---
title: "Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 27 of 35
url: https://scriptura.si/works/pali-anguttara-nikaya-10/27/
cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta, section 27. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-10/27/"
---

# Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta

*The Buddha, tr. Bhikkhu Sujato*

Teachings grouped in tens: ten perceptions, ten wholesome ways of action, the ten powers of the Realized One.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## 27. With Jānussoṇi · AN 10.168–10.175

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/27/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/27/#p-N

[¶0] AN 10.168 · The Noble Descent

> Pali: AN 10.168 · Ariyapaccorohaṇīsutta

[¶1] “Mendicants, I will teach you the noble descent. Listen and apply your mind well, I will speak.”

> Pali: “Ariyaṁ vo, bhikkhave, paccorohaṇiṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶2] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “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.

> Pali: “Katamā ca, bhikkhave, ariyā paccorohaṇī? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘pāṇātipātassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya pāṇātipātaṁ pajahati; pāṇātipātā paccorohati.

[¶4] … ‘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.

> Pali: … ‘Adinnādānassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya adinnādānaṁ pajahati; adinnādānā paccorohati.

[¶5] … ‘Sexual misconduct has a bad result …’ … they descend from sexual misconduct.

> Pali: … ‘Kāmesumicchācārassa kho pāpako vipāko …pe… kāmesumicchācārā paccorohati.

[¶6] … ‘Lying has a bad result …’ … they descend from lying.

> Pali: … ‘Musāvādassa kho pāpako vipāko …pe… musāvādā paccorohati.

[¶7] … ‘Backbiting has a bad result …’ … they descend from backbiting.

> Pali: … ‘Pisuṇāya vācāya kho pāpako vipāko …pe… pisuṇāya vācāya paccorohati.

[¶8] … ‘Harsh speech has a bad result …’ … they descend from harsh speech.

> Pali: … ‘Pharusāya vācāya kho pāpako vipāko …pe… pharusāya vācāya paccorohati.

[¶9] … ‘Talking nonsense has a bad result …’ … they descend from talking nonsense.

> Pali: … ‘Samphappalāpassa kho pāpako vipāko …pe… samphappalāpā paccorohati.

[¶10] … ‘Covetousness has a bad result …’ … they descend from covetousness.

> Pali: … ‘Abhijjhāya kho pāpako vipāko …pe… abhijjhāya paccorohati.

[¶11] … ‘Ill will has a bad result …’ … they descend from ill will.

> Pali: … ‘Byāpādassa kho pāpako vipāko …pe… byāpādā paccorohati.

[¶12] … ‘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.”

> Pali: … ‘Micchādiṭṭhiyā kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṁ pajahati; micchādiṭṭhiyā paccorohati. Ayaṁ vuccati, bhikkhave, ariyā paccorohaṇī”ti.

[¶13] > Pali: Dutiyaṁ.

[¶14] AN 10.169 · With Saṅgārava

> Pali: AN 10.169 · Saṅgāravasutta

[¶15] 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:

> Pali: Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca:

[¶16] “Worthy Gotama, what is the near shore? And what is the far shore?”

> Pali: “Kiṁ nu kho, bho gotama, orimaṁ tīraṁ, kiṁ pārimaṁ tīran”ti?

[¶17] “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.

> Pali: “Pāṇātipāto kho, brāhmaṇa, orimaṁ tīraṁ, pāṇātipātā veramaṇī pārimaṁ tīraṁ. Adinnādānaṁ kho, brāhmaṇa, orimaṁ tīraṁ, adinnādānā veramaṇī pārimaṁ tīraṁ. Kāmesumicchācāro orimaṁ tīraṁ, kāmesumicchācārā veramaṇī pārimaṁ tīraṁ. Musāvādo orimaṁ tīraṁ, musāvādā veramaṇī pārimaṁ tīraṁ. Pisuṇā vācā orimaṁ tīraṁ, pisuṇāya vācāya veramaṇī pārimaṁ tīraṁ. Pharusā vācā orimaṁ tīraṁ, pharusāya vācāya veramaṇī pārimaṁ tīraṁ. Samphappalāpo orimaṁ tīraṁ, samphappalāpā veramaṇī pārimaṁ tīraṁ. Abhijjhā orimaṁ tīraṁ, anabhijjhā pārimaṁ tīraṁ. Byāpādo orimaṁ tīraṁ, abyāpādo pārimaṁ tīraṁ. Micchādiṭṭhi orimaṁ tīraṁ, sammādiṭṭhi pārimaṁ tīraṁ. Idaṁ kho, brāhmaṇa, orimaṁ tīraṁ, idaṁ pārimaṁ tīranti.

