, replied to the Blessed One.

Bhagavā etadavoca— Pañca kho ime, sunakkhatta, kāmaguṇā.

The Blessed One then said:

Sunakkhatta, there are these five strands of sense satisfaction.

Katame pañca?

What five?

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— ime kho, sunakkhatta, pañca kāmaguṇā.

Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sense satisfaction, and provocative; sounds cognizable by the ear; odors cognizable by the nose; tastes cognizable by the tongue; tangibles cognizable by the body that are desirable, lovely, agreeable, pleasing, connected with sense satisfaction, and provocative: these are the five strands of sense satisfaction.

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

There is the case, Sunakkhatta, where a certain person is devoted to worldly material things.

Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati. Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa.

For a person devoted to worldly material things, talk that accords with that devotion is established, he thinks in accordance with it, he reflects in accordance with it, he associates with people who are in accordance with it, and he finds satisfaction in it; but he does not listen to talk connected with the unshakable, he does not lend an ear to it, he does not apply his mind to know it, he does not associate with people who are in accordance with it, and he does not find satisfaction in it.

So aññataraṁ purisaṁ passeyya tamhā gāmā vā nigamā vā acirapakkantaṁ. So taṁ purisaṁ tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca puccheyya; tassa so puriso tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca saṁseyya.

Just as, Sunakkhatta, a man who has been away from his own village or town for a long time, if he sees another man who has recently come from that village or town, he would ask him about the safety, the prosperity, and the health of that village or town; and that man would inform him about the safety, the prosperity, and the health of that village or town.

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

What do you think, Sunakkhatta, would that man listen to him, lend an ear to him, apply his mind to know him, associate with him, and find satisfaction in him?

“Evaṁ, bhante”.

Yes, venerable sir.

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

Just so, Sunakkhatta, there is the case where a certain person is devoted to worldly material things.

So evamassa veditabbo: ‘āneñjasaṁyojanena hi kho visaṁyutto lokāmisādhimutto purisapuggalo’ti.

He should be known as:

A person who is unconnected with the unshakable is devoted to worldly material things.

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

There is the case, Sunakkhatta, where a certain person is... if a certain person were inclined towards the imperturbable.

Āneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; lokāmisapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.

For a person inclined towards the imperturbable, Sunakkhatta, such talk as befits that inclination is established, he thinks and reflects in accordance with it, he associates with that person, and he gains satisfaction from it; but he does not listen to, lend an ear to, or establish his mind in accordance with talk connected with worldly gains, nor does he associate with that person or gain satisfaction from it.

Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya; evameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṁyojane se pavutte.

Just as, Sunakkhatta, a withered leaf fallen from a tree is incapable of becoming green again; so too, Sunakkhatta, for a person inclined towards the imperturbable, the fetters connected with worldly gains are broken.

So evamassa veditabbo: ‘lokāmisasaṁyojanena hi kho visaṁyutto āneñjādhimutto purisapuggalo’ti.

He should be known thus: A person inclined towards the imperturbable is indeed detached from the fetters connected with worldly gains.

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

There is, Sunakkhatta, a situation where a certain person is inclined towards the realm of nothingness.

Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.

For a person inclined towards the realm of nothingness, Sunakkhatta, such talk as befits that inclination is established, he thinks and reflects in accordance with it, he associates with that person, and he gains satisfaction from it; but he does not listen to, lend an ear to, or establish his mind in accordance with talk connected with the imperturbable, nor does he associate with that person or gain satisfaction from it.

Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti; evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṁyojane se bhinne.

Just as, Sunakkhatta, a large stone split in two is incapable of being rejoined; so too, Sunakkhatta, for a person inclined towards the realm of nothingness, the fetters connected with the imperturbable are broken.

So evamassa veditabbo: ‘āneñjasaṁyojanena hi kho visaṁyutto ākiñcaññāyatanādhimutto purisapuggalo’ti.

He should be known thus: A person inclined towards the realm of nothingness is indeed detached from the fetters connected with the imperturbable.

