Sunakkhattasutta

Majjhima Nikāya 105

With Sunakkhatta · Translation: Bhikkhu Sujato, SuttaCentral

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just asSeyyathāpi, Sunakkhattasunakkhatta, a manpuriso by an arrowsallena struckviddho might beassa with·poisonsavisena thickly smearedgāḷhūpalepanena.
hisTassa friends and colleaguesmittāmaccā relatives and kinñātisālohitā a surgeonbhisakkaṁ a surgeonsallakattaṁ would get to attendupaṭṭhāpeyyuṁ.
hisTassa heso surgeonbhisakko surgeonsallakatto with a scalpelsatthena the opening of the woundvaṇamukhaṁ would cut openparikanteyya.
with a scalpelSatthena the opening of the woundvaṇamukhaṁ having cut openparikantitvā with a probeesaniyā for the arrowsallaṁ would probeeseyya.
with a probeEsaniyā for the arrowsallaṁ having probedesitvā the arrowsallaṁ would extractabbuheyya, would expelapaneyya the poisonvisadosaṁ leaving no residueanupādisesaṁ.
without-residue·quotationAnupādisesoti knowingjānamāno heso thusevaṁ would sayvadeyya:
my man‘ambho manpurisa, extractedubbhataṁ indeedkho yourte the arrowsallaṁ, expelledapanīto the poisonvisadoso with no residueanupādiseso.
not-capable + andAnalañca of youte for harmantarāyāya.
suitableSappāyāni justceva foodsbhojanāni you should eatbhuñjeyyāsi, do notmā of youte unsuitableasappāyāni foodsbhojanāni eatingbhuñjato the woundvaṇo infectedassāvī might becomeassa.
from time to timeKālena time + andkālañca the woundvaṇaṁ you should washdhoveyyāsi, from time to timekālena from time to timekālaṁ the wound openingvaṇamukhaṁ you should anointālimpeyyāsi. do notMā of youte notna from time to timekālena from time to timekālaṁ the woundvaṇaṁ washingdhovato notna from time to timekālena from time to timekālaṁ the wound openingvaṇamukhaṁ anointingālimpato with pus and bloodpubbalohitaṁ the wound openingvaṇamukhaṁ would become coveredpariyonandhi.
do notMā andca in wind and sunvātātape walkingcārittaṁ indulge inanuyuñji, do notmā of youte in wind and sunvātātape walkingcārittaṁ indulginganuyuttassa dust and dirtrajosūkaṁ the wound openingvaṇamukhaṁ 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 no residue behind. Knowing that no residue remained, the surgeon would say: ‘My man, the dart has been extracted and the poison expelled with no residue. It’s not capable of harming you. Eat only suitable food. Don’t eat unsuitable food, or else the wound may get infected. Regularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood. Don’t walk too much in the wind and sun, or else dust and dirt will infect the wound.

wound·guardVaṇānurakkhī andca, indeedambho O manpurisa, you should dwellvihareyyāsi healing the woundvaṇasāropī’ti.

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

of himTassa it would be thusevamassa:
extracted‘ubbhataṁ indeedkho myme dartsallaṁ, removedapanīto poison-impurityvisadoso without remainderanupādiseso.
and not capableAnalañca of meme of harmingantarāyāyā’ti.
heSo suitablesappāyāni indeedceva foodsbhojanāni would eatbhuñjeyya. of himTassa suitablesappāyāni foodsbhojanāni eatingbhuñjato woundvaṇo notna oozingassāvī would beassa.
from time to timeKālena and from time to timekālañca woundvaṇaṁ would washdhoveyya, from time to timekālena from time to timekālaṁ wound-openingvaṇamukhaṁ would anointālimpeyya. of himTassa from time to timekālena from time to timekālaṁ woundvaṇaṁ washingdhovato from time to timekālena from time to timekālaṁ wound-openingvaṇamukhaṁ anointingālimpato notna pus and bloodpubbalohitaṁ wound-openingvaṇamukhaṁ would coverpariyonandheyya.
notNa andca in wind and sunvātātape walkingcārittaṁ would pursueanuyuñjeyya. of himTassa in wind and sunvātātape walkingcārittaṁ not pursuingananuyuttassa dustrajosūkaṁ wound-openingvaṇamukhaṁ would not infectnānuddhaṁseyya.
wound-protectingVaṇānurakkhī andca would livevihareyya wound-healingvaṇasāropī.
of himTassa of thisimissā andca suitable-actionsappāyakiriyāya thatasu andca poison-impurityvisadoso removedapanīto without remainderanupādiseso by both of thesetadubhayena woundvaṇo would healviruheyya.
heSo healedruḷhena with woundvaṇena with skinsañchavinā neither indeedneva deathmaraṇaṁ orvā would undergonigaccheyya notna deathlymaraṇamattaṁ 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 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.