[¶18] Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.

> Pali: Appakā te manussesu,
ye janā pāragāmino;
Athāyaṁ itarā pajā,
tīramevānudhāvati.

[¶19] When the teaching is well explained,
the people who practice accordingly
will cross over
Death’s dominion so hard to pass.

> Pali: Ye ca kho sammadakkhāte,
dhamme dhammānuvattino;
Te janā pāramessanti,
maccudheyyaṁ suduttaraṁ.

[¶20] Rid of dark qualities,
an astute person would develop the bright.
Having left home for homelessness
in seclusion, where joy is hard,

> Pali: Kaṇhaṁ dhammaṁ vippahāya,
Sukkaṁ bhāvetha paṇḍito;
Okā anokamāgamma,
Viveke yattha dūramaṁ.

[¶21] they’d long for satisfaction there.
Forsaking sensual pleasures, owning nothing,
an astute person would cleanse themselves
of mental corruptions.

> Pali: Tatrābhiratimiccheyya,
hitvā kāme akiñcano;
Pariyodapeyya attānaṁ,
cittaklesehi paṇḍito.

[¶22] 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.”

> Pali: Yesaṁ sambodhiyaṅgesu,
sammā cittaṁ subhāvitaṁ;
Ādānapaṭinissagge,
anupādāya ye ratā;
Khīṇāsavā jutimanto,
te loke parinibbutā”ti.

[¶23] > Pali: Tatiyaṁ.

[¶24] AN 10.170 · The Near Shore

> Pali: AN 10.170 · Orimasutta

[¶25] “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.

> Pali: “Orimañca, bhikkhave, tīraṁ desessāmi pārimañca tīraṁ. Taṁ suṇātha …pe… katamañca, bhikkhave, orimaṁ tīraṁ, katamañca pārimaṁ tīraṁ? Pāṇātipāto, bhikkhave, orimaṁ tīraṁ, pāṇātipātā veramaṇī pārimaṁ tīraṁ. Adinnādānaṁ orimaṁ tīraṁ, adinnādānā veramaṇī pārimaṁ tīraṁ. Kāmesumicchācāro orimaṁ tīraṁ, kāmesumicchācārā veramaṇī pārimaṁ tīraṁ. Musāvādo orimaṁ tīraṁ, musāvādā veramaṇī pārimaṁ tīraṁ. Pisuṇā vācā orimaṁ tīraṁ, pisuṇāya vācāya veramaṇī pārimaṁ tīraṁ. Pharusā vācā orimaṁ tīraṁ, pharusāya vācāya veramaṇī pārimaṁ tīraṁ. Samphappalāpo orimaṁ tīraṁ, samphappalāpā veramaṇī pārimaṁ tīraṁ. Abhijjhā orimaṁ tīraṁ, anabhijjhā pārimaṁ tīraṁ. Byāpādo orimaṁ tīraṁ, abyāpādo pārimaṁ tīraṁ. Micchādiṭṭhi orimaṁ tīraṁ, sammādiṭṭhi pārimaṁ tīraṁ. Idaṁ kho, bhikkhave, orimaṁ tīraṁ, idaṁ pārimaṁ tīranti.

[¶26] Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.

> Pali: Appakā te manussesu,
ye janā pāragāmino;
Athāyaṁ itarā pajā,
tīramevānudhāvati.

[¶27] When the teaching is well explained,
the people who practice accordingly
will cross over
Death’s dominion so hard to pass.

> Pali: Ye ca kho sammadakkhāte,
dhamme dhammānuvattino;
Te janā pāramessanti,
maccudheyyaṁ suduttaraṁ.

[¶28] Rid of dark qualities,
an astute person would develop the bright.
Having left home for homelessness
in seclusion, where joy is hard,

> Pali: Kaṇhaṁ dhammaṁ vippahāya,
sukkaṁ bhāvetha paṇḍito;
Okā anokamāgamma,
viveke yattha dūramaṁ.

[¶29] they’d long for satisfaction there.
Having given up sensual pleasures, owning nothing,
an astute person would cleanse themselves
of mental corruptions.

> Pali: Tatrābhiratimiccheyya,
hitvā kāme akiñcano;
Pariyodapeyya attānaṁ,
cittaklesehi paṇḍito.

[¶30] 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.”

> Pali: Yesaṁ sambodhiyaṅgesu,
sammā cittaṁ subhāvitaṁ;
Ādānapaṭinissagge,
anupādāya ye ratā;
Khīṇāsavā jutimanto,
te loke parinibbutā”ti.

[¶31] > Pali: Catutthaṁ.

[¶32] AN 10.171 · Bad Principles (1st)

> Pali: AN 10.171 · Paṭhamaadhammasutta

[¶33] “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.