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

There is, Sunakkhatta, a situation where a certain person is inclined towards the realm of neither-perception-nor-non-perception.

Nevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; ākiñcaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.

For a person inclined towards the realm of neither-perception-nor-non-perception, Sunakkhatta, such talk as befits that inclination is established, he thinks and reflects in accordance with it, he associates with that person, and he gains satisfaction from it; but he does not listen to, lend an ear to, or establish his mind in accordance with talk connected with the realm of nothingness, nor does he associate with that person or gain satisfaction from it.

Seyyathāpi, sunakkhatta, puriso manuññabhojanaṁ bhuttāvī chaḍḍeyya.

Just as, Sunakkhatta, a person who has eaten a delicious meal would vomit it out.

Taṁ kiṁ maññasi, sunakkhatta, api nu tassa purisassa tasmiṁ bhatte puna bhottukamyatā assā”ti?

What do you think, Sunakkhatta, would that person have any desire to eat that meal again?

“No hetaṁ, bhante”.

No, venerable sir.

“Taṁ kissa hetu”?

Why is that?

“Aduñhi, bhante, bhattaṁ paṭikūlasammatan”ti.

Because, venerable sir, the meal is considered repulsive.

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

So too, Sunakkhatta, for a person inclined towards the realm of neither-perception-nor-non-perception, the fetters connected with the realm of nothingness are vomited out.

So evamassa veditabbo: ‘ākiñcaññāyatanasaṁyojanena hi kho visaṁyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti.

He should be known thus: A person inclined towards the realm of neither-perception-nor-non-perception is indeed detached from the fetters connected with the realm of nothingness.

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

There is, Sunakkhatta, a situation where a certain person is inclined towards complete Nibbāna.

Sammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; nevasaññānāsaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.

For a person inclined towards complete Nibbāna, Sunakkhatta, such talk as befits that inclination is established, he thinks and reflects in accordance with it, he associates with that person, and he gains satisfaction from it; but he does not listen to, lend an ear to, or establish his mind in accordance with talk connected with the realm of neither-perception-nor-non-perception, nor does he associate with that person or gain satisfaction from it.

Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā; evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṁyojane se ucchinnamūle tālāvatthukate anabhāvaṅkate āyatiṁ anuppādadhamme.

Just as, Sunakkhatta, a palm tree whose crown has been cut off is incapable of growing again; so too, Sunakkhatta, for a person inclined towards complete Nibbāna, the fetters connected with the realm of neither-perception-nor-non-perception are cut off at the root, made like a palm stump, obliterated, and incapable of arising in the future.

So evamassa veditabbo: ‘nevasaññānāsaññāyatanasaṁyojanena hi kho visaṁyutto sammā nibbānādhimutto purisapuggalo’ti.

He should be known thus: A person inclined towards complete Nibbāna is indeed detached from the fetters connected with the realm of neither-perception-nor-non-perception.

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekaccassa bhikkhuno evamassa: ‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso, chandarāgabyāpādena ruppati.

There is, Sunakkhatta, a situation where a certain disciple thinks thus: Craving is a dart, ignorance is a poison, and one is afflicted by desire and ill will.

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

That dart of craving has been removed from me, the poison of ignorance has been expelled, and I am inclined towards complete Nibbāna.

Evaṁmāni assa atathaṁ samānaṁ.

If he were to think thus, it would be true.

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 should avoid what is unsuitable for one inclined towards complete Nibbāna; he should avoid seeing forms with the eye, hearing sounds with the ear, smelling odors with the nose, tasting flavors with the tongue, feeling tactile objects with the body, and cognizing mental phenomena with the mind that are unsuitable.

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.

If he engages in seeing forms with the eye, hearing sounds with the ear, smelling odors with the nose, tasting flavors with the tongue, feeling tactile objects with the body, and cognizing mental phenomena with the mind that are unsuitable, Passion should not agitate the mind.

So rāgānuddhaṁsitena cittena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

With a mind agitated by passion, one might encounter death or suffering akin to death.

Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.