thus·justEvameva indeedkho, Sunakkhattasunakkhatta, possibility·thisṭhānametaṁ there isvijjati thatyaṁ for a certain one hereidhekaccassa for a bhikkhubhikkhuno he might think thusevamassa:
craving‘taṇhā indeedkho dartsallaṁ by the asceticsamaṇena was saidvuttaṁ, ignorance·poison·faultavijjāvisadoso desire·lust·ill willchandarāgabyāpādena is inflictedruppati.
thatTaṁ by meme craving·darttaṇhāsallaṁ is given uppahīnaṁ, is expelledapanīto the poison of ignoranceavijjāvisadoso, rightlysammā I am intent on extinguishmentnibbānādhimuttohamasmī’ti.
rightlySammā for one intent on extinguishmentnibbānādhimuttasseva beingsato heso whateveryāni rightlysammā for one intent on extinguishmentnibbānādhimuttassa unconduciveasappāyāni thosetāni he would not engage innānuyuñjeyya, unsuitableasappāyaṁ with the eyecakkhunā form·seeingrūpadassanaṁ he would not engage innānuyuñjeyya, unsuitableasappāyaṁ with the earsotena soundsaddaṁ he would not engage innānuyuñjeyya, unsuitableasappāyaṁ with the noseghānena smellgandhaṁ he would not engage innānuyuñjeyya, unsuitableasappāyaṁ with the tonguejivhāya tasterasaṁ he would not engage innānuyuñjeyya, unsuitableasappāyaṁ with the bodykāyena touchphoṭṭhabbaṁ he would not engage innānuyuñjeyya, unsuitableasappāyaṁ with the mindmanasā ideadhammaṁ he would not engage innānuyuñjeyya.
for himTassa unsuitableasappāyaṁ with the eyecakkhunā form·seeingrūpadassanaṁ not engaging innānuyuttassa, unsuitableasappāyaṁ with the earsotena soundsaddaṁ not engaging innānuyuttassa, unsuitableasappāyaṁ with the noseghānena smellgandhaṁ not engaging innānuyuttassa, unsuitableasappāyaṁ with the tonguejivhāya tasterasaṁ not engaging innānuyuttassa, unsuitableasappāyaṁ with the bodykāyena touchphoṭṭhabbaṁ not engaging innānuyuttassa, unsuitableasappāyaṁ with the mindmanasā ideadhammaṁ not engaging innānuyuttassa, lustrāgo mindcittaṁ would not infectnānuddhaṁseyya.
heSo notna by a mind infected with lustrāgānuddhaṁsitena by the mindcittena neitherneva deathmaraṇaṁ orvā would he undergonigaccheyya notna death·measuremaraṇamattaṁ 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.’ 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.

simileUpamā indeedkho by meme thisayaṁ, Sunakkhattasunakkhatta, madekatā of the pointatthassa for making understoodviññāpanāya.
this itself hereAyaṁyevettha the pointattho—
wound·quotation markervaṇoti indeedkho, Sunakkhattasunakkhatta, of the six, thischannetaṁ of the interiorajjhattikānaṁ sense fieldsāyatanānaṁ a termadhivacanaṁ;
poison·quotation markervisadosoti indeedkho, Sunakkhattasunakkhatta, of ignorance, thisavijjāyetaṁ a termadhivacanaṁ;
'dart'sallanti indeedkho, Sunakkhattasunakkhatta, of craving, thistaṇhāyetaṁ a termadhivacanaṁ;
probing·quotation markeresanīti indeedkho, Sunakkhattasunakkhatta, of mindfulness, thissatiyāyetaṁ a termadhivacanaṁ;
'scalpel'satthanti indeedkho, Sunakkhattasunakkhatta, of noble, thisariyāyetaṁ wisdompaññāya a termadhivacanaṁ;
surgeonbhisakko surgeon·quotation markersallakattoti indeedkho, Sunakkhattasunakkhatta, of the Realized One, thistathāgatassetaṁ a termadhivacanaṁ of the perfected onearahato of the fully awakened Buddhasammāsambuddhassa.

