"Bhikkhus, one should not associate with a person who possesses ten qualities. What ten? Wrong view , wrong inten tion, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation. One should not associate with a person who possesses these ten qualities. . "Bhikkhus, one should associate with a person who possesses ten qualities. What ten? Right view , right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation. One should associate with a person who possesses these ten qualities."
AN 10.156 —166 Bhajitabbādisutta: Resort, Etc.
(156) "Bhikkhus, one should not resort to a person who possesses ten qualities... one should resort to ... ( 157 )... one should not attend on . . . one should attend on . . . (158) . . . one should not venerate . . . one should venerate . . . (1 5 9 )... one should not praise ... one should p raise ... (160) .. . one should not revere . . . one should revere ...( 1 6 1 ) ... one should not show deference to . . . one should show deference to a person w ho possesses ten qualities .... ( 162 ) ... a person who possesses ten qualities is not successful... . is successful... (163 )... is not purified... is purified ... (164 )... does not overcome conceit... overcomes conceit . . . ( 1 6 5 ) ... does not grow in wisdom . . . grows in wisdom . . . (166)... generates much demerit... generates much merit. What ten? Right view , right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, an d right liberation. A person who possesses these ten qualities generates much merit."
II. JANUSSONI
AN 10.167 Brāhmaṇapaccorohaṇīsutta: Paccorohani (I )
Now on that occasion , on the uposatha day, the brahmin Janussoni stood to one side not far from the Blessed One, with his head washed, wearing a new pair of linen clothes, holding a handful of wet kusa grass. The Blessed One saw him standing there and said to him: "Why is it, brahmin, that on the uposatha day you stand to one side with your head washed, wearing a new pair of linen clothes, holding a handful of wet kusa grass? What is happening today with the brahmin clan?"'
"Today, Master Gotama, is the brahmin clan's paccorohani festival." "But how, brahmin, do the brahmins observe the paccorohani festival?" "Here, Master Gotama, on the uposatha day, the brahmins wash their heads and put on a pair of new linen clothes. They then smear, the ground with wet cow dung, cover this with green kusa grass, and lie down between the boundary and the fire, house. In the course of the night, they get up three times and with reverential salutation pay homage to the fire: 'We descend in honor of the revered one. We descend in honor of the revered one. They offer abundant ghee, oil, and butter to the fire. When the night has passed, they offer excellent food of various kinds to brahmins. It is in this way, Master Gotama, that the brahmins observe the paccorohani festival."
"The paccorohani festival in the Noble One's discipline, brahmin, is quite different from the paccorohani festival of the brahmins." "But how, Master Gotama, is the paccorohani festival observed in the Noble One's discipline? It would be good if Master Gotama would teach me the Dhamma by explaining how the paccorohani festival is observed in the Noble One's discipline." "Well then, brahmin, listen and attend closely. I will speak." "Yes, sir," the brahm in JanussonI replied.
The Blessed One said this: (1) "Here, brahmin, the noble disciple reflects thus: "The result of the destruction of life is bad both in this present life and in future lives. Having reflected thus, he abandons the destruction of life; he descends from the destruction of life. (2) " ... 'The result of taking what is not given is bad both in this present life and in future lives.' Having reflected thus, he abandons taking what is not given; he descends from taking what is not given. "
(3).. The result of sexual misconduct is bad both in this present life and in future lives. Having reflected thus, he abandons sexual misconduct; he descends from sexual misconduct. (4) " . . . 'The result of false speech is bad both in this present life and in future lives. Having reflected thus, he abandons false speech; he descends from false speech. (5) The result of divisive speech is bad both in this present life and in future lives. Having reflected thus, he abandons divisive speech; he descends from divisive speech. (6) " . . . 'The result of harsh speech is bad both in this present life and in future lives. Having reflected thus, he abandons harsh speech; he descends from harsh speech. (7) .. 'The result of idle chatter is bad both in this present life and in future lives. Having reflected thus, he abandons idle chatter; he descends from idle chatter. (8) .. "The result of longing is bad both in this present life and in future lives. Having reflected thus, he abandons longing; he descends from longing. (9) " . . . 'The result of ill will is bad both in this present life and in future lives. Having reflected thus, he abandons ill will; he descends from ill will. (10) . . The result of wrong view; is bad both in this present life and in future lives. Having reflected thus, he abandons wrong view; he descends from wrong view . "
"It is in this way, brahmin, that the paccorohani festival is observed in the Noble One's discipline.' "The paccorohani festival in the Noble One's discipline, Master Gotama, is quite' different from the paccorohani festival of the brahmins. And the'paccorohanl festival of the brahmins is not worth a sixteenth part of the paccorohani festival in the Noble One's discipline. "
"Excellent, Master Gotama !. . . [as in 10:119] . . . Let Master Gotama consider me a lay follower who from today has gone for refuge for life."
