MN 105 With Sunakkhatta

Reference Translation by Bhikkhu Sujato (CC0).

So I have heard.

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

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

“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.’”

Sunakkhatta the Licchavi heard about this.

​

​

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

“Sir, I have heard that

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

​

​

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

​

​

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

Now, when mendicants declare enlightenment rightly, that is their truth.

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

‘I should teach them the Dhamma.’

If the Realized One thinks

he should teach them the Dhamma,

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

then the Realized One

changes his mind.”

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

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

“Well then, Sunakkhatta, listen and apply your mind well, I will speak.”

“Yes, sir,” replied Sunakkhatta.

The Buddha said this:

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

What five?

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

Sounds known by the ear …

Smells known by the nose …

Tastes known by the tongue …

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

These are the five kinds of sensual stimulation.

It’s possible that a certain individual person may be intent on worldly pleasures of the flesh.

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.

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.

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

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

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

and the other person would tell them the news.

What do you think, Sunakkhatta?

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?”

“Yes, sir.”

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

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.

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.

You should know of them:

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

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

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.

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.

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

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

You should know of them:

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

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

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.

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.

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

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

You should know of them:

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

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

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.

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.

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

What do you think, Sunakkhatta?

Would that person want to eat that food again?”

“No, sir.

Why is that?

Because that food is deemed repulsive.”

“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.

You should know of them:

‘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.’

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

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.

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.

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

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.

You should know of them:

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

It’s possible that a certain mendicant might think:

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

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

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

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

Doing so, lust infects their mind,

resulting in death or deadly pain.

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

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

The surgeon would cut open the wound with a scalpel,

probe for the arrow,

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

Imagining that no residue remained, the surgeon would say:

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

It is still capable of harming you.

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

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

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

Take care of the wound, my man, heal it.’

They’d think:

‘The dart has been extracted and the poison expelled with no residue.

It’s not capable of harming me.’

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

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

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

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

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

resulting in death or deadly pain.

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

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

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

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

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

Doing so, lust infects their mind,

resulting in death or deadly pain.

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

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

It’s possible that a certain mendicant might think:

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

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

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

Doing so, lust wouldn’t infect their mind,

so no death or deadly pain would result.

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

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

The surgeon would cut open the wound with a scalpel,

probe for the arrow,

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

Knowing that no residue remained, the surgeon would say:

‘My man, the dart has been extracted and the poison expelled with no residue.

It’s not capable of harming you.

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

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

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

Take care of the wound, my man, heal it.’

They’d think:

‘The dart has been extracted and the poison expelled with no residue.

It’s not capable of harming me.’

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

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

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

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

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

and no death or deadly pain would result.

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

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

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

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

Doing so, lust wouldn’t infect their mind,

so no death or deadly pain would result.

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

And this is the point:

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

‘Poison’ is a term for ignorance.

‘Dart’ is a term for craving.

‘Probing’ is a term for mindfulness.

‘Scalpel’ is a term for noble wisdom.

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

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

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.

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

But it was mixed with poison.

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.

What do you think, Sunakkhatta?

Would that person drink that beverage if they knew that

it would result in death or deadly suffering?”

“No, sir.”

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

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.

Suppose there was a lethal viper.

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.

What do you think, Sunakkhatta?

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

it would result in death or deadly suffering?”

“No, sir.”

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

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.”

​

That is what the Buddha said.

Satisfied, Sunakkhatta of the Licchavi clan approved what the Buddha said.

​

Evaṁ me sutaṁ—

ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

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

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

Assosi kho sunakkhatto licchaviputto:

“sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā hoti:

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

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

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?

“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.

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.

Evañcettha, sunakkhatta, tathāgatassa hoti:

‘dhammaṁ nesaṁ desessan’ti.

Atha ca panidhekacce moghapurisā pañhaṁ abhisaṅkharitvā abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti.

Tatra, sunakkhatta, yampi tathāgatassa evaṁ hoti:

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

“Etassa bhagavā kālo, etassa sugata kālo,

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

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

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

Bhagavā etadavoca—

Pañca kho ime, sunakkhatta, kāmaguṇā.

