5.
The Discourse to Sunakkhatta
55. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Now at that time final liberating knowledge had been declared by several monks in the presence of the Blessed One - "We understand: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'" Sunakkhatta the Licchavi's son heard - "It is said that final liberating knowledge has been declared by several monks in the presence of the Blessed One - 'We understand: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being."'" Then Sunakkhatta the Licchavi's son approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Sunakkhatta the Licchavi's son said this to the Blessed One - "I have heard this, venerable sir - 'It is said that final liberating knowledge has been declared by several monks in the presence of the Blessed One - "We understand: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'"' Those monks, venerable sir, who declared final liberating knowledge in the presence of the Blessed One - 'We understand: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being"' - did those monks, venerable sir, rightly declare final liberating knowledge, or are there some monks here who declared final liberating knowledge through overestimation?"
56. "Those monks, Sunakkhatta, who declared final liberating knowledge in my presence - 'We understand: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being."'" "Some monks here rightly declared final liberating knowledge, but some monks here declared final liberating knowledge through overestimation. Therein, Sunakkhatta, those monks who rightly declared final liberating knowledge, for them it is just so; but those monks who declared final liberating knowledge through overestimation, therein, Sunakkhatta, the Truth-finder thinks thus - 'I will teach them the Teaching.' And thus here, Sunakkhatta, the Truth-finder thinks - 'I will teach them the Teaching.' And yet here some foolish men, having prepared and prepared a question, approach the Truth-finder and ask. Therein, Sunakkhatta, even that which the Truth-finder thinks thus - 'I will teach them the Teaching' - of that too there is alteration." "This is the time, Blessed One, this is the time, Fortunate One, that the Blessed One would teach the Teaching. Having heard from the Blessed One, the monks will remember it." "If so, Sunakkhatta, listen, pay close attention; I will speak." "Yes, venerable sir," Sunakkhatta the Licchavi's son assented to the Blessed One. The Blessed One said this -
57. "There are, Sunakkhatta, these five types of sensual pleasure. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... etc. odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing - these, Sunakkhatta, are the five types of sensual pleasure.
58. "Now, Sunakkhatta, there is this possibility that here a certain male person might be inclined to worldly material gains. For a male person inclined to worldly material gains, Sunakkhatta, talk befitting that becomes established, and he reflects upon and examines what conforms to that, and he associates with that person, and he finds happiness on account of that; but when talk connected with imperturbability is being spoken, he does not listen, does not lend an ear, does not apply his mind to final liberating knowledge, and he does not associate with that person, and he does not find happiness on account of that. Just as, Sunakkhatta, a man might have been long absent from his own village or town. He might see a certain man who had recently departed from that village or town. He might ask that man about the security, the abundance of food, and the freedom from illness of that village or town; that man might tell him about the security, the abundance of food, and the freedom from illness of that village or town. What do you think, Sunakkhatta, would that man listen to that person, lend an ear, apply his mind to final liberating knowledge, associate with that person, and find happiness on account of that?" "Yes, venerable sir." "Just so, Sunakkhatta, there is this possibility that here a certain male person might be inclined to worldly material gains. For a male person inclined to worldly material gains, Sunakkhatta, talk befitting that becomes established, and he reflects upon and examines what conforms to that, and he associates with that person, and he finds happiness on account of that; but when talk connected with imperturbability is being spoken, he does not listen, does not lend an ear, does not apply his mind to final liberating knowledge, and he does not associate with that person, and he does not find happiness on account of that. He should be known thus - 'This male person inclined to worldly material gains is indeed unbound from the fetter of imperturbability.'"
59. "Now, Sunakkhatta, there is this possibility that here a certain male person might be inclined to imperturbability. For a male person inclined to imperturbability, Sunakkhatta, talk befitting that becomes established, and he reflects upon and examines what conforms to that, and he associates with that person, and he finds happiness on account of that; but when talk connected with worldly material gains is being spoken, he does not listen, does not lend an ear, does not apply his mind to final liberating knowledge, and he does not associate with that person, and he does not find happiness on account of that. Just as, Sunakkhatta, a withered leaf fallen from its binding is incapable of becoming green again; just so, Sunakkhatta, for a male person inclined to imperturbability, the fetter of worldly material gains has fallen away. He should be known thus - 'This male person inclined to imperturbability is indeed unbound from the fetter of worldly material gains.'"
60. "Now, Sunakkhatta, there is this possibility that here a certain male person might be inclined to the plane of nothingness. For a male person inclined to the plane of nothingness, Sunakkhatta, talk befitting that becomes established, and he reflects upon and examines what conforms to that, and he associates with that person, and he finds happiness on account of that; but when talk connected with imperturbability is being spoken, he does not listen, does not lend an ear, does not apply his mind to final liberating knowledge, and he does not associate with that person, and he does not find happiness on account of that. Just as, Sunakkhatta, a broad stone broken in two is incapable of being joined together; just so, Sunakkhatta, for a male person inclined to the plane of nothingness, the fetter of imperturbability has been broken. He should be known thus - 'This male person inclined to the plane of nothingness is indeed unbound from the fetter of imperturbability.'"
61. "Now, Sunakkhatta, there is this possibility that here a certain male person might be inclined to the plane of neither-perception-nor-non-perception. For a male person inclined to the plane of neither-perception-nor-non-perception, Sunakkhatta, talk befitting that becomes established, and he reflects upon and examines what conforms to that, and he associates with that person, and he finds happiness on account of that; but when talk connected with the plane of nothingness is being spoken, he does not listen, does not lend an ear, does not apply his mind to final liberating knowledge, and he does not associate with that person, and he does not find happiness on account of that. Just as, Sunakkhatta, a man who has eaten delightful food might vomit it up. What do you think, Sunakkhatta, would that man have any desire to eat that food again?" "No, Venerable Sir." "What is the reason for this?" "Because, venerable sir, that food is considered repulsive." "Just so, Sunakkhatta, for a male person inclined to the plane of neither-perception-nor-non-perception, the fetter of the plane of nothingness has been vomited up. He should be known thus - 'This male person inclined to the plane of neither-perception-nor-non-perception is indeed unbound from the fetter of the plane of nothingness.'
62. "Now, Sunakkhatta, there is this possibility that here a certain male person might be rightly inclined to Nibbāna. For a male person rightly inclined to Nibbāna, Sunakkhatta, talk befitting that becomes established, and he reflects upon and examines what conforms to that, and he associates with that person, and he finds happiness on account of that; but when talk connected with the plane of neither-perception-nor-non-perception is being spoken, he does not listen, does not lend an ear, does not apply his mind to final liberating knowledge, and he does not associate with that person, and he does not find happiness on account of that. Just as, Sunakkhatta, a palm tree with its crown cut off is incapable of further growth; just so, Sunakkhatta, for a male person rightly inclined to Nibbāna, the fetter of the plane of neither-perception-nor-non-perception has its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. He should be known thus - 'This male person rightly inclined to Nibbāna is indeed unbound from the fetter of the plane of neither-perception-nor-non-perception.'"
63. "Now, Sunakkhatta, there is this possibility that here for a certain monk it might be thus - 'Craving is the dart, so said the ascetic, the poison-defect of ignorance, is transformed by desire, lust, and anger. That dart of craving has been abandoned by me, the poison-defect of ignorance has been removed, I am rightly inclined to Nibbāna.' Such might be his conceit, it being untrue. He might engage in those things that are unsuitable for one rightly inclined to Nibbāna; he might engage in unsuitable seeing of forms with the eye, he might engage in unsuitable sounds with the ear, he might engage in unsuitable odours with the nose, he might engage in unsuitable flavours with the tongue, he might engage in unsuitable tangible objects with the body, he might engage in unsuitable mental objects with the mind. For him engaged in unsuitable seeing of forms with the eye, engaged in unsuitable sounds with the ear, engaged in unsuitable odours with the nose, engaged in unsuitable flavours with the tongue, engaged in unsuitable tangible objects with the body, engaged in unsuitable mental objects with the mind, lust might assail the mind. With a mind assailed by lust, he might undergo death or suffering like death.
