‹ Library

Majjhima Nikāya 105

Sunakkhattasutta

With Sunakkhatta · Translation: Bhikkhu Sujato, SuttaCentral

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

just as ifSeyyathāpi, Sunakkhattasunakkhatta, a manpuriso with an arrowsallena struckviddho wereassa with poisonedsavisena thickly smearedgāḷhūpalepanena.
hisTassa friends and colleaguesmittāmaccā relatives and kinñātisālohitā a surgeonbhisakkaṁ an arrow-removersallakattaṁ would getupaṭṭhāpeyyuṁ.
hisTassa thatso surgeonbhisakko arrow-removersallakatto with a scalpelsatthena opening of the woundvaṇamukhaṁ would cut openparikanteyya.
with a scalpelSatthena opening of the woundvaṇamukhaṁ having cut openparikantitvā with a probeesaniyā arrowsallaṁ would probe foreseyya.
with a probeEsaniyā arrowsallaṁ having probed foresitvā arrowsallaṁ would extractabbuheyya, would expelapaneyya poisonvisadosaṁ with residuesaupādisesaṁ.
with residueSaupādisesoti knowingjānamāno heso thusevaṁ would sayvadeyya:
my man‘ambho manpurisa, extractedubbhataṁ indeedkho yourte arrowsallaṁ, expelledapanīto poisonvisadoso with residuesaupādiseso.
and sufficientAnalañca to youte for harmingantarāyāya.
suitableSappāyāni andceva foodsbhojanāni you should eatbhuñjeyyāsi, do notmā yourte unsuitableasappāyāni foodsbhojanāni eatingbhuñjato woundvaṇo infectedassāvī should beassa.
from time to timeKālena and from time to timekālañca woundvaṇaṁ you should washdhoveyyāsi, from time to timekālena from time to timekālaṁ opening of the woundvaṇamukhaṁ you should anointālimpeyyāsi, do notmā yourte notna from time to timekālena from time to timekālaṁ woundvaṇaṁ washingdhovato notna from time to timekālena from time to timekālaṁ opening of the woundvaṇamukhaṁ anointingālimpato pus and bloodpubbalohitaṁ opening of the woundvaṇamukhaṁ would cover overpariyonandhi.
do notMā andca in wind and sunvātātape walkingcārittaṁ you should engage inanuyuñji, do notmā yourte in wind and sunvātātape walkingcārittaṁ engaging inanuyuttassa dust and dirtrajosūkaṁ opening of the woundvaṇamukhaṁ would infectanuddhaṁsesi.

Suppose a man was struck by an arrow thickly smeared with poison. Their friends and colleagues, relatives and kin would get a surgeon to treat them. The surgeon would cut open the wound with a scalpel, probe for the arrow, extract it, and expel the poison, leaving some residue behind. Imagining that no residue remained, the surgeon would say: ‘My man, the dart has been extracted and the poison expelled without residue. It is still capable of harming you. Eat only suitable food. Don’t eat unsuitable food, or else the wound may get infected. Regularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood. Don’t walk too much in the wind and sun, or else dust and dirt will infect the wound.

wound·protectingVaṇānurakkhī andca, my manambho manpurisa, apart·livevihareyyāsi healing itvaṇasāropī’ti.

