an10.115:3 Then they considered, “This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Let’s go to him, and ask him about this matter. As he answers, so we’ll remember it.”

an10.115:4 Then those mendicants went to Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said,

an10.115:7 “May Venerable Ānanda please explain this.”

an10.115:8 “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the consequence for the venerables. Though you were face to face with the Buddha, you bypassed him, imagining that you should ask me about this matter. For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is a herald of principle, he is a herald of God's guidance. He is the preacher, the proclaimer, the elucidator of meaning, the guide to salvation, the teacher of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.”

an10.115:9 “Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is a herald of principle, he is a herald of God's guidance. He is the preacher, the proclaimer, the elucidator of meaning, the guide to salvation, the teacher of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer. Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. You are capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Please explain this, if it’s no trouble.”

an10.115:10 “Then listen and apply your mind well, I will speak.” “Yes, reverend,” they replied. Ānanda said this:

an10.115:11 “Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: ‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’

an10.115:12 So what are bad principles? What are good principles? What are bad results? And what are good results?

an10.115:13 Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities fully developed because of right view are good results.

an10.115:14 Wrong purpose is a bad principle. Right purpose is a good principle. … Wrong speech is a bad principle. Right speech is a good principle. … Wrong action is a bad principle. Right action is a good principle. … Wrong livelihood is a bad principle. Right livelihood is a good principle. … Wrong effort is a bad principle. Right effort is a good principle. … Wrong mindfulness is a bad principle. Right mindfulness is a good principle. … Wrong immersion is a bad principle. Right immersion is a good principle. … Wrong knowledge is a bad principle. Right knowledge is a good principle. …

an10.115:15 Wrong freedom is a bad principle. Right freedom is a good principle. And the many bad, unskillful qualities produced by wrong freedom are bad results. And the many skillful qualities fully developed because of right freedom are good results.

an10.115:16 The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: ‘You should know bad principles and good principles … and practice accordingly.’ And this is how I understand the detailed meaning of this summary recital. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.”

an10.115:17 “Yes, reverend,” said those mendicants, approving and agreeing with what Ānanda said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:

an10.115:21 “Sir, we went to Ānanda and asked him about this matter. And Ānanda clearly explained the meaning to us in this manner, with these words and phrases.”

an10.115:22 “Good, good, mendicants! Ānanda is astute, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Ānanda. That is what it means, and that’s how you should remember it.”

12. The Ceremony of Descent

With Ajita

an10.116:1 Then the wanderer Ajita went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,

an10.116:2 “Worthy Gotama, we have a spiritual companion called ‘Astute’. He has worked out around five hundred arguments by which followers of other religions will know when they’ve been refuted.”

an10.116:3 Then the Buddha said to the mendicants, “Mendicants, do you remember this Astute’s points?” “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak and the mendicants will remember it.”

an10.116:4 “Well then, mendicants, listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

an10.116:5 “Mendicants, take a certain someone who rebuts and quashes unprincipled statements with unprincipled statements. This delights an unprincipled assembly, who make a colossal racket: ‘He is truly astute! He is truly astute!’

an10.116:6 Someone else rebuts and quashes principled statements with unprincipled statements. This delights an unprincipled assembly, who make a colossal racket: ‘He is truly astute! He is truly astute!’

an10.116:7 Someone else rebuts and quashes principled and unprincipled statements with unprincipled statements. This delights an unprincipled assembly, who make a colossal racket: ‘He is truly astute! He is truly astute!’

an10.116:8 Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.

an10.116:9 So what are bad principles? What are good principles? What are bad results? And what are good results? Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities fully developed because of right view are good results.

an10.116:10 Wrong purpose is a bad principle. Right purpose is a good principle. … Wrong speech is a bad principle. Right speech is a good principle. … Wrong action is a bad principle. Right action is a good principle. … Wrong livelihood is a bad principle. Right livelihood is a good principle. … Wrong effort is a bad principle. Right effort is a good principle. … Wrong mindfulness is a bad principle. Right mindfulness is a good principle. … Wrong immersion is a bad principle. Right immersion is a good principle. … Wrong knowledge is a bad principle. Right knowledge is a good principle. …

an10.116:11 Wrong freedom is a bad principle. Right freedom is a good principle. And the many bad, unskillful qualities produced by wrong freedom are bad results. And the many skillful qualities fully developed because of right freedom are good results.

an10.116:12 ‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’ That’s what I said, and this is why I said it.”