"Just as, Sunakkhatta, a man might be pierced by a dart with poison, thickly smeared. His friends and colleagues, relatives and blood-relations might set up a physician, a surgeon for him. That physician, that surgeon might cut open the surface of the wound with a knife. Having cut open the surface of the wound with a knife, he might search for the dart with a probe. Having searched for the dart with a probe, he might pull out the dart, he might remove the poison-defect with residue of clinging. Knowing 'with residue of clinging,' he would speak thus - 'Hey man, the dart has been pulled out for you, the poison-defect has been removed with residue of clinging. And it is not sufficient for obstruction for you. You should eat suitable foods, lest while eating unsuitable foods the wound becomes festering. And from time to time you should wash the wound, from time to time you should anoint the surface of the wound, lest while not washing the wound from time to time, while not anointing the surface of the wound from time to time, pus and blood envelop the surface of the wound. And do not walk around in wind and heat, lest while walking around in wind and heat, a particle of dust assails the surface of the wound. And, hey man, you should dwell protecting the wound, caring for the wound.' He would think thus - 'The dart has been pulled out for me, the poison-defect has been removed without residue of clinging. And it is not sufficient for obstruction for me.' He might eat unsuitable foods. While eating unsuitable foods, the wound would become festering. And he would not wash the wound from time to time, and he would not anoint the surface of the wound from time to time. While not washing the wound from time to time, while not anointing the surface of the wound from time to time, pus and blood would envelop the surface of the wound. And he would walk around in wind and heat. While walking around in wind and heat, a particle of dust would assail the surface of the wound. And he would not dwell protecting the wound, nor caring for the wound. Due to this unsuitable action, and the impure poison-defect removed with residue of clinging, by both of these the wound would become enlarged. With the wound become enlarged, he might undergo death or suffering like death.
"Just so, Sunakkhatta, there is this possibility that here for a certain monk it might be thus - 'Craving indeed is the dart, said by the ascetic, the poison of ignorance is transformed by desire, lust and anger. That dart of craving has been abandoned by me, the poison-defect of ignorance has been removed, I am rightly inclined to Nibbāna.' Such might be his conceit, it being untrue. He might engage in those things that are not beneficial for one rightly inclined to Nibbāna, he might engage in seeing forms with the eye that is not beneficial, he might engage in sounds with the ear that is not beneficial, he might engage in odours with the nose that is not beneficial, he might engage in flavours with the tongue that is not beneficial, he might engage in tangible objects with the body that is not beneficial, he might engage in mental objects with the mind that is not beneficial. For him engaged in unsuitable seeing of forms with the eye, engaged in unsuitable sounds with the ear, engaged in unsuitable odours with the nose, engaged in unsuitable flavours with the tongue, engaged in unsuitable tangible objects with the body, engaged in unsuitable mental objects with the mind, lust might assail the mind. With a mind assailed by lust, he might undergo death or suffering like death. For this is death, Sunakkhatta, in the Noble One's discipline: whoever, having rejected the training, returns to the lower life; for this is suffering like death, Sunakkhatta: that one commits a certain defiled offence.
64. "Now, Sunakkhatta, there is this possibility that here for a certain monk it might be thus - 'Craving indeed is the dart, said by the ascetic, the poison of ignorance is transformed by desire, lust and anger. That dart of craving has been abandoned by me, the poison-defect of ignorance has been removed, I am rightly inclined to Nibbāna.' Being mindful as one rightly inclined to Nibbāna, he would not engage in those things that are unsuitable for one rightly inclined to Nibbāna, he would not engage in unsuitable seeing of forms with the eye, he would not engage in unsuitable sounds with the ear, he would not engage in unsuitable odours with the nose, he would not engage in unsuitable flavours with the tongue, he would not engage in unsuitable tangible objects with the body, he would not engage in unsuitable mental objects with the mind. For him not engaged in unsuitable seeing of forms with the eye, not engaged in unsuitable sounds with the ear, not engaged in unsuitable odours with the nose, not engaged in unsuitable flavours with the tongue, not engaged in unsuitable tangible objects with the body, not engaged in unsuitable mental objects with the mind, lust would not assail the mind. With a mind not assailed by lust, he would neither undergo death nor suffering like death.