(The Buddha sees Jāṇussoṇī observing the brahmanical ceremony of “descent”. The Buddha teaches his revised version.)
AN 10.168 Ariyapaccorohaṇīsutta: Paccorohanl (2)
"Bhikkhus, I will teach you the noble paccorohani festival. Listen .. . . "And what, bhikkhus, is the noble paccorohani festival? (1) Here, the noble disciple reflects thus: 'The result of the destruction of life is bad both in this present life and in future lives. Having reflected thus, he abandons the destruction of life; he descends from the destruction of life. (2) 'The result of taking what is not given . . . (3) .. . sexual misconduct. . . (4) . . . false speech... (5 )... divisive speech ... (6 )... harsh speech... (7) ... idle chatter ... ( 8 ) ... longing .. . ( 9 ) ... ill will... (10 )... wrong view is bad both in this present life and in future lives.' Having reflected thus, he abandons wrong view; he descends from wrong view. This is called the noble paccorohani festival."
(The Buddha teaches his revised version of the brahmanical ceremony of “descent” to the monks.)
AN 10.169 Saṅgāravasutta: Sangarava
Then the brahmin Sangarava approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: "Master Gotama, what is the near shore? What is the far shore?" . . . "Brahmin, (1) the destruction of life is the near shore, abstention from the destruction of life the far shore. (2) Taking what is not given is the near shore, abstention from taking what is not given the far shore. (3) Sexual misconduct is the near shore, abstention from sexual misconduct the far shore. (4) False speech is the near shore, abstention from false speech the far shore. (5) Divisive speech is the near shore, abstention from divisive speech the far shore. (6) Harsh speech is the near shore, abstention from harsh speech the far shore. (7) Idle chatter is the near shore, abstention from idle chatter the far shore. (8) Longing is the near shore, non-longing the far shore. (9) ill will is the near shore, good will the far shore. (10) Wrong view is the near shore, right view the far shore. The one, brahmin, is the near shore, the other the far shore."
Few are those people who go beyond. The rest merely run along the [near] shore. When the Dhamma is rightly expounded those people who practice accordingly are the ones who will go beyond the realm of Death so hard to cross.
Having left the dark qualities behind, a wise person should develop the bright ones. Having come from home into homelessness, where it is hard to take delight— There in seclusion one should seek delight, having left behind sensual pleasures. Owning nothing, the wise person should cleanse himself of mental defilements, Those whose minds are rightly well developed in the enlightenment factors, who through non- clinging find delight in the relinquishment of grasping: luminous, with taints destroyed , they are the quenched ones in the world.
(The Buddha teaches the brahmin Saṅgārava that the wrong path is the near shore where most people dwell; the right path is the far shore, where few have crossed over.)
AN 10.170 Orimasutta: The Near Shore
"Bhikkhus, I will teach you the near shore and the far shore. Listen and attend closely. I will speak ." " Yes, Bhante," those bhikkhus replied. The Blessed One said this: "What, bhikkhus, is the near shore, and what is the far shore? (1) The destruction of life, bhikkhus, is the near shore, abstention from the destruction of life the far shore (10) Wrong view is the near shore, right view the far shore. The one, bhikkhus, is the near shore, the other the far shore."
[The verses attached are identical with those of the preceding sutta.]
(The wrong path is the near shore where most people dwell; the right path is the far shore, where few have crossed over.)
AN 10.171 Paṭhamaadhammasutta: Non-Dhamma
"Bhikkhus, what is non -Dhamma and harmful should be understood, and what is the Dhamma and beneficial should also be understood. Having understood what is non-Dhamma and harmful, and also what is the Dhamma and beneficial, one should practice in accordance with the Dhamma and with what is beneficial. "
"And what, bhikkhus, is non -Dhamma and harmful? The destruction of life, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, longing, ill will, and wrong view . This is what is said to be non-Dhamma and harmful. ''
"And what, bhikkhus, is the Dhamma and beneficial? Abstention from the destruction of life, abstention from taking what is not given, abstention from sexual misconduct, abstention from false speech, abstention from divisive speech, abstention from harsh speech, abstention from idle chatter, non-longing, good will, and right view. This is what is said to be the Dhamma and beneficial. "
"When it was said: 'Bhikkhus, what is non-Dhamma and harmful should be understood, and what is the Dhamma and beneficial should also be Understood. Having understood what is non-Dhamma and harmful, and also what is the Dhamma and beneficial, one should practice in accordance with the Dhamma and with what is beneficial, it is with reference to this that this was said."
(One should understand what is the teaching and what is contrary to the teaching, in brief.)
AN 10.172 Dutiyaadhammasutta: Non-Dhamma (2)
"Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should also be understood. Having understood what is non-Dhamma and what is the Dhamma, and also what is harmful and What is beneficial, one should practice in accordance with the Dhamma and with what is beneficial."
