Aṇguttara Nikāya
X. Dasaka-Nipāta
XVII: Jāṇussoṇi-Vagga
Sutta 176
Cunda Kammara-Putta Suttaṃ
To Cunda the Silversmith
Translated from the Pali by Thanissaro Bhikkhu.
Provenance, terms and conditons
Translator's note:
According to the Maha-parinibbana Sutta (DN 16), Cunda the silversmith at a later date presented the Buddha with the final meal before his (the Buddha's) total liberation.
[1][pts] I have heard that on one occasion the Blessed One was staying near Pava in Cunda the silversmith's mango grove.
Then Cunda the silversmith went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
As he was sitting there, the Blessed One said to him:
"Cunda, of whose rites of purification do you approve?"
"The brahmans of the Western lands, lord — those who carry water pots, wear garlands of water plants, worship fire, and purify with water: they have declared purification rites of which I approve."
"And what kind of purification rites have they declared, those brahmans of the Western lands who carry water pots, wear garlands of water plants, worship fire, and purify with water?"
"There is the case where the brahmans of the Western lands... get their disciples to undertake their practice thus:
'Come, now, my good man:
Get up at the proper time from your bed and touch the earth.
If you don't touch the earth, touch wet cow dung.
If you don't touch wet cow dung, touch green grass.
If you don't touch green grass, worship a fire.
If you don't worship a fire, pay homage to the sun with clasped hands.
If you don't pay homage to the sun with clasped hands, go down into the water three times by nightfall.'
These are the purification rites declared by the brahmans of the Western lands... of which I approve."
"Cunda, the purification rites declared by the brahmans of the Western lands... are one thing; the purification in the discipline of the noble ones is something else entirely."
"But how is there purification in the discipline of the noble ones, lord?
It would be good if the Blessed One would teach me how there is purification in the discipline of the noble ones."
"Then in that case, Cunda, listen and pay close attention.
I will speak."
"As you say, lord," Cunda the silversmith responded.
The Blessed One said:
"There are three ways in which one is made impure by bodily action, four ways in which one is made impure by verbal action, and three ways in which one is made impure by mental action.
Unskillful Bodily Action
"And how is one made impure in three ways by bodily action?
There is the case where a certain person takes life, is a hunter, bloody-handed, devoted to killing and slaying, showing no mercy to living beings.
He takes what is not given.
He takes, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them.
He engages in sensual misconduct.
He gets sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man.
This is how one is made impure in three ways by bodily action.
Unskillful Verbal Action
"And how is one made impure in four ways by verbal action?
There is the case where a certain person engages in false speech.
When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty [i.e., a royal court proceeding], if he is asked as a witness, 'Come and tell, good man, what you know':
If he doesn't know, he says, 'I know.'
If he does know, he says, 'I don't know.'
If he hasn't seen, he says, 'I have seen.'
If he has seen, he says, 'I haven't seen.'
Thus he consciously tells lies for his own sake, for the sake of another, or for the sake of a certain reward.
He engages in divisive speech.
What he has heard here he tells there to break those people apart from these people here.
What he has heard there he tells here to break these people apart from those people there.
Thus breaking apart those who are united and stirring up strife between those who have broken apart, he loves factionalism, delights in factionalism, enjoys factionalism, speaks things that create factionalism.
He engages in abusive speech.
He speaks words that are harsh, cutting, bitter to others, abusive of others, provoking anger and destroying concentration.
He engages in idle chatter.
He speaks out of season, speaks what isn't factual, what isn't in accordance with the goal, the Dhamma, and the Vinaya, words that are not worth treasuring.
This is how one is made impure in four ways by verbal action.
Unskillful Mental Action
"And how is one made impure in three ways by mental action?
There is the case where a certain person is covetous.
He covets the belongings of others, thinking, 'O, that what belongs to others would be mine!'
He bears ill will, corrupt in the resolves of his heart:
'May these beings be killed or cut apart or crushed or destroyed, or may they not exist at all!'
He has wrong view, is warped in the way he sees things:
'There is nothing given, nothing offered, nothing sacrificed.
There is no fruit or result of good or bad actions.
There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no priests or contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.'
This is how one is made impure in three ways by mental action.
