an10.147:1 “I will teach you what is the true teaching and what is not the true teaching. … And what is not the true 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 true teaching. And what is the true 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 true teaching.”

15. The Noble Path

The Teaching of the True Persons

an10.148:1 “Mendicants, I will teach you the teaching of the true persons and the teaching of the untrue persons. … And what is the teaching of the untrue persons? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is the teaching of the untrue persons. And what is the teaching of the true persons? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is the teaching of the true persons.”

15. The Noble Path

Should Be Activated

an10.149:1 “I will teach you the principle to activate and the principle not to activate. … And what is the principle not to activate? 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 not to activate. And what is the principle to activate? 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 to activate.”

15. The Noble Path

Should Be Cultivated

an10.150:1 “I will teach you the principle to cultivate and the principle not to cultivate. … And what is the principle not to cultivate? 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 not to cultivate. And what is the principle to cultivate? 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 to cultivate.”

15. The Noble Path

Should Be Developed

an10.151:1 “I will teach you the principle to develop and the principle not to develop. … And what is the principle not to develop? 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 not to develop. And what is the principle to develop? 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 to develop.”

15. The Noble Path

Should Be Made Much Of

an10.152:1 “I will teach you the principle to make much of and the principle not to make much of. … And what is the principle not to make much of? 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 not to make much of. And what is the principle to make much of? 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 to make much of.”

15. The Noble Path

Should Be Recollected

an10.153:1 “I will teach you the principle to recollect and the principle not to recollect. … And what is the principle not to recollect? 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 not to recollect. And what is the principle to recollect? 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 to recollect.”

15. The Noble Path

Should Be Realized

an10.154:1 “I will teach you the principle to realize and the principle not to realize. … And what is the principle not to realize? 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 not to realize. And what is the principle to realize? 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 to realize.”

16. Individuals

You Should Associate

an10.155:1 “Mendicants, you should not associate with an individual who has ten qualities. What ten? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. You should not associate with an individual who has these ten qualities.

an10.155:2 You should associate with an individual who has ten qualities. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. You should associate with an individual who has these ten qualities.”

16. Individuals

Frequenting, Etc.

an10.156-166:1 “Mendicants, you should not frequent an individual who has ten qualities. … you should frequent … you should not pay homage … you should pay homage … you should not venerate … you should venerate … you should not praise … you should praise … you should not respect … you should respect … you should not revere … you should revere … is not a success … is a success … is not pure … is pure … does not win over conceit … wins over conceit … does not grow in wisdom … grows in wisdom …

an10.156-166:2 brims with much wickedness … brims with much merit. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. An individual who has these ten qualities brims with much merit.”

17. With Jāṇussoṇī

The Brahmin Ceremony of Descent

an10.167:1 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.

an10.167:2 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.”

an10.167:3 “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.”

an10.167:4 “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.”

an10.167:5 “Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, worthy sir,” Jānussoṇi replied. The Buddha said this:

an10.167:6 “It’s when a noble disciple reflects: ‘Killing living creatures has a bad result in the present life and in lives to come.’ Reflecting like this, they give up killing living creatures, they descend from killing living creatures.

an10.167:7 … ‘Stealing has a bad result in the present life and in lives to come.’ Reflecting like this, they give up stealing, they descend from stealing.

an10.167:8 … ‘Sexual misconduct has a bad result in the present life and in lives to come.’ Reflecting like this, they give up sexual misconduct, they descend from sexual misconduct.

an10.167:9 … ‘Lying has a bad result in the present life and in lives to come.’ Reflecting like this, they give up lying, they descend from lying.

an10.167:10 … ‘Backbiting has a bad result in the present life and in lives to come.’ Reflecting like this, they give up backbiting, they descend from backbiting.

an10.167:11 … ‘Harsh speech has a bad result in the present life and in lives to come.’ Reflecting like this, they give up harsh speech, they descend from harsh speech.

an10.167:12 … ‘Talking nonsense has a bad result in the present life and in lives to come.’ Reflecting like this, they give up talking nonsense, they descend from talking nonsense.