This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling. Then, soon after the Blessed One had left, the bhikkhus considered: "Friends, the Blessed One taught this brief synopsis: 'Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood . . . one should practice in accordance with the Dhamma and with what is beneficial. Then he rose from his seat and entered his dwelling without expounding its meaning in detail. Now who will expound its meaning in detail?' Then it occurred to them: "The Venerable Mahakaccana is praised by the Teacher and esteemed by his wise fellow monks; he is capable of expounding the detailed meaning of this brief synopsis. Let us approach the Venerable Mahakaccana and ask him the meaning of this. We will retain it in mind as he explains it to us."
Then those bhikkhus approached the Venerable Mahakaccana and exchanged greetings with him , after which they sat down to one side and said: "Friend Mahakaccana, the Blessed One taught this brief synopsis.. Then he rose from his seat and entered his dwelling without expounding the meaning in detail. Soon after he left, we considered: 'Friends, the Blessed One taught this brief synopsis.. . . (all as above down to) . . . Let us approach the Venerable Mahakaccana and ask him the meaning of this. We will retain it in mind as he explains it to us. Let the Venerable Mahakaccana expound it to us.'
[The Venerable Mahakaccana replied : "Friends, it is as though a man needing heartwood, seeking heartwood, wandering in search of heartwood, would pass over the root and trunk of a great tree possessed of heartwood, thinking that heartwood should be sought among the branches and foliage. And so it is with you. When you were face to face with the Teacher you passed by the Blessed One, thinking to ask me about the meaning. For, friends, knowing, the Blessed One knows; seeing, he sees; he has become vision, he has become knowledge, he has become the Dhamma, he has become Brahma; he is the expounder, the proclaimer, the elucidator of meaning, the giver of the deathless, the lord of the Dhamma, the Tathagata. That was the time when you should have approached the Blessed One and asked him about the meaning. You should have retained it in mind as he would have explained it to you ."
"Surely, friend Kaccana, knowing, the Blessed One knows; seeing, he sees; he has become vision ... the Tathagata. That was the time when we should have approached the Blessed One and asked him about the meaning, and we should have retained it in mind as he would have explained it to us. Yet the Venerable Mahakaccana is praised by the Teacher and esteemed by his wise fellow monks. He is capable of expounding the detailed meaning of this synopsis. Let the Venerable Mahakaccana expound it without finding it troublesome."
"Then listen, friends, and attend closely. I will speak." " Yes , friend ," those bhikkhus replied . The Venerable Mahakaccana said this: "Friends, the Blessed One taught this brief synopsis without expounding the detailed meaning : "Bhikkhus, what is non -Dhamma and what is the Dhamma should be understood , and what is harmful and what is beneficial should also be understood. Having understood what is non-Dhamma and what is the Dhamma, and also what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial. Now what, friends, is non-Dhamma and what is the Dhamma? And what is harmful and what is beneficial? (1) "The destruction of life, friends, is non-Dhamma; abstention from the destruction of life is the Dhamma: The numerous bad unwholesome qualities that originate with the destruction of life as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with abstention from the destruction of life as condition: these are beneficial."
(2) "Taking what is not given is non -Dhamma; abstention from taking what is not given is the Dhamma. The numerous bad unwholesome qualities that originate with taking what is not given as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with abstention from taking what is not given as condition: these are beneficial. (3) "Sexual misconduct is non-Dhamma; abstention from sexual misconduct is the Dhamma. The numerous bad unwholesome qualities that originate with sexual misconduct as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with abstention from sexual misconduct as condition: these are beneficial. " (4) "False speech is non-Dhamma; abstention from false speech is the Dhamma. The numerous bad unwholesome qualities that originate with false speech as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with abstention from false speech as condition: these are beneficial."
(5) "Divisive speech is non-Dhamma; abstention from divisive speech is the Dhamma. The numerous bad unwholesome qualities that originate with divisive speech as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with abstention from divisive speech as condition: these are beneficial. (6) "Harsh speech is non-Dhamma; abstention from harsh speech is the Dhamma. The numerous bad unwholesome qualities that originate with harsh speech as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with abstention from harsh speech as condition: these are beneficial. "
(7) "Idle chatter is non-Dhamma; abstention from idle chatter is the Dhamma. The numerous bad unwholesome qualities that originate with idle chatter as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with abstention from idle chatter as condition: these axe beneficial." (8) "Longing is non-Dhamma; non-longing is the Dhamma. The numerous bad unwholesome qualities that originate with longing as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with non-longing as condition: these are beneficial." (9) "Ill will is non Dhamma; good will is the Dhamma. The numerous bad unwholesome qualities that, originate with ill will as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with good will as condition: these are beneficial. (10) "Wrong view is non-Dhamma; right view is the Dhamma. The numerous bad unwholesome qualities that originate with wrong view as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right view as condition: these are beneficial, "Friends, it is in this way that I understand the detailed meaning of the Blessed One's brief synopsis. Now , if you wish, you may go to the Blessed One himself and ask him about the meaning of this. You should retain it in mind as the Blessed One explains it to you."
