Mahāparinibbānasuttaṁ
The Discourse about the Great Emancipation

[Catutthabhāṇavāraṁ]
[The Fourth Chapter for Recitation]

[32: Cundassa Mahānisaṁso] cf. Cundasuttaṁ (Ud. 8:5) Part Three.01
[Cunda's Great Gain]

Atha kho Bhagavā mahatā Bhikkhusaṅghena saddhiṁ
Then the Gracious One with a great Community of monks

yena Kakutthā nadī tenupasaṅkami,
went to the river Kakutthā,

upasaṅkamitvā, Kakutthaṁ nadiṁ ajjhogāhetvā,
and after going, and entering into the river Kakutthā,

nahātvā ca pivitvā ca paccuttaritvā yena ambavanaṁ tenupasaṅkami,
bathing, and drinking, and coming back out, he approached the mango wood,

upasaṅkamitvā, āyasmantaṁ Cundakaṁ āmantesi:
and after approaching, he addressed venerable Cundaka, (saying):

“Iṅgha me tvaṁ Cundaka catugguṇaṁ saṅghāṭiṁ paññāpehi,
“Come now, Cundaka, prepare the outer robe folded in four for me,

kilantosmi Cundaka nipajjissāmī.” ti
I am weary, Cundaka, and will lie down.” The Commentary explains that Ānanda was still wringing out his bathing robe (udakasāṭakaṁ), so the Buddha asked Cundaka to help. We can see from this and other references that it was normal for the monks to spread their robes on the floor and to sit or lie down on them.02

“Evaṁ Bhante,” ti kho āyasmā Cundako Bhagavato paṭissutvā,
“Very well, reverend Sir”, said venerable Cundaka, and after replying to the Gracious One,

catugguṇaṁ saṅghāṭiṁ paññāpesi.
he prepared the outer robe folded in four.

Atha kho Bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi,
Then the Gracious One, lay down on his right side in the lion's posture,

pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā.
after placing one foot on the top of the other, mindfully, with full awareness, having applied his mind to the thought of rising.

Āyasmā pana Cundako tattheva Bhagavato purato nisīdi.
And venerable Cundaka sat down right there in front of the Gracious One.

“Gantvāna Buddho nadikaṁ Kakutthaṁ,
“The Awakened One, having gone to the little river Kakutthā,

Acchodakaṁ sātodakaṁ vippasannaṁ,
Which had water that was transparent, pleasant, and clear,

Ogāhi Satthā sukilantarūpo, Thai, ChS: akilanta-, which reverses the meaning.03
The Teacher, very weary, entered (the river),

Tathāgato appaṭimodha loke.
the Realised One, who is unmatched here in the world.

 

Nahātvā ca pītvā cudatāri Satthā
After washing and drinking, the Teacher came out,

Purakkhato bhikkhugaṇassa majjhe,
And in the middle of the Community of monks, at the front,

Satthā pavattā Bhagavādha Dhamme,
The Teacher, the Gracious One, having taught the Teaching here,

Upāgamī ambavanaṁ Mahesi.
The Great Sage went to the mango wood.

 

Āmantayī Cundakaṁ nāma bhikkhuṁ:
He addressed the monk called Cundaka, (saying):

“Catugguṇaṁ patthara me nipajjaṁ,”
“Spread out (the robe) folded in four for me to lie down on,”

So codito PTS: modito. It would mean: rejoiced (by the One with Developed Mind).04 Bhāvitattena Cundo,
Cunda, urged by the One with Developed Mind,

Catugguṇaṁ patthari khippam-eva.
Very quickly spread (the robe) folded in four.

Nipajji Satthā sukilantarūpo, Thai, ChS: akilanta-, which again reverses the meaning.05
The Teacher, very weary, lay down,

Cundo pi tattha pamukhe nisīdī.” ti
With Cunda sat right there at the front.” Comm: imā pi gāthā Saṅgītikāle yeva ṭhapitā; these verses were placed (here) at the time of the (First) Council.06

Atha kho Bhagavā āyasmantaṁ Ānandaṁ āmantesi:
Then the Gracious One addressed venerable Ānanda, (saying):

“Siyā kho pan' Ānanda,
“It may be, Ānanda,

Cundassa Kammāraputtassa koci vippaṭisāraṁ upadaheyya:
that someone might cause remorse for the smith Cunda, (saying):

‘Tassa te āvuso Cunda alābhā, tassa te dulladdhaṁ,
‘There is no gain for you, friend Cunda, it is a poor gain for you,

yassa te Tathāgato pacchimaṁ piṇḍapātaṁ bhuñjitvā parinibbuto.’ ti
in that the Realised One, after eating his last almsfood from you, attained Final Emancipation.’

