2.
The Chapter on Jāṇussoṇi
1.
The Discourse on the Brahmin's Atonement
167. Now at that time the brahmin Jāṇussoṇi, on the uposatha day, having bathed his head, dressed in a new pair of linen garments, holding a handful of fresh kusa grass, was standing to one side not far from the Blessed One.
The Blessed One saw the brahmin Jāṇussoṇi, on the uposatha day, having bathed his head, dressed in a new pair of linen garments, holding a handful of fresh kusa grass, standing to one side. Having seen him, he said this to the brahmin Jāṇussoṇi - "Why are you, brahmin, on the uposatha day, having bathed your head, dressed in a new pair of linen garments, holding a handful of fresh kusa grass, standing to one side? What is happening today for the brahmin clan?" "Today is the Descent Day for the brahmin clan, Master Gotama."
"In what way, brahmin, is the Descent Day observed by brahmins?" "Here, Master Gotama, brahmins on the uposatha day, having bathed their heads, dressed in new pairs of linen garments, having smeared the ground with fresh cow dung, having spread it with green kusa grass, prepare their sleeping place between the sand heap and the fire room. They rise three times during that night and with joined palms pay homage to the fire - 'We descend to you, venerable sir, we descend to you, venerable sir.' And they satisfy the fire with abundant ghee, oil, and butter. And after that night has passed, they satisfy the brahmins with superior solid and soft food. Thus, Master Gotama, is the Descent Day observed by brahmins."
"In one way, brahmin, is the Descent Day observed by brahmins, but in another way is the Descent Day observed in the Noble One's discipline." "In what way, Master Gotama, is the Descent Day observed in the Noble One's discipline? It would be good if Master Gotama would teach me the Teaching in such a way that the Descent Day is observed in the Noble One's discipline."
"If so, brahmin, listen, pay close attention; I will speak." "Yes, sir," the brahmin Jāṇussoṇi assented to the Blessed One. The Blessed One said this -
"Here, brahmin, a noble disciple considers thus: 'Killing living beings indeed has an evil result both in this present life and in the future life.' He, having thus reflected, abandons killing living beings; he descends from killing living beings.
Etc. Taking what is not given indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons taking what is not given; he descends from taking what is not given.
Etc. Sexual misconduct indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons sexual misconduct; he descends from sexual misconduct.
...Lying indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons lying; he descends from lying.
...Divisive speech indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons divisive speech; he descends from divisive speech.
...Harsh speech indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons harsh speech; he descends from harsh speech.
...Idle chatter indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons idle chatter; he descends from idle chatter.
...Covetousness indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons covetousness; he descends from covetousness.
...Anger indeed has an evil result - both in this present life and in the future life. He, having thus reflected, abandons anger; he descends from anger.
...Wrong view indeed has an evil result - both in this present life and in the future life.' He, having thus reflected, abandons wrong view; he descends from wrong view. Thus, brahmin, in the Noble One's discipline there is the descent."
"In one way, Master Gotama, is the descent observed by brahmins, but in another way is the descent observed in the Noble One's discipline. And moreover, Master Gotama, the descent of the brahmins is not worth a sixteenth fraction of the descent in the Noble One's discipline. Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The first.
2.
The Discourse on the Noble One's Atonement
168. "I will teach you, monks, the noble descent. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"And what, monks, is the noble descent? Here, monks, a noble disciple considers thus - 'Killing living beings indeed has an evil result - both in this present life and in the future life.' He, having thus reflected, abandons killing living beings; he descends from killing living beings.
... 'Taking what is not given indeed has an evil result - both in this present life and in the future life.' He, having thus reflected, abandons taking what is not given; he descends from taking what is not given.
... 'Sexual misconduct indeed has an evil result, etc. he descends from sexual misconduct.
... 'Lying indeed has an evil result, etc. he descends from lying.
... 'Divisive speech indeed has an evil result, etc. he descends from divisive speech.
... 'Harsh speech indeed has an evil result, etc. he descends from harsh speech.