"Yes, friend," those bhikkhus replied, and having delighted and rejoiced in the Venerable Mahakaccana's statement, they rose from their seats and went to the Blessed One. After paying homage to him, they sat down to one side and said to the Blessed One: "Bhante, the Blessed One taught this synopsis—[they here relate all that had taken place, adding:] . . . Then, Bhante, we approached the Venerable Mahakaccana and asked him about the meaning. The Venerable Mahakaccana expounded the meaning to us in these ways, in these terms and phrases."
"Good, good, bhikkhus! Mahakaccana is wise. Mahakaccana has great wisdom . If you had approached me and asked me the meaning of this, I would have explained it to you in the same way as Mahakaccana. Such is the meaning of this, and so. you should retain it in mind." (One should understand what is the teaching and what is contrary to the teaching. After hearing this in brief from the Buddha, the mendicants seek a detailed answer from Mahākaccāna.)
AN 10.173 Tatiyaadhammasutta: Non-Dhamma (3)
"Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood , and what is harmful and what is beneficial should also be understood. Having understood what is non-Dhamma and what is the Dhamma, and also what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial: "And what, bhikkhus, is non-Dhamma and what is the Dhamma? And what is harmful and what is beneficial? (1) "The destruction of life is non-Dhamma; abstention from the destruction of life is the Dhamma. The numerous bad unwholesome qualities that originate with the destruction of life as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with abstention from the destruction of life as condition: these are beneficial. " (2) "Taking what is not given is non-Dhamma; abstention from taking what is not given is the Dhamma. . . . (3) Sexual misconduct is non-Dhamma; abstention from sexual misconduct is the Dhamma. . . . (4) False speech is non -Dhamma; abstention from false speech is the Dhamma.. . . (5) Divisive speech is non -Dhamma; abstention from divisive speech is the Dhamma.... (6) Harsh speech is non-Dhamma; abstention from harsh speech is the Dhamma.... (7) Idle chatter is non -Dhamma; abstention from idle chatter is the Dhamma.. . . (8) Longing is non-Dhamma; non-longing is the Dhamma.... (9) Ill will is non-Dhamma; good will is the Dhamma.... (10) "Wrong view is non-Dhamma; right view is the Dhamma. The numerous bad unwholesome qualities that originate with wrong view as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right view as condition: these are beneficial. "
"When it was said: 'Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should be understood. Having understood what is non -Dhamma and what is the Dhamma, and what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial, it is with reference to this that this was said."
(One should understand what is the teaching and what is contrary to the teaching, in detail.)
AN 10.174 Kammanidānasutta: Causes o f Kamma
"Bhikkhus, the destruction of life, I say, is threefold: caused by greed, caused by hatred, and caused by delusion. Taking what is not given, I say, is also threefold: caused by greed, caused by hatred, and caused by delusion. Sexual misconduct I say, is also threefold: caused by greed, caused by hatred, and caused by delusion. False speech, I say, is also threefold: caused by greed, caused by hatred , and caused by delusion. Divisive speech, I say, is also threefold: caused by greed, caused by hatred , and caused by delusion. Harsh speech, I say, is also threefold: caused by greed, caused by hatred, and caused by delusion. Idle chatter, I say, is also threefold: caused by greed, caused, by hatred , and caused by delusion. Longing, I say, is also threefold: caused by greed , caused by hatred, and caused by delusion. Ill will, I say, is also threefold: caused by greed, caused by hatred , and caused by delusion. Wrong view, I say, is also threefold: caused by greed , caused by hatred, and caused by delusion. "
"Thus, bhikkhus, greed is a source and origin of kamma; hatred is a source and origin of kamma; delusion is a source and origin of kamma. With the destruction of greed, a source of kamma is extinguished. With the destruction of hatred, a source of kamma is extinguished. With the destruction of delusion, a source of kamma is extinguished."
(The various kinds of bad deeds are caused by greed, hate, and delusion.)
AN 10.175 Parikkamanasutta: Avoidance
"Bhikkhus, this Dhamma offers a means of avoidance. It does not lack a means of avoidance. And how does this Dhamma offer a means of avoidance and not lack a means of avoidance? (1) "One who destroys life has abstention from the destruction of life as the mean s to avoid it. (2) One who takes what is not given has abstention from taking what is not given as the means to avoid it. (3) One who engages in sexual misconduct has abstention from sexual misconduct as the means to avoid it. (4) One who speaks falsely has abstention from false speech as the means to avoid it. (5) One who speaks divisively has abstention from divisive speech as the means to avoid it. (6) One who speaks harshly has abstention from harsh speech as the means to avoid it. (7) One who indulges in idle chatter has abstention from idle chatter as the means to avoid it. (8) One full of longing has non-longing as the means to avoid it. (9) One full of ill will has good will as the means to avoid it. (10) One who holds wrong view has right view as the means to avoid it. "
"It is in this way, bhikkhus, that this Dhamma offers a means of avoidance and does not lack a means of avoidance."
