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Majjhima Nikāya 105

Sunakkhattasutta

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.
no residue remainingAnupādisesoti knowingjānamāno heso thusevaṁ would sayvadeyya:
my man‘ambho manpurisa, extractedubbhataṁ indeedkho yourte the arrowsallaṁ, expelledapanīto the poisonvisadoso with no residueanupādiseso.
and not capableAnalañca 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 and from time to timekālañca 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.

tending the woundVaṇānurakkhī andca, indeedambho O manpurisa, you should dwellvihareyyāsi healing the woundvaṇasāropī’ti.

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.

just soEvameva indeedkho, Sunakkhattasunakkhatta, this is possibleṭhānametaṁ there isvijjati thatyaṁ for a certain one hereidhekaccassa for a bhikkhubhikkhuno he might think thusevamassa:
craving‘taṇhā indeedkho dartsallaṁ by the asceticsamaṇena was saidvuttaṁ, the poison of ignoranceavijjāvisadoso by desire and ill willchandarāgabyāpādena is inflictedruppati.
thatTaṁ by meme dart of cravingtaṇhāsallaṁ 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 sightrūpadassanaṁ 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 sightrūpadassanaṁ 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 deadlymaraṇamattaṁ orvā paindukkhaṁ.

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

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 in the ending of attachmentsupadhisaṅkhaye freedvimutto in any attachmentupadhismiṁ orvā bodykāyaṁ would applyupasaṁharissati mindcittaṁ orvā would interest; that is not thisuppādessatīti—netaṁ caseṭhānaṁ is foundvijjati.

just asSeyyathāpi, Sunakkhattasunakkhatta, a bronze gobletāpānīyakaṁso endowed with colorvaṇṇasampanno endowed with aromagandhasampanno endowed with flavorrasasampanno;
itso butca indeedkho with poisonvisena was mixedsaṁsaṭṭho.
thenAtha a personpuriso would comeāgaccheyya wanting to livejīvitukāmo not wanting to dieamaritukāmo wanting happinesssukhakāmo recoiling from paindukkhapaṭikūlo.
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 I come tonigacchāmi deadlymaraṇamattaṁ orvā sufferingdukkhan’”ti?
no“No indeed thishetaṁ, sirbhante”.
in the same way“Evameva indeedkho, Sunakkhattasunakkhatta, thatso indeedvata mendicantbhikkhu in sixchasu fields of contactphassāyatanesu one who practices restraintsaṁvutakārī.
attachment‘Upadhi of sufferingdukkhassa root — thusmūlan’ti—iti having understoodviditvā without attachmentnirupadhi in the ending of attachmentsupadhisaṅkhaye freedvimutto in any attachmentupadhismiṁ orvā bodykāyaṁ would applyupasaṁharissati mindcittaṁ orvā would give rise to — this is notuppādessatīti—netaṁ thingṭhānaṁ is possiblevijjati.

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.

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