MN105 — 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.

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.

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.

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

Venerable sir, I have 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.

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?

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.

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.

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.

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

Venerable sir, it is time, it is time for the Blessed One to teach the Dhamma. Having heard it from the Blessed One, the disciples will remember it.

Therefore, Sunakkhatta, listen and pay close attention; I will speak.

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

The Blessed One said this:

Sunakkhatta, there are these five strands of sensual pleasure.

What five?

Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, 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 sensual desire, and provocative:

these are the five strands of sensual pleasure.

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

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 understand it, he does not associate with people who are in accordance with it, and he does not find satisfaction in it.

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.

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

Yes, venerable sir.

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

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 understand it, he does not associate with people who are in accordance with it, and he does not find satisfaction in it.

He should be understood as:

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

There is the case, Sunakkhatta, where a certain person is...

if a certain person were inclined towards the imperturbable. 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.

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

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

Just as, Sunakkhatta, a large stone split in two is incapable of being rejoined; so too, Sunakkhatta, for a person inclined towards the base of nothingness, the fetters connected with the imperturbable are broken. He should be understood thus: A person inclined towards the base of nothingness is indeed detached from the fetters connected with the imperturbable.

There is, Sunakkhatta, a situation where a certain person is inclined towards the base of neither-perception-nor-non-perception. For a person inclined towards the base 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 base of nothingness, nor does he associate with that person or gain satisfaction from it.

Just as, Sunakkhatta, a person who has eaten a delicious meal would vomit it out. What do you think, Sunakkhatta, would that person have any desire to eat that meal again? No, venerable sir. Why is that? Because, venerable sir, the meal is considered repulsive.

So too, Sunakkhatta, for a person inclined towards the base of neither-perception-nor-non-perception, the fetters connected with the base of nothingness are vomited out. He should be understood thus: A person inclined towards the base of neither-perception-nor-non-perception is indeed detached from the fetters connected with the base of nothingness.

There is, Sunakkhatta, a situation where a certain person is inclined towards complete Nibbāna. 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 base of neither-perception-nor-non-perception, nor does he associate with that person or gain satisfaction from it.

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

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. That dart of craving has been removed from me, the poison of ignorance has been expelled, and I am inclined towards complete Nibbāna. If he were to think thus, it would be true. 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. 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. With a mind agitated by passion, one might encounter death or suffering akin to death. 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.

The doctor, the surgeon, would cut around the wound with a knife. After cutting around the wound with a knife, he would probe for the arrow with a probe. After probing for the arrow with a probe, he would extract the arrow, remove the poison, leaving a residue. Knowing this, he would say: Friend, the arrow has been extracted, the poison removed, but a residue remains.

It is not enough to cause you harm. You should eat suitable food, lest unsuitable food cause the wound to discharge. 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. Do not expose yourself to wind and sun, lest dust and dirt irritate the wound. You should live protecting the wound, taking care of it. If he were to think: The arrow has been extracted, the poison removed, but a residue remains. It is not enough to cause me harm.

He would eat unsuitable food. The wound would discharge. He would not wash the wound from time to time, nor apply ointment to the wound from time to time. Pus and blood would accumulate around the wound. He would expose himself to wind and sun. Dust and dirt would irritate the wound. 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.

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

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. 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. My craving-arrow has been abandoned, the poison of ignorance removed, I am rightly intent on Nibbāna. 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. With a mind not agitated by passion, he would neither encounter death nor suffering akin to death. 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. The doctor, the surgeon, would cut around the wound with a knife.

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

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

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

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

There is no danger for you.

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

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

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

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

You should live carefully, protecting the wound.

He would think:

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

There is no danger for me.

He would eat suitable food. The wound would not become infected from suitable food.

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

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

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

He would live carefully, protecting the wound.

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

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

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.

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.

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, lust would not overwhelm his mind.

With a mind not overwhelmed by lust, he would neither die nor suffer severe pain.

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

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

Poison refers to ignorance;

Arrow refers to craving;

Probe refers to mindfulness;

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,

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.

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

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, venerable sir.

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

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.

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, venerable sir.

In the same way, Sunakkhatta, that disciple is indeed one who practices restraint in the six sense bases. Having understood 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? This is not possible.

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

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