Aṅguttara Nikāya · Discourse 10.135

The Teaching of the Noble Ones

Ariyadhammasutta — Sādhuvagga — the fourteenth chapter of the Tens, the Chapter on Good

Setting
None stated in the source
Speakers
The Buddha alone, addressing the mendicants
Form
The identical template from AN 10.134, with a new word-pair
Length
under 1 minute to read
Difficulty
★☆☆☆☆ — the second of this chapter's eleven near-identical variations

Why this discourse

This discourse takes AN 10.134's exact template and applies it to a new pairing with real institutional weight: not simply good and bad, but what does and does not count as the authentic teaching handed down among the noble ones.

Reading guide

The teaching in one sentence

What is not the teaching of the noble ones is the ten wrong factors; what is the teaching of the noble ones is the ten right factors.

A pairing with a claim of lineage

“The teaching of the noble ones” (ariyadhamma) carries more institutional weight than AN 10.134's simple “good”: it frames the ten factors not merely as commendable but as what the community of noble ones (ariya) actually holds and transmits, a claim about authentic membership in a lineage as much as about ethical quality.

The template, already economized

Where AN 10.134 gave the Buddha's full preparatory address, this discourse elides most of it, moving directly from the brief announcement to the definitions — the first sign of this chapter's characteristic compression taking hold after its own opening discourse.

Ariya, a term met throughout this project

Ariya, “noble,” is far from new vocabulary in this nipāta — it names the noble eightfold path itself, the noble truths, and the noble persons classified at AN 10.63 and 10.64; this discourse simply makes explicit what all of that shared vocabulary has implied throughout: these ten factors are what “noble” actually refers to.

Key terms

ariyadhamma — “the teaching of the noble ones” — this discourse's own title, naming the ten right factors as what the community of noble ones holds and transmits.
anariyadhamma — “what is not the teaching of the noble ones” — the negation applied to the ten wrong factors.
ariya — “noble” — a term already met throughout this nipāta, naming the noble eightfold path, the noble truths, and the noble persons of AN 10.63–64.
micchāsaṅkappo — “wrong purpose” — the second factor, unchanged from every list across chapters 11 through 14.
sammāsati — “right mindfulness” — the seventh factor, likewise identical throughout.

The text

The discourse in full: the ten-factor path defined as the teaching of the noble ones, and what is not. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

Not the noble teaching, and the noble teaching

§1“Mendicants, I will teach you the teaching of the noble ones, and what is not the teaching of the noble ones. … And what is not the teaching of the noble ones? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not the teaching of the noble ones. And what is the teaching of the noble ones? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the teaching of the noble ones.”

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Self-check quiz

6 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 6
What pairing does this discourse apply the chapter's template to?
Correct: B. A pairing carrying institutional weight about authentic lineage, not just ethical quality.
Question 2 of 6
According to the guide, what does "ariyadhamma" claim beyond simple ethical commendation?
Correct: B. A claim about lineage and transmission, not merely goodness.
Question 3 of 6
According to the guide, how does this discourse's opening compare to AN 10.134's?
Correct: B. The first sign of this chapter's characteristic compression after its opening discourse.
Question 4 of 6
Where has the term "ariya" (noble) already appeared in this nipāta, according to the guide?
Correct: B. Widely used vocabulary this discourse makes explicit.
Question 5 of 6
Where is this discourse set?
Correct: D. No location is given for this discourse.
Question 6 of 6
Who does this discourse's audience consist of, per the glance box?
Correct: A. The same simple audience as every discourse in this compact chapter.
Answered 0 of 6 · Correct 0