(Through the teaching one may avoid the various kinds of bad deeds.)
AN 10.176 Cundasutta: Cunda
Thus have I heard. On one occasion the Blessed One was dwelling at Fava in the mango grove of Cunda, the smith's son. Then Cunda, the smith's son, approached the Blessed One, paid homage to him , and sat down to one side. The Blessed One then said to him: "Cunda, whose rites of purity do you prefer?"
"Bhante, I prefer the rites of purity prescribed by the brahmins of the west w ho carry around waterpots, wear garlands of water plants, tend the sacred fire, and immerse themselves in water." "And how , Cunda, do the brahmins of the west prescribe their rites of purity?" "Here, Bhante, the brahmins of the west enjoin a disciple thus: 'Come, good man, having gotten up early, you should stroke the ground from your bed. If you don't stroke the ground, you should stroke wet cow dung. If you don't stroke wet cow dung, you should stroke green grass. If you don't stroke green grass, you should tend the sacred fire. If you don't tend the sacred fire, you should pay homage to the sun with reverential salutation. If you don't pay homage to the sun with reverential salutation, you should immerse yourself in water three times including the evening.' It is in this way that the brahmins of the west prescribe their rites of purity. It is their rites of purity that I prefer."
"Cunda, purification in the Noble One's discipline is quite different from the rites of purity prescribed by the brahmins of the west who carry around water pots, wear garlands of water plants, tend the sacred fire, and immerse themselves in water." "But how , Bhante,' does purification come about in the Noble One's discipline? it would be good if the Blessed One would teach me the Dhamma in a way that explains how purification comes about in the Noble One's discipline." "Well then, Cunda, listen and attend closely. I will speak ." "Yes, Bhante," Cunda, the smith's son, replied.
The Blessed One said this: "Impurity by body, Cunda, is threefold. Impurity by speech is fourfold- Impurity by mind is threefold. "And how , Cunda, is impurity by body threefold? (1) "Here, someone destroys life. He is murderous, bloodyhanded , given to blows and violence, merciless to living beings. (2) "He takes what is not given. He steals the wealth and property of others in the village or forest. . (3) "He engages in sexual misconduct. He has sexual relations with women who are protected by their mother, father, mother and father, brother, sister, or relatives; who are protected by their Dhamma; who have a husband; whose violation entails a penalty; o r even with one already engaged."
"It is in this way that impurity by body is threefold. "And how , Cunda, is impurity by speech fourfold? (4) "Here, someone speaks falsehood. If he is summoned to a council, to an assembly, to his relatives' presence, to his guild, or to the court, and questioned as a witness thus: 'So, good man, tell what you know ,' then, not knowing, he says, 'I know, or knowing, he says, I do not know '; not seeing, he says, 'I see, or seeing, he says, 'I do not see.' Thus he consciously speaks falsehood for his own ends, or for another's ends, or for some trifling worldly end. (5) "He speak s divisively. Having heard something here, he repeats it elsewhere in order to divide [those people] from these; or having heard something elsewhere, he repeats it to these people in order to divide [them] from those. Thus he is one who divides those who are united, a creator of divisions, one who enjoys factions, rejoices in factions, delights in factions, a speaker of words that create factions. (6) "He speaks harshly. He utters such words as are rough , hard, hurtful to others, offensive to others, bordering on anger, unconducive to concentration. (7) "He indulges in idle chatter. He speaks at an improper time, speaks falsely, speaks w hat is unbeneficial, speaks contrary to the Dhamma and the discipline; at an improper time he speaks such words as are worthless, unreasonable, rambling, and unbeneficial. "It is in this way that impurity by speech is fourfold. "And how, Cunda, is impurity by mind threefold?"
