AN 10.113 · Bad Principles (1st)
AN 10.113 · Paṭhamaadhammasutta
“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.
“Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṁ.
And what are bad principles with bad results? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. These are called bad principles with bad results.
Katamo ca, bhikkhave, adhammo ca anattho ca? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti— ayaṁ vuccati, bhikkhave, adhammo ca anattho ca.
And what are good principles with good results? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are called good principles with good results.
Katamo ca, bhikkhave, dhammo ca attho ca? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṁ, sammāvimutti— ayaṁ vuccati, bhikkhave, dhammo ca attho ca.
‘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.”
‘Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.
Paṭhamaṁ.
AN 10.114 · Bad Principles (2nd)
AN 10.114 · Dutiyaadhammasutta
“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.
“Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṁ.
So what are bad principles? What are good principles? What are bad results? And what are good results?
Katamo ca, bhikkhave, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?
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.
Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.
Wrong purpose is a bad principle. Right purpose is a good principle. And the many bad, unskillful qualities produced by wrong purpose are bad results. And the many skillful qualities fully developed because of right purpose are good results.
Micchāsaṅkappo, bhikkhave, adhammo; sammāsaṅkappo dhammo; ye ca micchāsaṅkappapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāsaṅkappapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.
Wrong speech is a bad principle. Right speech is a good principle. And the many bad, unskillful qualities produced by wrong speech are bad results. And the many skillful qualities fully developed because of right speech are good results.
Micchāvācā, bhikkhave, adhammo; sammāvācā dhammo; ye ca micchāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāvācāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.
Wrong action is a bad principle. Right action is a good principle. And the many bad, unskillful qualities produced by wrong action are bad results. And the many skillful qualities fully developed because of right action are good results.
Micchākammanto, bhikkhave, adhammo; sammākammanto dhammo; ye ca micchākammantapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammākammantapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.
Wrong livelihood is a bad principle. Right livelihood is a good principle. And the many bad, unskillful qualities produced by wrong livelihood are bad results. And the many skillful qualities fully developed because of right livelihood are good results.
Micchāājīvo, bhikkhave, adhammo; sammāājīvo dhammo; ye ca micchāājīvapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāājīvapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.
Wrong effort is a bad principle. Right effort is a good principle. And the many bad, unskillful qualities produced by wrong effort are bad results. And the many skillful qualities fully developed because of right effort are good results.
Micchāvāyāmo, bhikkhave, adhammo; sammāvāyāmo dhammo; ye ca micchāvāyāmapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāvāyāmapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.
Wrong mindfulness is a bad principle. Right mindfulness is a good principle. And the many bad, unskillful qualities produced by wrong mindfulness are bad results. And the many skillful qualities fully developed because of right mindfulness are good results.
Micchāsati, bhikkhave, adhammo; sammāsati dhammo; ye ca micchāsatipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāsatipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.
Wrong immersion is a bad principle. Right immersion is a good principle. And the many bad, unskillful qualities produced by wrong immersion are bad results. And the many skillful qualities fully developed because of right immersion are good results.
Micchāsamādhi, bhikkhave, adhammo; sammāsamādhi dhammo; ye ca micchāsamādhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāsamādhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.
Wrong knowledge is a bad principle. Right knowledge is a good principle. And the many bad, unskillful qualities produced by wrong knowledge are bad results. And the many skillful qualities fully developed because of right knowledge are good results.
Micchāñāṇaṁ, bhikkhave, adhammo; sammāñāṇaṁ dhammo; ye ca micchāñāṇapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāñāṇapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.
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.
Micchāvimutti, bhikkhave, adhammo; sammāvimutti dhammo; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.
‘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.”
‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.
Dutiyaṁ.
AN 10.115 · Bad Principles (3rd)
AN 10.115 · Tatiyaadhammasutta
“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.”
“Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban”ti.
That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.
Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
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. Who can explain in detail the meaning of this brief summary recital given by the Buddha?”
Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?
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.”
Atha kho tesaṁ bhikkhūnaṁ etadahosi: “ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṁ dhāressāmā”ti.
