Majjhima Nikaya - Sunakkhatta Sutta

MN 105
Sunakkhatta Sutta
To Sunakkhatta
Translated from the Pali by
Thanissaro BhikkhuPTS: M ii 252



Source: Transcribed from a file provided by the translator.



Copyright © 1998 Thanissaro Bhikkhu.
Access to Insight edition © 1998
For free distribution. This work may be republished, reformatted,
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I have heard that on one occasion the Blessed One was staying near Vesali in the
Great Forest, at the Peaked Pavilion. Now at that time a large number of monks
had declared final gnosis in the Blessed One's presence: "We discern that 'Birth
is ended, the holy life fulfilled, the task done. There is nothing further for
the sake of this world.'"
Sunakkhatta the Licchavin heard that "A large number of monks, it seems, have
declared final gnosis in the Blessed One's presence: 'We discern that "Birth is
ended, the holy life fulfilled, the task done. There is nothing further for the
sake of this world."'" Then Sunakkhatta the Licchavin went to the Blessed One
and, on arrival, having bowed down to him, sat to one side. As he was sitting
there he said to the Blessed One: "I have heard, lord, that a large number of
monks have declared final gnosis in the Blessed One's presence: 'We discern that
"Birth is ended, the holy life fulfilled, the task done. There is nothing
further for the sake of this world."' Now, have they rightly declared final
gnosis, or is it the case that some of them have declared final gnosis out of
over-estimation?"
"Sunakkhatta, of the monks who have declared final gnosis in my presence... it
is the case that some have rightly declared final gnosis, whereas others have
declared final gnosis out of over-estimation. As for those who have rightly
declared final gnosis, that is their truth. As for those who have declared final
gnosis out of over-estimation, the thought occurs to the Tathagata, 'I will
teach them the Dhamma.' Yet there are cases when the thought has occurred to the
Tathagata, 'I will teach them the Dhamma,' but there are worthless men who come
to him having formulated question after question, so that his thought, 'I will
teach them the Dhamma,' changes into something else."
"Now is the time, O Blessed One. Now is the time, O One Well-Gone, for the
Blessed One to teach the Dhamma. Having heard the Blessed One, the monks will
remember it."
"Then in that case, Sunakkhatta, listen & pay close attention. I will speak."
"As you say, lord," Sunakkhatta the Licchavin responded to the Blessed One.
The Blessed One said: "Sunakkhatta, there are these five strings of sensuality.
Which five? Forms cognizable via the eye — agreeable, pleasing, charming,
endearing, fostering desire, enticing. Sounds cognizable via the ear... Aromas
cognizable via the nose... Flavors cognizable via the tongue... Tactile
sensations cognizable the body — agreeable, pleasing, charming, endearing,
fostering desire, enticing. These are the five strings of sensuality.
"Now there's the possible case where a certain person is intent on the baits of
the world. When a person is intent on the baits of the world, that sort of talk
interests him, his thinking & evaluating follow along those lines, he feels at
home with that sort of person, and his mind gets along with that sort of person.
But when talk concerning the imperturbable [the fourth jhana and the spheres of
the infinitude of space & the infinitude of consciousness] is going on, he does
not listen, does not lend ear, and does not exert his mind to know. He does not
get along with that sort of person; his mind does not feel at home with him.
"Suppose that there were a man who had left his home village or town a long time
ago. And he were to meet with a man who had left the village or town only a
short time ago. He would ask if the people in the village or town were secure,
well-fed, & free of disease, and the second man would tell him if they were
secure, well-fed, & free of disease. Now, what do you think, Sunakkhatta. Would
the first man listen to the second man, lend ear, and exert his mind to know?
Would he get along with the second man; would his mind feel at home with him?"
"Yes, lord."