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

to himTassa thus it would beevamassa:
extracted‘ubbhataṁ indeedkho for meme the dartsallaṁ, expelledapanīto poisonvisadoso without residueanupādiseso.
incapable + andAnalañca of meme for harmantarāyāyā’ti.
theySo not·suitableasappāyāni and + indeedceva foodsbhojanāni would eatbhuñjeyya. to himTassa not·suitableasappāyāni foodsbhojanāni for the one eatingbhuñjato woundvaṇo oozingassāvī would beassa.
notNa andca from timekālena to timekālaṁ the woundvaṇaṁ would washdhoveyya, notna andca from timekālena to timekālaṁ wound·openingvaṇamukhaṁ would anointālimpeyya. to himTassa notna from timekālena to timekālaṁ the woundvaṇaṁ for the one washingdhovato, notna from timekālena to timekālaṁ wound·openingvaṇamukhaṁ on·anointālimpato pus·bloodpubbalohitaṁ wound·openingvaṇamukhaṁ would coverpariyonandheyya.
wind·sunVātātape andca walkingcārittaṁ would practiceanuyuñjeyya. to himTassa wind·sunvātātape walkingcārittaṁ for the one practicinganuyuttassa dust·dirtrajosūkaṁ wound·openingvaṇamukhaṁ would infectanuddhaṁseyya.
notNa andca wound·protectingvaṇānurakkhī would livevihareyya notna healing the woundvaṇasāropī.
to himTassa by thisimissā andca by unsuitable actionasappāyakiriyāya, not·cleanasuci poisonvisadoso expelledapanīto with residuesaupādiseso that + bothtadubhayena woundvaṇo expansionputhuttaṁ would gogaccheyya.
theySo expansionputhuttaṁ by the one gonegatena by the woundvaṇena deathmaraṇaṁ orvā down·gonigaccheyya death·measuremaraṇamattaṁ orvā paindukkhaṁ.

They’d think: ‘The dart has been extracted and the poison expelled with no residue. It’s not capable of harming me.’ They’d eat unsuitable food, and the wound would get infected. And they wouldn’t regularly wash and anoint the opening, so it would get covered in pus and blood. And they’d walk too much in the wind and sun, so dust and dirt infected the wound. And they wouldn’t take care of the wound or heal it. Then both because they did what was unsuitable, and because of the residue of unclean poison, the wound would expand, resulting in death or deadly pain.

just soEvameva indeedkho, Sunakkhattasunakkhatta, case + thisṭhānametaṁ is foundvijjati thatyaṁ here for someidhekaccassa monkbhikkhuno might be thusevamassa:
craving‘taṇhā indeedkho dartsallaṁ by the asceticsamaṇena saidvuttaṁ, ignorance·poison + defectavijjāvisadoso desire·lust·ill willchandarāgabyāpādena is inflictedruppati.
thatTaṁ by meme craving·darttaṇhāsallaṁ abandonedpahīnaṁ, expelledapanīto poison of ignoranceavijjāvisadoso, rightlysammā I am intent on extinguishmentnibbānādhimuttohamasmī’ti.
having such conceitEvaṁmāni for himassa not·trueatathaṁ beingsamānaṁ.
heSo whichyāni rightlysammā for one intent on extinguishmentnibbānādhimuttassa not·conduciveasappāyāni thosetāni would engage inanuyuñjeyya, not·conduciveasappāyaṁ with the eyecakkhunā form·seeingrūpadassanaṁ would engage inanuyuñjeyya, not·conduciveasappāyaṁ with the earsotena soundsaddaṁ would engage inanuyuñjeyya, not·conduciveasappāyaṁ with the noseghānena smellgandhaṁ would engage inanuyuñjeyya, not·conduciveasappāyaṁ with the tonguejivhāya tasterasaṁ would engage inanuyuñjeyya, not·conduciveasappāyaṁ with the bodykāyena touchphoṭṭhabbaṁ would engage inanuyuñjeyya, not·conduciveasappāyaṁ with the mindmanasā ideadhammaṁ would engage inanuyuñjeyya.
for himTassa not·conduciveasappāyaṁ with the eyecakkhunā form·seeingrūpadassanaṁ engaging inanuyuttassa, not·conduciveasappāyaṁ with the earsotena soundsaddaṁ engaging inanuyuttassa, not·conduciveasappāyaṁ with the noseghānena smellgandhaṁ engaging inanuyuttassa, not·conduciveasappāyaṁ with the tonguejivhāya tasterasaṁ engaging inanuyuttassa, not·conduciveasappāyaṁ with the bodykāyena touchphoṭṭhabbaṁ engaging inanuyuttassa, not·conduciveasappāyaṁ with the mindmanasā ideadhammaṁ along·engageanuyuttassa lustrāgo mindcittaṁ would infectanuddhaṁseyya.
heSo with mind infected by lustrāgānuddhaṁsitena with mindcittena deathmaraṇaṁ orvā down·gonigaccheyya death·equal tomaraṇamattaṁ orvā paindukkhaṁ.