(8) "Here, someone is full of longing. He longs for the wealth and property of others thus: 'Oh, may what belongs to another be mine!' , (9) "He has a mind of ill will and intentions of hate thus: 'May these beings be slain, slaughtered, cut off, destroyed, or annihilated!' (10) ''He holds wrong view and has an incorrect perspective thus: 'There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.' "It is in this way that impurity by mind is threefold. "
"These, Cunda, are the ten courses of unwholesome kamma. If one engages in these ten courses of unwholesome kamma, then, if one gets up early and strokes the ground from one's bed, one is impure, and if one doesn't stroke the ground, one is impure. If one strokes wet cow dung, one is impure, and if one doesn't stroke wet cow dung, one is impure. If one strokes green grass, one is impure, and if one doesn't stroke green grass, one is impure. If one tends the sacred fire, one is impure, and if one doesn't tend the sacred fire, one is impure; If one pays homage to the sun with reverential salutation, one is impure, and if one doesn't pay homage to the sun with reverential salutation, one is impure. If one immerses oneself in water three times including the evening, one is impure, and if one doesn't immerse oneself in water three times including the evening, one is impure. For what reason? Because these ten courses of unwholesome kamma are themselves impure and defiling. It is because people engage in these ten courses of unwholesome kamma that hell, the animal realm, the sphere of afflicted spirits, and other bad destinations are seen. "
"Purity by body, Cunda, is threefold. Purity by speech is fourfold. Purity by mind is threefold. "And how , Cunda, is purity by body threefold? (1) "Here, someone, having abandoned the destruction of life, abstains from the destruction of life. With the rod and weapon laid aside, conscientious and kindly, he dwells com passionate toward all living beings. !(2) "Having abandoned the taking of what is not given, he abstains from taking what is not given. He does not steal the wealth and property of others in the village or in the forest. (3) "Having abandoned sexual misconduct, he abstains from sexual misconduct. He does not have sexual relations with women who are protected by their mother, father, mother and father, brother, sister, or relatives; who are protected by their Dhamma; who have a husband ; whose violation entails a penalty; or even with one already engaged. " "It is in this way that purity by body is threefold. "And how, Cunda, is purity by speech fourfold?
(4) "Here, someone, having abandoned false speech, abstains from false speech. If he is summoned to a council, to an assembly, to his relatives' presence, to his guild, or to the court, and questioned as a witness thus: 'So, good man, tell what you know, then, not knowing, he says, 'I do not know,' or knowing, he says, 'I know '; not seeing, he says, 'I do not see,' or seeing, he says, 'I see.' Thus he does not consciously speak falsehood for his own ends, or for another's ends, or for some trifling worldly end. " (5) "Having abandoned divisive speech, he abstains from divisive speech. Having heard something here, he does not repeat it elsewhere in order to divide [those people] from these; or having heard something elsewhere, he does not repeat it to these people in order to divide [them] from those. Thus he is one who reunites those who are divided, a promoter of unity, who enjoys con cord , rejoices in concord, delights in concord, a speaker of words that promote concord. (6) "Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, and lovable, as go to the heart, are courteous, desired by many, and agreeable to many. "
(7) "Having abandoned idle chatter, he abstains from idle chatter. He speaks at a proper time, speaks truth, speaks what is beneficial, speaks on the Dhamma and the discipline; at a proper time he speaks such words as are worth recording, reasonable, succinct, and beneficial. "It is in this way that purity by speech is fourfold. "And how, Cunda, is purity by mind threefold? (8) "Here, someone is without longing. He does not long for the wealth and property of others thus: 'Oh, may what belongs to another be mine!' (9) "He is of good will and his intentions are' free of hate thus: 'May these beings live happily, free from enmity, affliction, and anxiety!' (10) "He holds right view and has a correct perspective thus: 'There is what is given, sacrificed, and offered; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings spontaneously reborn; there are in the world ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others."
"It is in this way that purity by mind is threefold." "These, Cunda, are the ten courses of wholesome kamma. If one engages in these ten courses of wholesome kamma, then, if one gets up early and strokes the ground from one's bed, one is pure, and if one doesn't stroke the ground, one is pure. If one strokes wet cow dung, one is pure, and if one doesn't stroke w et cow dung, one is pure. If one strokes green grass, one is pure, and if one doesn't stroke green grass, one is pure. If one tends the sacred fire, one is pure, and if one doesn't tend the sacred fire, one is pure. If one pays homage to the sun with reverential salutation, one is pure, and if one doesn't pay homage to the sun with reverential salutation; one is pure. If one immerses oneself in water three times including the evening, one is pure, and if one doesn't immerse oneself in water three times including the evening, one is pure. For what reason? Because these ten courses of wholesome kamma are themselves pure and purifying. It is because people engage in these ten courses of wholesome kamma that the devas, human beings, and other good destinations are seen."
When, this was said, Cunda, the smith's son, said to the Blessed One: "Excellent, Bhante!.. . Let the Blessed One accept me as a lay follower who from today has gone for refuge for life."
(Cunda the smith tells the Buddha of rites of purification practiced by the western brahmins. The Buddha explains purification in his teaching.)
AN 10.177 Jāṇussoṇisutta: Janussoni
Then the brahmin Janussoni approached the Blessed One and exchanged greetings with him . When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: "Master Gotama, we brahmins give gifts and perform the memorial rites for the dead with the thought: 'Let our gift be of benefit to our departed relatives and family members. Let our departed relatives and family members partake of our gift. Can our gift, Master Gotama, actually be of benefit to our departed relatives and family members? Can our departed relatives and family members actually partake of our gift?"
