English
Thus, monks, an ignoble person speaks ignoble speech. “And how, monks, does an ignoble person perform ignoble actions? Here, monks, an ignoble person is a killer of living beings, is a taker of what is not given, is a wrongdoer in sensual pleasures. Thus, monks, an ignoble person performs ignoble actions. “And how, monks, does an ignoble person hold ignoble views? Here, monks, an ignoble person holds such a view: ‘There is no gift, there is no sacrifice, there is no offering, there is no fruit or result of good and bad deeds, there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously born beings, there are no recluses and brahmins in the world who are rightly gone, who are rightly practiced, who, having themselves realized and experienced this world and the other world, proclaim it.’ Thus, monks, an ignoble person holds ignoble views. “And how, monks, does an ignoble How does an ignoble person give an ignoble gift? Here, monks, an ignoble person gives a gift carelessly, gives a gift without his own hand, gives a gift without respect, gives a gift as if throwing it away, gives a gift with no view of future results. Thus, monks, an ignoble person gives an ignoble gift. That ignoble person, monks, thus endowed with ignoble qualities, thus devoted to ignoble people, thus thinking ignoble thoughts, thus counseling ignoble advice, thus speaking ignoble words, thus performing ignoble deeds, thus holding ignoble views; having given such an ignoble gift, with the breaking up of the body, after death, is reborn in the destination of ignoble people. And what, monks, is the destination of ignoble people? Hell or the animal realm. Would a noble person, monks, know a noble person— ‘This venerable one is a noble person’? “Yes, venerable sir.” “Good, monks; it is possible, monks, for a noble person to know a noble person— ‘This venerable one is a noble person.’ Would a noble person, monks, know an ignoble person— ‘This venerable one is an ignoble person’?” “Yes, venerable sir.” “Good, monks; this too, monks, is possible, for a noble person to know an ignoble person— ‘This venerable one is an ignoble person.’ A noble person, monks, is endowed with noble qualities, is devoted to noble people, thinks noble thoughts, counsels noble advice, speaks noble words, performs noble deeds, holds noble views; gives a noble gift.” And how, monks, is a noble person endowed with noble qualities? Here, monks, a noble person is faithful, is conscientious, is scrupulous, is learned, is energetic, is mindful, is wise. Thus, monks, a noble person is endowed with noble qualities. And how, monks, is a noble person devoted to noble people? Here, monks, for a noble person, those recluses and brahmins who are faithful, conscientious These conscientious, learned, energetic, mindful, wise ones are his friends, they are companions. Thus, bhikkhus, a good person has good friends. And how, bhikkhus, is a good person a good thinker? Here, bhikkhus, a good person does not think for his own harm, nor for the harm of others, nor for the harm of both. Thus, bhikkhus, a good person is a good thinker. And how, bhikkhus, is a good person a good counselor? Here, bhikkhus, a good person does not counsel for his own harm, nor for the harm of others, nor for the harm of both. Thus, bhikkhus, a good person is a good counselor. And how, bhikkhus, is a good person a good speaker? Here, bhikkhus, a good person abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter. Thus, bhikkhus, a good person is a good speaker. And how, bhikkhus, is a good person a good doer of deeds? Here, bhikkhus, a good person abstains from taking life, abstains from taking what is not given, abstains from sexual misconduct. Thus, bhikkhus, a good person is a good doer of deeds. And how, bhikkhus, does a good person have right view? Here, bhikkhus, a good person has this view – ‘There is what is given, there is what is offered, there is what is sacrificed, there is fruit and result of good and bad deeds, there is this world, there is the other world, there is mother, there is father, there are spontaneously arisen beings, there are in the world ascetics and brahmins who are rightly gone, rightly practiced, who, having realized this world and the other world for themselves by direct knowledge, proclaim it.’ Thus, bhikkhus, a good person has right view. And how, bhikkhus, does a good person give a good gift? Here, bhikkhus, a good person He gives a gift respectfully, He gives a gift with his own hands, He gives a gift thoughtfully, He gives a gift without regret, He gives a gift with a view to the future. Thus, monks, a good person gives a good person's gift. That good person, monks, thus endowed with the good Dhamma, thus having the devotion of a good person, thus thinking the thoughts of a good person, thus deliberating the deliberations of a good person, thus speaking the speech of a good person, thus performing the actions of a good person, thus having the view of a good person; having given such a good person's gift, with the breaking up of the body, after death, is reborn in the destination of good people. And what, monks, is the destination of good people? Great divinity or great humanity. This the Blessed One said. Delighted, those monks rejoiced in the Blessed One's words. The Cūḷapuṇṇama Sutta, the tenth, is finished. The Devadaha Chapter, the first, is finished. Its summary – Devadaha, Pañcattaya, Kinti, Sāma, Sunakkhatta; Sappāya, Gaṇa, Gopaka, Mahāpuṇṇa, and Cūḷapuṇṇa.