> Pali: “Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṁ.

[¶34] 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.

> Pali: Katamo ca, bhikkhave, adhammo ca anattho ca? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi— ayaṁ vuccati, bhikkhave, adhammo ca anattho ca.

[¶35] 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.

> Pali: Katamo ca, bhikkhave, dhammo ca attho ca? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi— ayaṁ vuccati, bhikkhave, dhammo ca attho ca.

[¶36] ‘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.”

> Pali: ‘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.

[¶37] > Pali: Pañcamaṁ.

[¶38] AN 10.172 · Bad Principles (2nd)

> Pali: AN 10.172 · Dutiyaadhammasutta

[¶39] “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.”

> Pali: “Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban”ti.

[¶40] That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

[¶41] 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?”

> Pali: 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?

[¶42] 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.”

> Pali: Atha kho tesaṁ bhikkhūnaṁ etadahosi: “ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ puccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṁ dhāressāmā”ti.

[¶43] 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, “May Venerable Mahākaccāna please explain this.”

> Pali: Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ: “Idaṁ kho no, āvuso kaccāna, 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. Tesaṁ no, āvuso, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— adhammo ca, bhikkhave …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 mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṁ dhāressāmā’ti. Vibhajatu āyasmā mahākaccāno”ti.

[¶44] “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.”

> Pali: “Seyyathāpi, āvuso, puriso sāratthiko sāraṁ gavesī 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.

[¶45] “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 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.”

> Pali: “Addhā, āvuso kaccāna, 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 mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti.

[¶46] “Well then, reverends, listen and apply your mind well, I will speak.”

> Pali: “Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶47] “Yes, reverend,” they replied. Mahākaccāna said this:

> Pali: “Evaṁ, āvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. Athāyasmā mahākaccāno etadavoca:

[¶48] “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.’

> Pali: “Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘adhammo ca, bhikkhave, veditabbo …pe… tathā paṭipajjitabban’ti.

[¶49] 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.

> Pali: Katamo cāvuso, adhammo; katamo ca dhammo? Katamo ca anattho, katamo ca attho? Pāṇātipāto, āvuso, adhammo; pāṇātipātā veramaṇī dhammo; ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶50] 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.

> Pali: Adinnādānaṁ, āvuso, adhammo; adinnādānā veramaṇī dhammo; ye ca adinnādānapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; adinnādānā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶51] 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.

> Pali: Kāmesumicchācāro, āvuso, adhammo; kāmesumicchācārā veramaṇī dhammo; ye ca kāmesumicchācārapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; kāmesumicchācārā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶52] 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.

> Pali: Musāvādo, āvuso, adhammo; musāvādā veramaṇī dhammo; ye ca musāvādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; musāvādā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶53] 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.

> Pali: Pisuṇā vācā, āvuso, adhammo; pisuṇāya vācāya veramaṇī dhammo; ye ca pisuṇāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; pisuṇāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶54] 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.

> Pali: Pharusā vācā, āvuso, adhammo; pharusāya vācāya veramaṇī dhammo; ye ca pharusāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; pharusāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶55] 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.

> Pali: Samphappalāpo, āvuso, adhammo; samphappalāpā veramaṇī dhammo; ye ca samphappalāpapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; samphappalāpā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶56] 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.

> Pali: Abhijjhā, āvuso, adhammo; anabhijjhā dhammo; ye ca abhijjhāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; anabhijjhāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶57] 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.

> Pali: Byāpādo, āvuso, adhammo; abyāpādo dhammo; ye ca byāpādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; abyāpādapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶58] 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.

> Pali: Micchādiṭṭhi, āvuso, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶59] 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.”

> Pali: ‘Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— adhammo ca, bhikkhave, veditabbo …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 no bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.

[¶60] “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:

> Pali: “Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

[¶61] > Pali: “Yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘adhammo ca, bhikkhave, veditabbo …pe… tathā paṭipajjitabban’ti.

[¶62] > Pali: 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 paṭipajjitabban”ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?

[¶63] > Pali: Tesaṁ no, bhante, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṁ dhāressāmā’ti.

[¶64] “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.”

> Pali: Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ apucchimhā. Tesaṁ no, bhante, āyasmatā mahākaccānena imehi akkharehi imehi padehi imehi byañjanehi attho suvibhatto”ti.

[¶65] “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.”

> Pali: “Sādhu sādhu, bhikkhave. Paṇḍito, bhikkhave, mahākaccāno. Mahāpañño, bhikkhave, mahākaccāno. Mañcepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṁ paṭipuccheyyātha, ahampi cetaṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ. Eso ceva tassa attho. Evañca naṁ dhāreyyāthā”ti.