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, “May Venerable Ānanda please explain this.”
Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ: “Idaṁ kho no, āvuso ānanda, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘adhammo ca …pe… tathā paṭipajjitabban’ti. Tesaṁ no, āvuso, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavatā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— adhammo ca …pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, āvuso, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṁ dhāressāmā’ti. Vibhajatu āyasmā ānando”ti.
“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 the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord 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.”
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. So hāvuso, bhagavā jānaṁ jānāti passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṁ tumhe bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.
“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord 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.”
“Addhāvuso ānanda, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṁ mayaṁ bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyāma, yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. Api cāyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Vibhajatāyasmā ānando agaruṁ katvā”ti.
“Then listen and apply your mind well, I will speak.”
“Tenahāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Yes, reverend,” they replied. Ānanda said this:
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. Athāyasmā ānando etadavoca:
“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.’
“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti.
So what are bad principles? What are good principles? What are bad results? And what are good results?
Katamo cāvuso, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?
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.
Micchādiṭṭhi, āvuso, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.
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. …
Micchāsaṅkappo, āvuso, adhammo; sammāsaṅkappo dhammo … micchāvācā, āvuso, adhammo; sammāvācā dhammo … micchākammanto, āvuso, adhammo; sammākammanto dhammo … micchāājīvo, āvuso, adhammo; sammāājīvo dhammo … micchāvāyāmo, āvuso, adhammo; sammāvāyāmo dhammo … micchāsati, āvuso, adhammo; sammāsati dhammo … micchāsamādhi, āvuso, adhammo; sammāsamādhi dhammo … micchāñāṇaṁ, āvuso, adhammo; sammāñāṇaṁ dhammo ….
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.
Micchāvimutti, āvuso, adhammo; sammāvimutti dhammo; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.
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.”
Ayaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘adhammo ca, bhikkhave, veditabbo dhammo ca …pe… tathā paṭipajjitabban’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.
“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:
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
“Yaṁ kho no bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘adhammo ca, bhikkhave, veditabbo …pe… tathā paṭipajjitabban’ti.
Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— adhammo ca, bhikkhave, veditabbo …pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?
Tesaṁ no, bhante, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṁ dhāressāmā’ti.
“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.”
Atha kho mayaṁ, bhante, yenāyasmā ānando tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ apucchimhā. Tesaṁ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho suvibhatto”ti.
“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.”
“Sādhu sādhu, bhikkhave. Paṇḍito, bhikkhave, ānando. Mahāpañño, bhikkhave, ānando. Mañcepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṁ paṭipuccheyyātha, ahampi cetaṁ evamevaṁ byākareyyaṁ yathā taṁ ānandena byākataṁ. Eso ceva tassa attho evañca naṁ dhāreyyāthā”ti.
Tatiyaṁ.
AN 10.116 · With Ajita
AN 10.116 · Ajitasutta
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, “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.”
Atha kho ajito paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ajito paribbājako bhagavantaṁ etadavoca: “Amhākaṁ, bho gotama, paṇḍito nāma sabrahmacārī. Tena pañcamattāni cittaṭṭhānasatāni cintitāni, yehi aññatitthiyā upāraddhāva jānanti upāraddhasmā”ti.
Then the Buddha said to the mendicants, “Mendicants, do you remember this Astute’s points?”
Atha kho bhagavā bhikkhū āmantesi: “dhāretha no tumhe, bhikkhave, paṇḍitavatthūnī”ti?
“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak and the mendicants will remember it.”
“Etassa, bhagavā, kālo etassa, sugata, kālo yaṁ bhagavā bhāseyya, bhagavato sutvā bhikkhū dhāressantī”ti.
“Well then, mendicants, listen and apply your mind well, I will speak.”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Yes, sir,” they replied. The Buddha said this:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“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!’
“Idha, bhikkhave, ekacco adhammikena vādena adhammikaṁ vādaṁ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṁ parisaṁ rañjeti. Tena sā adhammikā parisā uccāsaddamahāsaddā hoti: ‘paṇḍito vata bho, paṇḍito vata bho’ti.
