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Majjhima Nikāya 105

Sunakkhattasutta

With Sunakkhatta · Translation: Bhikkhu Sujato, SuttaCentral

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connected with the imperturbableāneñjapaṭisaṁyuttāya andca butpana talkkathāya when going onkacchamānāya they don'tna want to listensussūsati, they don'tna earsotaṁ actively listenodahati, they don'tna understandingaññā mindcittaṁ try to understandupaṭṭhāpeti, they don'tna andca thattaṁ personpurisaṁ associate withbhajati, they don'tna andca with thattena rewardvittiṁ findāpajjati.
theySo of them thusevamassa should be knownveditabbo:
from things connected with the imperturbable‘āneñjasaṁyojanena forhi indeedkho detachedvisaṁyutto intent on pleasures of the fleshlokāmisādhimutto individualpurisapuggalo’ti.

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 rewarding. You should know of them: ‘That individual is intent on pleasures of the flesh, for they’re detached from things connected with the imperturbable.’

a basisṬhānaṁ indeedkho but thispanetaṁ, Sunakkhattasunakkhatta, is foundvijjati thatyaṁ here someidhekacco individual personpurisapuggalo intent on the imperturbableāneñjādhimutto may beassa.
intent on the imperturbableĀneñjādhimuttassa indeedkho, Sunakkhattasunakkhatta, individual personpurisapuggalassa pertinenttappatirūpī and indeedceva conversationkathā is establishedsaṇṭhāti, and in line with thattadanudhammañca thinksanuvitakketi, considersanuvicāreti, and thattañca personpurisaṁ associates withbhajati, with thattena andca rewardingvittiṁ findsāpajjati;
connected with worldly pleasures of the fleshlokāmisapaṭisaṁyuttāya andca butpana talkkathāya going onkacchamānāya notna want to listensussūsati, notna earsotaṁ lendsodahati, notna to understandaññā mindcittaṁ triesupaṭṭhāpeti, notna andca thattaṁ personpurisaṁ associates withbhajati, notna andca with thattena rewardingvittiṁ findsāpajjati.

It’s possible that a certain individual person 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 rewarding. 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 rewarding.

just asSeyyathāpi, Sunakkhattasunakkhatta, withered leafpaṇḍupalāso from bondagebandhanā releasedpavutto incapableabhabbo for greennessharitattāya;
in the same wayevameva indeedkho, Sunakkhattasunakkhatta, intent on the imperturbableāneñjādhimuttassa individualpurisapuggalassa thoseye connections with worldly pleasures of the fleshlokāmisasaṁyojane thosese have droppedpavutte.
theySo about them thusevamassa should be knownveditabbo:
from connections with worldly pleasures of the flesh‘lokāmisasaṁyojanena forhi indeedkho detachedvisaṁyutto intent on the imperturbableāneñjādhimutto individualpurisapuggalo’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.’

it is possibleṬhānaṁ indeedkho and thispanetaṁ, Sunakkhattasunakkhatta, is foundvijjati thatyaṁ here someidhekacco individual personpurisapuggalo intent on the dimension of nothingnessākiñcaññāyatanādhimutto may beassa.
for one intent on the dimension of nothingnessĀkiñcaññāyatanādhimuttassa indeedkho, Sunakkhattasunakkhatta, for the individual personpurisapuggalassa pertinent to thattappatirūpī and justceva talkkathā is establishedsaṇṭhāti, and in line with that dhammatadanudhammañca thinks alonganuvitakketi, considers alonganuvicāreti, and thattañca personpurisaṁ associates withbhajati, with thattena andca satisfactionvittiṁ attainsāpajjati;
connected with the imperturbableāneñjapaṭisaṁyuttāya andca butpana talkkathāya being spokenkacchamānāya notna wants to listensussūsati, notna earsotaṁ lendsodahati, notna understandingaññā mindcittaṁ arousesupaṭṭhāpeti, notna andca thattaṁ personpurisaṁ associates withbhajati, notna andca with thattena satisfactionvittiṁ attainsāpajjati.