... 'Idle chatter indeed has an evil result, etc. he descends from idle chatter.
... 'Covetousness indeed has an evil result, etc. he descends from covetousness.
... 'Anger indeed has an evil result, etc. he descends from anger.
"And what, monks, is the noble descent? Here, monks, a noble disciple considers thus - 'Wrong view indeed has an evil result both in this present life and in the future life.' He, having thus reflected, abandons wrong view; he descends from wrong view. This is called, monks, the noble descent." The second.
3.
The Discourse to Saṅgārava
169. Then the brahmin Saṅgārava approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Saṅgārava said this to the Blessed One -
"What indeed, Master Gotama, is the near shore, what is the far shore?" "Killing living beings, brahmin, is the near shore, abstention from killing living beings is the far shore. Taking what is not given, brahmin, is the near shore, abstention from taking what is not given is the far shore. Sexual misconduct is the near shore, abstention from sexual misconduct is the far shore. Lying is the near shore, abstention from lying is the far shore. Divisive speech is the near shore, abstention from divisive speech is the far shore. Harsh speech is the near shore, abstention from harsh speech is the far shore. Idle chatter is the near shore, abstention from idle chatter is the far shore. Covetousness is the near shore, non-covetousness is the far shore. Anger is the near shore, non-anger is the far shore. Wrong view is the near shore, right view is the far shore. This, brahmin, is the near shore, this is the far shore.
And this other generation just runs along the shore.
Those people will go beyond, the realm of Death so hard to cross.
Having come from home to homelessness, in seclusion where delight is hard.
The wise one should purify oneself of the mental defilements of the mind.
Who delight in the relinquishment of grasping, by non-clinging;
Those who have eliminated the mental corruptions, brilliant, they are quenched in the world." The third.
4.
The Discourse on the Near Shore
170. "I will teach you, monks, the near shore and the far shore. Listen to that, etc. And what, monks, is the near shore, and what is the far shore? Killing living beings, monks, is the near shore, abstention from killing living beings is the far shore. Taking what is not given is the near shore, abstention from taking what is not given is the far shore. Sexual misconduct is the near shore, abstention from sexual misconduct is the far shore. Lying is the near shore, abstention from lying is the far shore. Divisive speech is the near shore, abstention from divisive speech is the far shore. Harsh speech is the near shore, abstention from harsh speech is the far shore. Idle chatter is the near shore, abstention from idle chatter is the far shore. Covetousness is the near shore, non-covetousness is the far shore. Anger is the near shore, non-anger is the far shore. Wrong view is the near shore, right view is the far shore. This, monks, is the near shore, this is the far shore.
And this other generation just runs along the shore.
Those people will go beyond, the realm of Death so hard to cross.
Having come from home to homelessness, in seclusion where delight is hard.
The wise one should purify oneself of the mental defilements of the mind.
Who delight in the relinquishment of grasping, by non-clinging;
Those who have eliminated the mental corruptions, brilliant, they are quenched in the world." The fourth.
5.
The First Discourse on Not the Teaching
171. "What is not the Teaching, monks, should be known, and what is harmful; the Teaching should be known, and what is beneficial. Having understood what is not the Teaching and what is harmful, having understood the Teaching and what is beneficial, one should proceed according to the Teaching, according to what is beneficial.
"And what, monks, is not the Teaching and what is harmful? Killing living beings, taking what is not given, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, anger, wrong view - this is called, monks, not the Teaching and what is harmful.
"And what, monks, is the Teaching and what is beneficial? Abstention from killing living beings, abstention from taking what is not given, abstention from sexual misconduct, abstention from lying, abstention from divisive speech, abstention from harsh speech, abstention from idle chatter, non-covetousness, non-anger, right view - this is called, monks, the Teaching and what is beneficial.
'What is not the Teaching, monks, should be known, and what is harmful; the Teaching should be known, and what is beneficial. Having understood what is not the Teaching and what is harmful, having understood the Teaching and what is beneficial, one should proceed according to the Teaching, according to what is beneficial' - thus what was said, this was said dependent on that." The fifth.
6.