an10.167:13 … ‘Covetousness has a bad result in the present life and in lives to come.’ Reflecting like this, they give up covetousness, they descend from covetousness.

an10.167:14 … ‘Ill will has a bad result in the present life and in lives to come.’ Reflecting like this, they give up ill will, they descend from ill will.

an10.167:15 ‘Wrong view has a bad result in the present life and in lives to come.’ Reflecting like this, they give up wrong view, they descend from wrong view. This is the ceremony of descent in the training of the Noble One.”

an10.167:16 “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 the ceremony of descent observed in the training of the Noble One. Excellent, worthy Gotama, excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

17. With Jānussoṇi

The Noble Descent

an10.168:1 “Mendicants, I will teach you the noble descent. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

an10.168:2 “And what, mendicants, is the noble descent? It’s when a noble disciple reflects: ‘Killing living creatures has a bad result in the present life and in lives to come.’ Reflecting like this, they give up killing living creatures, they descend from killing living creatures.

an10.168:3 … ‘Stealing has a bad result in the present life and in lives to come.’ Reflecting like this, they give up stealing, they descend from stealing.

an10.168:4 … ‘Sexual misconduct has a bad result …’ … they descend from sexual misconduct.

an10.168:5 … ‘Lying has a bad result …’ … they descend from lying.

an10.168:6 … ‘Backbiting has a bad result …’ … they descend from backbiting.

an10.168:7 … ‘Harsh speech has a bad result …’ … they descend from harsh speech.

an10.168:8 … ‘Talking nonsense has a bad result …’ … they descend from talking nonsense.

an10.168:9 … ‘Covetousness has a bad result …’ … they descend from covetousness.

an10.168:10 … ‘Ill will has a bad result …’ … they descend from ill will.

an10.168:11 … ‘Wrong view has a bad result both in the present life and in lives to come.’ Reflecting like this, they give up wrong view, they descend from wrong view. This is called the noble descent.”

17. With Jānussoṇi

With Saṅgārava

an10.169:1 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:

an10.169:2 “Worthy Gotama, what is the near shore? And what is the far shore?” “Killing living creatures is the near shore, brahmin, and not killing living creatures is the far shore. Stealing is the near shore, and not stealing is the far shore. Sexual misconduct is the near shore, and refraining from sexual misconduct is the far shore. Lying is the near shore, and not lying is the far shore. Divisive speech is the near shore, and refraining from divisive speech is the far shore. Harsh speech is the near shore, and refraining from harsh speech is the far shore. Talking nonsense is the near shore, and refraining from talking nonsense is the far shore. Covetousness is the near shore, and contentment is the far shore. Ill will is the near shore, and good will is the far shore. Wrong view is the near shore, and right view is the far shore. This is the near shore, and this is the far shore.

an10.169:3 Few are those among humans who cross to the far shore. The rest just run around on the near shore.

an10.169:4 When the teaching is well explained, the people who practice accordingly will cross over Death’s dominion so hard to pass.

an10.169:5 Rid of dark qualities, an astute person would develop the bright. Having left home for homelessness in seclusion, where joy is hard,

an10.169:6 they’d long for satisfaction there. Forsaking sensual pleasures, owning nothing, an astute person would cleanse themselves of mental corruptions.

an10.169:7 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.”

17. With Jānussoṇi

The Near Shore

an10.170:1 “Mendicants, I will teach you the near shore and the far shore. Listen and apply your mind well, I will speak. … And what, mendicants, is the near shore? What is the far shore? Killing living creatures is the near shore, mendicants, and not killing living creatures is the far shore. Stealing is the near shore, and not stealing is the far shore. Sexual misconduct is the near shore, and refraining from sexual misconduct is the far shore. Lying is the near shore, and not lying is the far shore. Divisive speech is the near shore, and refraining from divisive speech is the far shore. Harsh speech is the near shore, and refraining from harsh speech is the far shore. Talking nonsense is the near shore, and refraining from talking nonsense is the far shore. Covetousness is the near shore, and contentment is the far shore. Ill will is the near shore, and good will is the far shore. Wrong view is the near shore, and right view is the far shore. This is the near shore, and this is the far shore.

an10.170:2 Few are those among humans who cross to the far shore. The rest just run around on the near shore.

an10.170:3 When the teaching is well explained, the people who practice accordingly will cross over Death’s dominion so hard to pass.

an10.170:4 Rid of dark qualities, an astute person would develop the bright. Having left home for homelessness in seclusion, where joy is hard,

an10.170:5 they’d long for satisfaction there. Having given up sensual pleasures, owning nothing, an astute person would cleanse themselves of mental corruptions.

an10.170:6 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.”