It’s possible that a certain individual person 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 rewarding. 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 rewarding.

supposeSeyyathāpi, Sunakkhattasunakkhatta, a broad rockputhusilā broken in halfdvedhābhinnā not able to be put back togetherappaṭisandhikā there washoti;
in the same wayevameva indeedkho, Sunakkhattasunakkhatta, intent on the dimension of nothingnessākiñcaññāyatanādhimuttassa an individualpurisapuggalassa whichye connection with the imperturbableāneñjasaṁyojane thatse is brokenbhinne.
theySo should be known thusevamassa to be understoodveditabbo:
from things connected with the imperturbable‘āneñjasaṁyojanena forhi indeedkho detachedvisaṁyutto intent on the dimension of nothingnessākiñcaññāyatanādhimutto individualpurisapuggalo’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.’

a basisṬhānaṁ indeedkho and thispanetaṁ, Sunakkhattasunakkhatta, is foundvijjati thatyaṁ here someidhekacco individual personpurisapuggalo intent on neither perception nor non-perceptionnevasaññānāsaññāyatanādhimutto may beassa.
for one intent on neither perception nor non-perceptionNevasaññānāsaññāyatanādhimuttassa indeedkho, Sunakkhattasunakkhatta, for an individual personpurisapuggalassa pertinenttappatirūpī and justceva conversationkathā is establishedsaṇṭhāti, and thinking in line with thattadanudhammañca thinks in line withanuvitakketi, considers in line withanuvicāreti, and thattañca personpurisaṁ associates withbhajati, by thattena andca satisfactionvittiṁ attainsāpajjati;
connected with the dimension of nothingnessākiñcaññāyatanapaṭisaṁyuttāya andca butpana when talkkathāya is going onkacchamānāya notna wants to listensussūsati, notna earsotaṁ inclinesodahati, notna knowledgeaññā mindcittaṁ arousesupaṭṭhāpeti, notna andca thattaṁ personpurisaṁ associates withbhajati, notna andca by thattena satisfactionvittiṁ attainsāpajjati.

It’s possible that a certain individual person 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 rewarding. 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 rewarding.

just asSeyyathāpi, Sunakkhattasunakkhatta, a personpuriso satisfying foodmanuññabhojanaṁ having eatenbhuttāvī should throw upchaḍḍeyya.
thatTaṁ whatkiṁ do you thinkmaññasi, Sunakkhattasunakkhatta,
wouldapi thennu of thattassa personpurisassa in thattasmiṁ foodbhatte againpuna desire to eatbhottukamyatā would there beassā”ti?
no“No indeed thathetaṁ, sirbhante”.
that“Taṁ of whatkissa is the causehetu”?
because indeed“Aduñhi, sirbhante, foodbhattaṁ deemed repulsivepaṭikūlasammatan”ti.
in the same way“Evameva indeedkho, Sunakkhattasunakkhatta, intent on the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanādhimuttassa individualpurisapuggalassa whichye connection with the dimension of nothingnessākiñcaññāyatanasaṁyojane thosese vomitedvante.
that oneSo thus of himevamassa to be knownveditabbo:
with the connection with the dimension of nothingness‘ākiñcaññāyatanasaṁyojanena forhi indeedkho detachedvisaṁyutto intent on the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanādhimutto individualpurisapuggalo’ti.

Suppose someone had eaten some satisfying food and thrown it up. What do you think, Sunakkhatta? Would that person want to eat that food again?” “No, sir. Why is that? Because that food is deemed repulsive.” “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.’

a basisṬhānaṁ indeedkho but thispanetaṁ, Sunakkhattasunakkhatta, is foundvijjati thatyaṁ here someidhekacco individual personpurisapuggalo rightlysammā intent on extinguishmentnibbānādhimutto may beassa.
rightlySammā rightly intent on extinguishmentnibbānādhimuttassa indeedkho, Sunakkhattasunakkhatta, individual personpurisapuggalassa pertinenttappatirūpī and indeedceva conversationkathā engagessaṇṭhāti, and in line with thattadanudhammañca thinksanuvitakketi, considersanuvicāreti, and thattañca personpurisaṁ associates withbhajati, with thattena andca rewardingvittiṁ findsāpajjati;
connected with the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanapaṭisaṁyuttāya andca butpana talkkathāya going onkacchamānāya notna wants to listensussūsati, notna earsotaṁ actively listensodahati, notna understandingaññā mindcittaṁ tries to understandupaṭṭhāpeti, notna andca thattaṁ personpurisaṁ associates withbhajati, notna andca with thattena rewardingvittiṁ findsāpajjati.

