| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय १०।१७६
Aṅguttara Nikāya 10.176
Numbered Discourses 10.176
१७। जाणुस्सोणिवग्ग
17. Jāṇussoṇivagga
17. With Jānussoṇi
चुन्दसुत्त
Cundasutta
With Cunda
एवं मे सुतं—एकं समयं भगवा पावायं विहरति चुन्दस्स कम्मारपुत्तस्स अम्बवने। अथ खो चुन्दो कम्मारपुत्तो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो चुन्दं कम्मारपुत्तं भगवा एतदवोच: “कस्स नो त्वं, चुन्द, सोचेय्यानि रोचेसी”ति?
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā etadavoca: “kassa no tvaṁ, cunda, soceyyāni rocesī”ti?
So I have heard. At one time the Buddha was staying near Pāvā in Cunda the smith’s mango grove. Then Cunda the smith went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Cunda, whose purity do you believe in?”
“ब्राह्मणा, भन्ते, पच्छाभूमका कमण्डलुका सेवालमालिका अग्गिपरिचारिका उदकोरोहका सोचेय्यानि पञ्ञपेन्ति; तेसाहं सोचेय्यानि रोचेमी”ति।
“Brāhmaṇā, bhante, pacchābhūmakā kamaṇḍalukā sevālamālikā1 aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṁ soceyyāni rocemī”ti.
“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.”
“यथा कथं पन, चुन्द, ब्राह्मणा पच्छाभूमका कमण्डलुका सेवालमालिका अग्गिपरिचारिका उदकोरोहका सोचेय्यानि पञ्ञपेन्ती”ति?
“Yathā kathaṁ pana, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapentī”ti?
“But Cunda, what kind of purity do these western brahmins advocate?”
“इध, भन्ते, ब्राह्मणा पच्छाभूमका कमण्डलुका सेवालमालिका अग्गिपरिचारिका उदकोरोहका। ते सावकं एवं समादपेन्ति: ‘एहि त्वं, अम्भो पुरिस, कालस्सेव उट्ठहन्तोव सयनम्हा पथविं आमसेय्यासि; नो चे पथविं आमसेय्यासि, अल्लानि गोमयानि आमसेय्यासि; नो चे अल्लानि गोमयानि आमसेय्यासि, हरितानि तिणानि आमसेय्यासि; नो चे हरितानि तिणानि आमसेय्यासि, अग्गिं परिचरेय्यासि; नो चे अग्गिं परिचरेय्यासि, पञ्जलिको आदिच्चं नमस्सेय्यासि; नो चे पञ्जलिको आदिच्चं नमस्सेय्यासि, सायततियकं उदकं ओरोहेय्यासीऽति। एवं खो, भन्ते, ब्राह्मणा पच्छाभूमका कमण्डलुका सेवालमालिका अग्गिपरिचारिका उदकोरोहका सोचेय्यानि पञ्ञपेन्ति; तेसाहं सोचेय्यानि रोचेमी”ति।
“Idha, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā. Te sāvakaṁ2 evaṁ samādapenti: ‘ehi tvaṁ, ambho purisa, kālasseva3 uṭṭhahantova sayanamhā pathaviṁ āmaseyyāsi; no ce pathaviṁ āmaseyyāsi, allāni gomayāni āmaseyyāsi; no ce allāni gomayāni āmaseyyāsi, haritāni tiṇāni āmaseyyāsi; no ce haritāni tiṇāni āmaseyyāsi, aggiṁ paricareyyāsi; no ce aggiṁ paricareyyāsi, pañjaliko ādiccaṁ namasseyyāsi; no ce pañjaliko ādiccaṁ namasseyyāsi, sāyatatiyakaṁ udakaṁ oroheyyāsī’ti. Evaṁ kho, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṁ soceyyāni rocemī”ti.
“The western brahmins encourage their disciples like this: ‘Please, good people, rising early you should stroke the earth from your bed. If you don’t stroke the earth, stroke fresh cow dung. If you don’t stroke fresh cow dung, stroke green grass. If you don’t stroke green grass, serve the sacred flame. If you don’t serve the sacred flame, revere the sun with joined palms. If you don’t revere the sun with joined palms, immerse yourself in water three times, including the evening.’ The western brahmins advocate this kind of purity.”