The Second Discourse on Not the Teaching
172. "What is not the Teaching, monks, should be known, and the Teaching; what is harmful should be known, and what is beneficial. Having understood what is not the Teaching and the Teaching, having understood what is harmful and what is beneficial, one should proceed according to the Teaching, according to what is beneficial." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.
Then, not long after the Blessed One had departed, this occurred to those monks - "Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'What is not the Teaching, monks, should be known, and the Teaching; what is harmful should be known, and what is beneficial. Having understood what is not the Teaching and the Teaching, having understood what is harmful and what is beneficial, one should proceed according to the Teaching, according to what is beneficial.' Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?"
Then those monks had this thought: "This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter. As the Venerable Mahākaccāna answers us, so we will remember it."
Then those monks approached the Venerable Mahākaccāna; having approached, they exchanged friendly greetings with the Venerable Mahākaccāna. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those monks said this to the Venerable Mahākaccāna -
"Friend Kaccāna, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'What is not the Teaching, monks, should be known, and the Teaching; what is harmful should be known, and what is beneficial. Having understood what is not the Teaching and the Teaching, having understood what is harmful and what is beneficial, one should proceed according to the Teaching, according to what is beneficial.'
Then, friend, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - what is not the Teaching, monks, etc. one should proceed accordingly. Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?'
Then, friend, this occurred to us - 'This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter. As the Venerable Mahākaccāna answers us, so we will remember it.' Let the Venerable Mahākaccāna explain."
"Just as, friends, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the root, having passed over the trunk, might think the substance should be sought in the branches and leaves; thus it is with the venerable ones, when the Teacher is present before you, having passed over that Blessed One, you think this matter should be asked of us. For, friends, the Blessed One is one who knows what is to be known, one who sees what is to be seen, become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Truth-finder. And that was the time when you should have approached the Blessed One himself and asked about this matter. As the Blessed One would have answered you, so you should have remembered it."
"Certainly, friend Kaccāna, the Blessed One is one who knows what is to be known, one who sees what is to be seen, become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Truth-finder. And that was the time when we should have approached the Blessed One himself and asked about this matter. As the Blessed One would have answered us, so we should have remembered it. But the Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. Let the Venerable Mahākaccāna explain, without finding it troublesome."
"If so, friends, listen and pay close attention; I will speak." "Yes, friend," those monks assented to the Venerable Mahākaccāna. Then the Venerable Mahākaccāna said this -
"Friends, that which the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'What is not the Teaching, monks, should be known. Etc. one should proceed accordingly.'
"And what, friends, is not the Teaching; and what is the Teaching? And what is harmful, and what is beneficial? "Killing living beings, friends, is not the Teaching; abstention from killing living beings is the Teaching; and whatever many evil unwholesome mental states come to be with killing living beings as condition, this is harmful; and with abstention from killing living beings as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Taking what is not given, friend, is not the Teaching; abstention from taking what is not given is the Teaching; and whatever many evil unwholesome mental states come to be with taking what is not given as condition, this is harmful; and with abstention from taking what is not given as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Sexual misconduct, friend, is not the Teaching; abstention from sexual misconduct is the Teaching; and whatever many evil unwholesome mental states come to be with sexual misconduct as condition, this is harmful; and with abstention from sexual misconduct as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Lying, friend, is not the Teaching; abstention from lying is the Teaching; and whatever many evil unwholesome mental states come to be with lying as condition, this is harmful; and with abstention from lying as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Divisive speech, friend, is not the Teaching; abstention from divisive speech is the Teaching; and whatever many evil unwholesome mental states come to be with divisive speech as condition, this is harmful; and with abstention from divisive speech as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Harsh speech, friend, is not the Teaching; abstention from harsh speech is the Teaching; and whatever many evil unwholesome mental states come to be with harsh speech as condition, this is harmful; and with abstention from harsh speech as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Idle chatter, friend, is not the Teaching; abstention from idle chatter is the Teaching; and whatever many evil unwholesome mental states come to be with idle chatter as condition, this is harmful; and with abstention from idle chatter as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Covetousness, friend, is not the Teaching; non-covetousness is the Teaching; and whatever many evil unwholesome mental states come to be with covetousness as condition, this is harmful; and with non-covetousness as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Anger, friend, is not the Teaching; non-anger is the Teaching; and whatever many evil unwholesome mental states come to be with anger as condition, this is harmful; and with non-anger as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Wrong view, friends, is not the Teaching; right view is the Teaching; and whatever many evil unwholesome mental states come to be with wrong view as condition, this is harmful; and with right view as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Friends, that which the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - "What is not the Teaching, monks, should be known, etc. one should proceed accordingly.' I, friends, understand in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail, thus - But if you wish, friends, you may approach the Blessed One himself and ask about this matter. As the Blessed One answers us, so you should remember it."