17. With Jānussoṇi

Bad Principles (1st)

an10.171:1 “Mendicants, you should know bad principles with bad results. And you should know good principles with good results. Knowing these things, your practice should follow the good principles with good results.

an10.171:2 And what are bad principles with bad results? Killing living creatures, stealing, and sexual misconduct; speech that’s false, backbiting, harsh, or nonsensical; covetousness, ill will, and wrong view. These are called bad principles with bad results.

an10.171:3 And what are good principles with good results? Refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view. These are called good principles with good results.

an10.171:4 ‘You should know bad principles with bad results. And you should know good principles with 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.”

17. With Jānussoṇi

Bad Principles (2nd)

an10.172:1 “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.” That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.

an10.172:2 Soon after the Buddha left, those mendicants considered, “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.’ Who can explain in detail the meaning of this brief summary recital given by the Buddha?”

an10.172:3 Then those mendicants thought, “This Venerable Mahākaccāna 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.”

an10.172:4 Then those mendicants went to Mahākaccāna, 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,

an10.172:7 “May Venerable Mahākaccāna please explain this.”

an10.172:8 “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.”

an10.172:9 “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 Mahākaccāna 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. Please explain this, if it’s no trouble.”

an10.172:10 “Well then, reverends, listen and apply your mind well, I will speak.” “Yes, reverend,” they replied. Mahākaccāna said this:

an10.172:11 “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 practice accordingly.’

an10.172:12 So what are bad principles? What are good principles? What are bad results? And what are good results? Killing living creatures is a bad principle. Not killing living creatures is a good principle. And the many bad, unskillful qualities produced by killing living creatures are bad results. And the many skillful qualities fully developed because of not killing living creatures are good results.

an10.172:13 Stealing is a bad principle. Not stealing is a good principle. And the many bad, unskillful qualities produced by stealing are bad results. And the many skillful qualities fully developed because of not stealing are good results.

an10.172:14 Sexual misconduct is a bad principle. Refraining from sexual misconduct is a good principle. And the many bad, unskillful qualities produced by sexual misconduct are bad results. And the many skillful qualities fully developed because of refraining from sexual misconduct are good results.

an10.172:15 Lying is a bad principle. Not lying is a good principle. And the many bad, unskillful qualities produced by lying are bad results. And the many skillful qualities fully developed because of not lying are good results.

an10.172:16 Backbiting is a bad principle. Refraining from divisive speech is a good principle. And the many bad, unskillful qualities produced by backbiting are bad results. And the many skillful qualities fully developed because of refraining from divisive speech are good results.

an10.172:17 Harsh speech is a bad principle. Refraining from harsh speech is a good principle. And the many bad, unskillful qualities produced by harsh speech are bad results. And the many skillful qualities fully developed because of refraining from harsh speech are good results.

an10.172:18 Talking nonsense is a bad principle. Refraining from talking nonsense is a good principle. And the many bad, unskillful qualities produced by talking nonsense are bad results. And the many skillful qualities fully developed because of refraining from talking nonsense are good results.

an10.172:19 Covetousness is a bad principle. Contentment is a good principle. And the many bad, unskillful qualities produced by covetousness are bad results. And the many skillful qualities fully developed because of contentment are good results.

an10.172:20 Ill will is a bad principle. Good will is a good principle. And the many bad, unskillful qualities produced by ill will are bad results. And the many skillful qualities fully developed because of good will are good results.

an10.172:21 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.

an10.172:22 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.”

an10.172:23 “Yes, reverend,” said those mendicants, approving and agreeing with what Mahākaccāna 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:

an10.172:27 “Sir, we went to Mahākaccāna and asked him about this matter. And Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”

an10.172:28 “Good, good, mendicants! Mahākaccāna 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 Mahākaccāna. That is what it means, and that’s how you should remember it.”