“अञ्ञथा खो, चुन्द, ब्राह्मणा पच्छाभूमका कमण्डलुका सेवालमालिका अग्गिपरिचारिका उदकोरोहका सोचेय्यानि पञ्ञपेन्ति, अञ्ञथा च पन अरियस्स विनये सोचेय्यं होती”ति।
“Aññathā kho, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti, aññathā ca pana ariyassa vinaye soceyyaṁ hotī”ti.
“The purity advocated by the western brahmins is quite different from that in the training of the Noble One.”
“यथा कथं पन, भन्ते, अरियस्स विनये सोचेय्यं होति? साधु मे, भन्ते, भगवा तथा धम्मं देसेतु यथा अरियस्स विनये सोचेय्यं होती”ति।
“Yathā kathaṁ pana, bhante, ariyassa vinaye soceyyaṁ hoti? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye soceyyaṁ hotī”ti.
“But what, Master Gotama, is purity in the training of the Noble One? Master Gotama, please teach me this.”
“तेन हि, चुन्द, सुणाहि, साधुकं मनसि करोहि; भासिस्सामी”ति।
“Tena hi, cunda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Well then, brahmin, listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो चुन्दो कम्मारपुत्तो भगवतो पच्चस्सोसि। भगवा एतदवोच:
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paccassosi. Bhagavā etadavoca:
“Yes, sir,” Cunda replied. The Buddha said this:
“तिविधं खो, चुन्द, कायेन असोचेय्यं होति; चतुब्बिधं वाचाय असोचेय्यं होति; तिविधं मनसा असोचेय्यं होति।
“Tividhaṁ kho, cunda, kāyena asoceyyaṁ hoti; catubbidhaṁ vācāya asoceyyaṁ hoti; tividhaṁ manasā asoceyyaṁ hoti.
“Cunda, impurity is threefold by way of body, fourfold by way of speech, and threefold by way of mind.
कथञ्च, चुन्द, तिविधं कायेन असोचेय्यं होति? इध, चुन्द, एकच्चो पाणातिपाती होति लुद्दो लोहितपाणि हतपहते निविट्ठो अदयापन्नो सब्बपाणभूतेसु।
Kathañca, cunda, tividhaṁ kāyena asoceyyaṁ hoti? Idha, cunda, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu.
And how is impurity threefold by way of body? It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.
अदिन्नादायी होति। यं तं परस्स परवित्तूपकरणं गामगतं वा अरञ्ञगतं वा तं अदिन्नं थेय्यसङ्खातं आदाता होति।
Adinnādāyī hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.
They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.
कामेसुमिच्छाचारी होति। या ता मातुरक्खिता पितुरक्खिता मातापितुरक्खिता भातुरक्खिता भगिनिरक्खिता ञातिरक्खिता गोत्तरक्खिता धम्मरक्खिता ससामिका सपरिदण्डा अन्तमसो मालागुळपरिक्खित्तापि, तथारूपासु चारित्तं आपज्जिता होति।
Kāmesumicchācārī hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā4 bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti.
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.
एवं खो, चुन्द, तिविधं कायेन असोचेय्यं होति।
Evaṁ kho, cunda, tividhaṁ kāyena asoceyyaṁ hoti.
This is the threefold impurity by way of body.
कथञ्च, चुन्द, चतुब्बिधं वाचाय असोचेय्यं होति? इध, चुन्द, एकच्चो मुसावादी होति। सभग्गतो वा परिसग्गतो वा ञातिमज्झगतो वा पूगमज्झगतो वा राजकुलमज्झगतो वा अभिनीतो सक्खिपुट्ठो: ‘एहम्भो पुरिस, यं जानासि तं वदेहीऽति, सो अजानं वा आह: ‘जानामीऽति, जानं वा आह: ‘न जानामीऽति; अपस्सं वा आह: ‘पस्सामीऽति, पस्सं वा आह: ‘न पस्सामीऽति। इति अत्तहेतु वा परहेतु वा आमिसकिञ्चिक्खहेतु वा सम्पजानमुसा भासिता होति।
Kathañca, cunda, catubbidhaṁ vācāya asoceyyaṁ hoti? 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.