"Yes, friend," those monks, having delighted in and given thanks for the Venerable Mahākaccāna's saying, rose from their seats and approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -
"Venerable sir, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'What is not the Teaching, monks, should be known. Etc. one should proceed accordingly.'
"Then, venerable sir, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'What is not the Teaching, monks, should be known. Etc. one should proceed accordingly.' Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?'
"Then this occurred to us, venerable sir - 'This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter. As the Venerable Mahākaccāna answers us, so we will remember it.'
"Then we, venerable sir, approached the Venerable Mahākaccāna; having approached, we asked the Venerable Mahākaccāna about this matter. For us, venerable sir, the Venerable Mahākaccāna explained the meaning well with these syllables, with these terms, with these phrases."
"Good, good, monks! Monks, Mahākaccāna is wise. Monks, Mahākaccāna is of great wisdom. Monks, if you had approached me and asked about this matter, I too would have answered it in exactly the same way as it was answered by Mahākaccāna. That is indeed its meaning. And thus you should remember it." The sixth.
7.
The Third Discourse on Not the Teaching
173. "What is not the Teaching, monks, should be known, and the Teaching; what is harmful should be known, and what is beneficial. Having understood what is not the Teaching and the Teaching, having understood what is harmful and what is beneficial, one should proceed according to the Teaching, according to what is beneficial.
"And what, monks, is not the Teaching, and what is the Teaching; and what is harmful, and what is beneficial? Killing living beings, monks, is not the Teaching; abstention from killing living beings is the Teaching; and whatever many evil unwholesome mental states come to be with killing living beings as condition, this is harmful; and with abstention from killing living beings as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
"Taking what is not given, monks, is not the Teaching; abstention from taking what is not given is the Teaching... sexual misconduct, monks, is not the Teaching; abstention from sexual misconduct is the Teaching... lying, monks, is not the Teaching; abstention from lying is the Teaching... divisive speech, monks, is not the Teaching; abstention from divisive speech is the Teaching... harsh speech, monks, is not the Teaching; abstention from harsh speech is the Teaching... idle chatter, monks, is not the Teaching; abstention from idle chatter is the Teaching... covetousness, monks, is not the Teaching; non-covetousness is the Teaching... anger, monks, is not the Teaching; non-anger is the Teaching...
"Wrong view, monks, is not the Teaching; right view is the Teaching; and whatever many evil unwholesome mental states come to be with wrong view as condition, this is harmful; and with right view as condition, many wholesome mental states go to fulfilment through development, this is beneficial.
'What is not the Teaching, monks, should be known, and the Teaching; what is harmful should be known, and what is beneficial. Having understood what is not the Teaching and the Teaching, having understood what is harmful and what is beneficial, one should proceed according to the Teaching, according to what is beneficial' - thus what was said, this was said dependent on that." The seventh.
8.
The Discourse on Action as Source
174. "Monks, I say killing living beings is threefold - rooted in greed, rooted in hate, and rooted in delusion.
"Monks, I say taking what is not given is threefold - rooted in greed, rooted in hate, and rooted in delusion.
"Monks, I say sexual misconduct is threefold - rooted in greed, rooted in hate, and rooted in delusion.
"Monks, I say lying is threefold - rooted in greed, rooted in hate, and rooted in delusion.
