The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [411]
5. “When those bhikkhus, Sunakkhatta, declared final knowledge in my presence, there were some bhikkhus who declared final knowledge rightly and there were some who declared final knowledge because they overestimated themselves.996 Therein, when bhikkhus declare final knowledge rightly, their declaration is true. But when bhikkhus declare final knowledge because they overestimate themselves, the Tathāgata thinks: ‘I should teach them the Dhamma.’997 Thus it is in this case, Sunakkhatta, that the Tathāgata thinks: ‘I should teach them the Dhamma.’ But some misguided men here formulate a question, come to the Tathāgata, and ask it. In that case, Sunakkhatta, [253] though the Tathāgata has thought: ‘I should teach them the Dhamma,’ he changes his mind.”998
6. “This is the time, Blessed One, this is the time, Sublime One, for the Blessed One to teach the Dhamma. Having heard it from the Blessed One, the bhikkhus will remember it.”
“Then listen, Sunakkhatta, and attend closely to what I shall say.”
“Yes, venerable sir,” Sunakkhatta, son of the Licchavis, replied to the Blessed One. The Blessed One said this:
7. “There are, Sunakkhatta, these five cords of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. Sounds cognizable by the ear…Odours cognizable by the nose…Flavours cognizable by the tongue…Tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. These are the five cords of sensual pleasure.
8. “It is possible, Sunakkhatta, that some person here may be intent on worldly material things.999 When a person is intent on worldly material things, only talk concerning that interests him, and his thinking and pondering are in line with that, and he associates with that kind of person, and he finds satisfaction in that. But when talk about the imperturbable is going on, he will not listen to it or give it ear or exert his mind to understand it. He does not associate with that kind of person, and he does not find satisfaction in that.
9. “Suppose, Sunakkhatta, a man had left his own village or town a long time ago, and he were to see another man who had only recently left that village or town. He would ask that man whether the people of that village or town were safe, prosperous, and healthy, and that man would tell him whether the people of that village or town were safe, prosperous, [254] and healthy. What do you think, Sunakkhatta? Would that first man listen to him, give him ear, and exert his mind to understand?” —“Yes, venerable sir.”—“So too, Sunakkhatta, it is possible that some person here may be intent on worldly material things. When a person is intent on worldly material things…and he does not find satisfaction in that. He should be understood as a person who is intent on worldly material things.
10. “It is possible, Sunakkhatta, that some person here may be intent on the imperturbable.1000 When a person is intent on the imperturbable, only talk concerning that interests him, and his thinking and pondering are in line with that, and he associates with that kind of person, and he finds satisfaction in that. But when talk about worldly material things is going on, he will not listen to it or give it ear or exert his mind to understand it. He does not associate with that kind of person, and he does not find satisfaction in that.
11. “Just as a yellow leaf that has fallen from its stalk is incapable of becoming green again, so too, Sunakkhatta, when a person is intent on the imperturbable he has shed the fetter of worldly material things. He should be understood as a person detached from the fetter of worldly material things who is intent on the imperturbable.
12. “It is possible, Sunakkhatta, that some person here may be intent on the base of nothingness. When a person is intent on the base of nothingness, only