| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय १०५
Majjhima Nikāya 105
The Middle-Length Suttas Collection 105
सुनक्खत्तसुत्त
Sunakkhattasutta
With Sunakkhatta
एवं मे सुतं—एकं समयं भगवा वेसालियं विहरति महावने कूटागारसालायं।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
तेन खो पन समयेन सम्बहुलेहि भिक्खूहि भगवतो सन्तिके अञ्ञा ब्याकता होति:
Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti:
Now at that time several bhikkhus had declared their enlightenment in the Buddha’s presence:
“‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानामा”ति।
“‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti.
“We understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
अस्सोसि खो सुनक्खत्तो लिच्छविपुत्तो: “सम्बहुलेहि किर भिक्खूहि भगवतो सन्तिके अञ्ञा ब्याकता होति: ‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामाऽ”ति।
Assosi kho sunakkhatto licchaviputto: “sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā hoti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’”ti.
Sunakkhatta the Licchavi heard about this.
अथ खो सुनक्खत्तो लिच्छविपुत्तो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सुनक्खत्तो लिच्छविपुत्तो भगवन्तं एतदवोच: “सुतं मेतं, भन्ते: ‘सम्बहुलेहि किर भिक्खूहि भगवतो सन्तिके अञ्ञा ब्याकता—खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामाऽति। ये ते, भन्ते, भिक्खू भगवतो सन्तिके अञ्ञं ब्याकंसु: ‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामाऽति, कच्चि ते, भन्ते, भिक्खू सम्मदेव अञ्ञं ब्याकंसु उदाहु सन्तेत्थेकच्चे भिक्खू अधिमानेन अञ्ञं ब्याकंसू”ति?
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?
He went to the Buddha, bowed, sat down to one side, and said to him, “Sir, I have heard that several bhikkhus 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?”
“ये ते, सुनक्खत्त, भिक्खू मम सन्तिके अञ्ञं ब्याकंसु: ‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामाऽति। सन्तेत्थेकच्चे भिक्खू सम्मदेव अञ्ञं ब्याकंसु, सन्ति पनिधेकच्चे भिक्खू अधिमानेनपि अञ्ञं ब्याकंसु। तत्र, सुनक्खत्त, ये ते भिक्खू सम्मदेव अञ्ञं ब्याकंसु तेसं तं तथेव होति; ये पन ते भिक्खू अधिमानेन अञ्ञं ब्याकंसु तत्र, सुनक्खत्त, तथागतस्स एवं होति: ‘धम्मं नेसं देसेस्सन्ऽति। एवञ्चेत्थ, सुनक्खत्त, तथागतस्स होति: ‘धम्मं नेसं देसेस्सन्ऽति। अथ च पनिधेकच्चे मोघपुरिसा पञ्हं अभिसङ्खरित्वा अभिसङ्खरित्वा तथागतं उपसङ्कमित्वा पुच्छन्ति। तत्र, सुनक्खत्त, यम्पि तथागतस्स एवं होति: ‘धम्मं नेसं देसेस्सन्ऽति तस्सपि होति अञ्ञथत्तन्”ति।
“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 adhimānenapi1 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.
“Some of them did so rightly, Sunakkhatta, while others did so out of overestimation. Now, when bhikkhus declare enlightenment rightly, that’s how it is for them. But when bhikkhus 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 foolish men, having carefully planned a question, approach the Realized One and ask it, then the Realized One changes his mind.”
“एतस्स भगवा कालो, एतस्स सुगत कालो, यं भगवा धम्मं देसेय्य। भगवतो सुत्वा भिक्खू धारेस्सन्ती”ति।
“Etassa bhagavā kālo, etassa sugata kālo, yaṁ bhagavā dhammaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha teach the Dhamma. The bhikkhus will listen and remember it.”
“तेन हि, सुनक्खत्त, सुणाहि, साधुकं मनसि करोहि; भासिस्सामी”ति।
“Tena hi, sunakkhatta, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Well then, Sunakkhatta, listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो सुनक्खत्तो लिच्छविपुत्तो भगवतो पच्चस्सोसि। भगवा एतदवोच—
“Evaṁ, bhante”ti kho sunakkhatto licchaviputto bhagavato paccassosi. Bhagavā etadavoca—
“Yes, sir,” replied Sunakkhatta. The Buddha said this:
पञ्च खो इमे, सुनक्खत्त, कामगुणा। कतमे पञ्च? चक्खुविञ्ञेय्या रूपा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया, सोतविञ्ञेय्या सद्दा …पे… घानविञ्ञेय्या गन्धा … जिव्हाविञ्ञेय्या रसा … कायविञ्ञेय्या फोट्ठब्बा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया—इमे खो, सुनक्खत्त, पञ्च कामगुणा।
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.