"Monks, I say divisive speech is threefold - rooted in greed, rooted in hate, and rooted in delusion.
"Monks, I say harsh speech is threefold - rooted in greed, rooted in hate, and rooted in delusion.
"Monks, I say idle chatter is threefold - rooted in greed, rooted in hate, and rooted in delusion.
"Monks, I say covetousness is threefold - rooted in greed, rooted in hate, and rooted in delusion.
"Monks, I say anger is threefold - rooted in greed, rooted in hate, and rooted in delusion.
"Monks, I say wrong view is threefold - rooted in greed, rooted in hate, and rooted in delusion. Thus indeed, monks, greed is the origin of action, hate is the origin of action, delusion is the origin of action. With the elimination of greed comes the elimination of the origin of action, with the elimination of hate comes the elimination of the origin of action, with the elimination of delusion comes the elimination of the origin of action." The eighth.
9.
The Discourse on Avoidance
175. "This Teaching, monks, has avoidance, this Teaching is not without avoidance. And how, monks, does this Teaching have avoidance, and is not without avoidance? For one who kills living beings, monks, abstention from killing living beings is avoidance. For one who takes what is not given, monks, abstention from taking what is not given is avoidance. For one who engages in sexual misconduct, monks, abstention from sexual misconduct is avoidance. For a liar, monks, abstention from lying is avoidance. For one of divisive speech, monks, abstention from divisive speech is avoidance. For one of harsh speech, monks, abstention from harsh speech is avoidance. For one who engages in idle chatter, monks, abstention from idle chatter is avoidance. For one who is covetous, monks, non-covetousness is avoidance. For one with an angry mind, monks, non-anger is avoidance. For one of wrong view, monks, right view is avoidance. Thus, monks, this Teaching has avoidance, this Teaching is not without avoidance." The ninth.
10.
The Discourse on Cunda
176. Thus have I heard - On one occasion the Blessed One was dwelling at Pāvā in the mango grove of Cunda, the smith's son. Then Cunda, the smith's son, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To Cunda, the smith's son, seated to one side, the Blessed One said this - "Whose purity rites do you approve of, Cunda?" "The brahmins, venerable sir, of the western lands, carrying water-pots, wearing garlands of moss, tending the fire, descending into water, declare purity rites; I approve of their purity rites."
"In what way, then, Cunda, do the brahmins of the western lands, carrying water-pots, wearing garlands of moss, tending the fire, descending into water, declare purity rites?" "Here, venerable sir, the brahmins of the western lands, carrying water-pots, wearing garlands of moss, tending the fire, descending into water. They exhort their disciple thus - 'Come, my good man, having risen early in the morning from your bed, you should touch the earth; if you do not touch the earth, you should touch fresh cow-dung; if you do not touch fresh cow-dung, you should touch green grass; if you do not touch green grass, you should tend the fire; if you do not tend the fire, you should pay homage to the sun with joined palms; if you do not pay homage to the sun with joined palms, you should descend into water for the third time in the evening.' Thus indeed, venerable sir, the brahmins of the western lands, carrying water-pots, wearing garlands of moss, tending the fire, descending into water, declare purity rites; I approve of their purity rites."
"In one way, Cunda, the brahmins of the western lands, carrying water-pots, wearing garlands of moss, tending the fire, descending into water, declare purity rites, but in another way is purity in the Noble One's discipline." "In what way, then, venerable sir, is purity in the Noble One's discipline? It would be good, venerable sir, if the Blessed One would teach me the Teaching in such a way that there is purity in the Noble One's discipline."
"If so, Cunda, listen, pay close attention; I will speak." "Yes, venerable sir," Cunda, the smith's son, assented to the Blessed One. The Blessed One said this -
"There is, Cunda, threefold impurity by body; there is fourfold impurity by speech; there is threefold impurity by mind.
"And how, Cunda, is there threefold impurity by body? "Here, Cunda, a certain one is a killer of living beings, cruel, with bloody hands, devoted to striking and killing, without compassion for all living beings.
"He is one who takes what is not given. Whatever belongs to another, another's wealth and requisites, whether in the village or in the forest, that which is not given, reckoned a theft, he takes.
