Aṇguttara Nikāya
Chakka Nipāta
V. Dhammika Vagga
Sutta 46
Mahā Cunda Suttaṃ
Cunda
Translated from the Pali by Thanissaro Bhikkhu.
Proofed against and modified in accordance with the revised edition at dhammatalks.org
Provenance, terms and conditons
[1][pts][olds] On one occasion Ven. Mahā Cunda was staying among the Cetis in Sañjāti.
There he addressed the monks, "Friend monks!"
"Yes, friend," the monks responded to him.
Ven. Mahā Cunda said, "Friends, there is the case where Dhamma-devotee monks [those devoted to memorizing and analyzing the Dhamma] disparage jhāna monks, saying,
'These people are absorbed and besorbed in jhāna, saying,
"We are absorbed, we are absorbed."
But why, indeed, are they absorbed?
For what purpose are they absorbed?
How are they absorbed?'
In that, the Dhamma-devotee monks do not shine brightly,
and the jhāna monks do not shine brightly.
That is not practicing for the welfare of the masses,
for the happiness of the masses,
for the good of the masses,
nor for the welfare and happiness
of devas and human beings.
■
"And further, there is the case where jhāna monks disparage Dhamma-devotee monks, saying,
'These people say,
"We are Dhamma-devotees, we are Dhamma-devotees,'
but they are excitable, boisterous, unsteady,
mouthy,
loose in their talk,
muddled in their mindfulness,
unalert,
uncontentrated,
their minds wandering,
their senses uncontrolled.
Why, indeed, are they Dhamma devotees?
For what purpose are they Dhamma devotees?
How are they Dhamma devotees?'
In that, the jhāna monks do not shine brightly,
and the Dhamma-devotee monks do not shine brightly.
That is not practicing for the welfare of the masses,
for the happiness of the masses,
for the good of the masses,
nor for the welfare and happiness
of devas and human beings.
■
"And further, there is the case where Dhamma-devotee monks
praise only Dhamma-devotee monks,
and not jhāna monks.
In that, the Dhamma-devotee monks do not shine brightly,
and the jhāna monks do not shine brightly.
That is not practicing for the welfare of the masses,
for the happiness of the masses,
for the good of the masses,
nor for the welfare and happiness
of devas and human beings.
■
"And further, there is the case where jhāna monks praise only jhāna monks,
and not Dhamma-devotee monks.
In that, the jhāna monks do not shine brightly,
and the Dhamma-devotee monks do not shine brightly.
That is not practicing for the welfare of the masses,
for the happiness of the masses,
for the good of the masses,
nor for the welfare and happiness
of devas and human beings.
§
"Thus, friends, you should train yourselves:
'Being Dhamma-devotee monks, we will speak in praise of jhāna monks.'
That's how you should train yourselves.
Why is that?
Because these are amazing people,
hard to find in the world,
i.e., those who dwell touching the deathless element with the body.[1]
■
"And thus, friends, you should train yourselves:
'Being jhāna monks,
we will speak in praise of Dhamma-devotee monks.'
That's how you should train yourselves.
Why is that?
Because these are amazing people,
hard to find in the world,
i.e., those who penetrate with discernment
statements of deep meaning."
[1] AN 9:43 and 44 make a distinction between touching a meditative dimension with the body and knowing it with discernment. In both cases, the experience is direct and personal, and in both it leads to the ending of the mental effluents. Thus, 'touching with the body' seems to have a more precise meaning than simple personal experience. It could mean that there is a somatic aspect to the experience or that the awareness of the deathless occupies the same fullness of awareness that had been occupied by the body.
Of Related Interest:
DN 15;
AN 5:73;
AN 9:43—45;
AN 9.43;
AN 9.45;
AN 10:24;
Dhp 259