12. The Ceremony of Descent

With Saṅgārava

an10.117:1 Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Worthy Gotama, what is the near shore? And what is the far shore?” “Wrong view is the near shore, brahmin, and right view is the far shore. Wrong purpose is the near shore, and right purpose is the far shore. Wrong speech is the near shore, and right speech is the far shore. Wrong action is the near shore, and right action is the far shore. Wrong livelihood is the near shore, and right livelihood is the far shore. Wrong effort is the near shore, and right effort is the far shore. Wrong mindfulness is the near shore, and right mindfulness is the far shore. Wrong immersion is the near shore, and right immersion is the far shore. Wrong knowledge is the near shore, and right knowledge is the far shore. Wrong freedom is the near shore, and right freedom is the far shore. This is the near shore, and this is the far shore.

an10.117:2 Few are those among humans who cross to the far shore. The rest just run around on the near shore.

an10.117:3 When the teaching is well explained, the people who practice accordingly will cross over Death’s dominion so hard to pass.

an10.117:4 Rid of dark qualities, an astute person would develop the bright. Having left home for homelessness in seclusion, where joy is hard,

an10.117:5 they’d long for satisfaction there. Forsaking sensual pleasures, owning nothing, an astute person would cleanse themselves of mental corruptions.

an10.117:6 And those whose minds are rightly developed in the awakening factors; who, letting go of attachments, delight in not grasping— with defilements ended, brilliant, they are quenched in this world.”

12. The Ceremony of Descent

The Near Shore

an10.118:1 “Mendicants, I will teach you the near shore and the far shore. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

an10.118:2 “And what, mendicants, is the near shore? What is the far shore? Wrong view is the near shore, and right view is the far shore. … Wrong freedom is the near shore, and right freedom is the far shore. This is the near shore, and this is the far shore.

an10.118:3 Few are those among humans who cross to the far shore. The rest just run around on the near shore.

an10.118:4 When the teaching is well explained, the people who practice accordingly will cross over Death’s dominion so hard to pass.

an10.118:5 Rid of dark qualities, an astute person would develop the bright. Having left home for homelessness in seclusion, where joy is hard,

an10.118:6 they’d long for satisfaction there. Forsaking sensual pleasures, owning nothing, an astute person would cleanse themselves of mental corruptions.

an10.118:7 And those whose minds are rightly developed in the awakening factors; letting go of attachments, they delight in not grasping. With defilements ended, brilliant, they are quenched in this world.”

12. The Ceremony of Descent

The Ceremony of Descent (1st)

an10.119:1 Now, at that time it was the sabbath. The brahmin Jānussoṇi had bathed his head and dressed in a new pair of linen robes. Holding a handful of fresh grass, he stood to one side not far from the Buddha.

an10.119:2 The Buddha saw him, and said, “Brahmin, why have you bathed your head and dressed in a new pair of linen robes? Why are you standing to one side holding a handful of fresh grass? What’s going on today with the brahmin clan?” “Worthy Gotama, today is the ceremony of descent for the brahmin clan.”

an10.119:3 “But how do the brahmins observe the ceremony of descent?” “Well, worthy Gotama, on the sabbath the brahmins bathe their heads and dress in a new pair of linen robes. They make a heap of fresh cow dung and spread it with green grass. Then they make their beds apart in a quiet place. That night they rise three times and, with cupped palms, pray to God alone: ‘We turn to You, our Lord! We turn to You!’ And they give abundant ghee, oil, and butter in charity for God's sake. And when the night has passed they serve the brahmins with delicious fresh and cooked foods. That’s how the brahmins observe the ceremony of descent.”