"He engages in sexual misconduct. Those women who are protected by the mother, protected by the father, protected by both mother and father, protected by the brother, protected by the sister, protected by relatives, protected by the clan, protected by co-religionists, having an owner, under penalty, even those encircled with a garland of flowers, he commits adultery with such women. Thus, Cunda, there is threefold impurity by body.
"And how, Cunda, is there fourfold impurity by speech? Here, Cunda, a certain one is a liar. Having gone to an assembly, or having gone to a company, or having gone among relatives, or having gone among a guild, or having gone among the royal court, being brought forward and questioned as a witness - 'Come, good man, tell what you know' - he, not knowing, says 'I know,' or knowing, says 'I do not know'; or not seeing, says 'I see,' or seeing, says 'I do not see.' Thus for his own sake, or for another's sake, or for the sake of some material gain, he becomes a conscious speaker of falsehood.
"He speaks divisive speech. Having heard here, he repeats it elsewhere to divide these people, or having heard elsewhere, he repeats it here to divide those people. Thus he is one who divides those who are united, or a supporter of those who are divided, rejoicing in discord, delighting in discord, taking delight in discord, he is a speaker of words that create discord.
"He speaks harsh speech. Whatever speech is rough, harsh, hurtful to others, offensive to others, bordering on wrath, not conducive to concentration, he speaks such speech.
"He engages in idle chatter, speaks at the wrong time, speaks what is not factual, speaks what is unbeneficial, speaks what is not the Teaching, speaks what is not the discipline; he speaks words not worth treasuring, at the wrong time, without reason, without limit, not connected with benefit. Thus, Cunda, there is fourfold impurity by speech.
"And how, Cunda, is there threefold impurity by mind? Here, Cunda, a certain one is covetous. Whatever belongs to another, another's wealth and requisites, he covets - 'Oh, may what belongs to another be mine!'
"He has a mind of ill-will, with corrupt mental intentions - 'May these beings be killed, or bound, or annihilated, or destroyed, or may they not exist!'
"He holds wrong view, has perverted vision - 'There is not what is given, there is not what is sacrificed, there is not what is offered, there is no fruit and result of good and bad actions, there is not this world, there is not the other world, there is not mother, there is not father, there are no spontaneously reborn beings, there are not in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves.' Thus, Cunda, there is threefold impurity by mind.
"These, Cunda, are the ten unwholesome courses of action. Cunda, one possessed of these ten unwholesome courses of action, even if rising early from his bed he touches the earth, he is impure; and if he does not touch the earth, he is impure.
"Even if he touches fresh cow-dung, he is impure; and if he does not touch fresh cow-dung, he is impure.
"Even if he touches green grass, he is impure; and if he does not touch green grass, he is impure.
"Even if he tends the fire, he is impure; and if he does not tend the fire, he is impure.
"Even if with joined palms he pays homage to the sun, he is impure; and if with joined palms he does not pay homage to the sun, he is impure.
"Even if he goes down into the water for the third time in the evening, he is impure; and if he does not go down into the water for the third time in the evening, he is impure. What is the reason for this? These, Cunda, ten unwholesome courses of action are impure and cause impurity.
"But, Cunda, because of being endowed with these ten unwholesome courses of action, hell is discerned, the animal realm is discerned, the sphere of ghosts is discerned, or whatever other unfortunate realms there are.
"Cunda, there is threefold purity by body; there is fourfold purity by speech; there is threefold purity by mind.
"How, Cunda, is there threefold purity by body? Here, Cunda, a certain one, having abandoned the killing of living beings, abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, he dwells concerned for the welfare of all living beings.
"Having abandoned taking what is not given, he abstains from taking what is not given. Whatever belongs to another, another's wealth and requisites, whether in the village or in the forest, that which is not given, reckoned a theft, he does not take.