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!’
Idha pana, bhikkhave, ekacco adhammikena vādena dhammikaṁ vādaṁ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṁ parisaṁ rañjeti. Tena sā adhammikā parisā uccāsaddamahāsaddā hoti: ‘paṇḍito vata bho, paṇḍito vata bho’ti.
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!’
Idha pana, bhikkhave, ekacco adhammikena vādena dhammikañca vādaṁ adhammikañca vādaṁ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṁ parisaṁ rañjeti. Tena sā adhammikā parisā uccāsaddamahāsaddā hoti: ‘paṇḍito vata bho, paṇḍito vata bho’ti.
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.
Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṁ.
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.
Katamo ca, bhikkhave, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho? Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.
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. …
Micchāsaṅkappo, bhikkhave, adhammo; sammāsaṅkappo dhammo … micchāvācā, bhikkhave, adhammo; sammāvācā dhammo … micchākammanto, bhikkhave, adhammo; sammākammanto dhammo … micchāājīvo, bhikkhave, adhammo; sammāājīvo dhammo … micchāvāyāmo, bhikkhave, adhammo; sammāvāyāmo dhammo … micchāsati, bhikkhave, adhammo; sammāsati dhammo … micchāsamādhi, bhikkhave adhammo; sammāsamādhi dhammo … micchāñāṇaṁ, bhikkhave, adhammo; sammāñāṇaṁ dhammo.
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.
Micchāvimutti, bhikkhave, adhammo; sammāvimutti dhammo; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.
‘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.”
‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.
Catutthaṁ.
AN 10.117 · With Saṅgārava
AN 10.117 · Saṅgāravasutta
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:
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca:
“Worthy Gotama, what is the near shore? And what is the far shore?”
“kiṁ nu kho, bho gotama, orimaṁ tīraṁ, kiṁ pārimaṁ tīran”ti?
“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.
“Micchādiṭṭhi kho, brāhmaṇa, orimaṁ tīraṁ, sammādiṭṭhi pārimaṁ tīraṁ; micchāsaṅkappo orimaṁ tīraṁ, sammāsaṅkappo pārimaṁ tīraṁ; micchāvācā orimaṁ tīraṁ, sammāvācā pārimaṁ tīraṁ; micchākammanto orimaṁ tīraṁ, sammākammanto pārimaṁ tīraṁ; micchāājīvo orimaṁ tīraṁ, sammāājīvo pārimaṁ tīraṁ; micchāvāyāmo orimaṁ tīraṁ, sammāvāyāmo pārimaṁ tīraṁ; micchāsati orimaṁ tīraṁ, sammāsati pārimaṁ tīraṁ; micchāsamādhi orimaṁ tīraṁ, sammāsamādhi pārimaṁ tīraṁ; micchāñāṇaṁ orimaṁ tīraṁ, sammāñāṇaṁ pārimaṁ tīraṁ; micchāvimutti orimaṁ tīraṁ, sammāvimutti pārimaṁ tīranti. Idaṁ kho, brāhmaṇa, orimaṁ tīraṁ, idaṁ pārimaṁ tīranti.
Few are those among humanswho cross to the far shore.The rest just run aroundon the near shore.
Appakā te manussesu,ye janā pāragāmino;Athāyaṁ itarā pajā,tīramevānudhāvati.
When the teaching is well explained,the people who practice accordinglywill cross overDeath’s dominion so hard to pass.
Ye ca kho sammadakkhāte,dhamme dhammānuvattino;Te janā pāramessanti,maccudheyyaṁ suduttaraṁ.
Rid of dark qualities,an astute person would develop the bright.Having left home for homelessnessin seclusion, where joy is hard,
Kaṇhaṁ dhammaṁ vippahāya,Sukkaṁ bhāvetha paṇḍito;Okā anokamāgamma,Viveke yattha dūramaṁ.
they’d long for satisfaction there.Forsaking sensual pleasures, owning nothing,an astute person would cleanse themselvesof mental corruptions.
Tatrābhiratimiccheyya,hitvā kāme akiñcano;Pariyodapeyya attānaṁ,cittaklesehi paṇḍito.