"On a right occasion, brahmin , it can be of benefit, not on a wrong occasion." "But, Master Gotama, what is a right occasion and what is a wrong occasion?" "Here, brahmin, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisively, speaks harshly, indulges in idle chatter; he is full of longing, has a mind of ill will, and holds wrong view. With the breakup of the body, after death , he is reborn in hell. He sustains himself and subsists there on the food of the hell-beings. This is a wrong occasion , when the gift is not of benefit to one living there. "
"Someone else destroys life . . . and holds wrong view. With the breakup of the body , after death, he is reborn in the animal realm . He sustains himself and subsists there on the food of animals. This, too, is a wrong occasion, when the gift is not of benefit to one living there. "
"Still another abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, from divisive speech , from harsh speech, from idle chatter; he is without longing, of good will, and holds right view . With the breakup of the body , after death, he is reborn in companionship with human beings. He sustains himself and subsists there on the food of human beings. This, too, is a wrong occasion, when the gift is not of benefit to one living there. "
"Still another abstains from the destruction of life . . . and holds right view. With the breakup of the body, after death, he is reborn in companionship with the devas. He sustains himself and subsists there on the food of devas. This, too, is a wrong occasion, when the gift is not of benefit to one living there. "
"Still another destroys life .. . and holds wrong view. With the breakup of the body, after death, he is reborn in the sphere of afflicted spirits. He sustains him self and subsists there on the food of afflicted spirits, or else he sustains himself there on w hat his friends, companions, relatives, or family members in this world offer to him. This is a right occasion, when the gift is of benefit to one living there."
"But, Master Gotama, who partakes of the gift if that deceased relative or family member has not been reborn in that place?" "Other departed relatives or family members who have been reborn in that place partake of the gift." "But, Master Gotama, who partakes of the gift if neither that: deceased relative or family member nor any others have been reborn in that place?"
"Over this long stretch of time [in samsara], brahmin, it is impossible and inconceivable for that place to be devoid of one's departed relatives and family members. Further, for the donor too it is not fruitless." "Does Master Gotama posit [the value of giving] even on the wrong occasion? " "Brahmin, I posit [the value of giving] even on the wrong occasion. "Here, brahmin, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisively, speaks harshly, indulges in idle chatter; he is full of longing, has a mind of ill will, and holds wrong view. He gives an ascetic or a brahmin food and drink; clothing and a vehicle; garlands, scents, and unguents; bedding, dwellings, and lighting. With the breakup of the body, after death, he is reborn in companionship with elephants. There he gains food and drink, garlands and various ornaments. "
"Since he here destroyed life . . . and held wrong view, with the breakup of the body, after death, he is reborn in companionship with elephants. But since he gave an ascetic or a brahmin food and drink ... he there gains food and drink, garlands and various ornaments."
"Someone else destroys life . . . and holds wrong view. He gives an ascetic or a brahmin food and drink . .. and lighting. With the breakup of the body, after death , he is reborn in companionship with horses .. . cattle . . . dogs. There he gains food and drink, garlands and various ornaments. "
"Since he here destroyed life . . .. . . and held wrong view , with the breakup of the body, after death , he is reborn in companionship with horses .,. cattle .. . dogs. But since he gave an ascetic or a brahmin food and drink . . . he there gains food and drink, garlands and various ornaments. "
"Still another abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, from divisive speech, from harsh speech, from idle chatter; he is without longing, of good will, and holds right view. He gives an ascetic or a brahmin food and drink; clothing and a vehicle; garlands, scents, and unguents; bedding, dwellings, and lighting. With the breakup of the body, after death, he is reborn in companionship with human beings. There he gains the five objects of human sensual pleasure. "
"Since he here abstained from the destruction of life . . . and held right view , with the breakup of the body, after death, he is reborn in companionship with human beings. And since he gave an ascetic or a brahmin food and drink . . . he there gains the five objects of human sensual pleasure. "
"Still another abstains from the destruction of life . . . and holds right view . He gives an ascetic or a brahmin food and drink ... and lighting. With the breakup of the body, after death, he is reborn in companionship with the devas. There he gains the five objects of celestial sensual pleasure. "
"Since he here abstained from the destruction of life . . . and held right view , with the breakup of the body , after death, he is reborn in companionship with the devas. And since he gave an ascetic or a brahmin food and drink . . . he there gains the five objects of celestial sensual pleasure. [That is why I said:] ''Further, for the donor too it is not fruitless ."
"It's astounding and amazing, Master Gotama, that there is reason to give gifts and perform the memorial rites for the dead, since for the donor too it is not fruitless." "So it is, brahmin! So it is, brahmin! For the donor too it is not fruitless."