"These, Cunda, are the ten courses of unskillful action.
When a person is endowed with these ten courses of unskillful action, then even if he gets up at the proper time from his bed and touches the earth, he is still impure.
If he doesn't touch the earth, he is still impure.
If he touches wet cow dung, he is still impure.
If he doesn't touch wet cow dung, he is still impure.
If he touches green grass...
If he doesn't touch green grass...
If he worships a fire...
If he doesn't worship a fire...
If he pays homage to the sun with clasped hands...
If he doesn't pay homage to the sun with clasped hands...
If he goes down into the water three times by nightfall...
If he doesn't go down into the water three times by nightfall, he is still impure.
Why is that?
Because these ten courses of unskillful action are impure and cause impurity.
And further, as a result of being endowed with these ten courses of unskillful action, [rebirth in] hell is declared, [rebirth in] an animal womb is declared, [rebirth in] the realm of hungry shades is declared — that or any other bad destination.
"Now, Cunda, there are three ways in which one is made pure by bodily action, four ways in which one is made pure by verbal action, and three ways in which one is made pure by mental action.
Skillful Bodily Action
"And how is one made pure in three ways by bodily action?
There is the case where a certain person, abandoning the taking of life, abstains from the taking of life.
He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings.
Abandoning the taking of what is not given, he abstains from taking what is not given.
He does not take, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them.
Abandoning sensual misconduct, he abstains from sensual misconduct.
He does not get sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man.
This is how one is made pure in three ways by bodily action.
Skillful Verbal Action
"And how is one made pure in four ways by verbal action?
There is the case where a certain person, abandoning false speech, abstains from false speech.
When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty, if he is asked as a witness, 'Come and tell, good man, what you know':
If he doesn't know, he says, 'I don't know.'
If he does know, he says, 'I know.'
If he hasn't seen, he says, 'I haven't seen.'
If he has seen, he says, 'I have seen.'
Thus he doesn't consciously tell a lie for his own sake, for the sake of another, or for the sake of any reward.
Abandoning false speech, he abstains from false speech.
He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.
Abandoning divisive speech he abstains from divisive speech.
What he has heard here he does not tell there to break those people apart from these people here.
What he has heard there he does not tell here to break these people apart from those people there.
Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.
Abandoning abusive speech, he abstains from abusive speech.
He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large.
Abandoning idle chatter, he abstains from idle chatter.
He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya.
He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal.
This is how one is made pure in four ways by verbal action.
Skillful Mental Action
"And how is one made pure in three ways by mental action? There is the case where a certain person is not covetous.
He does not covet the belongings of others, thinking, 'O, that what belongs to others would be mine!'
He bears no ill will and is not corrupt in the resolves of his heart.
[He thinks,] 'May these beings be free from animosity, free from oppression, free from trouble, and may they look after themselves with ease!'
He has right view and is not warped in the way he sees things:
'There is what is given, what is offered, what is sacrificed.
There are fruits and results of good and bad actions.
There is this world and the next world.
There is mother and father.
There are spontaneously reborn beings; there are priests and contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.'
This is how one is made pure in three ways by mental action.
"These, Cunda, are the ten courses of skillful action.
When a person is endowed with these ten courses of skillful action, then even if he gets up at the proper time from his bed and touches the earth, he is still pure.
If he doesn't touch the earth, he is still pure.
If he touches wet cow dung, he is still pure.
If he doesn't touch wet cow dung, he is still pure.
If he touches green grass...
If he doesn't touch green grass...
If he worships a fire...
If he doesn't worship a fire...
If he pays homage to the sun with clasped hands...
If he doesn't pay homage to the sun with clasped hands...
If he goes down into the water three times by nightfall...
If he doesn't go down into the water three times by nightfall, he is still pure.
Why is that?
Because these ten courses of skillful action are pure and cause purity.
And further, as a result of being endowed with these ten courses of skillful action, [rebirth among] the devas is declared, [rebirth among] human beings is declared — that or any other good destination."
When this was said, Cunda the silversmith said to the Blessed One:
"Magnificent, lord!
Magnificent!
Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear.
I go to the Blessed One for refuge, to the Dhamma, and to the community of monks.
May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life."
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