And those whose minds are rightly developedin the awakening factors;who, letting go of attachments,delight in not grasping—with defilements ended, brilliant,they are quenched in this world.”
Yesaṁ sambodhiyaṅgesu,sammā cittaṁ subhāvitaṁ;Ādānapaṭinissagge,anupādāya ye ratā;Khīṇāsavā jutimanto,te loke parinibbutā”ti.
Pañcamaṁ.
AN 10.118 · The Near Shore
AN 10.118 · Orimatīrasutta
“Mendicants, I will teach you the near shore and the far shore. Listen and apply your mind well, I will speak.”
“Orimañca, bhikkhave, tīraṁ desessāmi pārimañca tīraṁ. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Yes, sir,” they replied. The Buddha said this:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“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.
“Katamañca, bhikkhave, orimaṁ tīraṁ, katamañca pārimaṁ tīraṁ? Micchādiṭṭhi orimaṁ tīraṁ, sammādiṭṭhi pārimaṁ tīraṁ …pe… micchāvimutti orimaṁ tīraṁ, sammāvimutti pārimaṁ tīraṁ. Idaṁ kho, bhikkhave, orimaṁ tīraṁ, idaṁ pārimaṁ tīranti.
Few are those among humanswho cross to the far shore.The rest just runaround on the near shore.
Appakā te manussesu,ye janā pāragāmino;Athāyaṁ itarā pajā,tīramevānudhāvati.
When the teaching is well explained,the people who practice accordinglywill cross overDeath’s dominion so hard to pass.
Ye ca kho sammadakkhāte,dhamme dhammānuvattino;Te janā pāramessanti,maccudheyyaṁ suduttaraṁ.
Rid of dark qualities,an astute person would develop the bright.Having left home for homelessnessin seclusion, where joy is hard,
Kaṇhaṁ dhammaṁ vippahāya,sukkaṁ bhāvetha paṇḍito;Okā anokamāgamma,viveke yattha dūramaṁ.
they’d long for satisfaction there.Forsaking sensual pleasures, owning nothing,an astute person would cleanse themselvesof mental corruptions.
Tatrābhiratimiccheyya,hitvā kāme akiñcano;Pariyodapeyya attānaṁ,cittaklesehi paṇḍito.
And those whose minds are rightly developedin the awakening factors;letting go of attachments,they delight in not grasping.With defilements ended, brilliant,they are quenched in this world.”
Yesaṁ sambodhiyaṅgesu,sammā cittaṁ subhāvitaṁ;Ādānapaṭinissagge,anupādāya ye ratā;Khīṇāsavā jutimanto,te loke parinibbutā”ti.
Chaṭṭhaṁ.
AN 10.119 · The Ceremony of Descent (1st)
AN 10.119 · Paṭhamapaccorohaṇīsutta
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.
Tena kho pana samayena jāṇussoṇi brāhmaṇo tadahuposathe sīsaṁnhāto navaṁ khomayugaṁ nivattho allakusamuṭṭhiṁ ādāya bhagavato avidūre ekamantaṁ ṭhito hoti.
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?”
Addasā kho bhagavā jāṇussoṇiṁ brāhmaṇaṁ tadahuposathe sīsaṁnhātaṁ navaṁ khomayugaṁ nivatthaṁ allakusamuṭṭhiṁ ādāya ekamantaṁ ṭhitaṁ. Disvāna jāṇussoṇiṁ brāhmaṇaṁ etadavoca: “kiṁ nu tvaṁ, brāhmaṇa, tadahuposathe sīsaṁnhāto navaṁ khomayugaṁ nivattho allakusamuṭṭhiṁ ādāya ekamantaṁ ṭhito? Kiṁ nvajja brāhmaṇakulassā”ti?
“Worthy Gotama, today is the ceremony of descent for the brahmin clan.”
“Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā”ti.
“But how do the brahmins observe the ceremony of descent?”
“Yathā kathaṁ pana, brāhmaṇa, brāhmaṇānaṁ paccorohaṇī hotī”ti?
