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[COLOR="#0000CD"][B]MN 105[/B]
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"Sunakkhatta, of the monks who have declared final gnosis in my presence... it is the case that some have rightly declared final gnosis, whereas others have declared final gnosis out of over-estimation. As for those who have rightly declared final gnosis, that is their truth. As for those who have declared final gnosis out of over-estimation, the thought occurs to the Tathagata, 'I will teach them the Dhamma.' Yet there are cases when the thought has occurred to the Tathagata, 'I will teach them the Dhamma,' but there are worthless men who come to him having formulated question after question, so that his thought, 'I will teach them the Dhamma,' changes into something else."

"Now is the time, O Blessed One. Now is the time, O One Well-Gone, for the Blessed One to teach the Dhamma. Having heard the Blessed One, the monks will remember it."

"Then in that case, Sunakkhatta, listen & pay close attention. I will speak."
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"Now, there's the possible case where a certain monk thinks, 'Craving is said by the Contemplative [the Buddha] to be an arrow. The poison of ignorance spreads its toxin through desire, passion, & ill will. I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on Unbinding.' Because this is not true of him, he might pursue those things that are unsuitable for a person rightly intent on Unbinding. He might pursue unsuitable forms & sights with the eye. He might pursue unsuitable sounds with the ear... unsuitable aromas with the nose... unsuitable flavors with the tongue... unsuitable tactile sensations with the body. He might pursue unsuitable ideas with the intellect. When he pursues unsuitable forms & sights with the eye... pursues unsuitable ideas with the intellect, lust invades the mind. With his mind invaded by lust, he incurs death or death-like suffering.

"Suppose that a man were wounded with an arrow thickly smeared with poison. His friends & companions, kinsmen & relatives would provide him with a surgeon. The surgeon would cut around the opening of the wound with a knife and then would probe for the arrow with a probe. He then would pull out the arrow and extract the poison, leaving a residue behind. Knowing that a residue was left behind, he would say, 'My good man, your arrow has been pulled out. The poison has been extracted, with a residue left behind, but it is not enough to do you harm. Eat suitable food. Don't eat unsuitable food, or else the wound will fester. Wash the wound frequently, smear it with an ointment frequently, so that blood & pus don't fill the opening of the wound. Don't walk around in the wind & sun, or else dust & dirt may contaminate the opening of the wound. Keep looking after the wound, my good man, and work for its healing.'

"The thought would occur to the man: 'My arrow has been pulled out. The poison has been extracted, with a residue left behind, but it is not enough to do me harm.' He would eat unsuitable food, so the wound would fester. He wouldn't wash the wound or smear it with an ointment frequently, so blood & pus would fill the opening of the wound. He would walk around in the wind & sun, so dust & dirt would contaminate the opening of the wound. He wouldn't keep looking after the wound or work for its healing. Now, both because of these unsuitable actions of his and because of the residue of the dirty poison left behind, the wound would swell. With the swelling of the wound he would incur death or death-like suffering.

"In the same way, there's the possible case where a certain monk thinks, 'Craving is said by the Contemplative to be an arrow. The poison of ignorance spreads its toxin through desire, passion, & ill will. I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on Unbinding.' Because this is not true of him, he might pursue those things that are unsuitable for a person rightly intent on Unbinding. He might pursue unsuitable forms & sights with the eye. He might pursue unsuitable sounds with the ear... unsuitable aromas with the nose... unsuitable flavors with the tongue... unsuitable tactile sensations with the body. He might pursue unsuitable ideas with the intellect. When he pursues unsuitable forms & sights with the eye... pursues unsuitable ideas with the intellect, lust invades the mind. With his mind invaded by lust, he incurs death or death-like suffering. For this is death in the discipline of the noble ones: when one renounces the training and returns to the lower life. And this is death-like suffering: when one commits a defiled offense.[/COLOR]

[COLOR="#0000CD"][B]MN 102.12-25[/B]
24. The Tathagata, bhikkhus, understand this thus: 'This good recluse or brahmin, with the relinquishing of views about the past and the future...regards himself thus: "[I]I[/I] am at peace, [I]I[/I] have attained Nibbana, [I]I[/I] am without clinging." Certanly his venerable one asserts the way directed to Nibbana. yet this good recluse or brahmin still clings, clinging either to a view about the past or to the future or to a fetter of sensual pleasure or to the rapture of seclusion or to unwordly pleasure or to neither-pinful-nor-pleasant feeling. And whe this venerable one regards himself thus: "I am at peace, I have attained Nibbana, I am without clinging," that too is declared to be clinging on the art of this good recluse or brahmin. That is conditioned and gross, but there is cessation of formations.' having understood 'There is this,' seeing the escape from that, the Tathagata has gone beyond that.[/COLOR] B.B.