Katame pañca?

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.

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

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.

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.

Taṁ kiṁ maññasi, sunakkhatta,

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

“Evaṁ, bhante”.

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

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.

So evamassa veditabbo:

‘āneñjasaṁyojanena hi kho visaṁyutto lokāmisādhimutto purisapuggalo’ti.

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

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.

Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya;

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

So evamassa veditabbo:

‘lokāmisasaṁyojanena hi kho visaṁyutto āneñjādhimutto purisapuggalo’ti.

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

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.

Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti;

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

So evamassa veditabbo:

‘āneñjasaṁyojanena hi kho visaṁyutto ākiñcaññāyatanādhimutto purisapuggalo’ti.

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

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.

Seyyathāpi, sunakkhatta, puriso manuññabhojanaṁ bhuttāvī chaḍḍeyya.

Taṁ kiṁ maññasi, sunakkhatta,

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

“No hetaṁ, bhante”.

“Taṁ kissa hetu”?

“Aduñhi, bhante, bhattaṁ paṭikūlasammatan”ti.

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

So evamassa veditabbo:

‘ākiñcaññāyatanasaṁyojanena hi kho visaṁyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti.

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

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.

Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā;

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

So evamassa veditabbo:

‘nevasaññānāsaññāyatanasaṁyojanena hi kho visaṁyutto sammā nibbānādhimutto purisapuggalo’ti.

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

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

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

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.

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.

So rāgānuddhaṁsitena cittena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena.

Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.

Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya.

Satthena vaṇamukhaṁ parikantitvā esaniyā sallaṁ eseyya.

Esaniyā sallaṁ esitvā sallaṁ abbuheyya, apaneyya visadosaṁ saupādisesaṁ.

Saupādisesoti jānamāno so evaṁ vadeyya:

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

Analañca te antarāyāya.

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

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

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

Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.

Tassa evamassa:

‘ubbhataṁ kho me sallaṁ, apanīto visadoso anupādiseso.

Analañca me antarāyāyā’ti.

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

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.

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

Na ca vaṇānurakkhī vihareyya na vaṇasāropī.

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

So puthuttaṁ gatena vaṇena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

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

‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.

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

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.

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.

So rāgānuddhaṁsitena cittena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

Maraṇañhetaṁ, sunakkhatta, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati;

maraṇamattañhetaṁ, sunakkhatta, dukkhaṁ yaṁ aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpajjati.

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

‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.

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

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.

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.

Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena.

Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.

Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya.

Satthena vaṇamukhaṁ parikantitvā esaniyā sallaṁ eseyya.

Esaniyā sallaṁ esitvā sallaṁ abbuheyya, apaneyya visadosaṁ anupādisesaṁ.

Anupādisesoti jānamāno so evaṁ vadeyya:

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

Analañca te antarāyāya.

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

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

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

Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.

Tassa evamassa:

‘ubbhataṁ kho me sallaṁ, apanīto visadoso anupādiseso.

Analañca me antarāyāyā’ti.

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

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

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

Vaṇānurakkhī ca vihareyya vaṇasāropī.

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

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

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

‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.

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

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.

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.

Upamā kho me ayaṁ, sunakkhatta, katā atthassa viññāpanāya.

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.

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

Seyyathāpi, sunakkhatta, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno;

so ca kho visena saṁsaṭṭho.

Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo.

Taṁ kiṁ maññasi, sunakkhatta,

api nu so puriso amuṁ āpānīyakaṁsaṁ piveyya yaṁ jaññā:

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

“No hetaṁ, bhante”.

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

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

Seyyathāpi, sunakkhatta, āsīviso ghoraviso.

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?

“No hetaṁ, bhante”.

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

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

netaṁ ṭhānaṁ vijjatī”ti.

Idamavoca bhagavā.

Attamano sunakkhatto licchaviputto bhagavato bhāsitaṁ abhinandīti.

Sunakkhattasuttaṁ niṭṭhitaṁ pañcamaṁ.