1. Sunakkhattavatthu 1. The Story of Sunakkhatta Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: When Sunakkhatta said this, I said to him, ‘api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ, ‘But Sunakkhatta, did I ever say to you: ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhī’ti? “Come, live dedicated to me”?’ ‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi— ‘So it seems that I did not ask you to ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhīti. live dedicated to me, ‘Api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ— ‘But Sunakkhatta, did I ever say to you: ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmī’ti? “Come, live dedicated to me and I will perform a superhuman demonstration of psychic power for you”?’ ‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi— ‘So it seems that I did not ask this of you, and you did not require it of me. ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmīti; dn24 Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta? ‘Iti kira, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye, akate vā uttari manussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. ‘So it seems that whether or not there is a demonstration of psychic power, my teaching leads someone who practices it to the goal of the complete ending of suffering. Tatra, sunakkhatta, kiṁ uttari manussadhammā iddhipāṭihāriyaṁ kataṁ karissati? In that case, what is the point of superhuman demonstrations of psychic power? ‘Api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ— ‘But Sunakkhatta, did I ever say to you: ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmī’ti? “Come, live dedicated to me and I will describe the origin of the world to you”?’ ‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi— ‘So it seems that I did not ask this of you, and you did not require it of me. ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmīti. dn24 Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta? ‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. ‘So it seems that whether or not the origin of the world is described, my teaching leads someone who practices it to the goal of the complete ending of suffering. Tatra, sunakkhatta, kiṁ aggaññaṁ paññattaṁ karissati? In that case, what is the point of describing the origin of the world? Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme— In many ways, Sunakkhatta, you have praised me like this in the Vajjian capital: Iti kho te, sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme. dn24 Anekapariyāyena kho te, sunakkhatta, dhammassa vaṇṇo bhāsito vajjigāme— In many ways you have praised the teaching like this in the Vajjian capital: Iti kho te, sunakkhatta, anekapariyāyena dhammassa vaṇṇo bhāsito vajjigāme. dn24 Anekapariyāyena kho te, sunakkhatta, saṅghassa vaṇṇo bhāsito vajjigāme— In many ways you have praised the Saṅgha like this in the Vajjian capital: Iti kho te, sunakkhatta, anekapariyāyena saṅghassa vaṇṇo bhāsito vajjigāme. dn24 Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te, sunakkhatta. I declare this to you, Sunakkhatta, I announce this to you! Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto licchaviputto samaṇe gotame brahmacariyaṁ carituṁ, so avisahanto sikkhaṁ paccakkhāya hīnāyāvattoti. There will be those who say that Sunakkhatta was unable to lead the spiritual life under the ascetic Gotama. That’s why he resigned the training and returned to a lesser life. Iti kho te, sunakkhatta, bhavissanti vattāro’ti. That’s what they’ll say.’ Atha khvāhaṁ, bhaggava, sunakkhattassa licchaviputtassa cetasā cetoparivitakkamaññāya sunakkhattaṁ licchaviputtaṁ etadavocaṁ: Then, knowing what Sunakkhatta was thinking, I said to him, ‘Nanu te, sunakkhatta, imaṁ acelaṁ korakkhattiyaṁ kukkuravatikaṁ catukkuṇḍikaṁ chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādantaṁ mukheneva bhuñjantaṁ disvāna etadahosi— ‘When you saw that naked ascetic of Kuru, didn’t you think, Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ korakkhattiyaṁ—sādhurūpo ayaṁ samaṇoti. So sattamaṁ divasaṁ alasakena kālaṁ karissati. That naked ascetic the aristocrat of Kuru, who you imagine to be a holy man, will die of flatulence in seven days. Ākaṅkhamāno ca tvaṁ, sunakkhatta, acelaṁ korakkhattiyaṁ upasaṅkamitvā puccheyyāsi— If you wish, Sunakkhatta, go to the aristocrat of Kuru and ask him Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ te acelo korakkhattiyo byākarissati— It’s possible that he will answer: jānāmi, āvuso sunakkhatta, attano gatiṁ; “Reverend Sunakkhatta, I know my own destiny. ‘Jānāmi, āvuso sunakkhatta, attano gatiṁ. ‘Reverend Sunakkhatta, I know my own destiny. Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘Taṁ kiṁ maññasi, sunakkhatta, ‘What do you think, Sunakkhatta? ‘Taṁ kiṁ maññasi, sunakkhatta, ‘What do you think, Sunakkhatta? Atha kho, bhaggava, sunakkhattassa licchaviputtassa etadahosi: So Sunakkhatta thought, Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘Nanu tvaṁ, sunakkhatta, acelaṁ kaḷāramaṭṭakaṁ upasaṅkamitvā pañhaṁ apucchi. ‘Didn’t you go to see the naked ascetic Kaḷāramaṭṭaka and ask him a question? Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ kaḷāramaṭṭakaṁ— That naked ascetic Kaḷāramaṭṭaka, who you imagine to be a true holy man, Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: He came to me, bowed, and sat down to one side. I said to him, ‘Taṁ kiṁ maññasi, sunakkhatta, ‘What do you think, Sunakkhatta? ‘Taṁ kiṁ maññasi, sunakkhatta, ‘What do you think, Sunakkhatta? Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: I said to him, ‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. ‘Sunakkhatta, the naked ascetic Pāṭikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view. ‘Kiṁ pana maṁ tvaṁ, sunakkhatta, evaṁ vadesi— ‘But why do you say this to me, Sunakkhatta?’ ‘Api nu, sunakkhatta, tathāgato taṁ vācaṁ bhāseyya yā sā vācā dvayagāminī’ti? ‘Sunakkhatta, would the Realized One make an ambiguous statement?’ ‘Cetasā ceto paricca vidito ceva me, sunakkhatta, acelo pāthikaputto— ‘Both, Sunakkhatta. Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Thus I both made that statement after comprehending Pāṭikaputta’s mind with my mind, So kho panāhaṁ, sunakkhatta, vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi divāvihārāya. So Sunakkhatta, I’ll wander for alms in Vesālī. After the meal, on my return from almsround, I’ll go to Pāṭikaputta’s monastery for the day’s meditation. Yassadāni tvaṁ, sunakkhatta, icchasi, tassa ārocehī’ti. Now you may tell him, if you so wish.’ Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘Taṁ kiṁ maññasi, sunakkhatta, ‘What do you think, Sunakkhatta? ‘Taṁ kiṁ maññasi, sunakkhatta, ‘What do you think, Sunakkhatta?
Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṁ parisati evaṁ vācaṁ bhāsamānassa: He heard what Sunakkhatta was saying. Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: But there’s no way Sunakkhatta will infer about me from the teaching: Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: And there’s no way Sunakkhatta will infer about me from the teaching: Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: And there’s no way Sunakkhatta will infer about me from the teaching: Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: And there’s no way Sunakkhatta will infer about me from the teaching:
Sunakkhattasutta With Sunakkhatta “Ye te, sunakkhatta, bhikkhū mama santike aññaṁ byākaṁsu: mn105 Tatra, sunakkhatta, ye te bhikkhū sammadeva aññaṁ byākaṁsu tesaṁ taṁ tatheva hoti; Now, when mendicants declare enlightenment rightly, that’s how it is for them. ye pana te bhikkhū adhimānena aññaṁ byākaṁsu tatra, sunakkhatta, tathāgatassa evaṁ hoti: But when mendicants declare enlightenment out of overestimation, the Realized One thinks: Evañcettha, sunakkhatta, tathāgatassa hoti: If the Realized One thinks Tatra, sunakkhatta, yampi tathāgatassa evaṁ hoti: then the Realized One “Tena hi, sunakkhatta, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Well then, Sunakkhatta, listen and apply your mind well, I will speak.” Pañca kho ime, sunakkhatta, kāmaguṇā. “Sunakkhatta, there are these five kinds of sensual stimulation. ime kho, sunakkhatta, pañca kāmaguṇā. These are the five kinds of sensual stimulation. Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo lokāmisādhimutto assa. It’s possible that a certain individual may be intent on worldly pleasures of the flesh. Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; 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 satisfying. Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa. Suppose a person had left their own village or town long ago, Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta? “Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekacco purisapuggalo lokāmisādhimutto assa. “In the same way, it’s possible that a certain individual may be intent on worldly pleasures of the flesh. Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; 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 satisfying. Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo āneñjādhimutto assa. It’s possible that a certain individual may be intent on the imperturbable. Āneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; 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 satisfying. Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya; Suppose there was a fallen, withered leaf. It’s incapable of becoming green again. evameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṁyojane se pavutte. In the same way, an individual intent on the imperturbable has dropped the connection with worldly pleasures of the flesh. Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo ākiñcaññāyatanādhimutto assa. It’s possible that a certain individual may be intent on the dimension of nothingness. Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; 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 satisfying. Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti; Suppose there was a broad rock that had been broken in half, so that it could not be put back together again. evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṁyojane se bhinne. In the same way, an individual intent on the dimension of nothingness has broken the connection with the imperturbable. Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo nevasaññānāsaññāyatanādhimutto assa. It’s possible that a certain individual may be intent on the dimension of neither perception nor non-perception. Nevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; 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 satisfying. Seyyathāpi, sunakkhatta, puriso manuññabhojanaṁ bhuttāvī chaḍḍeyya. Suppose someone had eaten some delectable food and thrown it up. chaḍḍeyya → chaddeyya (?) Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta? “Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṁyojane se vante. “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. Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo sammā nibbānādhimutto assa. It’s possible that a certain individual may be rightly intent on extinguishment. Sammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati; 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 satisfying. Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā; Suppose there was a palm tree with its crown cut off. It’s incapable of further growth. evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṁyojane se ucchinnamūle tālāvatthukate anabhāvaṅkate āyatiṁ anuppādadhamme. 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. anabhāvaṅkate → anabhāvakate (bj, pts1ed); anabhāvaṅgate (sya1ed, sya2ed, km) Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekaccassa bhikkhuno evamassa: It’s possible that a certain mendicant might think: Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Suppose a man was struck by an arrow thickly smeared with poison. Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekaccassa bhikkhuno evamassa: In the same way, it’s possible that a certain mendicant might think: Maraṇañhetaṁ, sunakkhatta, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati; For it is death in the training of the Noble One to resign the training and return to a lesser life. maraṇamattañhetaṁ, sunakkhatta, dukkhaṁ yaṁ aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpajjati. And it is deadly pain to commit one of the corrupt offenses. Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekaccassa bhikkhuno evamassa: It’s possible that a certain mendicant might think: Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Suppose a man was struck by an arrow thickly smeared with poison. Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekaccassa bhikkhuno evamassa: In the same way, it’s possible that a certain mendicant might think: Upamā kho me ayaṁ, sunakkhatta, katā atthassa viññāpanāya. I’ve made up this simile to make a point. vaṇoti kho, sunakkhatta, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; ‘Wound’ is a term for the six interior sense fields. visadosoti kho, sunakkhatta, avijjāyetaṁ adhivacanaṁ; ‘Poison’ is a term for ignorance. sallanti kho, sunakkhatta, taṇhāyetaṁ adhivacanaṁ; ‘Dart’ is a term for craving. esanīti kho, sunakkhatta, satiyāyetaṁ adhivacanaṁ; ‘Probing’ is a term for mindfulness. satthanti kho, sunakkhatta, ariyāyetaṁ paññāya adhivacanaṁ; ‘Scalpel’ is a term for noble wisdom. bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘Field surgeon’ is a term for the Realized One, the perfected one, the fully awakened Buddha. So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṁvutakārī ‘upadhi dukkhassa mūlan’ti— Truly, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact. Seyyathāpi, sunakkhatta, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno; Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor. Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta? “Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī ‘upadhi dukkhassa mūlan’ti— “In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact. Seyyathāpi, sunakkhatta, āsīviso ghoraviso. Suppose there was a lethal viper. āsīviso → āsiviso (cck, mr) Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta? “Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī ‘upadhi dukkhassa mūlan’ti— “In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact. Sunakkhattasuttaṁ niṭṭhitaṁ pañcamaṁ. "