And how is impurity fourfold by way of speech? 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.
पिसुणवाचो होति। इतो सुत्वा अमुत्र अक्खाता इमेसं भेदाय, अमुत्र वा सुत्वा इमेसं अक्खाता अमूसं भेदाय। इति समग्गानं वा भेत्ता, भिन्नानं वा अनुप्पदाता, वग्गारामो वग्गरतो वग्गनन्दी वग्गकरणिं वाचं भासिता होति।
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.
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.
फरुसवाचो होति। या सा वाचा अण्डका कक्कसा परकटुका पराभिसज्जनी कोधसामन्ता असमाधिसंवत्तनिका, तथारूपिं वाचं भासिता होति।
Pharusavāco hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti.
They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.
सम्फप्पलापी होति अकालवादी अभूतवादी अनत्थवादी अधम्मवादी अविनयवादी; अनिधानवतिं वाचं भासिता होति अकालेन अनपदेसं अपरियन्तवतिं अनत्थसंहितं। एवं खो, चुन्द, चतुब्बिधं वाचाय असोचेय्यं होति।
Samphappalāpī hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī; anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ. Evaṁ kho, cunda, catubbidhaṁ vācāya asoceyyaṁ hoti.
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. This is the fourfold impurity by way of speech.
कथञ्च, चुन्द, तिविधं मनसा असोचेय्यं होति? इध, चुन्द, एकच्चो अभिज्झालु होति। यं तं परस्स परवित्तूपकरणं तं अभिज्झाता होति: ‘अहो वत यं परस्स तं ममस्साऽति।
Kathañca, cunda, tividhaṁ manasā asoceyyaṁ hoti? Idha, cunda, ekacco abhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā5 hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti.
And how is impurity threefold by way of mind? It’s when a certain person is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
ब्यापन्नचित्तो होति पदुट्ठमनसङ्कप्पो: ‘इमे सत्ता हञ्ञन्तु वा बज्झन्तु वा उच्छिज्जन्तु वा विनस्सन्तु वा मा वा अहेसुन्ऽति।
Byāpannacitto hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.
They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’
मिच्छादिट्ठिको होति विपरीतदस्सनो: ‘नत्थि दिन्नं, नत्थि यिट्ठं, नत्थि हुतं, नत्थि सुकटदुक्कटानं कम्मानं फलं विपाको, नत्थि अयं लोको, नत्थि परो लोको, नत्थि माता, नत्थि पिता, नत्थि सत्ता ओपपातिका, नत्थि लोके समणब्राह्मणा सम्मग्गता सम्मापटिपन्ना ये इमञ्च लोकं परञ्च लोकं सयं अभिञ्ञा सच्छिकत्वा पवेदेन्तीऽति। एवं खो, चुन्द, मनसा तिविधं असोचेय्यं होति।
Micchādiṭṭhiko hoti viparītadassano: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukaṭadukkaṭānaṁ6 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. Evaṁ kho, cunda, manasā tividhaṁ asoceyyaṁ hoti.
They have wrong view. Their perspective is distorted: ‘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 such thing as mother and father, or beings that 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.’ This is the threefold impurity by way of mind.
इमे खो, चुन्द, दस अकुसलकम्मपथा। इमेहि खो, चुन्द, दसहि अकुसलेहि कम्मपथेहि समन्नागतो कालस्सेव उट्ठहन्तोव सयनम्हा पथविञ्चेपि आमसति, असुचियेव होति; नो चेपि पथविं आमसति, असुचियेव होति।
Ime kho, cunda, dasa akusalakammapathā. Imehi kho, cunda, dasahi akusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, asuciyeva hoti; no cepi pathaviṁ āmasati, asuciyeva hoti.
These are the ten ways of doing unskillful deeds. 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.
अल्लानि चेपि गोमयानि आमसति, असुचियेव होति; नो चेपि अल्लानि गोमयानि आमसति, असुचियेव होति।
Allāni cepi gomayāni āmasati, asuciyeva hoti; no cepi allāni gomayāni āmasati, asuciyeva hoti.