“Sunakkhatta, there are these five kinds of sensual stimulation. What five? Sights known by the eye that 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 that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation.
ठानं खो पनेतं, सुनक्खत्त, विज्जति यं इधेकच्चो पुरिसपुग्गलो लोकामिसाधिमुत्तो अस्स। लोकामिसाधिमुत्तस्स खो, सुनक्खत्त, पुरिसपुग्गलस्स तप्पतिरूपी चेव कथा सण्ठाति, तदनुधम्मञ्च अनुवितक्केति, अनुविचारेति, तञ्च पुरिसं भजति, तेन च वित्तिं आपज्जति; आनेञ्जपटिसंयुत्ताय च पन कथाय कच्छमानाय न सुस्सूसति, न सोतं ओदहति, न अञ्ञा चित्तं उपट्ठापेति, न च तं पुरिसं भजति, न च तेन वित्तिं आपज्जति।
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.
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 satisfying. 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 satisfying.
सेय्यथापि, सुनक्खत्त, पुरिसो सकम्हा गामा वा निगमा वा चिरविप्पवुत्थो अस्स। सो अञ्ञतरं पुरिसं पस्सेय्य तम्हा गामा वा निगमा वा अचिरपक्कन्तं। सो तं पुरिसं तस्स गामस्स वा निगमस्स वा खेमतञ्च सुभिक्खतञ्च अप्पाबाधतञ्च पुच्छेय्य; तस्स सो पुरिसो तस्स गामस्स वा निगमस्स वा खेमतञ्च सुभिक्खतञ्च अप्पाबाधतञ्च संसेय्य। तं किं मञ्ञसि, सुनक्खत्त, अपि नु सो पुरिसो तस्स पुरिसस्स सुस्सूसेय्य, सोतं ओदहेय्य, अञ्ञा चित्तं उपट्ठापेय्य, तञ्च पुरिसं भजेय्य, तेन च वित्तिं आपज्जेय्या”ति?
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?
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 satisfying?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेव खो, सुनक्खत्त, ठानमेतं विज्जति यं इधेकच्चो पुरिसपुग्गलो लोकामिसाधिमुत्तो अस्स। लोकामिसाधिमुत्तस्स खो, सुनक्खत्त, पुरिसपुग्गलस्स तप्पतिरूपी चेव कथा सण्ठाति, तदनुधम्मञ्च अनुवितक्केति, अनुविचारेति, तञ्च पुरिसं भजति, तेन च वित्तिं आपज्जति; आनेञ्जपटिसंयुत्ताय च पन कथाय कच्छमानाय न सुस्सूसति, न सोतं ओदहति, न अञ्ञा चित्तं उपट्ठापेति, न च तं पुरिसं भजति, न च तेन वित्तिं आपज्जति। सो एवमस्स वेदितब्बो: ‘आनेञ्जसंयोजनेन हि खो विसंयुत्तो लोकामिसाधिमुत्तो पुरिसपुग्गलोऽति।
“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.
“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 satisfying. 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 satisfying. You should know of them: ‘That individual is intent on pleasures of the flesh, for they’re detached from things connected with the imperturbable.’
ठानं खो पनेतं, सुनक्खत्त, विज्जति यं इधेकच्चो पुरिसपुग्गलो आनेञ्जाधिमुत्तो अस्स। आनेञ्जाधिमुत्तस्स खो, सुनक्खत्त, पुरिसपुग्गलस्स तप्पतिरूपी चेव कथा सण्ठाति, तदनुधम्मञ्च अनुवितक्केति, अनुविचारेति, तञ्च पुरिसं भजति, तेन च वित्तिं आपज्जति; लोकामिसपटिसंयुत्ताय च पन कथाय कच्छमानाय न सुस्सूसति, न सोतं ओदहति, न अञ्ञा चित्तं उपट्ठापेति, न च तं पुरिसं भजति, न च तेन वित्तिं आपज्जति।
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.