"Having abandoned sexual misconduct, he abstains from sexual misconduct; those women who are protected by the mother, protected by the father, protected by both mother and father, protected by the brother, protected by the sister, protected by relatives, protected by the clan, protected by co-religionists, having an owner, under penalty, even those encircled with a garland of flowers, he does not commit adultery with such women. Thus, Cunda, there is threefold purity by body.
"And how, Cunda, is there fourfold purity by speech? Here, Cunda, a certain one, having abandoned lying, abstains from lying. Having gone to an assembly, or having gone to a company, or having gone among relatives, or having gone among a guild, or having gone among the royal court, being brought forward and questioned as a witness - 'Come, good man, tell what you know' - he, not knowing, says 'I do not know,' or knowing, says 'I know,' or not seeing, says 'I do not see,' or seeing, says 'I see.' Thus for his own sake, or for another's sake, or for the sake of some trifling material gain, he does not become a conscious speaker of falsehood.
"Having abandoned divisive speech, he abstains from divisive speech - having heard something here, he does not repeat it elsewhere to divide these people, nor having heard something elsewhere does he repeat it here to divide those people. Thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord.
"Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing to many people and agreeable to many people.
"Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal. Thus, Cunda, there is fourfold purity by speech.
"And how, Cunda, is there threefold purity by mind? Here, Cunda, a certain one is non-covetous. Whatever belongs to another, another's wealth and requisites, he does not covet - 'Oh, may what belongs to another be mine!'
"He has a mind without ill-will, with uncorrupted mental intention - 'May these beings be free from enmity, free from affliction, free from trouble, may they look after themselves happily.'
"He holds right view, with undistorted vision - 'There is what is given, there is what is sacrificed, there is what is offered, there is fruit and result of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are spontaneously reborn beings, there are in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves.' Thus, Cunda, there is threefold purity by mind.
"These, Cunda, are the ten wholesome courses of action. Cunda, one possessed of these ten wholesome courses of action, even if he rises early in the morning from his bed and touches the earth, he is pure; even if he does not touch the earth, he is pure.
"Even if he touches wet cow-dung, he is pure; even if he does not touch wet cow-dung, he is pure.
"Even if he touches green grass, he is pure; even if he does not touch green grass, he is pure.
"Even if he tends the fire, he is pure; even if he does not tend the fire, he is pure.
"Even if with joined palms he pays homage to the sun, he is pure; even if with joined palms he does not pay homage to the sun, he is pure.
"Even if he goes down into the water for the third time in the evening, he is pure; even if he does not go down into the water for the third time in the evening, he is pure. What is the reason for this? Cunda, these ten wholesome courses of action are pure and purifying.
"And, Cunda, because of being endowed with these ten wholesome courses of action, gods are discerned, human beings are discerned, or whatever other fortunate destinations there are."
When this was said, Cunda, the smith's son, said this to the Blessed One - "Excellent, venerable sir! Etc. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life." The tenth.
11.
The Discourse to Jāṇussoṇi
177. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One -
"We are, Master Gotama, brahmins by name. We give gifts, we perform faith offerings - 'May this gift be beneficial to the departed relatives and blood-relations, may the departed relatives and blood-relations consume this gift.' Does that gift, Master Gotama, benefit the departed relatives and blood-relations; do those departed relatives and blood-relations consume that gift?" "In a suitable state, brahmin, it benefits, not in an unsuitable state."
"But what, Master Gotama, is the suitable state, what is the unsuitable state?" "Here, brahmin, a certain one is one who kills living beings, takes what is not given, engages in sexual misconduct, is a liar, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill-will, holds wrong view. He, upon the body's collapse at death, is reborn in hell. Whatever is the food of beings in hell, by that he sustains himself there, by that he remains there. This too, brahmin, is an unsuitable state where, for one established there, that gift does not benefit.
"Here again, brahmin, a certain one is one who kills living beings, etc. he holds wrong view. He, upon the body's collapse at death, is reborn in the animal realm. Whatever is the food of beings in the animal realm, by that he sustains himself there, by that he remains there. This too, brahmin, is an unsuitable state where, for one established there, that gift does not benefit.