It’s possible that a certain individual person may be rightly intent on extinguishment. 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 rewarding. 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 rewarding.

SupposeSeyyathāpi, Sunakkhattasunakkhatta, a palm treetālo with its crown cut offmatthakacchinno incapableabhabbo againpuna of growthviruḷhiyā;
in the same wayevameva indeedkho, Sunakkhattasunakkhatta, rightlysammā intent on extinguishmentnibbānādhimuttassa of an individualpurisapuggalassa thoseye connections with the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanasaṁyojane thosese cut off at the rootucchinnamūle made like a palm stumptālāvatthukate obliteratedanabhāvaṅkate in the futureāyatiṁ unable to ariseanuppādadhamme.
theySo of this kindevamassa should be knownveditabbo:
from things connected with the dimension of neither perception nor non-perception‘nevasaññānāsaññāyatanasaṁyojanena forhi indeedkho detachedvisaṁyutto rightlysammā intent on extinguishmentnibbānādhimutto an individualpurisapuggalo’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 extinguishment 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 extinguishment, for they’re detached from things connected with the dimension of neither perception nor non-perception.’

a basisṬhānaṁ indeedkho but thispanetaṁ, Sunakkhattasunakkhatta, is foundvijjati thatyaṁ here to someidhekaccassa to a mendicantbhikkhuno it might be thusevamassa:
craving‘taṇhā indeedkho a dartsallaṁ by the Asceticsamaṇena saidvuttaṁ, the poison of ignoranceavijjāvisadoso, by desire and ill willchandarāgabyāpādena is inflictedruppati.
thatTaṁ by meme dart of cravingtaṇhāsallaṁ given uppahīnaṁ, expelledapanīto poison of ignoranceavijjāvisadoso, rightlysammā I am intent on extinguishmentnibbānādhimuttohamasmī’ti.
having such conceitEvaṁmāni he would beassa not based in factatathaṁ beingsamānaṁ.
heSo whateveryāni rightlysammā for one intent on extinguishmentnibbānādhimuttassa unconduciveasappāyāni thosetāni would engage inanuyuñjeyya; unsuitableasappāyaṁ with the eyecakkhunā sightrūpadassanaṁ would engage inanuyuñjeyya, unsuitableasappāyaṁ with the earsotena soundsaddaṁ would engage inanuyuñjeyya, unsuitableasappāyaṁ with the noseghānena smellgandhaṁ would engage inanuyuñjeyya, unsuitableasappāyaṁ with the tonguejivhāya tasterasaṁ would engage inanuyuñjeyya, unsuitableasappāyaṁ with the bodykāyena touchphoṭṭhabbaṁ would engage inanuyuñjeyya, unsuitableasappāyaṁ with the mindmanasā ideadhammaṁ would engage inanuyuñjeyya.
for himTassa unsuitableasappāyaṁ with the eyecakkhunā sightrūpadassanaṁ engaging inanuyuttassa, unsuitableasappāyaṁ with the earsotena soundsaddaṁ engaging inanuyuttassa, unsuitableasappāyaṁ with the noseghānena smellgandhaṁ engaging inanuyuttassa, unsuitableasappāyaṁ with the tonguejivhāya tasterasaṁ engaging inanuyuttassa, unsuitableasappāyaṁ with the bodykāyena touchphoṭṭhabbaṁ engaging inanuyuttassa, unsuitableasappāyaṁ with the mindmanasā ideadhammaṁ engaging inanuyuttassa lustrāgo mindcittaṁ would infectanuddhaṁseyya.
heSo with mind infected by lustrāgānuddhaṁsitena with mindcittena deathmaraṇaṁ orvā would undergonigaccheyya deadlymaraṇamattaṁ 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.’ 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.

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