It’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 satisfying. 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 satisfying.
सेय्यथापि, सुनक्खत्त, पण्डुपलासो बन्धना पवुत्तो अभब्बो हरितत्ताय; एवमेव खो, सुनक्खत्त, आनेञ्जाधिमुत्तस्स पुरिसपुग्गलस्स ये लोकामिससंयोजने से पवुत्ते। सो एवमस्स वेदितब्बो: ‘लोकामिससंयोजनेन हि खो विसंयुत्तो आनेञ्जाधिमुत्तो पुरिसपुग्गलोऽति।
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.
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.’
ठानं खो पनेतं, सुनक्खत्त, विज्जति यं इधेकच्चो पुरिसपुग्गलो आकिञ्चञ्ञायतनाधिमुत्तो अस्स। आकिञ्चञ्ञायतनाधिमुत्तस्स खो, सुनक्खत्त, पुरिसपुग्गलस्स तप्पतिरूपी चेव कथा सण्ठाति, तदनुधम्मञ्च अनुवितक्केति, अनुविचारेति, तञ्च पुरिसं भजति, तेन च वित्तिं आपज्जति; आनेञ्जपटिसंयुत्ताय च पन कथाय कच्छमानाय न सुस्सूसति, न सोतं ओदहति, न अञ्ञा चित्तं उपट्ठापेति, न च तं पुरिसं भजति, न च तेन वित्तिं आपज्जति।
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.
It’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 satisfying. 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 satisfying.
सेय्यथापि, सुनक्खत्त, पुथुसिला द्वेधाभिन्ना अप्पटिसन्धिका होति; एवमेव खो, सुनक्खत्त, आकिञ्चञ्ञायतनाधिमुत्तस्स पुरिसपुग्गलस्स ये आनेञ्जसंयोजने से भिन्ने। सो एवमस्स वेदितब्बो: ‘आनेञ्जसंयोजनेन हि खो विसंयुत्तो आकिञ्चञ्ञायतनाधिमुत्तो पुरिसपुग्गलोऽति।
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.
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.’
ठानं खो पनेतं, सुनक्खत्त, विज्जति यं इधेकच्चो पुरिसपुग्गलो नेवसञ्ञानासञ्ञायतनाधिमुत्तो अस्स। नेवसञ्ञानासञ्ञायतनाधिमुत्तस्स खो, सुनक्खत्त, पुरिसपुग्गलस्स तप्पतिरूपी चेव कथा सण्ठाति, तदनुधम्मञ्च अनुवितक्केति, अनुविचारेति, तञ्च पुरिसं भजति, तेन च वित्तिं आपज्जति; आकिञ्चञ्ञायतनपटिसंयुत्ताय च पन कथाय कच्छमानाय न सुस्सूसति, न सोतं ओदहति, न अञ्ञा चित्तं उपट्ठापेति, न च तं पुरिसं भजति, न च तेन वित्तिं आपज्जति।
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.
It’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 satisfying. 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 satisfying.
सेय्यथापि, सुनक्खत्त, पुरिसो मनुञ्ञभोजनं भुत्तावी छड्डेय्य। तं किं मञ्ञसि, सुनक्खत्त, अपि नु तस्स पुरिसस्स तस्मिं भत्ते पुन भोत्तुकम्यता अस्सा”ति?
Seyyathāpi, sunakkhatta, puriso manuññabhojanaṁ bhuttāvī chaḍḍeyya. Taṁ kiṁ maññasi, sunakkhatta, api nu tassa purisassa tasmiṁ bhatte2 puna bhottukamyatā assā”ti?
Suppose someone had eaten some delectable food and thrown it up. What do you think, Sunakkhatta? Would that person want to eat that food again?”
“नो हेतं, भन्ते”। “तं किस्स हेतु”? “अदुञ्हि, भन्ते, भत्तं पटिकूलसम्मतन्”ति।
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Aduñhi, bhante, bhattaṁ paṭikūlasammatan”ti.
“No, sir. Why is that? Because that food is deemed repulsive.”
“एवमेव खो, सुनक्खत्त, नेवसञ्ञानासञ्ञायतनाधिमुत्तस्स पुरिसपुग्गलस्स ये आकिञ्चञ्ञायतनसंयोजने से वन्ते। सो एवमस्स वेदितब्बो: ‘आकिञ्चञ्ञायतनसंयोजनेन हि खो विसंयुत्तो नेवसञ्ञानासञ्ञायतनाधिमुत्तो पुरिसपुग्गलोऽति।
“Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṁyojane se vante. So evamassa veditabbo: ‘ākiñcaññāyatanasaṁyojanena hi kho visaṁyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti.
“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.’
ठानं खो पनेतं, सुनक्खत्त, विज्जति यं इधेकच्चो पुरिसपुग्गलो सम्मा निब्बानाधिमुत्तो अस्स। सम्मा निब्बानाधिमुत्तस्स खो, सुनक्खत्त, पुरिसपुग्गलस्स तप्पतिरूपी चेव कथा सण्ठाति, तदनुधम्मञ्च अनुवितक्केति, अनुविचारेति, तञ्च पुरिसं भजति, तेन च वित्तिं आपज्जति; नेवसञ्ञानासञ्ञायतनपटिसंयुत्ताय च पन कथाय कच्छमानाय न सुस्सूसति, न सोतं ओदहति, न अञ्ञा चित्तं उपट्ठापेति, न च तं पुरिसं भजति, न च तेन वित्तिं आपज्जति।
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.
It’s possible that a certain individual may be rightly intent on Nibbana. 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 satisfying. 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 satisfying.
सेय्यथापि, सुनक्खत्त, तालो मत्थकच्छिन्नो अभब्बो पुन विरुळ्हिया; एवमेव खो, सुनक्खत्त, सम्मा निब्बानाधिमुत्तस्स पुरिसपुग्गलस्स ये नेवसञ्ञानासञ्ञायतनसंयोजने से उच्छिन्नमूले तालावत्थुकते अनभावङ्कते आयतिं अनुप्पादधम्मे। सो एवमस्स वेदितब्बो: ‘नेवसञ्ञानासञ्ञायतनसंयोजनेन हि खो विसंयुत्तो सम्मा निब्बानाधिमुत्तो पुरिसपुग्गलोऽति।
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.
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 Nibbana 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 Nibbana, for they’re detached from things connected with the dimension of neither perception nor non-perception.’
ठानं खो पनेतं, सुनक्खत्त, विज्जति यं इधेकच्चस्स भिक्खुनो एवमस्स: ‘तण्हा खो सल्लं समणेन वुत्तं, अविज्जाविसदोसो, छन्दरागब्यापादेन रुप्पति। तं मे तण्हासल्लं पहीनं, अपनीतो अविज्जाविसदोसो, सम्मा निब्बानाधिमुत्तोहमस्मीऽति। एवंमानि अस्स अतथं समानं। सो यानि सम्मा निब्बानाधिमुत्तस्स असप्पायानि तानि अनुयुञ्जेय्य; असप्पायं चक्खुना रूपदस्सनं अनुयुञ्जेय्य, असप्पायं सोतेन सद्दं अनुयुञ्जेय्य, असप्पायं घानेन गन्धं अनुयुञ्जेय्य, असप्पायं जिव्हाय रसं अनुयुञ्जेय्य, असप्पायं कायेन फोट्ठब्बं अनुयुञ्जेय्य, असप्पायं मनसा धम्मं अनुयुञ्जेय्य। तस्स असप्पायं चक्खुना रूपदस्सनं अनुयुत्तस्स, असप्पायं सोतेन सद्दं अनुयुत्तस्स, असप्पायं घानेन गन्धं अनुयुत्तस्स, असप्पायं जिव्हाय रसं अनुयुत्तस्स, असप्पायं कायेन फोट्ठब्बं अनुयुत्तस्स, असप्पायं मनसा धम्मं अनुयुत्तस्स रागो चित्तं अनुद्धंसेय्य। सो रागानुद्धंसितेन चित्तेन मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खं।
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.
It’s possible that a certain bhikkhu 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 Nibbana.’ Having such conceit, though it’s not based in fact, they would engage in things unconducive to Nibbana: unsuitable sights, sounds, smells, tastes, touches, and thoughts. Doing so, lust infects their mind, resulting in death or deadly pain.
सेय्यथापि, सुनक्खत्त, पुरिसो सल्लेन विद्धो अस्स सविसेन गाळ्हूपलेपनेन। तस्स मित्तामच्चा ञातिसालोहिता भिसक्कं सल्लकत्तं उपट्ठापेय्युं। तस्स सो भिसक्को सल्लकत्तो सत्थेन वणमुखं परिकन्तेय्य। सत्थेन वणमुखं परिकन्तित्वा एसनिया सल्लं एसेय्य। एसनिया सल्लं एसित्वा सल्लं अब्बुहेय्य, अपनेय्य विसदोसं सौपादिसेसं। सौपादिसेसोति जानमानो सो एवं वदेय्य: ‘अम्भो पुरिस, उब्भतं खो ते सल्लं, अपनीतो विसदोसो सौपादिसेसो। अनलञ्च ते अन्तरायाय। सप्पायानि चेव भोजनानि भुञ्जेय्यासि, मा ते असप्पायानि भोजनानि भुञ्जतो वणो अस्सावी अस्स। कालेन कालञ्च वणं धोवेय्यासि, कालेन कालं वणमुखं आलिम्पेय्यासि, मा ते न कालेन कालं वणं धोवतो न कालेन कालं वणमुखं आलिम्पतो पुब्बलोहितं वणमुखं परियोनन्धि। मा च वातातपे चारित्तं अनुयुञ्जि, मा ते वातातपे चारित्तं अनुयुत्तस्स रजोसूकं वणमुखं अनुद्धंसेसि। वणानुरक्खी च, अम्भो पुरिस, विहरेय्यासि वणसारोपीऽति।
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. Saupādisesoti3 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.
Suppose a man was struck by an arrow thickly smeared with poison. Their friends and colleagues, relatives and kin would get a field 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. Thinking that no residue remained, the surgeon would say: ‘My good man, the dart has been extracted and the poison expelled without 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 sir, heal it.’
तस्स एवमस्स: ‘उब्भतं खो मे सल्लं, अपनीतो विसदोसो अनुपादिसेसो। अनलञ्च मे अन्तरायायाऽति। सो असप्पायानि चेव भोजनानि भुञ्जेय्य। तस्स असप्पायानि भोजनानि भुञ्जतो वणो अस्सावी अस्स। न च कालेन कालं वणं धोवेय्य, न च कालेन कालं वणमुखं आलिम्पेय्य। तस्स न कालेन कालं वणं धोवतो, न कालेन कालं वणमुखं आलिम्पतो पुब्बलोहितं वणमुखं परियोनन्धेय्य। वातातपे च चारित्तं अनुयुञ्जेय्य। तस्स वातातपे चारित्तं अनुयुत्तस्स रजोसूकं वणमुखं अनुद्धंसेय्य। न च वणानुरक्खी विहरेय्य न वणसारोपी। तस्स इमिस्सा च असप्पायकिरियाय, असुचि विसदोसो अपनीतो सौपादिसेसो तदुभयेन वणो पुथुत्तं गच्छेय्य। सो पुथुत्तं गतेन वणेन मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खं।
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.
They’d think: ‘The dart has been extracted and the poison expelled without 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 spread, resulting in death or deadly pain.
एवमेव खो, सुनक्खत्त, ठानमेतं विज्जति यं इधेकच्चस्स भिक्खुनो एवमस्स: ‘तण्हा खो सल्लं समणेन वुत्तं, अविज्जाविसदोसो छन्दरागब्यापादेन रुप्पति। तं मे तण्हासल्लं पहीनं, अपनीतो अविज्जाविसदोसो, सम्मा निब्बानाधिमुत्तोहमस्मीऽति। एवंमानि अस्स अतथं समानं। सो यानि सम्मा निब्बानाधिमुत्तस्स असप्पायानि तानि अनुयुञ्जेय्य, असप्पायं चक्खुना रूपदस्सनं अनुयुञ्जेय्य, असप्पायं सोतेन सद्दं अनुयुञ्जेय्य, असप्पायं घानेन गन्धं अनुयुञ्जेय्य, असप्पायं जिव्हाय रसं अनुयुञ्जेय्य, असप्पायं कायेन फोट्ठब्बं अनुयुञ्जेय्य, असप्पायं मनसा धम्मं अनुयुञ्जेय्य। तस्स असप्पायं चक्खुना रूपदस्सनं अनुयुत्तस्स, असप्पायं सोतेन सद्दं अनुयुत्तस्स, असप्पायं घानेन गन्धं अनुयुत्तस्स, असप्पायं जिव्हाय रसं अनुयुत्तस्स, असप्पायं कायेन फोट्ठब्बं अनुयुत्तस्स, असप्पायं मनसा धम्मं अनुयुत्तस्स रागो चित्तं अनुद्धंसेय्य। सो रागानुद्धंसितेन चित्तेन मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खं।
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.
