The Chapter with Jānussoṇi

AN 10.167 The Brahmin Ceremony of Descent Brāhmaṇapaccorohaṇīsutta

Now, at that time it was the sabbath. The brahmin Jānussoṇi had bathed his head and dressed in a new pair of linen robes. Holding a handful of fresh grass, he stood to one side not far from the Buddha.

The Buddha saw him, and said, "Brahmin, why have you bathed your head and dressed in a new pair of linen robes? Why are you standing to one side holding a handful of fresh grass? What's going on today with the brahmin clan?"

"Mister Gotama, today is the ceremony of descent for the brahmin clan."

"But how do the brahmins observe the ceremony of descent?"

"Well, Mister Gotama, on the sabbath the brahmins bathe their heads and dress in a new pair of linen robes. They make a heap of fresh cow dung and spread it with green grass. Then they make their beds between the boundary and the fire chamber. That night they rise three times and worship the fire with joined palms: 'We descend, lord! We descend, lord!' And they serve the fire with abundant ghee, oil, and butter. And when the night has passed they serve the brahmins with delicious fresh and cooked foods. That's how the brahmins observe the ceremony of descent."

"The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One."

"But Mister Gotama, how is the ceremony of descent observed in the training of the Noble One? Mister Gotama, please teach me this."

"Well then, brahmin, listen and apply your mind well, I will speak."

"Yes sir," Jānussoṇi replied. The Buddha said this:

"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.

... '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.

... 'Sexual misconduct has a bad result in the present life and in lives to come.' Reflecting like this, they give up sexual misconduct, they descend from sexual misconduct.

... 'Lying has a bad result in the present life and in lives to come.' Reflecting like this, they give up lying, they descend from lying.

... 'Divisive speech has a bad result in the present life and in lives to come.' Reflecting like this, they give up divisive speech, they descend from divisive speech.

... 'Harsh speech has a bad result in the present life and in lives to come.' Reflecting like this, they give up harsh speech, they descend from harsh speech.

... 'Talking nonsense has a bad result in the present life and in lives to come.' Reflecting like this, they give up talking nonsense, they descend from talking nonsense.

... 'Covetousness has a bad result in the present life and in lives to come.' Reflecting like this, they give up covetousness, they descend from covetousness.

... 'Ill will has a bad result in the present life and in lives to come.' Reflecting like this, they give up ill will, they descend from ill will.

'Wrong view has a bad result in the present life and in lives to come.' Reflecting like this, they give up wrong view, they descend from wrong view. This is the ceremony of descent in the training of the Noble One."

"The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One. And, Mister Gotama, the ceremony of descent observed by the brahmins is not worth a sixteenth part of the ceremony of descent observed in the training of the Noble One. Excellent, Mister Gotama, excellent! ... From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life."

AN 10.168 The Noble Descent Ariyapaccorohaṇīsutta

"Mendicants, I will teach you the noble descent. Listen and apply your mind well, I will speak."

"Yes, sir," they replied. The Buddha said this:

"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.

... '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.

... 'Sexual misconduct has a bad result ...' ... they descend from sexual misconduct.

... 'Lying has a bad result ...' ... they descend from lying.

... 'Divisive speech has a bad result ...' ... they descend from divisive speech.

... 'Harsh speech has a bad result ...' ... they descend from harsh speech.

... 'Talking nonsense has a bad result ...' ... they descend from talking nonsense.

... 'Covetousness has a bad result ...' ... they descend from covetousness.

... 'Ill will has a bad result ...' ... they descend from ill will.

... '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."

AN 10.169 With Saṅgārava Saṅgāravasutta

Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

"Mister Gotama, what is the near shore? And what is the far shore?"

"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 avoiding 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 avoiding divisive speech is the far shore. Harsh speech is the near shore, and avoiding harsh speech is the far shore. Talking nonsense is the near shore, and avoiding 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.

Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.
When the teaching is well explained,
those who practice accordingly
are the ones who will cross over
Death's dominion so hard to pass.
Rid of dark qualities,
an astute person should develop the bright.
Leaving home behind
for the seclusion so hard to enjoy,
you should try to find delight there,
having left behind sensual pleasures.
With no possessions, an astute person
should cleanse themselves of mental corruptions.
And those whose minds are rightly developed
in the awakening factors;
letting go of attachments,
they delight in not grasping.
With defilements ended, brilliant,
they are quenched in this world."

AN 10.170 The Near Shore Orimasutta

"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 avoiding 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 avoiding divisive speech is the far shore. Harsh speech is the near shore, and avoiding harsh speech is the far shore. Talking nonsense is the near shore, and avoiding 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.

Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.
When the teaching is well explained,
those who practice accordingly
are the ones who will cross over
Death's dominion so hard to pass.
Rid of dark qualities,
an astute person should develop the bright.
Leaving home behind
for the seclusion so hard to enjoy,
you should try to find delight there,
having left behind sensual pleasures.
With no possessions, an astute person
should cleanse themselves of mental corruptions.
And those whose minds are rightly developed
in the awakening factors;
letting go of attachments,
they delight in not grasping.
With defilements ended, brilliant,
they are quenched in this world."

AN 10.171 Bad Principles (1st) Paṭhamaadhammasutta

"Mendicants, you should know bad principles with bad results. And you should know good principles with good results. Knowing these things, your practice should follow the good principles with good results.

And what are bad principles with bad results? Killing living creatures, stealing, and sexual misconduct; speech that's false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view. These are called bad principles with bad results.

And what are good principles with good results? Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that's false, divisive, harsh, or nonsensical; contentment, good will, and right view. These are called good principles with good results.

'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."

AN 10.172 Bad Principles (2nd) Dutiyaadhammasutta

"Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results."

That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.

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?"

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."

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."

"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 overlooked 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 teacher, 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."

"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 teacher, 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."

"Well then, reverends, listen and apply your mind well, I will speak."

"Yes, reverend," they replied. Mahākaccāna said this:

"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.'

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.

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.

Sexual misconduct is a bad principle. Avoiding 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 avoiding sexual misconduct are good results.

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.

Divisive speech is a bad principle. Avoiding divisive speech is a good principle. And the many bad, unskillful qualities produced by divisive speech are bad results. And the many skillful qualities fully developed because of avoiding divisive speech are good results.

Harsh speech is a bad principle. Avoiding 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 avoiding harsh speech are good results.

Talking nonsense is a bad principle. Avoiding 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 avoiding 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."

AN 10.173 Bad Principles (3rd) Tatiyaadhammasutta

Stealing is a bad principle. Not stealing is a good principle. ... Sexual misconduct is a bad principle. Avoiding sexual misconduct is a good principle. ... Lying is a bad principle. Not lying is a good principle. ... Divisive speech is a bad principle. Avoiding divisive speech is a good principle. ... Harsh speech is a bad principle. Avoiding harsh speech is a good principle. ... Talking nonsense is a bad principle. Avoiding 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. ...

'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."

AN 10.174 Sources of Deeds Kammanidānasutta

"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 divisive speech 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."

AN 10.175 The Bypass Parikkamanasutta

"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. Avoiding sexual misconduct bypasses sexual misconduct. Not lying bypasses lying. Avoiding divisive speech bypasses divisive speech. Avoiding harsh speech bypasses harsh speech. Avoiding 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."

AN 10.176 With Cunda Cundasutta

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 draped with moss 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 disciples like this: 'Please, good people, 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 joined palms. If you don't revere the sun with joined palms, immerse yourself in water three times, including the evening.' 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 a certain person kills living creatures. They're violent, bloody-handed, a hardened killer, merciless to 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 sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual 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 a certain person 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, mister, 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 speak divisively. 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 a certain person 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 joined 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 a certain person gives up killing living creatures. They renounce 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 sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don't have sexual 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 a certain person 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, mister, 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 divisive speech. 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, supporting unity, 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, lovely, going to the heart, polite, 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 a certain person 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 joined 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."

AN 10.177 With Jānussoṇi Jāṇussoṇisutta

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, Mister 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, divisive, 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, commit sexual misconduct, or use speech that's false, divisive, harsh, or nonsensical. They're contented, kind-hearted, and have 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 Mister 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 Mister 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, divisive, 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, divisive, 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, Mister 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, Mister Gotama! Excellent! ... From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life."

The Chapter with Jānussoṇi ​

AN 10.167 The Brahmin Ceremony of Descent Brāhmaṇapaccorohaṇīsutta ​

AN 10.168 The Noble Descent Ariyapaccorohaṇīsutta ​

AN 10.169 With Saṅgārava Saṅgāravasutta ​

AN 10.170 The Near Shore Orimasutta ​

AN 10.171 Bad Principles (1st) Paṭhamaadhammasutta ​

AN 10.172 Bad Principles (2nd) Dutiyaadhammasutta ​

AN 10.173 Bad Principles (3rd) Tatiyaadhammasutta ​

AN 10.174 Sources of Deeds Kammanidānasutta ​

AN 10.175 The Bypass Parikkamanasutta ​

AN 10.176 With Cunda Cundasutta ​

AN 10.177 With Jānussoṇi Jāṇussoṇisutta ​