"In the same way, it is possible that there is the case where a certain person
is intent on the baits of the world. When a person is intent on the baits of the
world, that sort of talk interests him, his thinking & evaluating follow along
those lines, he feels at home with that sort of person, and his mind gets along
with that sort of person. But when talk concerning the imperturbable [the fourth
jhana and the spheres of the infinitude of space and the infinitude of
consciousness] is going on, he does not listen, does not lend ear, and does not
exert his mind to know. He does not get along with that sort of person; his mind
does not feel at home with him. This is how it can be known that 'This person is
intent on the baits of the world.'
"Now, there's the possible case where a certain person is intent on the
imperturbable. When a person is intent on the imperturbable, that sort of talk
interests him, his thinking & evaluating follow along those lines, he feels at
home with that sort of person, and his mind gets along with that sort of person.
But when talk concerning the baits of the world is going on, he does not listen,
does not lend ear, and does not exert his mind to know. He does not get along
with that sort of person; his mind does not feel at home with him.
"Just as a yellow leaf released from its stem is incapable of ever again
becoming green, in the same way, when a person is intent on the imperturbable,
he is released from the fetter of the baits of the world. This is how it can be
known that 'This person, disjoined from the fetter of the baits of the world, is
intent on the imperturbable.'
"Now, there's the possible case where a certain person is intent on the
dimension of nothingness. When a person is intent on the dimension of
nothingness, that sort of talk interests him, his thinking & evaluating follow
along those lines, he feels at home with that sort of person, and his mind gets
along with that sort of person. But when talk concerning the imperturbable is
going on, he does not listen, does not lend ear, and does not exert his mind to
know. He does not get along with that sort of person; his mind does not feel at
home with him.
"Just as a thick rock broken in two cannot be put back together again, in the
same way, when a person is intent on the dimension of nothingness, he has broken
the fetter of the imperturbable. This is how it can be known that 'This person,
disjoined from the fetter of the imperturbable, is intent on the dimension of
nothingness.'
"Now, there's the possible case where a certain person is intent on the
dimension of neither perception nor non-perception. When a person is intent on
the dimension of neither perception nor non-perception, that sort of talk
interests him, his thinking & evaluating follow along those lines, he feels at
home with that sort of person, and his mind gets along with that sort of person.
But when talk concerning the dimension of nothingness is going on, he does not
listen, does not lend ear, and does not exert his mind to know. He does not get
along with that sort of person; his mind does not feel at home with him.
"Sunakkhatta, suppose that a person, having eaten some delicious food, were to
vomit it up. What do you think — would he have any desire for that food?"
"No, lord. Why is that? Because he would consider that food to be disgusting."
"In the same way, when a person is intent on the dimension of neither perception
nor non-perception, he has vomited up the fetter of the dimension of
nothingness. This is how it can be known that 'This person, disjoined from the
fetter of the dimension of nothingness, is intent on the dimension of neither
perception nor non-perception.'
"Now, there's the possible case where a certain person is rightly intent on
Unbinding. When a person is rightly intent on Unbinding, that sort of talk
interests him, his thinking & evaluating follow along those lines, he feels at
home with that sort of person, and his mind gets along with that sort of person.
But when talk concerning the dimension of neither perception nor non-perception
is going on, he does not listen, does not lend ear, and does not exert his mind
to know. He does not get along with that sort of person; his mind does not feel
at home with him.
"Just as a palm tree with its top cut off is incapable of further growth, in the
same way, when a person is rightly intent on Unbinding, he has destroyed the
fetter of the dimension of neither perception nor non-perception, has destroyed
it by the root, like an uprooted palm tree deprived of the conditions of
existence, not destined for future arising. This is how it can be known that
'This person, disjoined from the fetter of the dimension of neither perception
nor non-perception, is intent on Unbinding.'
"Now, there's the possible case where a certain monk thinks, 'Craving is said by
the Contemplative [the Buddha] to be an arrow. The poison of ignorance spreads
its toxin through desire, passion, & ill will. I have abandoned the arrow. I
have expelled the poison of ignorance. I am rightly intent on Unbinding.'
