“Mendicants, you should know bad principles and good principles. “Adhammo ca, bhikkhave, veditabbo dhammo ca; And you should know bad results and good results. anattho ca veditabbo attho ca. Knowing these things, your practice should follow the good principles with good results.” Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban”ti.

That is what the Buddha said. Idamavoca bhagavā. When he had spoken, the Holy One got up from his seat and entered his dwelling. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

Soon after the Buddha left, those mendicants considered, Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: “The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘You should know bad principles and good principles. ‘adhammo ca, bhikkhave, veditabbo dhammo ca; And you should know bad results and good results. anattho ca veditabbo attho ca. Knowing these things, your practice should follow the good principles with good results.’ Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti. Who can explain in detail the meaning of this brief summary recital given by the Buddha?” Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?

Then those mendicants thought, Atha kho tesaṁ bhikkhūnaṁ etadahosi: “This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. “ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Let’s go to him, and ask him about this matter. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ puccheyyāma. As he answers, so we’ll remember it.” Yathā no āyasmā mahākaccāno byākarissati tathā naṁ dhāressāmā”ti.

Then those mendicants went to Mahākaccāna, and exchanged greetings with him. Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ: “Idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti. Tesaṁ no, āvuso, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho—adhammo ca, bhikkhave …pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, āvuso, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṁ dhāressāmā’ti. “May Venerable Mahākaccāna please explain this.” Vibhajatu āyasmā mahākaccāno”ti.

“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. “Seyyathāpi, āvuso, puriso sāratthiko sāraṁ gavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya. 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. Evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. 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. So hāvuso, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. That was the time to approach the Buddha and ask about this matter. So ceva panetassa kālo ahosi yaṁ tumhe bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. You should have remembered it in line with the Buddha’s answer.” Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.

“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. “Addhā, āvuso kaccāna, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. That was the time to approach the Buddha and ask about this matter. So ceva panetassa kālo ahosi yaṁ mayaṁ bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyāma. We should have remembered it in line with the Buddha’s answer. Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Please explain this, if it’s no trouble.” Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti.

“Well then, reverends, listen and apply your mind well, I will speak.” “Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, reverend,” they replied. “Evaṁ, āvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. Mahākaccāna said this: Athāyasmā mahākaccāno etadavoca:

“Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: “Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘You should know bad principles and good principles … ‘adhammo ca, bhikkhave, veditabbo …pe… and practice accordingly.’ tathā paṭipajjitabban’ti.

So what are bad principles? What are good principles? Katamo cāvuso, adhammo; katamo ca dhammo? What are bad results? And what are good results? Katamo ca anattho, katamo ca attho? Killing living creatures is a bad principle. Pāṇātipāto, āvuso, adhammo; Not killing living creatures is a good principle. pāṇātipātā veramaṇī dhammo; And the many bad, unskillful qualities produced by killing living creatures are bad results. ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; And the many skillful qualities fully developed because of not killing living creatures are good results. pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

Stealing is a bad principle. Adinnādānaṁ, āvuso, adhammo; Not stealing is a good principle. adinnādānā veramaṇī dhammo; And the many bad, unskillful qualities produced by stealing are bad results. ye ca adinnādānapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; And the many skillful qualities fully developed because of not stealing are good results. adinnādānā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

Sexual misconduct is a bad principle. Kāmesumicchācāro, āvuso, adhammo; Avoiding sexual misconduct is a good principle. kāmesumicchācārā veramaṇī dhammo; And the many bad, unskillful qualities produced by sexual misconduct are bad results. ye ca kāmesumicchācārapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; And the many skillful qualities fully developed because of avoiding sexual misconduct are good results. kāmesumicchācārā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

Lying is a bad principle. Musāvādo, āvuso, adhammo; Not lying is a good principle. musāvādā veramaṇī dhammo; And the many bad, unskillful qualities produced by lying are bad results. ye ca musāvādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; And the many skillful qualities fully developed because of not lying are good results. musāvādā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

Divisive speech is a bad principle. Pisuṇā vācā, āvuso, adhammo; Avoiding divisive speech is a good principle. pisuṇāya vācāya veramaṇī dhammo; And the many bad, unskillful qualities produced by divisive speech are bad results. ye ca pisuṇāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; And the many skillful qualities fully developed because of avoiding divisive speech are good results. pisuṇāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

Harsh speech is a bad principle. Pharusā vācā, āvuso, adhammo; Avoiding harsh speech is a good principle. pharusāya vācāya veramaṇī dhammo; And the many bad, unskillful qualities produced by harsh speech are bad results. ye ca pharusāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; And the many skillful qualities fully developed because of avoiding harsh speech are good results. pharusāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

Talking nonsense is a bad principle. Samphappalāpo, āvuso, adhammo; Avoiding talking nonsense is a good principle. samphappalāpā veramaṇī dhammo; And the many bad, unskillful qualities produced by talking nonsense are bad results. ye ca samphappalāpapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; And the many skillful qualities fully developed because of avoiding talking nonsense are good results. samphappalāpā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

Covetousness is a bad principle. Abhijjhā, āvuso, adhammo; Contentment is a good principle. anabhijjhā dhammo; And the many bad, unskillful qualities produced by covetousness are bad results. ye ca abhijjhāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; And the many skillful qualities fully developed because of contentment are good results. anabhijjhāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

Ill will is a bad principle. Byāpādo, āvuso, adhammo; Good will is a good principle. abyāpādo dhammo; And the many bad, unskillful qualities produced by ill will are bad results. ye ca byāpādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; And the many skillful qualities fully developed because of good will are good results. abyāpādapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

Wrong view is a bad principle. Micchādiṭṭhi, āvuso, adhammo; Right view is a good principle. sammādiṭṭhi dhammo; And the many bad, unskillful qualities produced by wrong view are bad results. ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; And the many skillful qualities fully developed because of right view are good results. sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: ‘Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho—‘You should know bad principles and good principles … adhammo ca, bhikkhave, veditabbo …pe… and practice accordingly.’ tathā paṭipajjitabban’ti. And this is how I understand the detailed meaning of this summary recital. Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. If you wish, you may go to the Buddha and ask him about this. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. You should remember it in line with the Buddha’s answer.” Yathā no bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.

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

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

Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “adhammo ca, bhikkhave, veditabbo …pe… tathā paṭipajjitabban”ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?

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

“Sir, we went to Mahākaccāna and asked him about this matter. Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ apucchimhā. And Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.” Tesaṁ no, bhante, āyasmatā mahākaccānena imehi akkharehi imehi padehi imehi byañjanehi attho suvibhatto”ti.

“Good, good, mendicants! “Sādhu sādhu, bhikkhave. Mahākaccāna is astute, he has great wisdom. Paṇḍito, bhikkhave, mahākaccāno. Mahāpañño, bhikkhave, mahākaccāno. If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna. Mañcepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṁ paṭipuccheyyātha, ahampi cetaṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ. That is what it means, and that’s how you should remember it.” Eso ceva tassa attho. Evañca naṁ dhāreyyāthā”ti.

Chaṭṭhaṁ.