Just as, Sunakkhatta, a man pierced by a poisoned arrow with a deep wound, his friends, companions, relatives, and blood relations would bring a doctor, a surgeon.

Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya.

The doctor, the surgeon, would cut around the wound with a knife.

Satthena vaṇamukhaṁ parikantitvā esaniyā sallaṁ eseyya.

After cutting around the wound with a knife, he would probe for the arrow with a probe.

Esaniyā sallaṁ esitvā sallaṁ abbuheyya, apaneyya visadosaṁ saupādisesaṁ.

After probing for the arrow with a probe, he would extract the arrow, remove the poison, leaving a residue.

Saupādisesoti jānamāno so evaṁ vadeyya: ‘ambho purisa, ubbhataṁ kho te sallaṁ, apanīto visadoso saupādiseso.

Knowing this, he would say: Friend, the arrow has been extracted, the poison removed, but a residue remains.

Analañca te antarāyāya.

It is not enough to cause you harm.

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

You should eat suitable food, lest unsuitable food cause the wound to discharge.

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

From time to time, you should wash the wound, from time to time, you should apply ointment to the wound, lest pus and blood accumulate around the wound.

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

Do not expose yourself to wind and sun, lest dust and dirt irritate the wound.

Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.

You should live protecting the wound, taking care of it.

Tassa evamassa: ‘ubbhataṁ kho me sallaṁ, apanīto visadoso anupādiseso.

If he were to think: The arrow has been extracted, the poison removed, but a residue remains.

Analañca me antarāyāyā’ti.

It is not enough to cause me harm.

So asappāyāni ceva bhojanāni bhuñjeyya.

He would eat unsuitable food.

Tassa asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.

The wound would discharge.

Na ca kālena kālaṁ vaṇaṁ dhoveyya, na ca kālena kālaṁ vaṇamukhaṁ ālimpeyya.

He would not wash the wound from time to time, nor apply ointment to the wound from time to time.

Tassa na kālena kālaṁ vaṇaṁ dhovato, na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandheyya. Vātātape ca cārittaṁ anuyuñjeyya.

Pus and blood would accumulate around the wound.

Tassa vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁseyya.

He would expose himself to wind and sun.

Na ca vaṇānurakkhī vihareyya na vaṇasāropī.

Dust and dirt would irritate the wound.

Tassa imissā ca asappāyakiriyāya, asuci visadoso apanīto saupādiseso tadubhayena vaṇo puthuttaṁ gaccheyya. So puthuttaṁ gatena vaṇena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

He would not live protecting the wound, taking care of it. Due to this unsuitable behavior, the wound would become infected, and he might encounter death or suffering akin to death.

Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekaccassa bhikkhuno evamassa: ‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.

Similarly, Sunakkhatta, it is possible that a certain disciple might think: Craving is the arrow spoken of by the recluse, ignorance is the poison, afflicted by desire and ill-will.

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

My craving-arrow has been abandoned, the poison of ignorance removed, I am rightly intent on Nibbāna.

Evaṁmāni assa atathaṁ samānaṁ. 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.

If he were to think this, though it is not true, he would engage in unsuitable activities, unsuitable sights with the eye, unsuitable sounds with the ear, unsuitable smells with the nose, unsuitable tastes with the tongue, unsuitable touches with the body, unsuitable thoughts with the mind. Engaging in these unsuitable activities, passion would agitate his mind.

With a mind agitated by passion, he might encounter death or suffering akin to death.

Maraṇañhetaṁ, sunakkhatta, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati; maraṇamattañhetaṁ, sunakkhatta, dukkhaṁ yaṁ aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpajjati.

For in the discipline of the noble ones, Sunakkhatta, it is death for one who, having renounced training, reverts to a lower state; it is suffering akin to death for one who commits a certain defiled offense.

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekaccassa bhikkhuno evamassa: ‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.

It is possible, Sunakkhatta, that a certain disciple might think: Craving is the arrow spoken of by the recluse, ignorance is the poison, afflicted by desire and ill-will.

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

My craving-arrow has been abandoned, the poison of ignorance removed, I am rightly intent on Nibbāna.

