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Numbered Discourses 10.176 – Aṅguttara Nikāya 10.176
17. With Jāṇussoṇi – 17. Jāṇussoṇivagga
AN 10.176 With Cunda – Cundasutta
1.1
So I have heard.
Evaṁ me sutaṁ—
1.2
At one time the Buddha was staying near Pāvā in Cunda the smith’s mango grove.
ekaṁ samayaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.
1.3
Then Cunda the smith went to the Buddha, bowed, and sat down to one side. The Buddha said to him,
Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā etadavoca:
1.4
“Cunda, whose purity do you believe in?”
“kassa no tvaṁ, cunda, soceyyāni rocesī”ti?
1.5
“Sir, I believe in the purity advocated by the western brahmins draped with moss who carry pitchers, serve the sacred flame, and immerse themselves in water.”
“Brāhmaṇā, bhante, pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṁ soceyyāni rocemī”ti.
2.1
“But Cunda, what kind of purity do these western brahmins advocate?”
“Yathā kathaṁ pana, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapentī”ti?
2.2
“The western brahmins encourage their disciples like this:
“Idha, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā. Te sāvakaṁ evaṁ samādapenti:
2.3
‘Please, good people, rising early you should stroke the earth from your bed.
‘ehi tvaṁ, ambho purisa, kālasseva uṭṭhahantova sayanamhā pathaviṁ āmaseyyāsi;
2.4
If you don’t stroke the earth, stroke fresh cow dung.
no ce pathaviṁ āmaseyyāsi, allāni gomayāni āmaseyyāsi;
2.5
If you don’t stroke fresh cow dung, stroke green grass.
no ce allāni gomayāni āmaseyyāsi, haritāni tiṇāni āmaseyyāsi;
2.6
If you don’t stroke green grass, serve the sacred flame.
no ce haritāni tiṇāni āmaseyyāsi, aggiṁ paricareyyāsi;
2.7
If you don’t serve the sacred flame, revere the sun with joined palms.
no ce aggiṁ paricareyyāsi, pañjaliko ādiccaṁ namasseyyāsi;
2.8
If you don’t revere the sun with joined palms, immerse yourself in water three times, including the evening.’
no ce pañjaliko ādiccaṁ namasseyyāsi, sāyatatiyakaṁ udakaṁ oroheyyāsī’ti.
2.9
The western brahmins advocate this kind of purity.”
Evaṁ kho, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṁ soceyyāni rocemī”ti.
3.1
“The purity advocated by the western brahmins is quite different from that in the training of the Noble One.”
“Aññathā kho, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti, aññathā ca pana ariyassa vinaye soceyyaṁ hotī”ti.
3.2
“But what, Master Gotama, is purity in the training of the Noble One?
“Yathā kathaṁ pana, bhante, ariyassa vinaye soceyyaṁ hoti?
3.3
Master Gotama, please teach me this.”
Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye soceyyaṁ hotī”ti.
4.1
“Well then, brahmin, listen and pay close attention, I will speak.”
“Tena hi, cunda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
4.2
“Yes, sir,” Cunda replied.
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paccassosi.
4.3
The Buddha said this:
Bhagavā etadavoca:
5.1
“Cunda, impurity is threefold by way of body,
“Tividhaṁ kho, cunda, kāyena asoceyyaṁ hoti;
5.2
fourfold by way of speech,
catubbidhaṁ vācāya asoceyyaṁ hoti;
5.3
and threefold by way of mind.
tividhaṁ manasā asoceyyaṁ hoti.
6.1
And how is impurity threefold by way of body?
Kathañca, cunda, tividhaṁ kāyena asoceyyaṁ hoti?
6.2
It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.
Idha, cunda, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu.
7.1
They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.
Adinnādāyī hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.
8.1
They commit sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
Kāmesumicchācārī hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti.
9.1
This is the threefold impurity by way of body.
Evaṁ kho, cunda, tividhaṁ kāyena asoceyyaṁ hoti.
10.1
And how is impurity fourfold by way of speech?
Kathañca, cunda, catubbidhaṁ vācāya asoceyyaṁ hoti?
10.2
It’s when a certain person lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Idha, cunda, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti; apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.
11.1
They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.
Pisuṇavāco hoti. Ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti samaggānaṁ vā bhettā, bhinnānaṁ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṁ vācaṁ bhāsitā hoti.
12.1
They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to samādhi.
Pharusavāco hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti.
13.1
They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.
Samphappalāpī hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī; anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ.
13.2
This is the fourfold impurity by way of speech.
Evaṁ kho, cunda, catubbidhaṁ vācāya asoceyyaṁ hoti.
14.1
And how is impurity threefold by way of mind?
Kathañca, cunda, tividhaṁ manasā asoceyyaṁ hoti?
14.2
It’s when a certain person is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
Idha, cunda, ekacco abhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti.
15.1
They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’
Byāpannacitto hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.
16.1
They have wrong view. Their perspective is distorted:
Micchādiṭṭhiko hoti viparītadassano:
16.2
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
16.3
This is the threefold impurity by way of mind.
Evaṁ kho, cunda, manasā tividhaṁ asoceyyaṁ hoti.
17.1
These are the ten ways of doing unskillful deeds.
Ime kho, cunda, dasa akusalakammapathā.
17.2
When you have these ten ways of doing unskillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still impure.
Imehi kho, cunda, dasahi akusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, asuciyeva hoti; no cepi pathaviṁ āmasati, asuciyeva hoti.
18.1
Whether or not you stroke fresh cow dung, you’re still impure.
Allāni cepi gomayāni āmasati, asuciyeva hoti; no cepi allāni gomayāni āmasati, asuciyeva hoti.
19.1
Whether or not you stroke green grass, you’re still impure.
Haritāni cepi tiṇāni āmasati, asuciyeva hoti; no cepi haritāni tiṇāni āmasati, asuciyeva hoti.
20.1
Whether or not you serve the sacred flame, you’re still impure.
Aggiñcepi paricarati, asuciyeva hoti, no cepi aggiṁ paricarati, asuciyeva hoti.
21.1
Whether or not you revere the sun with joined palms, you’re still impure.
Pañjaliko cepi ādiccaṁ namassati, asuciyeva hoti; no cepi pañjaliko ādiccaṁ namassati, asuciyeva hoti.
22.1
Whether or not you immerse yourself in water three times, you’re still impure.
Sāyatatiyakañcepi udakaṁ orohati, asuciyeva hoti; no cepi sāyatatiyakaṁ udakaṁ orohati, asuciyeva hoti.
22.2
Why is that?
Taṁ kissa hetu?
22.3
These ten ways of doing unskillful deeds are impure and make things impure.
Ime, cunda, dasa akusalakammapathā asucīyeva honti asucikaraṇā ca.
23.1
It’s because of those who do these ten kinds of unskillful deeds that hell, the animal realm, the ghost realm, or any other bad places are found.
Imesaṁ pana, cunda, dasannaṁ akusalānaṁ kammapathānaṁ samannāgamanahetu nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.
24.1
Cunda, purity is threefold by way of body,
Tividhaṁ kho, cunda, kāyena soceyyaṁ hoti;
24.2
fourfold by way of speech,
catubbidhaṁ vācāya soceyyaṁ hoti;
24.3
and threefold by way of mind.
tividhaṁ manasā soceyyaṁ hoti.
25.1
And how is purity threefold by way of body?
Kathaṁ, cunda, tividhaṁ kāyena soceyyaṁ hoti?
25.2
It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Idha, cunda, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.
26.1
They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.
Adinnādānaṁ pahāya, adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.
27.1
They give up sexual misconduct. They don’t have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
Kāmesumicchācāraṁ pahāya, kāmesumicchācārā paṭivirato hoti yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti.
28.1
This is the threefold purity by way of body.
Evaṁ kho, cunda, tividhaṁ kāyena soceyyaṁ hoti.
29.1
And how is purity fourfold by way of speech?
Kathañca, cunda, catubbidhaṁ vācāya soceyyaṁ hoti?
29.2
It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Idha, cunda, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.
30.1
They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Pisuṇaṁ vācaṁ pahāya, pisuṇāya vācāya paṭivirato hoti—na ito sutvā amutra akkhātā imesaṁ bhedāya, na amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.
31.1
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Pharusaṁ vācaṁ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.
32.1
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training.
Samphappalāpaṁ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī;
32.2
They say things at the right time which are valuable, reasonable, succinct, and beneficial.
nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
33.1
This is the fourfold purity by way of speech.
Evaṁ kho, cunda, catubbidhaṁ vācāya soceyyaṁ hoti.
34.1
And how is purity threefold by way of mind?
Kathañca, cunda, tividhaṁ manasā soceyyaṁ hoti?
34.2
It’s when a certain person is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
Idha, cunda, ekacco anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ anabhijjhitā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti.
35.1
They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’
Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā, anīghā sukhī attānaṁ pariharantū’ti.
36.1
They have right view, an undistorted perspective:
Sammādiṭṭhiko hoti aviparītadassano:
36.2
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
37.1
This is the threefold purity by way of mind.
Evaṁ kho, cunda, tividhaṁ manasā soceyyaṁ hoti.
38.1
These are the ten ways of doing skillful deeds.
Ime kho, cunda, dasa kusalakammapathā.
38.2
When you have these ten ways of doing skillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still pure.
Imehi kho, cunda, dasahi kusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, suciyeva hoti; no cepi pathaviṁ āmasati, suciyeva hoti.
39.1
Whether or not you stroke fresh cow dung, you’re still pure.
Allāni cepi gomayāni āmasati, suciyeva hoti; no cepi allāni gomayāni āmasati, suciyeva hoti.
40.1
Whether or not you stroke green grass, you’re still pure.
Haritāni cepi tiṇāni āmasati, suciyeva hoti; no cepi haritāni tiṇāni āmasati, suciyeva hoti.
41.1
Whether or not you serve the sacred flame, you’re still pure.
Aggiñcepi paricarati, suciyeva hoti; no cepi aggiṁ paricarati, suciyeva hoti.
42.1
Whether or not you revere the sun with joined palms, you’re still pure.
Pañjaliko cepi ādiccaṁ namassati, suciyeva hoti; no cepi pañjaliko ādiccaṁ namassati, suciyeva hoti.
43.1
Whether or not you immerse yourself in water three times, you’re still pure.
Sāyatatiyakañcepi udakaṁ orohati, suciyeva hoti; no cepi sāyatatiyakaṁ udakaṁ orohati, suciyeva hoti.
43.2
Why is that?
Taṁ kissa hetu?
43.3
These ten ways of doing skillful deeds are pure and make things pure.
Ime, cunda, dasa kusalakammapathā sucīyeva honti sucikaraṇā ca.
44.1
It’s because of those who do these ten kinds of skillful deeds that gods, humans, or any other good places are found.”
Imesaṁ pana, cunda, dasannaṁ kusalānaṁ kammapathānaṁ samannāgamanahetu devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo”ti.
45.1
When he said this, Cunda the smith said to the Buddha,
Evaṁ vutte, cundo kammāraputto bhagavantaṁ etadavoca:
45.2
“Excellent, sir! Excellent! …
“abhikkantaṁ, bhante …pe…
45.3
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
45.4
Dasamaṁ.