Because this is not true of him, he might pursue those things that are
unsuitable for a person rightly intent on Unbinding. He might pursue unsuitable
forms & sights with the eye. He might pursue unsuitable sounds with the ear...
unsuitable aromas with the nose... unsuitable flavors with the tongue...
unsuitable tactile sensations with the body. He might pursue unsuitable ideas
with the intellect. When he pursues unsuitable forms & sights with the eye...
pursue unsuitable ideas with the intellect, lust invades the mind. With his mind
invaded by lust, he incurs death or death-like suffering.
"Suppose that a man were wounded with an arrow thickly smeared with poison. His
friends & companions, kinsmen & relatives would provide him with a surgeon. The
surgeon would cut around the opening of the wound with a knife and then would
probe for the arrow with a probe. He then would pull out the arrow and extract
the poison, leaving a residue behind. Knowing that a residue was left behind, he
would say, 'My good man, your arrow has been pulled out. The poison has been
extracted, with a residue left behind, but it is not enough to do you harm. Eat
suitable food. Don't eat unsuitable food, or else the wound will fester. Wash
the wound frequently, smear it with an ointment frequently, so that blood & pus
don't fill the opening of the wound. Don't walk around in the wind & sun, or
else dust & dirt may contaminate the opening of the wound. Keep looking after
the wound, my good man, and work for its healing.'
"The thought would occur to the man: 'My arrow has been pulled out. The poison
has been extracted, with a residue left behind, but it is not enough to do me
harm.' He would eat unsuitable food, so the wound would fester. He wouldn't wash
the wound or smear it with an ointment frequently, so blood & pus would fill the
opening of the wound. He would walk around in the wind & sun, so dust & dirt
would contaminate the opening of the wound. He wouldn't keep looking after the
wound or work for its healing. Now, both because of these unsuitable actions of
his and because of the residue of the dirty poison left behind, the wound would
swell. With the swelling of the wound he would incur death or death-like
suffering.
"In the same way, there's the possible case where a certain monk thinks,
'Craving is said by the Contemplative to be an arrow. The poison of ignorance
spreads its toxin through desire, passion, & ill will. I have abandoned the
arrow. I have expelled the poison of ignorance. I am rightly intent on
Unbinding.' Because this is not true of him, he might pursue those things that
are unsuitable for a person rightly intent on Unbinding. He might pursue
unsuitable forms & sights with the eye. He might pursue unsuitable sounds with
the ear... unsuitable aromas with the nose... unsuitable flavors with the
tongue... unsuitable tactile sensations with the body. He might pursue
unsuitable ideas with the intellect. When he pursues unsuitable forms & sights
with the eye... pursue unsuitable ideas with the intellect, lust invades the
mind. With his mind invaded by lust, he incurs death or death-like suffering.
For this is death in the discipline of the noble ones: when one renounces the
training and returns to the lower life. And this is death-like suffering: when
one commits a defiled offense.
"Now, there's the possible case where a certain monk thinks, 'Craving is said by
the Contemplative to be an arrow. The poison of ignorance spreads its toxin
through desire, passion, & ill will. I have abandoned the arrow. I have expelled
the poison of ignorance. I am rightly intent on Unbinding.' Because he is
rightly intent on Unbinding, he wouldn't pursue those things that are unsuitable
for a person rightly intent on Unbinding. He wouldn't pursue unsuitable forms &
sights with the eye. He wouldn't pursue unsuitable sounds with the ear...
unsuitable aromas with the nose... unsuitable flavors with the tongue...
unsuitable tactile sensations with the body. He wouldn't pursue unsuitable ideas
with the intellect. When he doesn't pursue unsuitable forms & sights with the
eye... doesn't pursue unsuitable ideas with the intellect, lust doesn't invade
the mind. With his mind not invaded by lust, he doesn't incur death or
death-like suffering.