"Excellent, Master Gotama!... Let Master Gotama accept me as a lay follower who from today has gone for refuge for life."
(Jāṇussoṇī describes brahmanical memorial rites for the dead, and asks if sharing merit actually benefits dead relatives. The Buddha replies that it might do in some circumstances.)
III. Good
AN 10.178 Sādhusutta: Good
"Bhikkhus, I will teach you what is good and what is bad. Listen and attend closely. I will speak." "Yes, Bhante," those bhikkhus replied. The Blessed One said this: "And what, bhikkhus, is bad? The destruction of life, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, longing, ill will, and wrong view. This is called bad. "
"And what, bhikkhus, is good? Abstention from the destruction of life, abstention from taking what is not given, abstention from sexual misconduct, abstention from false speech, abstention from divisive speech, abstention from harsh speech, abstention from idle chatter, non-longing, good will, and right view. This is called good."
AN 10.179-188 Ariyadhammasutta: The Noble Dhamma, Etc.
"Bhikkhus, I will teach you the noble Dhamma and the ignoble Dhamma ... (180.)... the wholesome and the unwholesome ... ... (181 )... what is beneficial and what is harmful . . . (182 )... the Dhamma and what is non-Dhamma. . . (183 )... the tainted Dhamma and the taintless one .... .. (184 )... the blameworthy Dhamma and the blameless one . . . ( 185 )... the tormenting Dhamma and the untormenting one ... (186 )... the Dhamma that leads to building up and the one that leads to dismantling...... (187) . . . the Dhamma with suffering as its outcome and the one with happiness as its outcome . . . (188) .. . the Dhamma that results in suffering and the one that results in happiness___ "And what, bhikkhus, is the Dhamma that results in suffering? The destruction of life . . . and wrong view. This is called the Dhamma that results in suffering. "
"And what, bhikkhus, is the Dhamma that results in happiness? Abstention from the destruction of life... and right view. This is called the Dhamma that results in happiness."
IV . Noble Path
AN 10.189 Ariyamaggasutta: The Noble Path
"Bhikkhus, I will teach you the noble path and the ignoble path. Listen and attend closely.... And what, bhikkhus, is the ignoble path? The destruction of life . . . and wrong view . This is called the ignoble path. " And what, bhikkhus, is the noble path ? Abstention from the destruction of life... and right view . This is called the noble path ."
AN 10.190—198 Kaṇhamaggasutta: The Dark Path, Etc.
(190) "Bhikkhus, I will teach you the dark path and the bright path . . . (191) . . . the good Dhamma and the bad Dhamma . . . (192) .. the Dhamma of a good person and that of a bad person . . . (193 ). .. the Dhamma to be aroused and that not to be aroused .. . (194 ).. .the Dhamma to be pursued and that not to be pursued . . . (195) . . . the Dhamma to be developed and that not to be developed ... (196) - .. the Dhamma to be cultivated and that not to be cultivated .. . ( 197 ) ... the Dhamma to be recollected and that not to be recollected ... (198 )... the Dhamma to be realized and that not to be realized---- "And what, bhikkhus, is the Dhamma not to be realized? The destruction of life .... and wrong view . This is called the Dhamma not to be realized. "
"And what, bhikkhus, is the Dhamma to be realized? Abstention from the destruction of life... and right view . This is called the Dhamma to be realized."
V Another chapter on Persons
AN 10.199 Aparapuggalavagga: Associate With
"Bhikkhus, one should not associate with a person who possesses ten qualities. What ten? He destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisively, speaks harshly, indulges in idle chatter; he is full of longing, has a mind of ill will, and holds wrong view. One should not associate with a person who possesses these ten qualities. "
"Bhikkhus, one should associate with a person who possesses ten qualities. What ten? He abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, from divisive speech, from harsh speech, from idle chatter; he is without longing, of good will, and holds right view . One should associate with a person who possesses these ten qualities."
AN 10.200 —210: Resort, Etc.
(200) "Bhikkhus, one should not resort to a person who possesses ten qualities.. . one should resort to ... (201 )... one should not attend on . .. one should attend on ... (202) . . . one should not venerate . .. one should venerate.. . (203 )... one should not praise ... one should praise ... (204 ).. .one should not revere ... one should revere ... (205 )... one should not show deference to . . . one should show deference to a person who possesses ten qualities.. :. (206) A person who possesses ten qualities is not successful... is successful..... (207 )... is not purified ... is purified ... ( 208 ) ... does not overcome conceit... overcomes conceit. . . (209) ... does not grow in wisdom ... grows in wisdom .. . (210) ... generates much demerit... generates much merit. What ten? He abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, from divisive speech, from harsh speech, from idle chatter; he is without longing, of good will, and holds right view. A person who possesses these ten qualities generates much merit."
References 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)