Classic and Contemporary Buddhist Works

The Connected Discourses of the Buddha - Selections

Chapter 45. Maggasaṃyutta: Connected Discourses on the Path

III. Wrongness

21 (1) Wrongness
At Sāvatthī. “Bhikkhus, I will teach you wrongness and rightness. Listen to that…. [18]
    “And what, bhikkhus, is wrongness? It is: wrong view … wrong concentration. This is called wrongness.
    “And what, bhikkhus, is rightness? It is: right view … right concentration. This is called rightness.”

22 (2) Unwholesome States
At Sāvatthī. “Bhikkhus, I will teach you unwholesome states and wholesome states. Listen to that….
    “And what, bhikkhus, are unwholesome states? They are: wrong view … wrong concentration. These are called unwholesome states.
    “And what, bhikkhus, are wholesome states? They are: right view … right concentration. These are called wholesome states.”

23 (3) The Way (1)
At Sāvatthī. “Bhikkhus, I will teach you the wrong way and the right way. Listen to that….
    “And what, bhikkhus, is the wrong way? It is: wrong view … wrong concentration. This is called the wrong way.
    “And what, bhikkhus, is the right way? It is: right view … right concentration. This is called the right way.”

24 (4) The Way (2)
At Sāvatthī. “Bhikkhus, whether for a layperson or one gone forth, I do not praise the wrong way. Whether it is a layperson or one gone forth who is practising wrongly, [19] because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is wholesome. And what, bhikkhus, is the wrong way? It is: wrong view … wrong concentration. This is called the wrong way. Whether it is a layperson or one gone forth who is practising wrongly, because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is wholesome.
    “Bhikkhus, whether for a layperson or one gone forth, I praise the right way. Whether it is a layperson or one gone forth who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is wholesome. And what, bhikkhus, is the right way? It is: right view … right concentration. This is called the right way. Whether it is a layperson or one gone forth who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is wholesome.”

25 (5) The Inferior Person (1)
At Sāvatthī. “Bhikkhus, I will teach you the inferior person and the superior person. Listen to that….
    “And what, bhikkhus, is the inferior person? Here someone is of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. This is called the inferior person.
    “And what, bhikkhus, is the superior person? Here someone is of right view, right intention, right speech, [20] right action, right livelihood, right effort, right mindfulness, right concentration. This is called the superior person.”

26 (6) The Inferior Person (2)
At Sāvatthī. “Bhikkhus, I will teach you the inferior person and the one who is worse than the inferior person. I will teach you the superior person and the one who is better than the superior person. Listen to that….
    “And what, bhikkhus, is the inferior person? Here someone is of wrong view … wrong concentration. This is called the inferior person.
    “And what, bhikkhus, is the one who is worse than the inferior person? Here someone is of wrong view … wrong concentration, wrong knowledge, wrong liberation. This is called the one who is worse than the inferior person.
    “And what, bhikkhus, is the superior person? Here someone is of right view … right concentration. This is called the superior person.
    “And what, bhikkhus, is the one who is better than the superior person? Here someone is of right view … right concentration, right knowledge, right liberation. This is called the one who is better than the superior person.”

27 (7) The Pot
At Sāvatthī. “Bhikkhus, just as a pot without a stand is easily knocked over, while one with a stand is difficult to knock over, so the mind without a stand is easily knocked over, while the mind with a stand is difficult to knock over. [21]
    “And what, bhikkhus, is the stand of the mind? It is this Noble Eightfold Path; that is, right view … right concentration. This is the stand of the mind.
    “Bhikkhus, just as a pot … so the mind without a stand is easily knocked over, while the mind with a stand is difficult to knock over.”

28 (8) Concentration
At Sāvatthī. “Bhikkhus, I will teach you noble right concentration with its supports and its accessories. Listen to that….
    “And what, bhikkhus, is noble right concentration with its supports and its accessories? There are: right view … right mindfulness. The one-pointedness of mind equipped with these seven factors is called noble right concentration ‘with its supports,’ and also ‘with its accessories.’”

29 (9) Feeling
At Sāvatthī. “Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are the three feelings.
    “The Noble Eightfold Path, bhikkhus, is to be developed for the full understanding of these three feelings. What is the Noble Eightfold Path? It is: right view … right concentration. [22] The Noble Eightfold Path is to be developed for the full understanding of these three feelings.”

30 (10) Uttiya
At Sāvatthī. Then the Venerable Uttiya approached the Blessed One … and said to him:
    “Here, venerable sir, when I was alone in seclusion a reflection arose in my mind thus: ‘Five cords of sensual pleasure have been spoken of by the Blessed One. But what now are those five cords of sensual pleasure?’”
    “Good, good, Uttiya! These five cords of sensual pleasure have been spoken of by me. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear … Odours cognizable by the nose … Tastes cognizable by the tongue … Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure spoken of by me.
    “The Noble Eightfold Path, Uttiya, is to be developed for the abandoning of these five cords of sensual pleasure. And what is the Noble Eightfold Path? It is: right view … right concentration. This Noble Eightfold Path is to be developed for the abandoning of these five cords of sensual pleasure.”
 

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© Bhikkhu Bodhi, The Connected Discourses of the Buddha (Wisdom Publications, 2000)

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