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 rightly intent on Nibbāna, he would not engage in unsuitable activities, unsuitable sights with the eye, unsuitable sounds with the ear, unsuitable smells with the nose, unsuitable tastes with the tongue, unsuitable touches with the body, unsuitable thoughts with the mind. Not engaging in these unsuitable activities, passion would not agitate his 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. So na rāgānuddhaṁsitena cittena neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ.

With a mind not agitated by passion, he would neither encounter death nor suffering akin to death.

Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.

Just as, Sunakkhatta, a man pierced by a poisoned arrow with a deep wound, his friends, companions, relatives, and blood relations would bring a doctor, a surgeon.

Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya.

The doctor, the surgeon, would cut around the wound with a knife.

Satthena vaṇamukhaṁ parikantitvā esaniyā sallaṁ eseyya.

Having cut the wound with a knife, he would search for the arrow with a probe.

Esaniyā sallaṁ esitvā sallaṁ abbuheyya, apaneyya visadosaṁ anupādisesaṁ.

Having searched for the arrow with a probe, he would extract the arrow, removing the poison completely.

Anupādisesoti jānamāno so evaṁ vadeyya: ‘ambho purisa, ubbhataṁ kho te sallaṁ, apanīto visadoso anupādiseso.

Knowing that the poison has been completely removed, he would say:

Friend, the arrow has been extracted, the poison has been completely removed.

Analañca te antarāyāya.

There is no danger for you.

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

You should eat suitable food, so that the wound does not become infected from unsuitable food.

Kālena kālañca vaṇaṁ dhoveyyāsi, kālena kālaṁ vaṇamukhaṁ ālimpeyyāsi.

From time to time, you should wash the wound, and from time to time, you should apply ointment to the wound.

Mā te na kālena kālaṁ vaṇaṁ dhovato na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandhi.

Do not let pus and blood accumulate in the wound by not washing it and not applying ointment from time to time.

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

Do not expose the wound to wind and sun, so that dust and dirt do not irritate the wound.

Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.

You should live carefully, protecting the wound. He would think:

Tassa evamassa: ‘ubbhataṁ kho me sallaṁ, apanīto visadoso anupādiseso.

The arrow has been extracted, the poison has been completely removed.

Analañca me antarāyāyā’ti.

There is no danger for me.

So sappāyāni ceva bhojanāni bhuñjeyya.

He would eat suitable food.

Tassa sappāyāni bhojanāni bhuñjato vaṇo na assāvī assa.

The wound would not become infected from suitable food.

Kālena kālañca vaṇaṁ dhoveyya, kālena kālaṁ vaṇamukhaṁ ālimpeyya.

From time to time, he would wash the wound, and from time to time, he would apply ointment to the wound.

Tassa kālena kālaṁ vaṇaṁ dhovato kālena kālaṁ vaṇamukhaṁ ālimpato na pubbalohitaṁ vaṇamukhaṁ pariyonandheyya.

Pus and blood would not accumulate in the wound by washing it and applying ointment from time to time.

Na ca vātātape cārittaṁ anuyuñjeyya.

He would not expose the wound to wind and sun.

Tassa vātātape cārittaṁ ananuyuttassa rajosūkaṁ vaṇamukhaṁ nānuddhaṁseyya.

Dust and dirt would not irritate the wound by not exposing it to wind and sun.

Vaṇānurakkhī ca vihareyya vaṇasāropī.

He would live carefully, protecting the wound.

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

With this suitable treatment, the poison would be completely removed, and the wound would heal.

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

With the wound healed and the skin restored, he would neither die nor suffer severe pain.

Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekaccassa bhikkhuno evamassa: ‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.

In the same way, Sunakkhatta, it is possible that a disciple might think:

Craving is the arrow mentioned by the ascetic, ignorance is the poison, and the mind is afflicted by desire and aversion.

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

My craving arrow has been abandoned, the poison of ignorance has been removed, and I am fully intent on Nibbana.