Whether or not you stroke fresh cow dung, you’re still impure.
हरितानि चेपि तिणानि आमसति, असुचियेव होति; नो चेपि हरितानि तिणानि आमसति, असुचियेव होति।
Haritāni cepi tiṇāni āmasati, asuciyeva hoti; no cepi haritāni tiṇāni āmasati, asuciyeva hoti.
Whether or not you stroke green grass, you’re still impure.
अग्गिञ्चेपि परिचरति, असुचियेव होति, नो चेपि अग्गिं परिचरति, असुचियेव होति।
Aggiñcepi paricarati, asuciyeva hoti, no cepi aggiṁ paricarati, asuciyeva hoti.
Whether or not you serve the sacred flame, you’re still impure.
पञ्जलिको चेपि आदिच्चं नमस्सति, असुचियेव होति; नो चेपि पञ्जलिको आदिच्चं नमस्सति, असुचियेव होति।
Pañjaliko cepi ādiccaṁ namassati, asuciyeva hoti; no cepi pañjaliko ādiccaṁ namassati, asuciyeva hoti.
Whether or not you revere the sun with joined palms, you’re still impure.
सायततियकञ्चेपि उदकं ओरोहति, असुचियेव होति; नो चेपि सायततियकं उदकं ओरोहति, असुचियेव होति। तं किस्स हेतु? इमे, चुन्द, दस अकुसलकम्मपथा असुचीयेव होन्ति असुचिकरणा च।
Sāyatatiyakañcepi udakaṁ orohati, asuciyeva hoti; no cepi sāyatatiyakaṁ udakaṁ orohati, asuciyeva hoti. Taṁ kissa hetu? Ime, cunda, dasa akusalakammapathā asucīyeva7 honti asucikaraṇā ca.
Whether or not you immerse yourself in water three times, you’re still impure. Why is that? These ten ways of doing unskillful deeds are impure and make things impure.
इमेसं पन, चुन्द, दसन्नं अकुसलानं कम्मपथानं समन्नागमनहेतु निरयो पञ्ञायति, तिरच्छानयोनि पञ्ञायति, पेत्तिविसयो पञ्ञायति, या वा पनञ्ञापि काचि दुग्गतियो।
Imesaṁ pana, cunda, dasannaṁ akusalānaṁ kammapathānaṁ samannāgamanahetu nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā8 panaññāpi kāci duggatiyo.
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.
तिविधं खो, चुन्द, कायेन सोचेय्यं होति; चतुब्बिधं वाचाय सोचेय्यं होति; तिविधं मनसा सोचेय्यं होति।
Tividhaṁ kho, cunda, kāyena soceyyaṁ hoti; catubbidhaṁ vācāya soceyyaṁ hoti; tividhaṁ manasā soceyyaṁ hoti.
Cunda, purity is threefold by way of body, fourfold by way of speech, and threefold by way of mind.
कथं, चुन्द, तिविधं कायेन सोचेय्यं होति? इध, चुन्द, एकच्चो पाणातिपातं पहाय पाणातिपाता पटिविरतो होति निहितदण्डो निहितसत्थो, लज्जी दयापन्नो, सब्बपाणभूतहितानुकम्पी विहरति।
Kathaṁ, cunda, tividhaṁ kāyena soceyyaṁ hoti? Idha, cunda, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.
And how is purity threefold by way of body? 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.
अदिन्नादानं पहाय, अदिन्नादाना पटिविरतो होति। यं तं परस्स परवित्तूपकरणं गामगतं वा अरञ्ञगतं वा, न तं अदिन्नं थेय्यसङ्खातं आदाता होति।
Adinnādānaṁ pahāya, adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.
They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.
कामेसुमिच्छाचारं पहाय, कामेसुमिच्छाचारा पटिविरतो होति या ता मातुरक्खिता पितुरक्खिता मातापितुरक्खिता भातुरक्खिता भगिनिरक्खिता ञातिरक्खिता गोत्तरक्खिता धम्मरक्खिता ससामिका सपरिदण्डा अन्तमसो मालागुळपरिक्खित्तापि, तथारूपासु न चारित्तं आपज्जिता होति।
Kāmesumicchācāraṁ pahāya, kāmesumicchācārā paṭivirato hoti yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti.
