🌱Day 85: 🌱Three Ways the Body Becomes Impure: Reflections on the Cunda Sutta (AN 10.176) | Study Notes from BMV Monday Sutta Study with Bhante Dr. G. Chandima
Definition:
Intentionally killing or causing the death of a living being.
Characteristics:
Luddo (Cruel): The person has a hardened and ruthless nature.
Lohita-pāṇi (Bloody-handed): Engaged in acts of killing with direct involvement, metaphorically stained with blood.
Hata-pahate niviṭṭho (Devoted to Killing and Violence): Deeply habituated and committed to acts of slaughter and destruction.
A-dayāpanno (Without Compassion): Lacks empathy or care for the suffering of any living being.
Sabba-pāṇa-bhūtesu (Towards All Living Creatures): The lack of compassion extends universally to all forms of life.
Definition:
Stealing or taking something that does not belong to oneself without the owner’s consent.
Characteristics:
Gāma-gataṃ vā: Occurs in the village—social settings, homes, public areas.
Arañña-gataṃ vā: Occurs in the forest—hidden, secretive, or uninhabited places.
Nature of the Act:
Para-vitta-upakaraṇaṃ (Others’ property or tools): Includes stealing money, items, resources, or even digital assets.
Taṃ adinnaṃ (Not given): The act specifically involves items not willingly offered or gifted.
Theyya-saṅkhātaṃ ādātā (Considered theft by nature): It is inherently an act of dishonesty and violation of trust.
🍷 3. Kāmesu Micchācāra (Sexual Misconduct)
Definition:
Engaging in unlawful or unethical sexual behavior.
Involved Individuals:
Sexual relations with any of the following is considered misconduct:
Mātu-rakkhitā / Pitu-rakkhitā / Mātāpitu-rakkhitā: Protected by mother, father, or both.
Bhātu-rakkhitā / Bhagini-rakkhitā: Protected by siblings.
Ñāti-rakkhitā / Gotta-rakkhitā: Guarded by relatives or clan.
Dhamma-rakkhitā: Protected by the Dhamma, indicating a religious vow or moral observance.
Sa-sāmikā: A married man/woman—under legal and moral protection of a spouse.
Sa-paridaṇḍā: Liable to punishment by law—affairs with these individuals may lead to social or legal consequences.
Antamaso mālā-guḷa-parikkhittā-pi: Even adorned with a garland or signifying engagement or promise to another.
So, is there a man/woman not included in this list?
Yes, a man/woman not falling into any of these categories would not be considered.
Therefore, a man/woman not covered under any of these may be:
- An adult, unmarried, independent man/woman
- Not under protection of family or social guardianship
- Not legally restricted or engaged
Even if such a man/woman does not legally or socially fall into these categories, intentions (cetanā) still matter in Buddhist ethics. Mutual respect, honesty, and absence of harm are key factors in assessing ethical behavior, even beyond technical categories.
This list is culturally situated in ancient India. In a modern, global context, we must ask:
"Can a fixed list of 'protected' categories capture the complexity of consent, autonomy, and ethical sexuality today?"
And further:
"Does ethics evolve when protection shifts from external guardians to the autonomy and dignity of the individual?"
Moral Implication:
It disrupts social harmony, causes emotional and karmic harm, and violates trust and sanctity.
Examples:
- Adultery or seduction of someone in a committed relationship.
- Exploiting someone under protection or guardianship.
- Engaging in sexual relations through coercion, deception, or manipulation.
Evaṃ kho, Cunda, tividhaṃ kāyena a-soceyyaṃ hoti
“Thus, Cunda, these are the three ways in which one becomes impure in bodily conduct.”
🔪 14 Reflections on Not Killing (Pāṇātipātā veramaṇī)
1. The Bloody-Handed (lohita-pāṇi)
Reflection: In Cunda Sutta, the killer is described as “cruel, blood-handed” (luddo lohita-pāṇi). This imagery is not just literal—it signifies the karmic weight staining one’s being. Even if no law is broken, the volitional act (cetanā) of killing produces deep moral consequences. The body is defiled not by physical blood, but by intent driven by hate or indifference.