Being fully intent on Nibbana, he would not engage in unsuitable things, he would not engage in unsuitable sights with the eye, unsuitable sounds with the ear, unsuitable smells with the nose, unsuitable tastes with the tongue, unsuitable touches with the body, and unsuitable thoughts with the 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. So na rāgānuddhaṁsitena cittena neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ.

By not engaging in unsuitable sights with the eye, unsuitable sounds with the ear, unsuitable smells with the nose, unsuitable tastes with the tongue, unsuitable touches with the body, and unsuitable thoughts with the mind, greed would not overwhelm his mind. With a mind not overwhelmed by greed, he would neither die nor suffer severe pain.

This is an analogy, Sunakkhatta, to explain the meaning.

Upamā kho me ayaṁ, sunakkhatta, katā atthassa viññāpanāya.

The meaning is this: Wound refers to the six internal sense bases;

Ayaṁyevettha attho— vaṇoti kho, sunakkhatta, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; visadosoti kho, sunakkhatta, avijjāyetaṁ adhivacanaṁ; sallanti kho, sunakkhatta, taṇhāyetaṁ adhivacanaṁ; esanīti kho, sunakkhatta, satiyāyetaṁ adhivacanaṁ; satthanti kho, sunakkhatta, ariyāyetaṁ paññāya adhivacanaṁ; bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṁvutakārī.

Poison refers to ignorance;

Arrow refers to craving;

Probe refers to mindfulness;

‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati.

Knife refers to noble wisdom;

Surgeon refers to the Tathagata, the Arahant, the Fully Enlightened One.

So, Sunakkhatta, a disciple who is restrained in the six sense bases,

Seyyathāpi, sunakkhatta, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno; so ca kho visena saṁsaṭṭho.

knowing that attachment is the root of suffering, being liberated from attachment, would not bring the body or mind to attachment. This is not possible.

Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo.

Just as, Sunakkhatta, a cup of drink that is beautiful in color, fragrance, and taste,

Taṁ kiṁ maññasi, sunakkhatta, api nu so puriso amuṁ āpānīyakaṁsaṁ piveyya yaṁ jaññā: ‘imāhaṁ pivitvā maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’”ti?

but mixed with poison, if a person who desires life, does not want to die, desires happiness, and dislikes suffering, would he drink it knowing: By drinking this, I will either die or suffer severe pain?

“No hetaṁ, bhante”.

No, venerable sir.

“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī.

In the same way, Sunakkhatta, a disciple who is restrained in the six sense bases,

‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati.

knowing that attachment is the root of suffering, being liberated from attachment, would not bring the body or mind to attachment.

Seyyathāpi, sunakkhatta, āsīviso ghoraviso.

This is not possible.

Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Taṁ kiṁ maññasi, sunakkhatta, api nu so puriso amussa āsīvisassa ghoravisassa hatthaṁ vā aṅguṭṭhaṁ vā dajjā yaṁ jaññā: ‘imināhaṁ daṭṭho maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’”ti?

Just as, Sunakkhatta, a deadly poisonous snake, if a person who desires life, does not want to die, desires happiness, and dislikes suffering, would he give his hand or thumb to the snake knowing: By being bitten by this, I will either die or suffer severe pain?

“No hetaṁ, bhante”.

No, venerable sir.

“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī.

In the same way, Sunakkhatta, that disciple is indeed one who practices restraint in the six sense bases.

‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti— netaṁ ṭhānaṁ vijjatī”ti.

Having known that attachment is the root of suffering, he is liberated without attachment, in the cessation of attachment.

Will he then bring the body to attachment or generate attachment in the mind?

Idamavoca bhagavā.

This is not possible.

Attamano sunakkhatto licchaviputto bhagavato bhāsitaṁ abhinandīti. Sunakkhattasuttaṁ niṭṭhitaṁ pañcamaṁ.

The Blessed One said this. Sunakkhatta, the son of the Licchavis, was pleased with the Blessed One's words and rejoiced.

Sunakkhatta, the son of the Licchavis, was pleased with the Blessed One's words and rejoiced.