"Just as, Sunakkhatta, a man might be pierced by a dart with poison, thickly smeared. His friends and colleagues, relatives and blood-relations might set up a physician, a surgeon for him. That physician, that surgeon might cut open the surface of the wound with a knife. Having cut open the surface of the wound with a knife, he might search for the dart with a probe. Having searched for the dart with a probe, he might pull out the dart, he might remove the poison-defect without residue of clinging. Knowing 'without residue of clinging,' he would speak thus - 'Hey man, the dart has been pulled out for you, the poison-defect has been removed without residue of clinging. And it is not sufficient for obstruction for you. You should eat suitable foods, lest while eating unsuitable foods the wound becomes festering. And from time to time you should wash the wound, from time to time you should anoint the surface of the wound. Lest while not washing the wound from time to time, while not anointing the surface of the wound from time to time, pus and blood envelop the surface of the wound. And do not walk around in wind and heat, lest while walking around in wind and heat, a particle of dust assails the surface of the wound. And, hey man, you should dwell protecting the wound, caring for the wound.' He would think thus - 'The dart has been pulled out for me, the poison-defect has been removed without residue of clinging. And it is not sufficient for obstruction for me.' He would eat suitable foods. While eating suitable foods, the wound would not become festering. And from time to time he would wash the wound, from time to time he would anoint the surface of the wound. While washing the wound from time to time, while anointing the surface of the wound from time to time, pus and blood would not envelop the surface of the wound. And he would not walk around in wind and heat. While not walking around in wind and heat, a particle of dust would not assail the surface of the wound. And he would dwell protecting the wound, caring for the wound. Due to this suitable action, and that poison-defect removed without residue of clinging, by both of these the wound would heal. With the wound healed, with skin grown over, he would neither undergo death nor suffering like death.
"Just so, Sunakkhatta, there is this possibility that here for a certain monk it might be thus - 'Craving indeed is the dart, said by the ascetic, the poison of ignorance is transformed by desire, lust and anger. That dart of craving has been abandoned by me, the poison-defect of ignorance has been removed, I am rightly inclined to Nibbāna.' Being mindful as one rightly inclined to Nibbāna, he would not engage in those things that are unsuitable for one rightly inclined to Nibbāna, he would not engage in unsuitable seeing of forms with the eye, he would not engage in unsuitable sounds with the ear, he would not engage in unsuitable odours with the nose, he would not engage in unsuitable flavours with the tongue, he would not engage in unsuitable tangible objects with the body, he would not engage in unsuitable mental objects with the mind. For him not engaged in unsuitable seeing of forms with the eye, not engaged in unsuitable sounds with the ear, not engaged in unsuitable odours with the nose, not engaged in unsuitable flavours with the tongue, not engaged in unsuitable tangible objects with the body, not engaged in unsuitable mental objects with the mind, lust would not assail the mind. With a mind not assailed by lust, he would neither undergo death nor suffering like death.
65. "This simile, Sunakkhatta, has been made by me for the purpose of conveying the meaning. Here indeed is the meaning - 'Wound', Sunakkhatta, is a designation for the six internal sense bases; 'poisonous discharge', Sunakkhatta, is a designation for ignorance; 'dart', Sunakkhatta, is a designation for craving; 'probe', Sunakkhatta, is a designation for mindfulness; 'knife', Sunakkhatta, is a designation for noble wisdom; 'physician, surgeon', Sunakkhatta, is a designation for the Truth-finder, the Worthy One, the One Enlightened by himself.
"That indeed, Sunakkhatta, a monk who practises restraint regarding the six sense bases of contact, having understood 'clinging is the root of suffering' - thus having understood, being without clinging, liberated in the extinction of clinging, would turn his body towards clinging or would give rise to a thought - this is impossible. Just as, Sunakkhatta, a drinking bowl endowed with colour, endowed with odour, endowed with flavour; and it is conjoined with poison. Then a man might come along, wishing to live, not wishing to die, wishing for happiness, averse to suffering. What do you think, Sunakkhatta, would that man drink from that drinking bowl, knowing - 'Having drunk this, I will undergo death or suffering like death'?" "No, Venerable Sir." "Just so, Sunakkhatta, that indeed a monk who practises restraint regarding the six sense bases of contact, having understood 'clinging is the root of suffering' - thus having understood, being without clinging, liberated in the extinction of clinging, would turn his body towards clinging or would give rise to a thought - this is impossible. Just as, Sunakkhatta, a venomous snake with terrible poison. Then a man might come along, wishing to live, not wishing to die, wishing for happiness, averse to suffering. What do you think, Sunakkhatta, would that man give his hand or thumb to that venomous snake with terrible poison, knowing - 'Having been bitten by this, I will undergo death or suffering like death'?" "No, Venerable Sir." "Just so, Sunakkhatta, that indeed a monk who practises restraint regarding the six sense bases of contact, having understood 'clinging is the root of suffering' - thus having understood, being without clinging, liberated in the extinction of clinging, would turn his body towards clinging or would give rise to a thought - this is impossible."
This is what the Blessed One said. Delighted, Sunakkhatta the Licchavi's son rejoiced in what the Blessed One had said.
The Discourse on Sunakkhatta is concluded as fifth.