17. With Jānussoṇi

Bad Principles (3rd)

an10.173:1 “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.

an10.173:2 So what are bad principles? What are good principles? What are bad results? And what are good results? Killing living creatures is a bad principle. Refraining from killing living creatures is a good principle. And the many bad, unskillful qualities produced by killing living creatures are bad results. And the many skillful qualities fully developed because of not killing living creatures are good results.

an10.173:3 Stealing is a bad principle. Refraining from stealing is a good principle. … Sexual misconduct is a bad principle. Refraining from sexual misconduct is a good principle. … Lying is a bad principle. Refraining from lying is a good principle. … Backbiting is a bad principle. Refraining from divisive speech is a good principle. … Harsh speech is a bad principle. Refraining from harsh speech is a good principle. … Talking nonsense is a bad principle. Refraining from talking nonsense is a good principle. … Covetousness is a bad principle. Contentment is a good principle. … Ill will is a bad principle. Good will is a good principle. …

an10.173:4 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.

an10.173:5 ‘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.”

17. With Jānussoṇi

Sources of Deeds

an10.174:1 “Mendicants, I say that killing living creatures is threefold: caused by greed, hate, or delusion.

an10.174:2 I say that stealing is threefold: caused by greed, hate, or delusion.

an10.174:3 I say that sexual misconduct is threefold: caused by greed, hate, or delusion.

an10.174:4 I say that lying is threefold: caused by greed, hate, or delusion.

an10.174:5 I say that backbiting is threefold: caused by greed, hate, or delusion.

an10.174:6 I say that harsh speech is threefold: caused by greed, hate, or delusion.

an10.174:7 I say that talking nonsense is threefold: caused by greed, hate, or delusion.

an10.174:8 I say that covetousness is threefold: caused by greed, hate, or delusion.

an10.174:9 I say that ill will is threefold: caused by greed, hate, or delusion.

an10.174:10 I say that wrong view is threefold: caused by greed, hate, or delusion. And so greed, hate, and delusion are sources and origins for deeds. With the ending of greed, hate, and delusion, the sources of deeds are ended.”

17. With Jānussoṇi

The Bypass

an10.175:1 “Mendicants, this teaching provides a bypass, it doesn’t lack a bypass. And how does this teaching provide a bypass, not lacking a bypass? Not killing living creatures bypasses killing living creatures. Not stealing bypasses stealing. Refraining from sexual misconduct bypasses sexual misconduct. Not lying bypasses lying. Refraining from divisive speech bypasses divisive speech. Refraining from harsh speech bypasses harsh speech. Refraining from talking nonsense bypasses talking nonsense. Contentment bypasses covetousness. Good will bypasses ill will. Right view bypasses wrong view. That’s how this teaching provides a bypass, it doesn’t lack a bypass.”

17. With Jānussoṇi

With Cunda

an10.176:1 So I have heard. At one time the Buddha was staying near Pāvā in Cunda the smith’s mango grove. Then Cunda the smith went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Cunda, whose purity do you believe in?” “Sir, I believe in the purity advocated by the western brahmins garlanded with aquatic flowers who carry pitchers, serve the sacred flame, and immerse themselves in water.”

an10.176:2 “But Cunda, what kind of purity do these western brahmins advocate?” “The western brahmins encourage their disciple like this: ‘Please, my man, rising early you should stroke the earth from your bed. If you don’t stroke the earth, stroke fresh cow dung. If you don’t stroke fresh cow dung, stroke green grass. If you don’t stroke green grass, serve the sacred flame. If you don’t serve the sacred flame, revere the sun with cupped palms. If you don’t revere the sun with cupped palms, immerse yourself in water three times, including at dusk.’ The western brahmins advocate this kind of purity.”

an10.176:3 “The purity advocated by the western brahmins is quite different from that in the training of the Noble One.” “But what, sir, is purity in the training of the Noble One? Sir, please teach me this.”

an10.176:4 “Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, sir,” Cunda replied. The Buddha said this: