{"id":"mn105","title":"With Sunakkhatta","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn105","title":"With Sunakkhatta","units":[{"id":"mn105:0","sourceIds":["mn105:0.1","mn105:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 105\nSunakkhattasutta","en":"Middle Discourses 105\nWith Sunakkhatta"}},{"id":"mn105:1","sourceIds":["mn105:1.1","mn105:1.2"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.","en":"So I have heard.\nAt one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof."}},{"id":"mn105:2","sourceIds":["mn105:2.1","mn105:2.2","mn105:2.3","mn105:2.4","mn105:2.5"],"kind":"text","text":{"pi":"Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti:\n“‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti.\nAssosi kho sunakkhatto licchaviputto:\n“sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā hoti:\n‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’”ti.","en":"Now at that time several mendicants had declared their enlightenment in the Buddha’s presence:\n“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.’”\nSunakkhatta the Licchavi heard about this."}},{"id":"mn105:3","sourceIds":["mn105:3.1"],"kind":"text","text":{"pi":"Atha kho sunakkhatto licchaviputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sunakkhatto licchaviputto bhagavantaṁ etadavoca:","en":"He went to the Buddha, bowed, sat down to one side, and said to him,"}},{"id":"mn105:4","sourceIds":["mn105:4.1","mn105:4.2","mn105:4.3","mn105:4.4","mn105:4.5"],"kind":"text","text":{"pi":"“sutaṁ metaṁ, bhante:\n‘sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā—\nkhīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti.\nYe te, bhante, bhikkhū bhagavato santike aññaṁ byākaṁsu:\n‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti, kacci te, bhante, bhikkhū sammadeva aññaṁ byākaṁsu udāhu santetthekacce bhikkhū adhimānena aññaṁ byākaṁsū”ti?","en":"“Sir, I have heard that\nseveral mendicants have declared their enlightenment in the Buddha’s presence.\nI trust they did so rightly—or are there some who declared enlightenment out of overestimation?”"}},{"id":"mn105:5","sourceIds":["mn105:5.1","mn105:5.2","mn105:5.3","mn105:5.4","mn105:5.5","mn105:5.6","mn105:5.7","mn105:5.8","mn105:5.9","mn105:5.10","mn105:5.11"],"kind":"text","text":{"pi":"“Ye te, sunakkhatta, bhikkhū mama santike aññaṁ byākaṁsu:\n‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti.\nSantetthekacce bhikkhū sammadeva aññaṁ byākaṁsu, santi panidhekacce bhikkhū adhimānenapi aññaṁ byākaṁsu.\nTatra, sunakkhatta, ye te bhikkhū sammadeva aññaṁ byākaṁsu tesaṁ taṁ tatheva hoti;\nye pana te bhikkhū adhimānena aññaṁ byākaṁsu tatra, sunakkhatta, tathāgatassa evaṁ hoti:\n‘dhammaṁ nesaṁ desessan’ti.\nEvañcettha, sunakkhatta, tathāgatassa hoti:\n‘dhammaṁ nesaṁ desessan’ti.\nAtha ca panidhekacce moghapurisā pañhaṁ abhisaṅkharitvā abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti.\nTatra, sunakkhatta, yampi tathāgatassa evaṁ hoti:\n‘dhammaṁ nesaṁ desessan’ti tassapi hoti aññathattan”ti.","en":"“Some of them did so rightly, Sunakkhatta, while others did so out of overestimation.\nNow, when mendicants declare enlightenment rightly, that is their truth.\nBut when mendicants declare enlightenment out of overestimation, the Realized One thinks:\n‘I should teach them the Dhamma.’\nIf the Realized One thinks\nhe should teach them the Dhamma,\nbut then certain futile men, having carefully planned a question, approach the Realized One and ask it,\nthen the Realized One\nchanges his mind.”"}},{"id":"mn105:6","sourceIds":["mn105:6.1","mn105:6.2","mn105:6.3","mn105:6.4","mn105:6.5"],"kind":"text","text":{"pi":"“Etassa bhagavā kālo, etassa sugata kālo,\nyaṁ bhagavā dhammaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.\n“Tena hi, sunakkhatta, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.\n“Evaṁ, bhante”ti kho sunakkhatto licchaviputto bhagavato paccassosi.\nBhagavā etadavoca—","en":"“Now is the time, Blessed One! Now is the time, Holy One!\nLet the Buddha teach the Dhamma. The mendicants will listen and remember it.”\n“Well then, Sunakkhatta, listen and apply your mind well, I will speak.”\n“Yes, sir,” replied Sunakkhatta.\nThe Buddha said this:"}},{"id":"mn105:7","sourceIds":["mn105:7.1","mn105:7.2","mn105:7.3","mn105:7.4","mn105:7.5","mn105:7.6","mn105:7.7","mn105:7.8"],"kind":"text","text":{"pi":"Pañca kho ime, sunakkhatta, kāmaguṇā.\nKatame pañca?\nCakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,\nsotaviññeyyā saddā …pe…\nghānaviññeyyā gandhā …\njivhāviññeyyā rasā …\nkāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—\nime kho, sunakkhatta, pañca kāmaguṇā.","en":"“Sunakkhatta, there are these five kinds of sensual stimulation.\nWhat five?\nSights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.\nSounds known by the ear …\nSmells known by the nose …\nTastes known by the tongue …\nTouches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.\nThese are the five kinds of sensual stimulation."}},{"id":"mn105:8","sourceIds":["mn105:8.1","mn105:8.2","mn105:8.3"],"kind":"text","text":{"pi":"Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo lokāmisādhimutto assa.\nLokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;\nāneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.","en":"It’s possible that a certain individual person may be intent on worldly pleasures of the flesh.\nSuch 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.\nBut 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."}},{"id":"mn105:9","sourceIds":["mn105:9.1","mn105:9.2","mn105:9.3","mn105:9.4","mn105:9.5","mn105:9.6","mn105:9.7","mn105:9.8","mn105:9.9","mn105:9.10","mn105:9.11","mn105:9.12"],"kind":"text","text":{"pi":"Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa.\nSo aññataraṁ purisaṁ passeyya tamhā gāmā vā nigamā vā acirapakkantaṁ.\nSo taṁ purisaṁ tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca puccheyya;\ntassa so puriso tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca saṁseyya.\nTaṁ kiṁ maññasi, sunakkhatta,\napi nu so puriso tassa purisassa sussūseyya, sotaṁ odaheyya, aññā cittaṁ upaṭṭhāpeyya, tañca purisaṁ bhajeyya, tena ca vittiṁ āpajjeyyā”ti?\n“Evaṁ, bhante”.\n“Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekacco purisapuggalo lokāmisādhimutto assa.\nLokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;\nāneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.\nSo evamassa veditabbo:\n‘āneñjasaṁyojanena hi kho visaṁyutto lokāmisādhimutto purisapuggalo’ti.","en":"Suppose a person had left their own village or town long ago,\nand they saw another person who had only recently left there.\nThey would ask about whether their village was safe, with plenty of food and little disease,\nand the other person would tell them the news.\nWhat do you think, Sunakkhatta?\nWould 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?”\n“Yes, sir.”\n“In the same way, it’s possible that a certain individual may be intent on worldly pleasures of the flesh.\nSuch 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.\nBut 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.\nYou should know of them:\n‘That individual is intent on pleasures of the flesh, for they’re detached from things connected with the imperturbable.’"}},{"id":"mn105:10","sourceIds":["mn105:10.1","mn105:10.2","mn105:10.3"],"kind":"text","text":{"pi":"Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo āneñjādhimutto assa.\nĀneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;\nlokāmisapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.","en":"It’s possible that a certain individual person may be intent on the imperturbable.\nSuch 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.\nBut 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."}},{"id":"mn105:11","sourceIds":["mn105:11.1","mn105:11.2","mn105:11.3","mn105:11.4"],"kind":"text","text":{"pi":"Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya;\nevameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṁyojane se pavutte.\nSo evamassa veditabbo:\n‘lokāmisasaṁyojanena hi kho visaṁyutto āneñjādhimutto purisapuggalo’ti.","en":"Suppose there was a fallen, withered leaf. It’s incapable of becoming green again.\nIn the same way, an individual intent on the imperturbable has dropped the connection with worldly pleasures of the flesh.\nYou should know of them:\n‘That individual is intent on the imperturbable, for they’re detached from things connected with pleasures of the flesh.’"}},{"id":"mn105:12","sourceIds":["mn105:12.1","mn105:12.2","mn105:12.3"],"kind":"text","text":{"pi":"Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo ākiñcaññāyatanādhimutto assa.\nĀkiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;\nāneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.","en":"It’s possible that a certain individual person may be intent on the dimension of nothingness.\nSuch 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.\nBut 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."}},{"id":"mn105:13","sourceIds":["mn105:13.1","mn105:13.2","mn105:13.3","mn105:13.4"],"kind":"text","text":{"pi":"Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti;\nevameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṁyojane se bhinne.\nSo evamassa veditabbo:\n‘āneñjasaṁyojanena hi kho visaṁyutto ākiñcaññāyatanādhimutto purisapuggalo’ti.","en":"Suppose there was a broad rock that had been broken in half, so that it could not be put back together again.\nIn the same way, an individual intent on the dimension of nothingness has broken the connection with the imperturbable.\nYou should know of them:\n‘That individual is intent on the dimension of nothingness, for they’re detached from things connected with the imperturbable.’"}},{"id":"mn105:14","sourceIds":["mn105:14.1","mn105:14.2","mn105:14.3"],"kind":"text","text":{"pi":"Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo nevasaññānāsaññāyatanādhimutto assa.\nNevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;\nākiñcaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.","en":"It’s possible that a certain individual person may be intent on the dimension of neither perception nor non-perception.\nSuch 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.\nBut 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."}},{"id":"mn105:15","sourceIds":["mn105:15.1","mn105:15.2","mn105:15.3","mn105:15.4","mn105:15.5","mn105:15.6","mn105:15.7","mn105:15.8","mn105:15.9"],"kind":"text","text":{"pi":"Seyyathāpi, sunakkhatta, puriso manuññabhojanaṁ bhuttāvī chaḍḍeyya.\nTaṁ kiṁ maññasi, sunakkhatta,\napi nu tassa purisassa tasmiṁ bhatte puna bhottukamyatā assā”ti?\n“No hetaṁ, bhante”.\n“Taṁ kissa hetu”?\n“Aduñhi, bhante, bhattaṁ paṭikūlasammatan”ti.\n“Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṁyojane se vante.\nSo evamassa veditabbo:\n‘ākiñcaññāyatanasaṁyojanena hi kho visaṁyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti.","en":"Suppose someone had eaten some satisfying food and thrown it up.\nWhat do you think, Sunakkhatta?\nWould that person want to eat that food again?”\n“No, sir.\nWhy is that?\nBecause that food is deemed repulsive.”\n“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.\nYou should know of them:\n‘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.’"}},{"id":"mn105:16","sourceIds":["mn105:16.1","mn105:16.2","mn105:16.3"],"kind":"text","text":{"pi":"Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo sammā nibbānādhimutto assa.\nSammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;\nnevasaññānāsaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.","en":"It’s possible that a certain individual person may be rightly intent on extinguishment.\nSuch 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.\nBut 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."}},{"id":"mn105:17","sourceIds":["mn105:17.1","mn105:17.2","mn105:17.3","mn105:17.4"],"kind":"text","text":{"pi":"Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā;\nevameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṁyojane se ucchinnamūle tālāvatthukate anabhāvaṅkate āyatiṁ anuppādadhamme.\nSo evamassa veditabbo:\n‘nevasaññānāsaññāyatanasaṁyojanena hi kho visaṁyutto sammā nibbānādhimutto purisapuggalo’ti.","en":"Suppose there was a palm tree with its crown cut off. It’s incapable of further growth.\nIn 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.\nYou should know of them:\n‘That individual is rightly intent on extinguishment, for they’re detached from things connected with the dimension of neither perception nor non-perception.’"}},{"id":"mn105:18","sourceIds":["mn105:18.1","mn105:18.2","mn105:18.3","mn105:18.4","mn105:18.5","mn105:18.6","mn105:18.7"],"kind":"text","text":{"pi":"Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekaccassa bhikkhuno evamassa:\n‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso, chandarāgabyāpādena ruppati.\nTaṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.\nEvaṁmāni assa atathaṁ samānaṁ.\nSo 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.\nTassa 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.\nSo rāgānuddhaṁsitena cittena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.","en":"It’s possible that a certain mendicant might think:\n‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.\nI have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’\nHaving such conceit, though it’s not based in fact,\nthey would engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas.\nDoing so, lust infects their mind,\nresulting in death or deadly pain."}},{"id":"mn105:19","sourceIds":["mn105:19.1","mn105:19.2","mn105:19.3","mn105:19.4","mn105:19.5","mn105:19.6","mn105:19.7","mn105:19.8","mn105:19.9","mn105:19.10","mn105:19.11","mn105:19.12"],"kind":"text","text":{"pi":"Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena.\nTassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.\nTassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya.\nSatthena vaṇamukhaṁ parikantitvā esaniyā sallaṁ eseyya.\nEsaniyā sallaṁ esitvā sallaṁ abbuheyya, apaneyya visadosaṁ saupādisesaṁ.\nSaupādisesoti jānamāno so evaṁ vadeyya:\n‘ambho purisa, ubbhataṁ kho te sallaṁ, apanīto visadoso saupādiseso.\nAnalañca te antarāyāya.\nSappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.\nKālena kālañca vaṇaṁ dhoveyyāsi, kālena kālaṁ vaṇamukhaṁ ālimpeyyāsi, mā te na kālena kālaṁ vaṇaṁ dhovato na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandhi.\nMā ca vātātape cārittaṁ anuyuñji, mā te vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁsesi.\nVaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.","en":"Suppose a man was struck by an arrow thickly smeared with poison.\nTheir friends and colleagues, relatives and kin would get a surgeon to treat them.\nThe surgeon would cut open the wound with a scalpel,\nprobe for the arrow,\nextract it, and expel the poison, leaving some residue behind.\nImagining that no residue remained, the surgeon would say:\n‘My man, the dart has been extracted and the poison expelled without residue.\nIt is still capable of harming you.\nEat only suitable food. Don’t eat unsuitable food, or else the wound may get infected.\nRegularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood.\nDon’t walk too much in the wind and sun, or else dust and dirt will infect the wound.\nTake care of the wound, my man, heal it.’"}},{"id":"mn105:20","sourceIds":["mn105:20.1","mn105:20.2","mn105:20.3","mn105:20.4","mn105:20.5","mn105:20.6","mn105:20.7","mn105:20.8","mn105:20.9"],"kind":"text","text":{"pi":"Tassa evamassa:\n‘ubbhataṁ kho me sallaṁ, apanīto visadoso anupādiseso.\nAnalañca me antarāyāyā’ti.\nSo asappāyāni ceva bhojanāni bhuñjeyya. Tassa asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.\nNa 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.\nVātātape ca cārittaṁ anuyuñjeyya. Tassa vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁseyya.\nNa ca vaṇānurakkhī vihareyya na vaṇasāropī.\nTassa imissā ca asappāyakiriyāya, asuci visadoso apanīto saupādiseso tadubhayena vaṇo puthuttaṁ gaccheyya.\nSo puthuttaṁ gatena vaṇena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.","en":"They’d think:\n‘The dart has been extracted and the poison expelled with no residue.\nIt’s not capable of harming me.’\nThey’d eat unsuitable food, and the wound would get infected.\nAnd they wouldn’t regularly wash and anoint the opening, so it would get covered in pus and blood.\nAnd they’d walk too much in the wind and sun, so dust and dirt infected the wound.\nAnd they wouldn’t take care of the wound or heal it.\nThen both because they did what was unsuitable, and because of the residue of unclean poison, the wound would expand,\nresulting in death or deadly pain."}},{"id":"mn105:21","sourceIds":["mn105:21.1","mn105:21.2","mn105:21.3","mn105:21.4","mn105:21.5","mn105:21.6","mn105:21.7"],"kind":"text","text":{"pi":"Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekaccassa bhikkhuno evamassa:\n‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.\nTaṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.\nEvaṁmāni assa atathaṁ samānaṁ.\nSo 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.\nTassa 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.\nSo rāgānuddhaṁsitena cittena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.","en":"In the same way, it’s possible that a certain mendicant might think:\n‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.\nI have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’\nHaving such conceit, though it’s not based in fact,\nthey would engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas.\nDoing so, lust infects their mind,\nresulting in death or deadly pain."}},{"id":"mn105:22","sourceIds":["mn105:22.1","mn105:22.2"],"kind":"text","text":{"pi":"Maraṇañhetaṁ, sunakkhatta, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati;\nmaraṇamattañhetaṁ, sunakkhatta, dukkhaṁ yaṁ aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpajjati.","en":"For it is death in the training of the Noble One to resign the training and return to a lesser life.\nAnd it is deadly pain to commit one of the corrupt offenses."}},{"id":"mn105:23","sourceIds":["mn105:23.1","mn105:23.2","mn105:23.3","mn105:23.4","mn105:23.5","mn105:23.6"],"kind":"text","text":{"pi":"Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekaccassa bhikkhuno evamassa:\n‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.\nTaṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.\nSammā 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.\nTassa 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.\nSo na rāgānuddhaṁsitena cittena neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ.","en":"It’s possible that a certain mendicant might think:\n‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.\nI have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’\nBeing rightly intent on extinguishment, they wouldn’t engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas.\nDoing so, lust wouldn’t infect their mind,\nso no death or deadly pain would result."}},{"id":"mn105:24","sourceIds":["mn105:24.1","mn105:24.2","mn105:24.3","mn105:24.4","mn105:24.5","mn105:24.6","mn105:24.7","mn105:24.8","mn105:24.9","mn105:24.10","mn105:24.11","mn105:24.12"],"kind":"text","text":{"pi":"Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena.\nTassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.\nTassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya.\nSatthena vaṇamukhaṁ parikantitvā esaniyā sallaṁ eseyya.\nEsaniyā sallaṁ esitvā sallaṁ abbuheyya, apaneyya visadosaṁ anupādisesaṁ.\nAnupādisesoti jānamāno so evaṁ vadeyya:\n‘ambho purisa, ubbhataṁ kho te sallaṁ, apanīto visadoso anupādiseso.\nAnalañca te antarāyāya.\nSappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.\nKālena kālañca vaṇaṁ dhoveyyāsi, kālena kālaṁ vaṇamukhaṁ ālimpeyyāsi. Mā te na kālena kālaṁ vaṇaṁ dhovato na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandhi.\nMā ca vātātape cārittaṁ anuyuñji, mā te vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁsesi.\nVaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.","en":"Suppose a man was struck by an arrow thickly smeared with poison.\nTheir friends and colleagues, relatives and kin would get a surgeon to treat them.\nThe surgeon would cut open the wound with a scalpel,\nprobe for the arrow,\nextract it, and expel the poison, leaving no residue behind.\nKnowing that no residue remained, the surgeon would say:\n‘My man, the dart has been extracted and the poison expelled with no residue.\nIt’s not capable of harming you.\nEat only suitable food. Don’t eat unsuitable food, or else the wound may get infected.\nRegularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood.\nDon’t walk too much in the wind and sun, or else dust and dirt will infect the wound.\nTake care of the wound, my man, heal it.’"}},{"id":"mn105:25","sourceIds":["mn105:25.1","mn105:25.2","mn105:25.3","mn105:25.4","mn105:25.5","mn105:25.6","mn105:25.7","mn105:25.8","mn105:25.9"],"kind":"text","text":{"pi":"Tassa evamassa:\n‘ubbhataṁ kho me sallaṁ, apanīto visadoso anupādiseso.\nAnalañca me antarāyāyā’ti.\nSo sappāyāni ceva bhojanāni bhuñjeyya. Tassa sappāyāni bhojanāni bhuñjato vaṇo na assāvī assa.\nKālena kālañca vaṇaṁ dhoveyya, kālena kālaṁ vaṇamukhaṁ ālimpeyya. Tassa kālena kālaṁ vaṇaṁ dhovato kālena kālaṁ vaṇamukhaṁ ālimpato na pubbalohitaṁ vaṇamukhaṁ pariyonandheyya.\nNa ca vātātape cārittaṁ anuyuñjeyya. Tassa vātātape cārittaṁ ananuyuttassa rajosūkaṁ vaṇamukhaṁ nānuddhaṁseyya.\nVaṇānurakkhī ca vihareyya vaṇasāropī.\nTassa imissā ca sappāyakiriyāya asu ca visadoso apanīto anupādiseso tadubhayena vaṇo viruheyya.\nSo ruḷhena vaṇena sañchavinā neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ.","en":"They’d think:\n‘The dart has been extracted and the poison expelled with no residue.\nIt’s not capable of harming me.’\nThey’d eat suitable food, and the wound wouldn’t get infected.\nAnd they’d regularly wash and anoint the opening, so it wouldn’t get covered in pus and blood.\nAnd they wouldn’t walk too much in the wind and sun, so dust and dirt wouldn’t infect the wound.\nAnd they’d take care of the wound and heal it.\nThen both because they did what was suitable, and the unclean poison had left no residue, the wound would heal,\nand no death or deadly pain would result."}},{"id":"mn105:26","sourceIds":["mn105:26.1","mn105:26.2","mn105:26.3","mn105:26.4","mn105:26.5","mn105:26.6"],"kind":"text","text":{"pi":"Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekaccassa bhikkhuno evamassa:\n‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.\nTaṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.\nSammā 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.\nTassa 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.\nSo na rāgānuddhaṁsitena cittena neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ.","en":"In the same way, it’s possible that a certain mendicant might think:\n‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.\nI have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’\nBeing rightly intent on extinguishment, they wouldn’t engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas.\nDoing so, lust wouldn’t infect their mind,\nso no death or deadly pain would result."}},{"id":"mn105:27","sourceIds":["mn105:27.1","mn105:27.2","mn105:27.3","mn105:27.4","mn105:27.5","mn105:27.6","mn105:27.7","mn105:27.8"],"kind":"text","text":{"pi":"Upamā kho me ayaṁ, sunakkhatta, katā atthassa viññāpanāya.\nAyaṁyevettha attho—\nvaṇoti kho, sunakkhatta, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ;\nvisadosoti kho, sunakkhatta, avijjāyetaṁ adhivacanaṁ;\nsallanti kho, sunakkhatta, taṇhāyetaṁ adhivacanaṁ;\nesanīti kho, sunakkhatta, satiyāyetaṁ adhivacanaṁ;\nsatthanti kho, sunakkhatta, ariyāyetaṁ paññāya adhivacanaṁ;\nbhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.","en":"I’ve made up this simile to make a point.\nAnd this is the point:\n‘Wound’ is a term for the six interior sense fields.\n‘Poison’ is a term for ignorance.\n‘Dart’ is a term for craving.\n‘Probing’ is a term for mindfulness.\n‘Scalpel’ is a term for noble wisdom.\n‘Surgeon’ is a term for the Realized One, the perfected one, the fully awakened Buddha."}},{"id":"mn105:28","sourceIds":["mn105:28.1","mn105:28.2"],"kind":"text","text":{"pi":"So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṁvutakārī.\n‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati.","en":"Truly, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact.\nUnderstanding 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."}},{"id":"mn105:29","sourceIds":["mn105:29.1","mn105:29.2","mn105:29.3","mn105:29.4","mn105:29.5","mn105:29.6","mn105:29.7","mn105:29.8","mn105:29.9"],"kind":"text","text":{"pi":"Seyyathāpi, sunakkhatta, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno;\nso ca kho visena saṁsaṭṭho.\nAtha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo.\nTaṁ kiṁ maññasi, sunakkhatta,\napi nu so puriso amuṁ āpānīyakaṁsaṁ piveyya yaṁ jaññā:\n‘imāhaṁ pivitvā maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’”ti?\n“No hetaṁ, bhante”.\n“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī.\n‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati.","en":"Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor.\nBut it was mixed with poison.\nThen a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.\nWhat do you think, Sunakkhatta?\nWould that person drink that beverage if they knew that\nit would result in death or deadly suffering?”\n“No, sir.”\n“In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact.\nUnderstanding 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."}},{"id":"mn105:30","sourceIds":["mn105:30.1","mn105:30.2","mn105:30.3","mn105:30.4","mn105:30.5","mn105:30.6","mn105:30.7","mn105:30.8","mn105:30.9","mn105:30.10","mn105:30.11","mn105:30.12"],"kind":"text","text":{"pi":"Seyyathāpi, sunakkhatta, āsīviso ghoraviso.\nAtha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo.\nTaṁ kiṁ maññasi, sunakkhatta,\napi nu so puriso amussa āsīvisassa ghoravisassa hatthaṁ vā aṅguṭṭhaṁ vā dajjā yaṁ jaññā:\n‘imināhaṁ daṭṭho maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’”ti?\n“No hetaṁ, bhante”.\n“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī.\n‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—\nnetaṁ ṭhānaṁ vijjatī”ti.\nIdamavoca bhagavā.\nAttamano sunakkhatto licchaviputto bhagavato bhāsitaṁ abhinandīti.\nSunakkhattasuttaṁ niṭṭhitaṁ pañcamaṁ.","en":"Suppose there was a lethal viper.\nThen a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.\nWhat do you think, Sunakkhatta?\nWould that person give that lethal viper their hand or finger if they knew that\nit would result in death or deadly suffering?”\n“No, sir.”\n“In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact.\nUnderstanding 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.”\nThat is what the Buddha said.\nSatisfied, Sunakkhatta of the Licchavi clan approved what the Buddha said."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn105/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}