an10.119:4 “The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One.” “But worthy Gotama, how is the ceremony of descent observed in the training of the Noble One? Worthy Gotama, please teach me this.”

an10.119:5 “Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, worthy sir,” Jānussoṇi replied. The Buddha said this:

an10.119:6 “It’s when a noble disciple reflects: ‘Wrong view has a bad result in both this life and the next.’ Reflecting like this, they give up wrong view, they descend from wrong view.

an10.119:7 ‘Wrong purpose has a bad result in both this life and the next.’ Reflecting like this, they give up wrong purpose, they descend from wrong purpose.

an10.119:8 ‘Wrong speech has a bad result in both this life and the next.’ Reflecting like this, they give up wrong speech, they descend from wrong speech.

an10.119:9 ‘Wrong action has a bad result in both this life and the next.’ Reflecting like this, they give up wrong action, they descend from wrong action.

an10.119:10 ‘Wrong livelihood has a bad result in both this life and the next.’ Reflecting like this, they give up wrong livelihood, they descend from wrong livelihood.

an10.119:11 ‘Wrong effort has a bad result in both this life and the next.’ Reflecting like this, they give up wrong effort, they descend from wrong effort.

an10.119:12 ‘Wrong mindfulness has a bad result in both this life and the next.’ Reflecting like this, they give up wrong mindfulness, they descend from wrong mindfulness.

an10.119:13 ‘Wrong immersion has a bad result in both this life and the next.’ Reflecting like this, they give up wrong immersion, they descend from wrong immersion.

an10.119:14 ‘Wrong knowledge has a bad result in both this life and the next.’ Reflecting like this, they give up wrong knowledge, they descend from wrong knowledge.

an10.119:15 ‘Wrong freedom has a bad result in both this life and the next.’ Reflecting like this, they give up wrong freedom, they descend from wrong freedom. This is the ceremony of descent in the training of the Noble One.”

an10.119:16 “The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One. And, worthy Gotama, the ceremony of descent observed by the brahmins is not worth a sixteenth part of a master of the ceremony of descent observed in the training of the Noble One. Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

12. The Ceremony of Descent

The Ceremony of Descent (2nd)

an10.120:1 “Mendicants, I will teach you the noble descent. Listen and apply your mind well, I will speak. … And what is the noble descent? It’s when a noble disciple reflects: ‘Wrong view has a bad result in both this life and the next.’ Reflecting like this, they give up wrong view, they descend from wrong view. ‘Wrong purpose has a bad result …’ … ‘Wrong speech …’ … ‘Wrong action …’ … ‘Wrong livelihood …’ … ‘Wrong effort …’ … ‘Wrong mindfulness …’ … ‘Wrong immersion …’ … ‘Wrong knowledge …’ … ‘Wrong freedom has a bad result in both this life and the next.’ Reflecting like this, they give up wrong freedom, they descend from wrong freedom. This is called the noble descent.”

12. The Ceremony of Descent

Forerunner

an10.121:1 “Mendicants, the dawn is the forerunner and harbinger of the sunrise. In the same way right view is the forerunner and harbinger of skillful qualities. Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion. Right immersion produces right knowledge. Right knowledge produces right freedom.”

12. The Ceremony of Descent

The Ending of Defilements

an10.122:1 “Mendicants, these ten things, when developed and cultivated, lead to the ending of defilements. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These ten things, when developed and cultivated, lead to the ending of defilements.”

13. Purified

First

an10.123:1 “Mendicants, these ten things are not purified and cleansed apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These ten things are not purified and cleansed apart from the Holy One’s training.”

13. Purified

Second

an10.124:1 “Mendicants, these ten things don’t arise apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that don’t arise apart from the Holy One’s training.”

13. Purified

Third

an10.125:1 “Mendicants, these ten things are not very fruitful and beneficial apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that are not very fruitful and beneficial apart from the Holy One’s training.”