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.
एवं खो, चुन्द, तिविधं कायेन सोचेय्यं होति।
Evaṁ kho, cunda, tividhaṁ kāyena soceyyaṁ hoti.
This is the threefold purity by way of body.
कथञ्च, चुन्द, चतुब्बिधं वाचाय सोचेय्यं होति? इध, चुन्द, एकच्चो मुसावादं पहाय मुसावादा पटिविरतो होति। सभग्गतो वा परिसग्गतो वा ञातिमज्झगतो वा पूगमज्झगतो वा राजकुलमज्झगतो वा अभिनीतो सक्खिपुट्ठो: ‘एहम्भो पुरिस, यं जानासि तं वदेहीऽति, सो अजानं वा आह: ‘न जानामीऽति, जानं वा आह: ‘जानामीऽति, अपस्सं वा आह: ‘न पस्सामीऽति, पस्सं वा आह: ‘पस्सामीऽति। इति अत्तहेतु वा परहेतु वा आमिसकिञ्चिक्खहेतु वा न सम्पजानमुसा भासिता होति।
Kathañca, cunda, catubbidhaṁ vācāya soceyyaṁ hoti? 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.
And how is purity fourfold by way of speech? 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.
पिसुणं वाचं पहाय, पिसुणाय वाचाय पटिविरतो होति—न इतो सुत्वा अमुत्र अक्खाता इमेसं भेदाय, न अमुत्र वा सुत्वा इमेसं अक्खाता अमूसं भेदाय। इति भिन्नानं वा सन्धाता सहितानं वा अनुप्पदाता समग्गारामो समग्गरतो समग्गनन्दी समग्गकरणिं वाचं भासिता होति।
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.
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.
फरुसं वाचं पहाय, फरुसाय वाचाय पटिविरतो होति। या सा वाचा नेला कण्णसुखा पेमनीया हदयङ्गमा पोरी बहुजनकन्ता बहुजनमनापा, तथारूपिं वाचं भासिता होति।
Pharusaṁ vācaṁ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.
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.
सम्फप्पलापं पहाय, सम्फप्पलापा पटिविरतो होति कालवादी भूतवादी अत्थवादी धम्मवादी विनयवादी; निधानवतिं वाचं भासिता होति कालेन सापदेसं परियन्तवतिं अत्थसंहितं।
Samphappalāpaṁ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
एवं खो, चुन्द, चतुब्बिधं वाचाय सोचेय्यं होति।
Evaṁ kho, cunda, catubbidhaṁ vācāya soceyyaṁ hoti.
This is the fourfold purity by way of speech.
कथञ्च, चुन्द, तिविधं मनसा सोचेय्यं होति? इध, चुन्द, एकच्चो अनभिज्झालु होति। यं तं परस्स परवित्तूपकरणं तं अनभिज्झिता होति: ‘अहो वत यं परस्स तं ममस्साऽति।
Kathañca, cunda, tividhaṁ manasā soceyyaṁ hoti? Idha, cunda, ekacco anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ anabhijjhitā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti.
And how is purity threefold by way of mind? 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!’
अब्यापन्नचित्तो होति अप्पदुट्ठमनसङ्कप्पो: ‘इमे सत्ता अवेरा होन्तु अब्यापज्जा, अनीघा सुखी अत्तानं परिहरन्तूऽति।
Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā, anīghā sukhī attānaṁ pariharantū’ti.
They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’
सम्मादिट्ठिको होति अविपरीतदस्सनो: ‘अत्थि दिन्नं, अत्थि यिट्ठं, अत्थि हुतं, अत्थि सुकटदुक्कटानं कम्मानं फलं विपाको, अत्थि अयं लोको, अत्थि परो लोको, अत्थि माता, अत्थि पिता, अत्थि सत्ता ओपपातिका, अत्थि लोके समणब्राह्मणा सम्मग्गता सम्मापटिपन्ना ये इमञ्च लोकं परञ्च लोकं सयं अभिञ्ञा सच्छिकत्वा पवेदेन्तीऽति।
Sammādiṭṭhiko hoti aviparītadassano: ‘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.