[¶66] > Pali: Chaṭṭhaṁ.

[¶67] AN 10.173 · Bad Principles (3rd)

> Pali: AN 10.173 · Tatiyaadhammasutta

[¶68] “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.

> Pali: “Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṁ.

[¶69] 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.

> Pali: Katamo ca, bhikkhave, adhammo, katamo ca dhammo; katamo ca anattho, katamo ca attho? Pāṇātipāto, bhikkhave, adhammo; pāṇātipātā veramaṇī dhammo; ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶70] 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. …

> Pali: Adinnādānaṁ, bhikkhave, adhammo; adinnādānā veramaṇī dhammo … kāmesumicchācāro, bhikkhave, adhammo; kāmesumicchācārā veramaṇī dhammo … musāvādo, bhikkhave, adhammo; musāvādā veramaṇī dhammo … pisuṇā vācā, bhikkhave, adhammo; pisuṇāya vācāya veramaṇī dhammo … pharusā vācā, bhikkhave, adhammo; pharusāya vācāya veramaṇī dhammo … samphappalāpo, bhikkhave, adhammo; samphappalāpā veramaṇī dhammo … abhijjhā, bhikkhave, adhammo; anabhijjhā dhammo … byāpādo, bhikkhave, adhammo; abyāpādo dhammo ….

[¶71] 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.

> Pali: Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶72] ‘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.”

> Pali: ‘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.

[¶73] > Pali: Sattamaṁ.

[¶74] AN 10.174 · Sources of Deeds

> Pali: AN 10.174 · Kammanidānasutta

[¶75] “Mendicants, I say that killing living creatures is threefold: caused by greed, hate, or delusion.

> Pali: “Pāṇātipātampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶76] I say that stealing is threefold: caused by greed, hate, or delusion.

> Pali: Adinnādānampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶77] I say that sexual misconduct is threefold: caused by greed, hate, or delusion.

> Pali: Kāmesumicchācārampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶78] I say that lying is threefold: caused by greed, hate, or delusion.

> Pali: Musāvādampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶79] I say that backbiting is threefold: caused by greed, hate, or delusion.

> Pali: Pisuṇavācampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶80] I say that harsh speech is threefold: caused by greed, hate, or delusion.

> Pali: Pharusavācampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶81] I say that talking nonsense is threefold: caused by greed, hate, or delusion.

> Pali: Samphappalāpampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶82] I say that covetousness is threefold: caused by greed, hate, or delusion.

> Pali: Abhijjhampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶83] I say that ill will is threefold: caused by greed, hate, or delusion.

> Pali: Byāpādampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶84] 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.”

> Pali: Micchādiṭṭhimpāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi. Iti kho, bhikkhave, lobho kammanidānasambhavo, doso kammanidānasambhavo, moho kammanidānasambhavo. Lobhakkhayā kammanidānasaṅkhayo, dosakkhayā kammanidānasaṅkhayo, mohakkhayā kammanidānasaṅkhayo”ti.

[¶85] > Pali: Aṭṭhamaṁ.

[¶86] AN 10.175 · The Bypass

> Pali: AN 10.175 · Parikkamanasutta

[¶87] “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.”

> Pali: “Saparikkamano ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo aparikkamano. Kathañca, bhikkhave, saparikkamano ayaṁ dhammo, nāyaṁ dhammo aparikkamano? Pāṇātipātissa, bhikkhave, pāṇātipātā veramaṇī parikkamanaṁ hoti. Adinnādāyissa, bhikkhave, adinnādānā veramaṇī parikkamanaṁ hoti. Kāmesumicchācārissa, bhikkhave, kāmesumicchācārā veramaṇī parikkamanaṁ hoti. Musāvādissa, bhikkhave, musāvādā veramaṇī parikkamanaṁ hoti. Pisuṇavācassa, bhikkhave, pisuṇāya vācāya veramaṇī parikkamanaṁ hoti. Pharusavācassa, bhikkhave, pharusāya vācāya veramaṇī parikkamanaṁ hoti. Samphappalāpissa, bhikkhave, samphappalāpā veramaṇī parikkamanaṁ hoti. Abhijjhālussa, bhikkhave, anabhijjhā parikkamanaṁ hoti. Byāpannacittassa, bhikkhave, abyāpādo parikkamanaṁ hoti. Micchādiṭṭhissa, bhikkhave, sammādiṭṭhi parikkamanaṁ hoti. Evaṁ kho, bhikkhave, saparikkamano ayaṁ dhammo, nāyaṁ dhammo aparikkamano”ti.

[¶88] > Pali: Navamaṁ.