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. ‘Surgeon’ is a term for the Realized One, the perfected one, the fully awakened Buddha.

thatSo trulyvata, Sunakkhattasunakkhatta, mendicantbhikkhu in sixchasu fields of contactphassāyatanesu practising restraintsaṁvutakārī.
attachment‘Upadhi of sufferingdukkhassa is the root; thusmūlan’ti—iti having understoodviditvā without·attachmentnirupadhi attachment·endingupadhisaṅkhaye apart·releasedvimutto in any attachmentupadhismiṁ orvā bodykāyaṁ towards·together·takeupasaṁharissati mindcittaṁ orvā would interest; that is not thisuppādessatīti—netaṁ caseṭhānaṁ is foundvijjati.

Truly, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact. Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.

just-as·alsoSeyyathāpi, Sunakkhattasunakkhatta, a bronze gobletāpānīyakaṁso endowed with colorvaṇṇasampanno endowed with aromagandhasampanno endowed with flavorrasasampanno;
itso butca indeedkho with poisonvisena together·mixedsaṁsaṭṭho.
thenAtha a personpuriso toward·goāgaccheyya live·desiringjīvitukāmo not·die·desiringamaritukāmo happiness·desiringsukhakāmo pain·aversedukkhapaṭikūlo.
thatTaṁ whatkiṁ do you thinkmaññasi, Sunakkhattasunakkhatta,
surelyapi thennu thatso personpuriso thatamuṁ that bronze gobletāpānīyakaṁsaṁ would drinkpiveyya whichyaṁ would knowjaññā:
I, having drunk this‘imāhaṁ having drunkpivitvā deathmaraṇaṁ orvā down·gonigacchāmi deadlymaraṇamattaṁ orvā sufferingdukkhan’”ti?
no“No indeed thishetaṁ, sirbhante”.
in the same way“Evameva indeedkho, Sunakkhattasunakkhatta, thatso indeedvata mendicantbhikkhu in sixchasu contact·fieldsphassāyatanesu restrained·doingsaṁvutakārī.
attachment‘Upadhi of sufferingdukkhassa root — thusmūlan’ti—iti having understoodviditvā without·attachmentnirupadhi attachment·endingupadhisaṅkhaye freedvimutto in any attachmentupadhismiṁ orvā bodykāyaṁ onto·together·takeupasaṁharissati mindcittaṁ orvā produce·not + thisuppādessatīti—netaṁ thingṭhānaṁ is possiblevijjati.

Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor. But it was mixed with poison. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. What do you think, Sunakkhatta? Would that person drink that beverage if they knew that it would result in death or deadly suffering?” “No, sir.” “In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact. Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.

just as ifSeyyathāpi, Sunakkhattasunakkhatta, a viperāsīviso lethalghoraviso.
thenAtha a personpuriso would comeāgaccheyya wanting to livejīvitukāmo not wanting to dieamaritukāmo wanting happinesssukhakāmo recoiling from paindukkhapaṭikūlo.
thatTaṁ whatkiṁ do you thinkmaññasi, Sunakkhattasunakkhatta,
wouldapi indeednu thatso personpuriso of thatamussa viperāsīvisassa lethalghoravisassa handhatthaṁ orvā fingeraṅguṭṭhaṁ orvā would givedajjā whichyaṁ would knowjaññā:
by this I‘imināhaṁ bittendaṭṭho deathmaraṇaṁ orvā I undergonigacchāmi deadlymaraṇamattaṁ orvā paindukkhan’”ti?
No“No indeed thathetaṁ, sirbhante”.
in the same way“Evameva indeedkho, Sunakkhattasunakkhatta, thatso indeedvata mendicantbhikkhu sixchasu fields of contactphassāyatanesu practicing restraintsaṁvutakārī.
attachment‘Upadhi of sufferingdukkhassa is the rootmūlan’ti—iti having knownviditvā free of attachmentnirupadhi in the ending of attachmentsupadhisaṅkhaye freedvimutto in attachmentupadhismiṁ orvā bodykāyaṁ will applyupasaṁharissati mindcittaṁ orvā will engageuppādessatīti—
not thisnetaṁ possibilityṭhānaṁ there isvijjatī”ti.
this he saidIdamavoca the Buddhabhagavā.
satisfiedAttamano Sunakkhattasunakkhatto of the Licchavi clanlicchaviputto of the Buddhabhagavato speechbhāsitaṁ approvedabhinandīti.
the Sunakkhatta discourseSunakkhattasuttaṁ finishedniṭṭhitaṁ the fifthpañcamaṁ.

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?” “No, sir.” “In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact. Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.” That is what the Buddha said. Satisfied, Sunakkhatta of the Licchavi clan approved what the Buddha said.

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