"Suppose that a man were wounded with an arrow thickly smeared with poison. His
friends & companions, kinsmen & relatives would provide him with a surgeon. The
surgeon would cut around the opening of the wound with a knife and then would
probe for the arrow with a probe. He then would pull out the arrow and extract
the poison, leaving no residue behind. Knowing that no residue was left behind,
he would say, 'My good man, your arrow has been pulled out. The poison has been
extracted, with no residue left behind, so it is not enough to do you harm. Eat
suitable food. Don't eat unsuitable food, or else the wound will fester. Wash
the wound frequently, smear it with an ointment frequently, so that blood & pus
don't fill the opening of the wound. Don't walk around in the wind & sun, or
else dust & dirt may contaminate the opening of the wound. Keep looking after
the wound, my good man, and work for its healing.'
"The thought would occur to the man: 'My arrow has been pulled out. The poison
has been extracted with no residue left behind, so it is not enough to do me
harm.' He would eat suitable food, so the wound wouldn't fester. He would wash
the wound and smear it with an ointment frequently, so blood & pus wouldn't fill
the opening of the wound. He would not walk around in the wind & sun, so dust &
dirt wouldn't contaminate the opening of the wound. He would keep looking after
the wound and would work for its healing. Now, both because of these suitable
actions of his and because of there being no residue of the poison left behind,
the wound would heal. With the healing of the wound and its being covered with
skin, he wouldn't incur death or death-like suffering.
"In the same way, there's the possible case where a certain monk thinks,
'Craving is said by the Contemplative to be an arrow. The poison of ignorance
spreads its toxin through desire, passion, & ill will. I have abandoned the
arrow. I have expelled the poison of ignorance. I am rightly intent on
Unbinding.' Because he is rightly intent on Unbinding, he wouldn't pursue those
things that are unsuitable for a person rightly intent on Unbinding. He wouldn't
pursue unsuitable forms & sights with the eye. He wouldn't pursue unsuitable
sounds with the ear... unsuitable aromas with the nose... unsuitable flavors
with the tongue... unsuitable tactile sensations with the body. He wouldn't
pursue unsuitable ideas with the intellect. When he doesn't pursue unsuitable
forms & sights with the eye... doesn't pursue unsuitable ideas with the
intellect, lust doesn't invade the mind. With his mind not invaded by lust, he
doesn't incur death or death-like suffering.
"I have given this simile to convey a meaning. The meaning is this: the wound
stands for the six internal sense media; the poison, for ignorance; the arrow,
for craving; the probe, for mindfulness; the knife, for noble discernment; the
surgeon, for the Tathagata, worthy & rightly self-awakened.
"Now, when a monk — maintaining restraint over the six spheres of contact,
knowing that 'Acquisition is the root of stress' — is free from acquisition,
released in the total ending of acquisition, it's not possible that, with regard
to acquisition, he would stir his body or arouse his mind.
"Suppose there were a beverage in a bronze cup — consummate in its color, smell,
& flavor — but mixed with poison. And suppose a man were to come along, wanting
to live, not wanting to die, desiring pleasure, & abhorring pain. What do you
think, Sunakkhatta — would he drink the beverage in the bronze cup knowing that
'Having drunk this, I will incur death or death-like suffering'?"
"No, lord."
"In the same way, when a monk — maintaining restraint over the six spheres of
contact, knowing that 'Acquisition is the root of stress' — is free from
acquisition, released in the total ending of acquisition, it's not possible
that, with regard to acquisition, he would stir his body or arouse his mind.
"Suppose there were a deadly poisonous viper, and a man were to come along,
wanting to live, not wanting to die, desiring pleasure, & abhorring pain. What
do you think, Sunakkhatta — would he give his hand or finger to the snake
knowing that 'Having been bitten by this, I will incur death or death-like
suffering'?"
"No, lord."
"In the same way, when a monk — maintaining restraint over the six spheres of
contact, knowing that 'Acquisition is the root of stress' — is free from
acquisition, released in the total ending of acquisition, it's not possible
that, with regard to acquisition, he would stir his body or arouse his mind."
That is what the Blessed One said. Gratified, Sunakkhatta the Licchavin
delighted in the Blessed One's words.