13. Purified

Fourth

an10.126:1 “Mendicants, these ten things don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training.”

13. Purified

Fifth

an10.127:1 “Mendicants, these ten things don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training.”

13. Purified

Sixth

an10.128:1 “Mendicants, these ten things don’t arise to be developed and cultivated apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that don’t arise to be developed and cultivated apart from the Holy One’s training.”

13. Purified

Seventh

an10.129:1 “Mendicants, these ten things when developed and cultivated are not very fruitful and beneficial apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that when developed and cultivated are not very fruitful and beneficial apart from the Holy One’s training.”

13. Purified

Eighth

an10.130:1 “Mendicants, these ten things when developed and cultivated don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that when developed and cultivated don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training.”

13. Purified

Ninth

an10.131:1 “Mendicants, these ten things when developed and cultivated don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that when developed and cultivated don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training.”

13. Purified

Tenth

an10.132:1 “Mendicants, there are ten wrong ways. What ten? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. These are the ten wrong ways.”

13. Purified

Eleventh

an10.133:1 “Mendicants, there are ten right ways. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten right ways.”

14. Good

Good

an10.134:1 “Mendicants, I will teach you what is good and what is not good. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

an10.134:2 “And what, mendicants, is not good? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not good. And what is good? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called what is good.”

14. Good

The Teaching of the Noble Ones

an10.135:1 “Mendicants, I will teach you the teaching of the noble ones, and what is not the teaching of the noble ones. … And what is not the teaching of the noble ones? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not the teaching of the noble ones. And what is the teaching of the noble ones? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the teaching of the noble ones.”

14. Good

Unskillful

an10.136:1 “I will teach you the skillful and the unskillful … And what is the unskillful? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the unskillful. And what is the skillful? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the skillful.”

14. Good

Beneficial

an10.137:1 “I will teach you the beneficial and the harmful. … And what is the harmful? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the harmful. And what is the beneficial? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the beneficial.”

14. Good

The Teaching

an10.138:1 “I will teach you what is the teaching and what is not the teaching. … And what is not the teaching? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not the teaching. And what is the teaching? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the teaching.”

14. Good

Defiled

an10.139:1 “I will teach you the defiled principle and the undefiled. … And what is the defiled principle? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the defiled principle. And what is the undefiled principle? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the undefiled principle.”

14. Good

Blameworthy

an10.140:1 “I will teach you the blameworthy principle and the blameless principle. … And what is the blameworthy principle? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the blameworthy principle. And what is the blameless principle? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the blameless principle.”

14. Good

Mortifying

an10.141:1 “I will teach you the mortifying principle and the unmortifying. … And what is the mortifying principle? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the mortifying principle. And what is the unmortifying principle? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the unmortifying principle.”

14. Good

Accumulation

an10.142:1 “I will teach you the principle that leads to accumulation and that which leads to dispersal. … And what is the principle that leads to accumulation? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle that leads to accumulation. And what is the principle that leads to dispersal? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle that leads to dispersal.”

14. Good

With Suffering as Outcome

an10.143:1 “I will teach you the principle that has suffering as outcome, and that which has happiness as outcome. … And what is the principle whose outcome is suffering? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is the principle whose outcome is suffering. And what is the principle whose outcome is happiness? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is the principle whose outcome is happiness.”

14. Good

Result in Suffering

an10.144:1 “I will teach you the principle that results in suffering and that which results in happiness. … And what principle results in suffering? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle that results in suffering. And what principle results in happiness? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle that results in happiness.”

15. The Noble Path

The Noble Path

an10.145:1 “I will teach you the noble path and the ignoble path. … And what is the ignoble path? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the ignoble path. And what is the noble path? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the noble path.”

15. The Noble Path

The Dark Path

an10.146:1 “I will teach you the dark path and the bright path. … And what is the dark path? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the dark path. And what is the bright path? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the bright path.”

15. The Noble Path

The True Teaching