"Here again, brahmin, a certain one abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is non-covetous, has a mind without ill-will, holds right view. He, upon the body's collapse at death, is reborn in the company of human beings. Whatever is the food of human beings, by that he sustains himself there, by that he remains there. This too, brahmin, is an unsuitable state where, for one established there, that gift does not benefit.
"Here again, brahmin, a certain one abstains from killing living beings, etc. he holds right view. He, upon the body's collapse at death, is reborn in the company of the gods. Whatever is the food of the gods, by that he sustains himself there, by that he remains there. This too, brahmin, is an unsuitable state where, for one established there, that gift benefits.
"Here again, brahmin, a certain one is one who kills living beings, etc. he holds wrong view. He, upon the body's collapse at death, is reborn in the sphere of ghosts. Whatever is the food of beings in the sphere of ghosts, by that he sustains himself there, by that he remains there; or whatever friends and colleagues or relatives and blood-relations give from here, by that he sustains himself there, by that he remains there. This, brahmin, is the state where for one standing there that gift is beneficial."
"But if, Master Gotama, that ghost who is a relative or blood-relation has not arisen in that state, who consumes that gift?" "Other ghosts who are relatives and blood-relations have arisen in that state, brahmin; they consume that gift."
"But if, Master Gotama, that ghost who is a relative or blood-relation has not arisen in that state, and other ghosts who are relatives and blood-relations have not arisen in that state, who consumes that gift?" "This is impossible, brahmin, there is no chance that that state would be empty during this long period of time, that is to say, of ghosts who are relatives and blood-relations. But, brahmin, the donor too is not without fruit."
"Does Master Gotama speak of a supposition even for the impossible?" "I do speak of a supposition even for the impossible, brahmin. Here, brahmin, a certain one is one who kills living beings, takes what is not given, engages in sexual misconduct, is a liar, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill-will, holds wrong view; he is a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He, upon the body's collapse at death, is reborn in the company of elephants. There he is an obtainer of food, drink, garlands, and various ornaments.
"That, brahmin, here one who kills living beings, takes what is not given, engages in sexual misconduct, is a liar, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill-will, holds wrong view - because of that, upon the body's collapse at death, he is reborn in the company of elephants. And that he is a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting - because of that, there he is an obtainer of food, drink, garlands, and various ornaments.
"Here again, brahmin, a certain one is one who kills living beings, etc. he holds wrong view. He is a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He, upon the body's collapse at death, is reborn in the company of horses, etc. is reborn in the company of cattle, etc. is reborn in the company of dogs. There he is an obtainer of food, drink, garlands, and various ornaments.
"That, brahmin, here one who kills living beings, etc. holds wrong view - because of that, upon the body's collapse at death, he is reborn in the company of dogs. And that he is a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting - because of that, there he is an obtainer of food, drink, garlands, and various ornaments.
"Here again, brahmin, a certain one abstains from killing living beings, etc. he holds right view. He is a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He, upon the body's collapse at death, is reborn in the company of human beings. There he is an obtainer of the five human types of sensual pleasure.
"That, brahmin, here one abstains from killing living beings, etc. holds right view, because of that, upon the body's collapse at death, he is reborn in the company of human beings. And that he is a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting, because of that he there is an obtainer of the five human types of sensual pleasure.
"Here again, brahmin, a certain one abstains from killing living beings, etc. he holds right view. He is a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He, upon the body's collapse at death, is reborn in the company of the gods. He there is an obtainer of the five divine types of sensual pleasure.
"That, brahmin, here one abstains from killing living beings, etc. holds right view, because of that, upon the body's collapse at death, he is reborn in the company of the gods. And that he is a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting, because of that he there is an obtainer of the five divine types of sensual pleasure. But, brahmin, the donor too is not without fruit."
"It is wonderful, Master Gotama, it is marvellous, Master Gotama! How fitting it is, Master Gotama, to give gifts, fitting to make acts of faith, since indeed the donor too is not without fruit." "So it is, brahmin, for the donor too, brahmin, is not without fruit."
"Excellent, Master Gotama, excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The eleventh.
The Chapter on Jāṇussoṇi is the second.