5.32. Cundì, Con Gái Vua

Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

Atha kho cundī rājakumārī pañcahi rathasatehi pañcahi ca kumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho cundī rājakumārī bhagavantaṁ etadavoca:

“Amhākaṁ, bhante, bhātā cundo nāma rājakumāro, so evamāha:

‘yadeva so hoti itthī vā puriso vā buddhaṁ saraṇaṁ gato, dhammaṁ saraṇaṁ gato, saṅghaṁ saraṇaṁ gato, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, so kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatin’ti.

Sāhaṁ, bhante, bhagavantaṁ pucchāmi:

‘kathaṁrūpe kho, bhante, satthari pasanno kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatiṁ?

Kathaṁrūpe dhamme pasanno kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatiṁ?

Kathaṁrūpe saṅghe pasanno kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatiṁ?

Kathaṁrūpesu sīlesu paripūrakārī kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatin’”ti?

“Yāvatā, cundi, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho.

Ye kho, cundi, buddhe pasannā, agge te pasannā.

Agge kho pana pasannānaṁ aggo vipāko hoti.

Yāvatā, cundi, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṁ aggamakkhāyati.

Ye, cundi, ariye aṭṭhaṅgike magge pasannā, agge te pasannā, agge kho pana pasannānaṁ aggo vipāko hoti.

Yāvatā, cundi, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṁ aggamakkhāyati, yadidaṁ—

madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṁ.

Ye kho, cundi, virāge dhamme pasannā, agge te pasannā.

Agge kho pana pasannānaṁ aggo vipāko hoti.

Yāvatā, cundi, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṁ aggamakkhāyati, yadidaṁ—

cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa.

Ye kho, cundi, saṅghe pasannā, agge te pasannā.

Agge kho pana pasannānaṁ aggo vipāko hoti.

Yāvatā, cundi, sīlāni, ariyakantāni sīlāni tesaṁ aggamakkhāyati, yadidaṁ—

akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni.

Ye kho, cundi, ariyakantesu sīlesu paripūrakārino, agge te paripūrakārino.

Agge kho pana paripūrakārīnaṁ aggo vipāko hotīti.

Aggato ve pasannānaṁ,

aggaṁ dhammaṁ vijānataṁ;

Agge buddhe pasannānaṁ,

dakkhiṇeyye anuttare.

Agge dhamme pasannānaṁ,

virāgūpasame sukhe;

Agge saṅghe pasannānaṁ,

puññakkhette anuttare.

Aggasmiṁ dānaṁ dadataṁ,

aggaṁ puññaṁ pavaḍḍhati;

Aggaṁ āyu ca vaṇṇo ca,

yaso kitti sukhaṁ balaṁ.

Aggassa dātā medhāvī,

aggadhammasamāhito;

Devabhūto manusso vā,

aggappatto pamodatī”ti.

Dutiyaṁ.

SC 1On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Then Princess Cundī, accompanied by five hundred chariots and five hundred court girls, approached the Blessed One, paid homage to him, and sat down to one side. Princess Cundī then said to the Blessed One:

SC 2“Bhante, my brother is Prince Cunda. He says thus: ‘Whenever a man or a woman has gone for refuge to the Buddha, the Dhamma, and the Saṅgha, and abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from indulging in liquor, wine, and intoxicants, the basis for heedlessness, with the breakup of the body, after death, he is reborn only in a good destination, not in a bad destination.’ I ask the Blessed One: ‘What kind of teacher, Bhante, should one have confidence in, so that, with the breakup of the body, after death, one is reborn only in a good destination, not in a bad destination? What kind of Dhamma should one have confidence in, so that, with the breakup of the body, after death, one is reborn only in a good destination, not in a bad destination? What kind of Saṅgha should one have confidence in, so that, with the breakup of the body, after death, one is reborn only in a good destination, not in a bad destination? What kind of virtuous behavior should one fulfill so that, with the breakup of the body, after death, one is reborn only in a good destination, not in a bad destination?”

SC 3(1) “Cundī, to whatever extent there are beings, whether footless or with two feet, four feet, or many feet, whether having form or formless, whether percipient, non-percipient, or neither percipient nor non-percipient, the Tathāgata, the Arahant, the Perfectly Enlightened One is declared the foremost among them. Those who have confidence in the Buddha have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.

SC 4(2) “To whatever extent, Cundī, there are phenomena that are conditioned, the noble eightfold path is declared the foremost among them. Those who have confidence in the noble eightfold path have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.

SC 5(3) “To whatever extent, Cundī, there are phenomena whether conditioned or unconditioned, dispassion is declared the foremost among them, that is, the crushing of pride, the removal of thirst, the uprooting of attachment, the termination of the round, the destruction of craving, dispassion, cessation, nibbāna. Those who an.iii.36 have confidence in the Dhamma, in dispassion, have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.

SC 6(4) “To whatever extent, Cundī, there are Saṅghas or groups, the Saṅgha of the Tathāgata’s disciples is declared the foremost among them, that is, the four pairs of persons, the eight types of individuals—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world. Those who have confidence in the Saṅgha have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.

SC 7(5) “To whatever extent, Cundī, there is virtuous behavior, the virtuous behavior loved by the noble ones is declared the foremost among them, that is, when it is unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. Those who fulfill the virtuous behavior loved by the noble ones fulfill the foremost, and for those who fulfill the foremost, the result is foremost.”

SC 8For those confident in regard to the foremost,
knowing the foremost Dhamma,
confident in the Buddha—the foremost—
unsurpassed, worthy of offerings;

SC 9for those confident in the foremost Dhamma,
in the blissful peace of dispassion;
for those confident in the foremost Saṅgha,
the unsurpassed field of merit;

SC 10for those giving gifts to the foremost,
the foremost kind of merit increases:
the foremost life span, beauty, and glory,
good reputation, happiness, and strength.

SC 11The wise one who gives to the foremost,
concentrated upon the foremost Dhamma,
having become a deva or human being,
rejoices having attained the foremost.