Cundassa kho Ānanda Kammāraputtassa evaṁ vippaṭisāro paṭivinodetabbo:
If there is remorse for Cunda the Smith, Ānanda, drive it out in this way, (saying):

‘Tassa te āvuso Cunda lābhaṁ, tassa te suladdhaṁ,
‘There is a gain for you, friend Cunda, it is a good gain for you,

yassa te Tathāgato pacchimaṁ piṇḍapātaṁ bhuñjitvā parinibbuto.
in that the Realised One, after eating his last almsfood from you, attained Final Emancipation.

Sammukhā metaṁ āvuso Cunda Bhagavato sutaṁ,
I heard this face to face with the Gracious One, friend Cunda,

sammukhā paṭiggahitaṁ:
I learned it face to face:

‘Dveme piṇḍapātā samasamaphalā samasamavipākā ativiya,
‘There are these two almsfoods which have the very same excellent fruit, have the very same excellent result,

aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.
that is a greater fruit, a greater result than other almsfood.

Katame dve?
Which two?

Yañ-ca piṇḍapātaṁ bhuñjitvā, Tathāgato
That almsfood which, after eating, the Realised One

anuttaraṁ Sammāsambodhiṁ abhisambujjhati;
awakens to the unsurpassed and Perfect Awakening;

yañ-ca piṇḍapātaṁ bhuñjitvā, Tathāgato
and that almsfood which, after eating, the Realised One

anupādisesāya Nibbānadhātuyā Parinibbāyati.
attains Final Emancipation in the Emancipation-element which has no basis for attachment remaining.

Ime dve piṇḍapātā samasamaphalā samasamavipākā ativiya,
These are the two almsfoods which have the same fruit, have the same result,

aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.
that is an exceedingly greater fruit, a greater result than other almsfood.

Āyusaṁvattanikaṁ āyasmatā Cundena Kammāraputtena kammaṁ upacitaṁ,
Friend Cunda the Smith has accumulated a (good) deed that is conducive to long life,

vaṇṇasaṁvattanikaṁ āyasmatā Cundena Kammāraputtena kammaṁ upacitaṁ,
friend Cunda the Smith has accumulated a (good) deed that is conducive to beauty,

sukhasaṁvattanikaṁ āyasmatā Cundena Kammāraputtena kammaṁ upacitaṁ,
friend Cunda the Smith has accumulated a (good) deed that is conducive to happiness,

yasasaṁvattanikaṁ āyasmatā Cundena Kammāraputtena kammaṁ upacitaṁ,
friend Cunda the Smith has accumulated a (good) deed that is conducive to fame,

saggasaṁvattanikaṁ āyasmatā Cundena Kammāraputtena kammaṁ upacitaṁ,
friend Cunda the Smith has accumulated a (good) deed that is conducive to heaven,

ādhipateyyasaṁvattanikaṁ āyasmatā Cundena
* friend Cunda the Smith has accumulated

Kammāraputtena kammaṁ upacitan.’-ti
a (good) deed that is conducive to sovereignty.’

Cundassa Ānanda Kammāraputtassa
(If) there is remorse for Cunda the Smith, Ānanda,

evaṁ vippaṭisāro paṭivinedetabbo!” ti
it should be driven out in this way!”

Atha kho Bhagavā, etam-atthaṁ viditvā,
Then the Gracious One, having understood the significance of it,

tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
on that occasion uttered this exalted utterance:

“Dadato puññaṁ pavaḍḍhati,
“For the one who gives merit is increased,

Saññamato veraṁ na cīyati.
From restraint hatred is not accumulated.

Kusalo ca jahāti pāpakaṁ,
The skilful one gives up what is bad,

Rāgadosamohakkhayā sa nibbuto.” ti
Through the destruction of passion, hatred, and delusion, he is emancipated.”

Catutthabhāṇavāraṁ.
The Fourth Chapter for Recital (is Finished).