“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 between the boundary and the fire chamber. That night they rise three times and worship the fire with cupped palms: ‘We descend, lord! We descend, lord!’ And they serve the fire with abundant ghee, oil, and butter. 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.”
“Idha, bho gotama, brāhmaṇā tadahuposathe sīsaṁnhātā navaṁ khomayugaṁ nivatthā allena gomayena pathaviṁ opuñjitvā haritehi kusehi pattharitvā antarā ca velaṁ antarā ca agyāgāraṁ seyyaṁ kappenti. Te taṁ rattiṁ tikkhattuṁ paccuṭṭhāya pañjalikā aggiṁ namassanti: ‘paccorohāma bhavantaṁ, paccorohāma bhavantan’ti. Bahukena ca sappitelanavanītena aggiṁ santappenti. Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti. Evaṁ, bho gotama, brāhmaṇānaṁ paccorohaṇī hotī”ti.
“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One.”
“Aññathā kho, brāhmaṇa, brāhmaṇānaṁ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī”ti.
“But worthy Gotama, how is the ceremony of descent observed in the training of the Noble One? Worthy Gotama, please teach me this.”
“Yathā kathaṁ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye paccorohaṇī hotī”ti.
“Well then, brahmin, listen and apply your mind well, I will speak.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Yes, worthy sir,” Jānussoṇi replied. The Buddha said this:
“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:
“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.
“Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati: ‘micchādiṭṭhiyā kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṁ pajahati; micchādiṭṭhiyā paccorohati.
‘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.
… ‘Micchāsaṅkappassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāsaṅkappaṁ pajahati; micchāsaṅkappā paccorohati.
‘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.
… ‘Micchāvācāya kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāvācaṁ pajahati; micchāvācāya paccorohati.
‘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.
… ‘Micchākammantassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchākammantaṁ pajahati; micchākammantā paccorohati.
‘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.
… ‘Micchāājīvassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāājīvaṁ pajahati; micchāājīvā paccorohati.
‘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.
… ‘Micchāvāyāmassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāvāyāmaṁ pajahati; micchāvāyāmā paccorohati.
‘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.
… ‘Micchāsatiyā kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāsatiṁ pajahati; micchāsatiyā paccorohati.
‘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.
… ‘Micchāsamādhissa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāsamādhiṁ pajahati; micchāsamādhimhā paccorohati.
‘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.
… ‘Micchāñāṇassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāñāṇaṁ pajahati; micchāñāṇamhā paccorohati.
‘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.”
… ‘Micchāvimuttiyā kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāvimuttiṁ pajahati; micchāvimuttiyā paccorohati. Evaṁ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī”ti.
“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.”
“Aññathā, bho gotama, brāhmaṇānaṁ paccorohaṇī, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. Imissā ca, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṁ paccorohaṇī kalaṁ nāgghati soḷasiṁ. Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Sattamaṁ.
AN 10.120 · The Ceremony of Descent (2nd)
AN 10.120 · Dutiyapaccorohaṇīsutta
“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.”
“Ariyaṁ vo, bhikkhave, paccorohaṇiṁ desessāmi. Taṁ suṇātha … katamā ca, bhikkhave, ariyā paccorohaṇī? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘micchādiṭṭhiyā kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṁ pajahati; micchādiṭṭhiyā paccorohati. Micchāsaṅkappassa kho pāpako vipāko … micchāvācāya kho … micchākammantassa kho … micchāājīvassa kho … micchāvāyāmassa kho … micchāsatiyā kho … micchāsamādhissa kho … micchāñāṇassa kho … micchāvimuttiyā kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāvimuttiṁ pajahati; micchāvimuttiyā paccorohati. Ayaṁ vuccati, bhikkhave, ariyā paccorohaṇī”ti.
Aṭṭhamaṁ.
AN 10.121 · Forerunner
AN 10.121 · Pubbaṅgamasutta
“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.”
“Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ. Evamevaṁ kho, bhikkhave, kusalānaṁ dhammānaṁ etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—sammādiṭṭhi. Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇissa sammāvimutti pahotī”ti.
Navamaṁ.