2. Destroying the Root of Compassion
Reflection: A society that tolerates killing—even symbolically—normalizes indifference to suffering and decays from within.
3. Tenfold Path to Suffering
Reflection: The Brahmajāla Sutta (DN 1) places killing among the ten unwholesome courses of action (akusala kammapatha) that ensure rebirth in lower realms. This is not a mere rule, but a causal law rooted in the logic of suffering (dukkhaniyāma).
4. All Fear Death (Dhp 129–130)
Reflection: The Buddha invites us to see our common fear of death: “All tremble at the rod.” This recognition builds the foundation for empathy and non-harm.
5. Modern Dilemmas in Bioethics
Reflection: Euthanasia, abortion, and assisted suicide pose difficult ethical questions. While modern societies often frame them as mercy, the Buddha emphasizes kamma and long-term consequences. Support life-affirming alternatives like palliative care and mental health services. Guide others to make decisions rooted in compassion and clarity, not emotional urgency.
6. Capital Punishment and War
Reflection: Killing “for justice” is widely accepted, but the Dhamma disapproves of all intentional destruction of life, regardless of social or political justification. Advocate for restorative justice practices. Support conflict resolution training, trauma healing, and peace-building initiatives rooted in empathy and accountability.
7. Environmental Destruction as Killing
Reflection: Buddhism recognizes non-human life as part of the moral universe. Destroying ecosystems is not ethically neutral—it is slow, systemic killing. Practice “green mindfulness”: reduce single-use plastics, support reforestation, and treat nature as sacred. Teach children reverence for all life forms.
8. Killing Conscience through Indifference
Reflection: Turning away from suffering is a subtler form of killing—of empathy. A heart that cannot feel for others is already halfway dead. Use social media and daily life as platforms to notice, amplify, and respond to suffering. Make awareness and small action your ethical habit.
9. The Ethical Challenge of Self-Defense
Reflection: The Kakacūpama Sutta (MN 21) challenges even justifiable retaliation. True courage, in the Buddhist sense, is non-reactivity and boundless compassion. Train in nonviolent communication and mindful responses. Study examples of peaceful resistance—like the Buddha himself—and follow their inner strength.
10. Violence in Entertainment and Media
Reflection: Desensitization to killing begins with virtual exposure. What we normalize in fiction influences our real-life tolerance. Choose your media ethically. Promote narratives of healing, peace, and redemption. Guide youth to critique violence as unskillful rather than entertaining.
11. Cultivating Refuge for All Beings
Reflection: The Sigālovāda Sutta praises householders who create safety for others. Every home can be a sanctuary or a battlefield. Make your home a harm-free zone. Avoid killing even insects where possible. Adopt practices like insect relocation or chanting to bless beings in your dwelling.
12. Killing in Thought is a Seed of Bodily Action
Reflection: The Vitakkasaṇṭhāna Sutta (MN 20) warns that unguarded thoughts evolve into speech and deeds. Violent imagination corrupts conduct. Counter violent thoughts with mettā phrases. Journal or talk through anger rather than dwell in it. Replace fantasy of revenge with visualization of resolution.
13. Fearless Sleep and Pure Living (AN 8.39)
Reflection: A life free from killing fosters deep rest, peace, and fearlessness. Guilt and remorse are the natural result of violent acts. Do a nightly “ethics inventory.” If you caused harm, resolve to repair it. Let integrity—not denial—be the pillow for your head.
14. Non-Killing as Rebellion Against Hate Culture
Reflection: In a world that cheers aggression and punishment, abstaining from killing is revolutionary. The true hero is one who protects life, not ends it. Be a counter-cultural force of compassion. Celebrate peace-builders, rescue animals, mentor youth in ahimsa. Choose restraint even when society shouts for revenge.
🧰 14 Reflections on Not Stealing (Adinnādāna veramaṇī)
1. The Village or Forest is No Excuse
Reflection: In the Cunda Sutta, the Buddha includes theft in any setting—village or forest. The location doesn’t justify taking what is not freely given. The issue lies in the intention and breach of rightful boundaries. Practice mindfulness around ownership. Even in informal settings, always ask before taking. Teach yourself to feel joy not in acquiring, but in renouncing.