In the same way, it’s possible that a certain bhikkhu 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 Nibbana.’ Having such conceit, though it’s not based in fact, they would engage in things unconducive to Nibbana: unsuitable sights, sounds, smells, tastes, touches, and thoughts. Doing so, lust infects their mind, resulting in death or deadly pain.
मरणञ्हेतं, सुनक्खत्त, अरियस्स विनये यो सिक्खं पच्चक्खाय हीनायावत्तति; मरणमत्तञ्हेतं, सुनक्खत्त, दुक्खं यं अञ्ञतरं सङ्किलिट्ठं आपत्तिं आपज्जति।
Maraṇañhetaṁ, sunakkhatta, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati; maraṇamattañhetaṁ, sunakkhatta, dukkhaṁ yaṁ aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpajjati.
For it is death in the training of the Noble One to resign the training and return to a lesser life. And it is deadly pain to commit one of the corrupt offenses.
ठानं खो पनेतं, सुनक्खत्त, विज्जति यं इधेकच्चस्स भिक्खुनो एवमस्स: ‘तण्हा खो सल्लं समणेन वुत्तं, अविज्जाविसदोसो छन्दरागब्यापादेन रुप्पति। तं मे तण्हासल्लं पहीनं, अपनीतो अविज्जाविसदोसो, सम्मा निब्बानाधिमुत्तोहमस्मीऽति। सम्मा निब्बानाधिमुत्तस्सेव सतो सो यानि सम्मा निब्बानाधिमुत्तस्स असप्पायानि तानि नानुयुञ्जेय्य, असप्पायं चक्खुना रूपदस्सनं नानुयुञ्जेय्य, असप्पायं सोतेन सद्दं नानुयुञ्जेय्य, असप्पायं घानेन गन्धं नानुयुञ्जेय्य, असप्पायं जिव्हाय रसं नानुयुञ्जेय्य, असप्पायं कायेन फोट्ठब्बं नानुयुञ्जेय्य, असप्पायं मनसा धम्मं नानुयुञ्जेय्य। तस्स असप्पायं चक्खुना रूपदस्सनं नानुयुत्तस्स, असप्पायं सोतेन सद्दं नानुयुत्तस्स, असप्पायं घानेन गन्धं नानुयुत्तस्स, असप्पायं जिव्हाय रसं नानुयुत्तस्स, असप्पायं कायेन फोट्ठब्बं नानुयुत्तस्स, असप्पायं मनसा धम्मं नानुयुत्तस्स रागो चित्तं नानुद्धंसेय्य। सो न रागानुद्धंसितेन चित्तेन नेव मरणं वा निगच्छेय्य न मरणमत्तं वा दुक्खं।
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.
It’s possible that a certain bhikkhu 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 Nibbana.’ Being rightly intent on Nibbana, they wouldn’t engage in things unconducive to Nibbana: unsuitable sights, sounds, smells, tastes, touches, and thoughts. Doing so, lust wouldn’t infect their mind, so no death or deadly pain would result.
सेय्यथापि, सुनक्खत्त, पुरिसो सल्लेन विद्धो अस्स सविसेन गाळ्हूपलेपनेन। तस्स मित्तामच्चा ञातिसालोहिता भिसक्कं सल्लकत्तं उपट्ठापेय्युं। तस्स सो भिसक्को सल्लकत्तो सत्थेन वणमुखं परिकन्तेय्य। सत्थेन वणमुखं परिकन्तित्वा एसनिया सल्लं एसेय्य। एसनिया सल्लं एसित्वा सल्लं अब्बुहेय्य, अपनेय्य विसदोसं अनुपादिसेसं। अनुपादिसेसोति जानमानो सो एवं वदेय्य: ‘अम्भो पुरिस, उब्भतं खो ते सल्लं, अपनीतो विसदोसो अनुपादिसेसो। अनलञ्च ते अन्तरायाय। सप्पायानि चेव भोजनानि भुञ्जेय्यासि, मा ते असप्पायानि भोजनानि भुञ्जतो वणो अस्सावी अस्स। कालेन कालञ्च वणं धोवेय्यासि, कालेन कालं वणमुखं आलिम्पेय्यासि। मा ते न कालेन कालं वणं धोवतो न कालेन कालं वणमुखं आलिम्पतो पुब्बलोहितं वणमुखं परियोनन्धि। मा च वातातपे चारित्तं अनुयुञ्जि, मा ते वातातपे चारित्तं अनुयुत्तस्स रजोसूकं वणमुखं अनुद्धंसेसि। वणानुरक्खी च, अम्भो पुरिस, विहरेय्यासि वणसारोपीऽति।
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.
Suppose a man was struck by an arrow thickly smeared with poison. Their friends and colleagues, relatives and kin would get a field 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 without 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 sir, heal it.’
तस्स एवमस्स: ‘उब्भतं खो मे सल्लं, अपनीतो विसदोसो अनुपादिसेसो। अनलञ्च मे अन्तरायायाऽति। सो सप्पायानि चेव भोजनानि भुञ्जेय्य। तस्स सप्पायानि भोजनानि भुञ्जतो वणो न अस्सावी अस्स। कालेन कालञ्च वणं धोवेय्य, कालेन कालं वणमुखं आलिम्पेय्य। तस्स कालेन कालं वणं धोवतो कालेन कालं वणमुखं आलिम्पतो न पुब्बलोहितं वणमुखं परियोनन्धेय्य। न च वातातपे चारित्तं अनुयुञ्जेय्य। तस्स वातातपे चारित्तं अननुयुत्तस्स रजोसूकं वणमुखं नानुद्धंसेय्य। वणानुरक्खी च विहरेय्य वणसारोपी। तस्स इमिस्सा च सप्पायकिरियाय असु च विसदोसो अपनीतो अनुपादिसेसो तदुभयेन वणो विरुहेय्य। सो रुळ्हेन वणेन सञ्छविना नेव मरणं वा निगच्छेय्य न मरणमत्तं वा दुक्खं।
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 ca4 visadoso apanīto anupādiseso tadubhayena vaṇo viruheyya. So ruḷhena vaṇena sañchavinā neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ.
They’d think: ‘The dart has been extracted and the poison expelled without 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.
एवमेव खो, सुनक्खत्त, ठानमेतं विज्जति यं इधेकच्चस्स भिक्खुनो एवमस्स: ‘तण्हा खो सल्लं समणेन वुत्तं, अविज्जाविसदोसो छन्दरागब्यापादेन रुप्पति। तं मे तण्हासल्लं पहीनं, अपनीतो अविज्जाविसदोसो, सम्मा निब्बानाधिमुत्तोहमस्मीऽति। सम्मा निब्बानाधिमुत्तस्सेव सतो सो यानि सम्मा निब्बानाधिमुत्तस्स असप्पायानि तानि नानुयुञ्जेय्य, असप्पायं चक्खुना रूपदस्सनं नानुयुञ्जेय्य, असप्पायं सोतेन सद्दं नानुयुञ्जेय्य, असप्पायं घानेन गन्धं नानुयुञ्जेय्य, असप्पायं जिव्हाय रसं नानुयुञ्जेय्य, असप्पायं कायेन फोट्ठब्बं नानुयुञ्जेय्य, असप्पायं मनसा धम्मं नानुयुञ्जेय्य। तस्स असप्पायं चक्खुना रूपदस्सनं नानुयुत्तस्स, असप्पायं सोतेन सद्दं नानुयुत्तस्स, असप्पायं घानेन गन्धं नानुयुत्तस्स, असप्पायं जिव्हाय रसं नानुयुत्तस्स, असप्पायं कायेन फोट्ठब्बं नानुयुत्तस्स, असप्पायं मनसा धम्मं नानुयुत्तस्स, रागो चित्तं नानुद्धंसेय्य। सो न रागानुद्धंसितेन चित्तेन नेव मरणं वा निगच्छेय्य न मरणमत्तं वा दुक्खं।
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.
In the same way, it’s possible that a certain bhikkhu 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 Nibbana.’ Being rightly intent on Nibbana, they wouldn’t engage in things unconducive to Nibbana: unsuitable sights, sounds, smells, tastes, touches, and thoughts. Doing so, lust wouldn’t infect their mind, so no death or deadly pain would result.