In the same way, it’s possible that a certain mendicant might think: ‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’ Having such conceit, though it’s not based in fact, they would engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas. Doing so, lust infects their mind, resulting in death or deadly pain.

death·indeed + thisMaraṇañhetaṁ, Sunakkhattasunakkhatta, of the noble oneariyassa in the trainingvinaye whoyo the trainingsikkhaṁ having resignedpaccakkhāya returns to a lesser lifehīnāyāvattati;
deadly·indeed + thismaraṇamattañhetaṁ, Sunakkhattasunakkhatta, paindukkhaṁ whichyaṁ a certainaññataraṁ corruptsaṅkiliṭṭhaṁ offenseāpattiṁ commitsāpajjati.

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.

possibilityṬhānaṁ indeedkho and thispanetaṁ, Sunakkhattasunakkhatta, existsvijjati thatyaṁ for a certain hereidhekaccassa mendicantbhikkhuno just + like thisevamassa:
craving‘taṇhā indeedkho dartsallaṁ by the asceticsamaṇena saidvuttaṁ, ignorance·poisonavijjāvisadoso desire·lust·ill-willchandarāgabyāpādena is afflictedruppati.
thatTaṁ by meme craving·darttaṇhāsallaṁ abandonedpahīnaṁ, expelledapanīto ignorance·poisonavijjāvisadoso, rightlysammā I am rightly intent on extinguishmentnibbānādhimuttohamasmī’ti.
rightlySammā indeed for one rightly intent on extinguishmentnibbānādhimuttasseva beingsato heso whicheveryāni rightlysammā for one rightly intent on extinguishmentnibbānādhimuttassa unconduciveasappāyāni thosetāni would not engage innānuyuñjeyya, unsuitableasappāyaṁ with the eyecakkhunā form·seeingrūpadassanaṁ would not engage innānuyuñjeyya, unsuitableasappāyaṁ with the earsotena soundsaddaṁ would not engage innānuyuñjeyya, unsuitableasappāyaṁ with the noseghānena smellgandhaṁ would not engage innānuyuñjeyya, unsuitableasappāyaṁ with the tonguejivhāya tasterasaṁ would not engage innānuyuñjeyya, unsuitableasappāyaṁ with the bodykāyena touchphoṭṭhabbaṁ would not engage innānuyuñjeyya, unsuitableasappāyaṁ with the mindmanasā ideadhammaṁ would not engage innānuyuñjeyya.
for himTassa unsuitableasappāyaṁ with the eyecakkhunā form·seeingrūpadassanaṁ for one not engaging innānuyuttassa, unsuitableasappāyaṁ with the earsotena soundsaddaṁ for one not engaging innānuyuttassa, unsuitableasappāyaṁ with the noseghānena smellgandhaṁ for one not engaging innānuyuttassa, unsuitableasappāyaṁ with the tonguejivhāya tasterasaṁ for one not engaging innānuyuttassa, unsuitableasappāyaṁ with the bodykāyena touchphoṭṭhabbaṁ for one not engaging innānuyuttassa, unsuitableasappāyaṁ with the mindmanasā ideadhammaṁ for one not engaging innānuyuttassa lustrāgo mindcittaṁ would not infectnānuddhaṁseyya.
heSo notna not infected by lustrāgānuddhaṁsitena with mindcittena notneva deathmaraṇaṁ orvā would undergonigaccheyya notna death·measuremaraṇamattaṁ orvā paindukkhaṁ.

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.

‹ Previous  ·  Page 3 of 4  ·  Next ›

Lite mode — plain HTML for e-readers and old browsers. Full version