2. Theft Destroys Trust, Not Just Possession
Reflection: Stealing damages trust, which is the glue of all relationships—domestic, economic, or spiritual. One act of theft can unravel years of credibility. Take full responsibility if you’ve wronged someone. Apologize, return what was taken, and engage in trust-building through truthfulness and generosity.
3. Kamma of Theft: Future Loss and Fear
Reflection: The Brahmajāla Sutta (DN 1) lists theft as leading to rebirth in states of deprivation. Thieves often live with fear—of discovery, loss, and karmic return. Cultivate contentment (santuṭṭhi) and dāna. Shift the mind from grasping to giving. Give away something weekly, even small, to loosen attachment and need.
4. Stealing Time and Labor
Reflection: Theft isn’t only about money. Skipping duties at work, exploiting others' unpaid labor, or lying about hours is a moral breach. Apply “right living” (sammā-ājīva) to your daily routine. Track your labor ethic. Offer voluntary compensation when you benefit from others’ invisible labor.
5. Digital Theft Is Still Theft
Reflection: Pirated books, software, or media may feel harmless, but they undermine creators’ effort. Intention still breaches the precept. Support open-source, free access, or buy when able. If unaffordable, contact the creator or publisher—many offer student or compassionate access.
6. Borrowing Without Permission
Reflection: Using someone’s belongings without asking—then justifying it by “I’ll return it”—still counts as adinnādāna. Establish personal policies for shared spaces: ask before use, return promptly, and maintain what you borrow better than how you found it.
7. Corruption and Institutional Theft
Reflection: Bribes, misuse of public funds, and skimming resources are systemic violations. They harm communities, especially the vulnerable. Speak up wisely, or at minimum, do not participate. Reward transparency. If you’re in a position of power, make budgets and decision processes open and accountable.
8. Cheating in School or Exams
Reflection: Copying work, falsifying grades, or using others' ideas without credit violates intellectual honesty. It’s a theft of merit and opportunity. Develop pride in earned progress. A lower grade with integrity is far nobler than dishonest success. Teach students that ethical effort outlives results.
9. The Theft of Emotional Manipulation
Reflection: Leading someone on emotionally for personal benefit (sex, money, status) without sincerity is stealing trust and time. Be clear about intentions in all relationships. Where possible, resolve misunderstandings. Ethical conduct includes emotional transparency.
10. Entitlement is Mental Theft
Reflection: The sense that “I deserve this” without effort or permission feeds the roots of stealing. Modern consumerism glorifies this mindset. Train in gratitude. Before acquiring something, reflect: “Do I truly need this? Has it been given? Is its origin clean?” Let need—not greed—guide you.
11. Corporate Theft: Underpaying Workers
Reflection: Profiting off underpaid labor—domestics, freelancers, or factory workers—is an institutionalized theft of fair exchange. Ensure you pay fairly for all services. When in leadership, advocate ethical compensation. Your renunciation may be someone else’s dignity.
12. Ecological Theft: Robbing the Future
Reflection: Overconsumption, waste, and environmental harm deprive future beings of clean air, water, and biodiversity. Live simply. Minimize waste. Support intergenerational ethics—teach children that ecological theft is still theft, even if invisible.
13. Fearless Sleep Comes from Honesty
Reflection: As AN 8.39 states, non-stealing leads to fearless sleep, peace, and confidence. Dishonesty breeds paranoia and tension. Reflect daily on what you received and what you owe. If imbalance exists, resolve it promptly. Inner peace is better than external gain.
14. Renunciation as Wealth
Reflection: The most secure wealth is non-clinging. The mind that refrains from taking what is not given has already gained contentment and nobility. Practice generosity until it becomes joyful. Simplify your life. Let your freedom be measured by what you can give up—not what you can get.
❤️🔥 14 Reflections on Not Committing Sexual Misconduct (Kāmesumicchācāra veramaṇī)
1. Sexual Misconduct Is Clearly Defined in Cunda Sutta
Reflection: The Cunda Sutta provides a detailed list of protected individuals: women under the care of parents, relatives, husbands, or Dhamma vows. The precept is not vague—it safeguards consent, trust, and social order. Before initiating romantic or sexual relationships, ensure the other person is truly free and willing—legally, emotionally, and socially. Always ask: “Is this relationship harmless and respectful to all involved?”