उपमा खो मे अयं, सुनक्खत्त, कता अत्थस्स विञ्ञापनाय। अयंयेवेत्थ अत्थो—वणोति खो, सुनक्खत्त, छन्नेतं अज्झत्तिकानं आयतनानं अधिवचनं; विसदोसोति खो, सुनक्खत्त, अविज्जायेतं अधिवचनं; सल्लन्ति खो, सुनक्खत्त, तण्हायेतं अधिवचनं; एसनीति खो, सुनक्खत्त, सतियायेतं अधिवचनं; सत्थन्ति खो, सुनक्खत्त, अरियायेतं पञ्ञाय अधिवचनं; भिसक्को सल्लकत्तोति खो, सुनक्खत्त, तथागतस्सेतं अधिवचनं अरहतो सम्मासम्बुद्धस्स।
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.
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. ‘Field surgeon’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
सो वत, सुनक्खत्त, भिक्खु छसु फस्सायतनेसु संवुतकारी ‘उपधि दुक्खस्स मूलन्ऽति—इति विदित्वा निरुपधि उपधिसङ्खये विमुत्तो उपधिस्मिं वा कायं उपसंहरिस्सति चित्तं वा उप्पादेस्सतीति—नेतं ठानं विज्जति।
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.
Truly, Sunakkhatta, that bhikkhu 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.
सेय्यथापि, सुनक्खत्त, आपानीयकंसो वण्णसम्पन्नो गन्धसम्पन्नो रससम्पन्नो; सो च खो विसेन संसट्ठो। अथ पुरिसो आगच्छेय्य जीवितुकामो अमरितुकामो सुखकामो दुक्खपटिकूलो। तं किं मञ्ञसि, सुनक्खत्त, अपि नु सो पुरिसो अमुं आपानीयकंसं पिवेय्य यं जञ्ञा: ‘इमाहं पिवित्वा मरणं वा निगच्छामि मरणमत्तं वा दुक्खन्ऽ”ति?
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?
Suppose there was a bronze cup 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?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“एवमेव खो, सुनक्खत्त, सो वत भिक्खु छसु फस्सायतनेसु संवुतकारी ‘उपधि दुक्खस्स मूलन्ऽति—इति विदित्वा निरुपधि उपधिसङ्खये विमुत्तो उपधिस्मिं वा कायं उपसंहरिस्सति चित्तं वा उप्पादेस्सतीति—नेतं ठानं विज्जति।
“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.
“In the same way, Sunakkhatta, that bhikkhu 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.
सेय्यथापि, सुनक्खत्त, आसीविसो घोरविसो। अथ पुरिसो आगच्छेय्य जीवितुकामो अमरितुकामो सुखकामो दुक्खपटिकूलो। तं किं मञ्ञसि, सुनक्खत्त, अपि नु सो पुरिसो अमुस्स आसीविसस्स घोरविसस्स हत्थं वा अङ्गुट्ठं वा दज्जा यं जञ्ञा: ‘इमिनाहं दट्ठो मरणं वा निगच्छामि मरणमत्तं वा दुक्खन्ऽ”ति?
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 dajjā5 yaṁ jaññā: ‘imināhaṁ daṭṭho maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’”ti?
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?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“एवमेव खो, सुनक्खत्त, सो वत भिक्खु छसु फस्सायतनेसु संवुतकारी ‘उपधि दुक्खस्स मूलन्ऽति—इति विदित्वा निरुपधि उपधिसङ्खये विमुत्तो उपधिस्मिं वा कायं उपसंहरिस्सति चित्तं वा उप्पादेस्सतीति—नेतं ठानं विज्जती”ति।
“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.
“In the same way, Sunakkhatta, that bhikkhu 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.”
इदमवोच भगवा। अत्तमनो सुनक्खत्तो लिच्छविपुत्तो भगवतो भासितं अभिनन्दीति।
Idamavoca bhagavā. Attamano sunakkhatto licchaviputto bhagavato bhāsitaṁ abhinandīti.
That is what the Buddha said. Satisfied, Sunakkhatta of the Licchavi clan was happy with what the Buddha said.
सुनक्खत्तसुत्तं निट्ठितं पञ्चमं।
Sunakkhattasuttaṁ niṭṭhitaṁ pañcamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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