MN105: Sunakkhattasutta - With Sunakkhatta
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn105:1.1So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
mn105:2.1Now at that time several mendicants had declared their enlightenment in the Buddha’s presence:Also at SN12.70, which concerns the dubious ordination of the wanderer Susīma.
“Enlightenment” is aññā, a technical term that refers to the knowledge of perfection (arahattā).
A Buddhist mendicant incurs a penalty of expulsion if they deliberately lay false claim to awakening (Bhikkhu Pārājika 4), and a penalty of confession if they truthfully claim awakening to someone who is not ordained (Bhikkhu Pacittiya 8). These rules directly concern laying claim regarding oneself, but the background stories apply when making claims with regards to another. Mendicants may declare their attainments among the community of monks and nuns who are fully ordained. Typically such a solemn matter is spoken of in a formal and respectful manner with one’s teacher.
mn105:2.2“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.’”
mn105:2.3Sunakkhatta the Licchavi heard about this.This is apparently Sunakkhatta’s first meeting with the Buddha. In DN6:5.3 we learn that, after being ordained three years, he spoke of his limited success in meditation. MN12 and DN24 deal with his bitter criticisms of the Buddha shortly after his disrobal. 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?”By a loophole in the wording of the Vinaya, it is not an offence to tell anyone of your attainments if you are genuinely deluded and falsely believe that you have an attainment that you do not have. The Buddha dismissed such “overestimation” (adhimāna) as “negligible” (Bhikkhu Parajika 4).
mn105:5.1“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.”That is, if they plan to trap the Buddha with sophistry, he realizes that they are not ready to be taught.
mn105:6.1“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.”
mn105:6.3“Well then, Sunakkhatta, listen and apply your mind well, I will speak.”
mn105:6.4“Yes, sir,” replied Sunakkhatta. The Buddha said this:
mn105:7.1“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.
mn105:8.1It’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.The “imperturbable” refers to high meditative attainments, typically the fourth absorption and above.
mn105:9.1Suppose 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?”
mn105:9.7“Yes, sir.”
mn105:9.8“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.’The reading āneñjasaṁyojanena hi kho visaṁyutto is problematic, as it suggests they are free of the fetter of the imperturbable, which would mean they are an arahant. Several manuscripts omit this phrase, but it is glossed in the commentary. I think it harks back to the immediately prior āneñjapaṭisaṁyuttāya; possibly the paṭi dropped out in an old misreading. They’re not detached from the “fetter” of the imperturbable, but from “what is connected with” the imperturbable, i.e. they are disinterested in the talk about it.
mn105:10.1It’s possible that a certain individual 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.
mn105:11.1Suppose 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.Here and in the following examples, the verb in the explanation follows the metaphor: a leaf is “dropped”, a stone is “broken”, etc. You should know of them: ‘That individual is intent on the imperturbable, for they’re detached from things connected with pleasures of the flesh.’
mn105:12.1It’s possible that a certain individual 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.This case and the next would apply to the Buddha’s former teachers, who taught the dimensions of nothingness and neither perception nor non-perception respectively (MN26:15.1). 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.In this case, the “imperturbable” must refer to the fourth absorption and the first two formless attainments.
mn105:13.1Suppose 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.’
mn105:14.1It’s possible that a certain individual 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.
mn105:15.1Suppose someone had eaten some satisfying food and thrown it up. What do you think, Sunakkhatta? Would that person want to eat that food again?”
mn105:15.4“No, sir. Why is that? Because that food is deemed repulsive.”
mn105:15.7“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.’
mn105:16.1It’s possible that a certain individual 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.
mn105:17.1Suppose 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.’
mn105:18.1It’s possible that a certain mendicant might think:The Buddha goes on to discuss a case of overestimation. ‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.Here, the “Ascetic” (samaṇa) is the Buddha. 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.
mn105:19.1Suppose 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.The term saupādisesa is better known as a description of those who have attained Nibbana “with residue”, namely the five aggregates that persist so long as life lasts. The prefix upādi is usually taken as derived from upādāna, normally “grasping”, but here in its secondary sense of “material cause, fuel”. The “residue” of poison is the material cause of potential harm, just as the five aggregates still entail a residue of physical suffering for a perfected one. Imagining that no residue remained, the surgeon would say:For “imagining that no residue remained”, I follow PTS and Siamese editions, which have anupādiseso ti maññamāno. Bodhi’s note 1003 to his Middle Length Discourses points out that earlier manuscripts support this reading, which seems to have been “corrected” to saupādisesoti jānamāno in the Burmese Sixth Council edition on which SuttaCentral’s Mahāsaṅgīti edition is based. A Sanskrit fragment also supports the PTS/Siamese reading: (sā)va(ś)eṣaṁ nira(vaśe)ṣaṁ (iti manyamānaḥ) (SHT IV 500 folio 3V3, cited in Analayo, Comparative Study, p. 611, note 136). ‘My good man, the dart has been extracted and the poison expelled without residue. It is still capable of harming you.Most editions have “not capable” of harming here, which seems odd given that the doctor immediately goes on to describe how to mitigate possible harm. I follow the PTS edition, which is alone in reading alañ ca te antarāyāya. This is supported by a Sanskrit fragment, which reads ala(ṁ)te-t(r)-ānta(rā)yāya (SHT IV 500 folio 3V4, cited in Analayo, ibid.). 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 good fellow, heal it.’
mn105:20.1They’d think: ‘The dart has been extracted and the poison expelled with no residue. It’s not capable of harming me.’Pali editions all agree that the patient thinks it cannot cause harm, which, if we adopt the PTS reading as I have above, implies that the patient misunderstood the doctor’s instructions. A Sanskrit fragment says that he did understand that it could cause harm, suggesting that he did what was unsuitable despite knowing this: niravaśeṣaḥ a(panīto) viṣa-doṣaḥ alaṁ (me-tr)-ān(ta)rā(yāya) (SHT IV 500 folio 3R3, cited in Analayo, ibid.). I don’t follow this as it is not found in any Pali edition. 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 spread, resulting in death or deadly pain.
mn105:21.1In 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.
mn105:22.1For it is death in the training of the Noble One to reject the training and return to a lesser life. And it is deadly pain to commit one of the corrupt offenses.
mn105:23.1It’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.
mn105:24.1Suppose 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 good 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 good fellow, heal it.’
mn105:25.1They’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.
mn105:26.1In 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.
mn105:27.1I’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.
mn105:28.1Truly, 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.“Attachment” here is upadhi, which is both the things of the world to which we cling, and the inner clinging. The Jains defined upadhi similarly (Tattvārthasūtra 9.26). The dominant meaning in Sanskrit is “fraud”, which perhaps informs the Buddhist sense.
mn105:29.1Suppose 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?”
mn105:29.7“No, sir.”
mn105:29.8“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.
mn105:30.1Suppose 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?”
mn105:30.6“No, sir.”
mn105:30.7“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.”
mn105:30.10That is what the Buddha said. Satisfied, Sunakkhatta of the Licchavi clan approved what the Buddha said.
1Evaṁ 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.
2Atha 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?
3"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 –
4Pañca 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.
5Ṭhānaṁ 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.
6Ṭhānaṁ 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.
7Ṭhānaṁ 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.
8Ṭhānaṁ 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.
9Ṭhānaṁ 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 anabhāvaṁkate āyatiṁ anuppādadhamme. So evamassa veditabbo: ‘nevasaññānāsaññāyatanasaṁyojanena hi kho visaṁyutto sammā nibbānādhimutto purisapuggalo’ti.
10Ṭhānaṁ 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.
11Seyyathāpi, 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.
12Evameva 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.
Māraṇañhetaṁ, sunakkhatta, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati; maraṇamattañhetaṁ, sunakkhatta, dukkhaṁ yaṁ aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpajjati.
13Ṭhānaṁ 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.
14Seyyathāpi, 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.
15Evameva 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.
16Upamā 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.
17So 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.
18Seyyathāpi, 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.
19Idamavoca bhagavā. Attamano sunakkhatto licchaviputto bhagavato bhāsitaṁ abhinandīti.
Sunakkhattasuttaṁ niṭṭhitaṁ pañcamaṁ.