2. Consent Alone Is Not Enough
Reflection: Modern norms often stop at “consent,” but Buddhist ethics adds relational responsibility, mutual dignity, and karmic implications. Go beyond consent—practice informed, mindful, and compassionate engagement. Consider whether your relationship upholds the spiritual, emotional, and social integrity of both parties.
3. The Wreath-Wearing Woman and Social Boundaries
Reflection: Even symbolic gestures of commitment (like engagement garlands) mark a boundary. Sexual pursuit in such cases violates that unspoken social trust. Respect cultural and relational signals. Pause if someone is recently separated, grieving, or uncertain. Allow space for clarity, not conquest.
4. Sexual Misconduct Destroys More Than Just Pleasure
Reflection: It breaks families, betrays trust, and often leaves emotional trauma. The karmic ripple harms multiple lives, not just the people involved. Use yoniso manasikāra—wise attention—to reflect on the long-term consequences. Ask: “Will this action cause regret, division, or distrust later?”
5. The Addiction to Sensuality
Reflection: Sensual pleasure, when ungoverned, creates dependence, not freedom. Kāmesumicchācāra is rooted not just in desire—but in craving (taṇhā). Practice restraint (indriya-saṃvara) by limiting exposure to stimuli. Take temporary vows of celibacy to deepen understanding of desire’s grip.
6. Casual Relationships and Hookup Culture
Reflection: Modern culture praises sexual freedom without responsibility. But repeated casual encounters can numb emotional sensitivity and deepen attachment. Be honest about your intentions. If you are not committed, do not lead others to believe you are. Choose depth over variety.
7. Pornography and Objectification
Reflection: Viewing others as sexual objects—even virtually—distorts perception. It trains the mind to see bodies, not beings. Reduce or renounce pornography. Replace it with content that fosters empathy, such as Dhamma talks, contemplative arts, or real-life storytelling.
8. Power Imbalance and Exploitation
Reflection: Teacher-student, boss-employee, or mentor-protégé relationships can become exploitative even with consent. Ethics demands more than legality. Establish clear non-sexual boundaries in asymmetrical relationships. Use your position to empower, not seduce.
9. Emotional Deception as Misconduct
Reflection: Flirting, love-bombing, or promising fidelity for gain—when insincere—is a theft of emotional trust. Speak truthfully. Don’t manipulate feelings for personal benefit. Be direct about your emotional availability and intentions.
10. Mental Misconduct Is the Seed
Reflection: MN 20 (Vitakkasaṇṭhāna Sutta) teaches that lustful fantasies are the root of misconduct. Repeated mental indulgence precedes harmful physical action.When lustful thoughts arise, apply skillful antidotes: contemplate impermanence, repulsiveness, or the inevitability of aging and death.
11. True Intimacy Requires Virtue
Reflection: Physical closeness without honesty, trust, or ethical alignment is empty. Virtue (sīla) is the ground for enduring connection. Build relationships slowly. Align values before intimacy. Let shared ethics—not just chemistry—form your connection.
12. The Role of Dhamma-Rakkhitā Women
Reflection: The Cunda Sutta honors women protected by Dhamma—nuns, renunciants, or laywomen living spiritual vows. Violating them is not just misconduct—it is spiritual harm. Do not approach or test the boundaries of those committed to celibacy or spiritual practice. Honor their vows as sacred, not optional.
13. Healing from Past Misconduct
Reflection: Regret from past sexual harm can be heavy. Buddhism teaches that sincere confession (paṭikamma), ethical commitment, and service can purify. If you’ve harmed someone sexually, acknowledge, apologize, and change. Support their healing. Recommit to the precept without self-condemnation.
14. Freedom Lies in Renunciation
Reflection: The highest joy, according to the Buddha, is freedom from craving. The ability to restrain and rechannel desire is not loss—it is mastery. Try practicing celibacy during Uposatha or for a set period. Journal about your experience. Notice how clarity increases when desire is no longer in control.
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