They have right view, an undistorted perspective: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are 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.’
एवं खो, चुन्द, तिविधं मनसा सोचेय्यं होति।
Evaṁ kho, cunda, tividhaṁ manasā soceyyaṁ hoti.
This is the threefold purity by way of mind.
इमे खो, चुन्द, दस कुसलकम्मपथा। इमेहि खो, चुन्द, दसहि कुसलेहि कम्मपथेहि समन्नागतो कालस्सेव उट्ठहन्तोव सयनम्हा पथविञ्चेपि आमसति, सुचियेव होति; नो चेपि पथविं आमसति, सुचियेव होति।
Ime kho, cunda, dasa kusalakammapathā. Imehi kho, cunda, dasahi kusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, suciyeva hoti; no cepi pathaviṁ āmasati, suciyeva hoti.
These are the ten ways of doing skillful deeds. 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.
अल्लानि चेपि गोमयानि आमसति, सुचियेव होति; नो चेपि अल्लानि गोमयानि आमसति, सुचियेव होति।
Allāni cepi gomayāni āmasati, suciyeva hoti; no cepi allāni gomayāni āmasati, suciyeva hoti.
Whether or not you stroke fresh cow dung, you’re still pure.
हरितानि चेपि तिणानि आमसति, सुचियेव होति; नो चेपि हरितानि तिणानि आमसति, सुचियेव होति।
Haritāni cepi tiṇāni āmasati, suciyeva hoti; no cepi haritāni tiṇāni āmasati, suciyeva hoti.
Whether or not you stroke green grass, you’re still pure.
अग्गिञ्चेपि परिचरति, सुचियेव होति; नो चेपि अग्गिं परिचरति, सुचियेव होति।
Aggiñcepi paricarati, suciyeva hoti; no cepi aggiṁ paricarati, suciyeva hoti.
Whether or not you serve the sacred flame, you’re still pure.
पञ्जलिको चेपि आदिच्चं नमस्सति, सुचियेव होति; नो चेपि पञ्जलिको आदिच्चं नमस्सति, सुचियेव होति।
Pañjaliko cepi ādiccaṁ namassati, suciyeva hoti; no cepi pañjaliko ādiccaṁ namassati, suciyeva hoti.
Whether or not you revere the sun with joined palms, you’re still pure.
सायततियकञ्चेपि उदकं ओरोहति, सुचियेव होति; नो चेपि सायततियकं उदकं ओरोहति, सुचियेव होति। तं किस्स हेतु? इमे, चुन्द, दस कुसलकम्मपथा सुचीयेव होन्ति सुचिकरणा च।
Sāyatatiyakañcepi udakaṁ orohati, suciyeva hoti; no cepi sāyatatiyakaṁ udakaṁ orohati, suciyeva hoti. Taṁ kissa hetu? Ime, cunda, dasa kusalakammapathā sucīyeva honti sucikaraṇā ca.
Whether or not you immerse yourself in water three times, you’re still pure. Why is that? These ten ways of doing skillful deeds are pure and make things pure.
इमेसं पन, चुन्द, दसन्नं कुसलानं कम्मपथानं समन्नागमनहेतु देवा पञ्ञायन्ति, मनुस्सा पञ्ञायन्ति, या वा पनञ्ञापि काचि सुगतियो”ति।
Imesaṁ pana, cunda, dasannaṁ kusalānaṁ kammapathānaṁ samannāgamanahetu devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo”ti.
It’s because of those who do these ten kinds of skillful deeds that gods, humans, or any other good places are found.”
एवं वुत्ते, चुन्दो कम्मारपुत्तो भगवन्तं एतदवोच: “अभिक्कन्तं, भन्ते …पे… उपासकं मं, भन्ते, भगवा धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Evaṁ vutte, cundo kammāraputto bhagavantaṁ etadavoca: “abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When he said this, Cunda the smith said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
दसमं।
Dasamaṁ.
The authoritative text of the Aṅguttara Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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