Aṅguttara Nikāya (Numbered Discourses)

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.

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.

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.

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.

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.

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.

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.”

“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:

“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.”

“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.”

“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.

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.

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. …

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.

‘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.”

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

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

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

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

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

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

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

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

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

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.”

“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.”

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

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

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

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

“Cunda, impurity is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

And how is impurity threefold by way of body? It’s when someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to all living beings.

They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.

They commit sexual misconduct. They have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

This is the threefold impurity by way of body.

And how is impurity fourfold by way of speech? It’s when someone lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my friend, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

They backbite. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.

They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.

They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless. This is the fourfold impurity by way of speech.

And how is impurity threefold by way of mind? It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’

They have wrong view. Their perspective is distorted: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is the threefold impurity by way of mind.

These are the ten ways of doing unskillful deeds. When you have these ten ways of doing unskillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still impure.

Whether or not you stroke fresh cow dung, you’re still impure.

Whether or not you stroke green grass, you’re still impure.

Whether or not you serve the sacred flame, you’re still impure.

Whether or not you revere the sun with cupped palms, you’re still impure.

Whether or not you immerse yourself in water three times, you’re still impure. Why is that? These ten ways of doing unskillful deeds are impure and make things impure.

It’s because of those who do these ten kinds of unskillful deeds that hell, the animal realm, the ghost realm, or any other bad places are found.

Cunda, purity is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

And how is purity threefold by way of body? It’s when someone gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.

They give up sexual misconduct. They don’t have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

This is the threefold purity by way of body.

And how is purity fourfold by way of speech? It’s when someone gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my friend, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

This is the fourfold purity by way of speech.

And how is purity threefold by way of mind? It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’

They have right view, an undistorted perspective: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’

This is the threefold purity by way of mind.

These are the ten ways of doing skillful deeds. When you have these ten ways of doing skillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still pure.

Whether or not you stroke fresh cow dung, you’re still pure.

Whether or not you stroke green grass, you’re still pure.

Whether or not you serve the sacred flame, you’re still pure.

Whether or not you revere the sun with cupped palms, you’re still pure.

Whether or not you immerse yourself in water three times, you’re still pure. Why is that? These ten ways of doing skillful deeds are pure and make things pure.

It’s because of those who do these ten kinds of skillful deeds that gods, humans, or any other good places are found.”

When he said this, Cunda the smith said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Then the brahmin Jānussoṇi 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,

“We who are known as brahmins give gifts and perform memorial rites for the dead: ‘May this gift aid my departed relatives and kin. May they partake of this gift.’ But does this gift really aid departed relatives and kin? Do they actually partake of it?” “It aids them if the conditions are right, brahmin, but not if the conditions are wrong.”

“Then, worthy Gotama, what are the right and wrong conditions?” “Brahmin, take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. When their body breaks up, after death, they’re reborn in hell. There they survive feeding on the food of the hell beings. The conditions there are wrong, so the gift does not aid the one who lives there.

Take someone else who kills living creatures … and has wrong view. When their body breaks up, after death, they’re reborn in the animal realm. There they survive feeding on the food of the beings in the animal realm. The conditions there too are wrong, so the gift does not aid the one who lives there.

Take someone else who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. When their body breaks up, after death, they’re reborn in the human realm. There they survive feeding on human food. The conditions there too are wrong, so the gift does not aid the one who lives there.

Take someone else who doesn’t kill living creatures … and has right view. When their body breaks up, after death, they’re reborn in the company of the gods. There they survive feeding on the food of the gods. The conditions there too are wrong, so the gift does not aid the one who lives there.

Take someone else who kills living creatures … and has wrong view. When their body breaks up, after death, they’re reborn in the ghost realm. There they survive feeding on the food of the beings in the ghost realm. Or else they survive feeding on what friends and colleagues, relatives and kin provide them with from here. The conditions there are right, so the gift aids the one who lives there.”

“But worthy Gotama, who partakes of that gift if the departed relative is not reborn in that place?” “Other departed relatives reborn there will partake of that gift.”

“But who partakes of the gift when neither that relative nor other relatives have been reborn in that place?” “It’s impossible, brahmin, it cannot happen that that place is vacant of departed relatives in all this long time. It’s never fruitless for the donor.”

“Does the worthy Gotama propose this even when the conditions are wrong?” “I propose this even when the conditions are wrong. Take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. When their body breaks up, after death, they’re reborn in the company of elephants. There they get to have food and drink, garlands and various adornments.

Since in this life they killed living creatures … and had wrong view, they were reborn in the company of elephants. Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments.

Take someone else who kills living creatures … and has wrong view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the company of horses. … cattle … dogs. There they get to have food and drink, garlands and various adornments.

Since in this life they killed living creatures … and had wrong view, they were reborn in the company of dogs. Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments.

Take someone else who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the human realm. There they get to have the five kinds of human sensual stimulation.

Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of humans. Since they gave to ascetics or brahmins … they get to have the five kinds of human sensual stimulation.

Take someone else who doesn’t kill living creatures … and has right view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the company of the gods. There they get to have the five kinds of heavenly sensual stimulation.

Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of the gods. Since they gave to ascetics or brahmins … they get to have the five kinds of heavenly sensual stimulation. It’s never fruitless for the donor.”

“It’s incredible, worthy Gotama, it’s amazing, This is quite enough to justify giving gifts and performing memorial rites for the dead, since it’s never fruitless for the donor.” “That’s so true, brahmin. It’s never fruitless for the donor.”

“Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

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

“And what, mendicants, is not good? Killing living creatures, stealing, and sexual misconduct; speech that’s false, backbiting, harsh, or nonsensical; covetousness, ill will, and wrong view. This is called what is not good.

And what is good? 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. This is called what is good.”

“Mendicants, I will teach you the teaching of the noble ones, and what is not the teaching of the noble ones. Listen and apply your mind well, I will speak. … And what is not the teaching of the noble ones? Killing living creatures … wrong view. This is called what is not the teaching of the noble ones.

And what is the teaching of the noble ones? Not killing living creatures … right view. This is called the teaching of the noble ones.”

“I will teach you the skillful and the unskillful … And what is the unskillful? Killing living creatures … wrong view. This is called the unskillful.

And what is the skillful? Not killing living creatures … right view. This is called the skillful.”

“I will teach you the beneficial and the harmful. … And what is the harmful? Killing living creatures … wrong view. This is called the harmful.

And what is the beneficial? Not killing living creatures … right view. This is called the beneficial.”

“I will teach you what is the teaching and what is not the teaching. … And what is not the teaching? Killing living creatures … wrong view. This is called what is not the teaching.