3.

The Chapter on Wrongness

1.

The Discourse on Wrongness

21. At Sāvatthī. "I will teach you, monks, the wrong course and the right course. Listen to that. And what, monks, is the wrong course? That is: wrong view, etc. wrong concentration. This is called, monks, the wrong course. And what, monks, is the right course? That is: right view, etc. right concentration. This is called, monks, the right course." The first.

2.

The Discourse on Unwholesome Mental States

22. At Sāvatthī. "I will teach you, monks, unwholesome mental states and wholesome mental states. Listen to that. And what, monks, are unwholesome mental states? That is: wrong view, etc. wrong concentration. These are called, monks, unwholesome mental states. And what, monks, are wholesome mental states? That is: right view, etc. right concentration. These are called, monks, wholesome mental states." The second.

3.

The First Discourse on Practice

23. At Sāvatthī. "I will teach you, monks, wrong practice and right practice. Listen to that. And what, monks, is wrong practice? That is: wrong view, etc. wrong concentration. This is called, monks, wrong practice. And what, monks, is right practice? That is: right view, etc. right concentration. This is called, monks, right practice." The third.

4.

The Second Discourse on Practice

24. At Sāvatthī. "I do not praise wrong practice, monks, whether of a householder or of one gone forth. Whether a householder, monks, or one gone forth, one who has practised wrongly, because of wrong practice, is not one who fulfils the true method, the wholesome teaching."

"And what, monks, is wrong practice? That is: wrong view, etc. wrong concentration. This is called, monks, wrong practice. I do not praise wrong practice, monks, whether of a householder or of one gone forth. Whether a householder, monks, or one gone forth, one who has practised wrongly, because of wrong practice, is not one who fulfils the true method, the wholesome teaching.

"I praise right practice, monks, whether of a householder or of one gone forth. Whether a householder, monks, or one gone forth, one who has practised rightly, because of right practice, is one who fulfils the true method, the wholesome teaching. And what, monks, is right practice? That is: right view, etc. right concentration. This is called, monks, right practice. I praise right practice, monks, whether of a householder or of one gone forth. Whether a householder, monks, or one gone forth, one who has practised rightly, because of right practice, is one who fulfils the true method, the wholesome teaching." The fourth.

5.

The First Discourse on the Bad Person

25. At Sāvatthī. "I will teach you, monks, the bad person and the good person. Listen to that. And what, monks, is a bad person? Here, monks, some one holds wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration - this is called, monks, a bad person."

"And what, monks, is a good person? Here, monks, some one holds right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration - this is called, monks, a good person." The fifth.

6.

The Second Discourse on the Bad Person

26. At Sāvatthī. "I will teach you, monks, the bad person and one worse than a bad person. I will teach you, monks, the good person and one better than a good person. Listen to that. And what, monks, is a bad person? Here, monks, some one holds wrong view, etc. wrong concentration - this is called, monks, a bad person."

"And what, monks, is one worse than a bad person? Here, monks, some one holds wrong view, etc. wrong concentration, wrong knowledge, wrong liberation - this is called, monks, one worse than a bad person.

"And what, monks, is a good person? Here, monks, some one holds right view, etc. right concentration - this is called, monks, a good person.

"And what, monks, is one better than a good person? Here, monks, some one holds right view, etc. right concentration, right knowledge, right liberation - this is called, monks, one better than a good person." The sixth.

7.

The Discourse on the Water-Pot

27. At Sāvatthī. "Just as, monks, a water-pot without a support is easily tipped over, with a support is difficult to tip over; so too, monks, the mind without a support is easily tipped over, with a support is difficult to tip over. And what, monks, is the support for the mind? It is just this noble eightfold path, as follows - right view, etc. right concentration. This is the support for the mind. Just as, monks, a water-pot without a support is easily tipped over, with a support is difficult to tip over; so too, monks, the mind without a support is easily tipped over, with a support is difficult to tip over." The seventh.

8.

The Discourse on Concentration

28. At Sāvatthī. "I will teach you, monks, noble right concentration with its proximate cause and with its accessories. Listen to that. And what, monks, is noble right concentration with its proximate cause and with its accessories? That is: right view, etc. right mindfulness. That, monks, unified focus of mind which is equipped with these seven factors - this is called, monks, noble right concentration with its proximate cause and also with its accessories." The eighth.

9.

The Discourse on Feeling

29. At Sāvatthī. "There are these three feelings, monks. Which three? Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - these, monks, are the three feelings. For the full understanding of these three feelings, monks, the noble eightfold path is to be developed. What is the noble eightfold path? That is: right view, etc. right concentration. For the full understanding of these three feelings, monks, the noble eightfold path is to be developed." The ninth.

10.

The Discourse on Uttiya

30. At Sāvatthī. Then the Venerable Uttiyo approached the Blessed One, etc. Seated to one side, the Venerable Uttiyo said this to the Blessed One - "Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'five kinds of sensual pleasure have been spoken of by the Blessed One. Which five kinds of sensual pleasure have been spoken of by the Blessed One?'" "Good, good, Uttiyo! These five kinds of sensual pleasure, Uttiyo, have been spoken of by me. Which five? Forms cognisable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognisable by ear... etc. odours cognisable by nose... flavours cognisable by tongue... tangible objects cognisable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing - These, Uttiyo, are the five kinds of sensual pleasure spoken of by me. For the abandoning of these five kinds of sensual pleasure, Uttiyo, the noble eightfold path is to be developed. What is the noble eightfold path? That is: right view, etc. right concentration. For the abandoning of these five kinds of sensual pleasure, Uttiyo, this noble eightfold path is to be developed." The tenth.

The Wrong Course Chapter is the third.

Its summary: