Aṅguttara Nikāya · Discourse 10.23

Body

Kāyasutta — Mahāvagga — the third chapter of the Tens

Setting
None stated in the source
Speakers
The Buddha alone, addressing the mendicants
Form
Three categories of what must be given up, the third elaborated with two named examples
Length
~3 minutes to read
A ten-item list that diverges from the familiar one
This discourse's ten things given up by wisdom alone overlap with but don't exactly match this project's usual seventeen-item defilement list
Difficulty
★★★☆☆ — worth reading carefully for exactly which items appear and which don't

Why this discourse

Some faults are given up through bodily correction, some through verbal correction, and some — ten things including greed, hate, delusion, and several further corruptions, closing with nasty jealousy and corrupt wishes — can only be given up by seeing again and again with wisdom, never by bodily or verbal correction alone.

Reading guide

The teaching in one sentence

Some faults, once pointed out by companions, are given up through correcting bodily or verbal conduct directly, but ten deeper things — greed, hate, delusion, anger, acrimony, disdain, contempt, stinginess, nasty jealousy, and corrupt wishes — can only be given up by seeing again and again with wisdom.

Correction by companions, for surface faults

The first two categories share an identical structure: a mendicant commits an offense by body or speech, ‘sensible spiritual companions’ point it out after examination, and the mendicant, spoken to directly, gives up the bad conduct and develops good conduct in its place — correction working through social feedback.

A tenfold list that diverges from the familiar one

The third category's list is worth checking carefully against this project's usual seventeen-item defilement list: it shares greed, hate, delusion, anger, acrimony, disdain, contempt, and stinginess with that standard list, but then closes with two items given their own full definitions — nasty jealousy (issā, defined here as resentment at others' prosperity) and corrupt wishes (pāpicchā, wanting to be seen as possessing virtues one lacks) — rather than continuing further down the standard list's remaining items.

Corrupt wishes, defined in unusual detail

The discourse's definition of corrupt wishes is distinctively specific, naming nine separate false self-presentations in turn: wanting to seem faithful, ethical, learned, secluded, energetic, mindful, immersed, wise, and free of defilements, when none of these is actually true — a pointed catalogue of spiritual pretense.

Key terms

kāyena pahātabbā, vācāya pahātabbā — “should be given up by the body... by speech” — the first two categories, each corrected through companions' direct feedback.
puna pappuna paññāya passitvā pahātabbā — “given up... by seeing again and again with wisdom” — the third category's own distinctive phrase, naming what correction from others cannot reach.
issā — “nasty jealousy” — defined here as resentment at another's prosperity or another ascetic's gains, the ninth item in this discourse's own list.
pāpicchatā — “corrupt wishes” — the tenth and final item, wanting to be known for virtues one does not actually possess, defined here through nine specific false self-presentations.
assaddho saddhoti ñāyaṁ icchati — “a faithless person wishes to be known as faithful” — the first of nine examples illustrating corrupt wishes.

The text

The discourse in full: three categories of what must be given up, the third elaborated with two named examples. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

Given up by the body, or by speech

§1“Mendicants, there are things that should be given up by the body, not by speech. There are things that should be given up by speech, not by the body. There are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. And what are the things that should be given up by the body, not by speech? It’s when a mendicant has committed a certain unskillful offense by way of body. After examination, sensible spiritual companions say this to them: ‘Venerable, you’ve committed a certain unskillful offense by way of body. Please give up that bad bodily conduct and develop good bodily conduct.’ When spoken to by their sensible spiritual companions they give up that bad bodily conduct and develop good bodily conduct. These are the things that should be given up by the body, not by speech. And what are the things that should be given up by speech, not by the body? It’s when a mendicant has committed a certain unskillful offense by way of speech. After examination, sensible spiritual companions say this to them: ‘Venerable, you’ve committed a certain unskillful offense by way of speech. Please give up that bad verbal conduct and develop good verbal conduct.’ When spoken to by their sensible spiritual companions they give up that bad verbal conduct and develop good verbal conduct. These are the things that should be given up by speech, not by the body.

Given up only by wisdom

§2And what are the things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom? Greed … hate … delusion … anger … acrimony … disdain … contempt … and stinginess are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.

Nasty jealousy, and corrupt wishes

§3Nasty jealousy should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. And what is nasty jealousy? It’s when a householder or their child is prospering in money, grain, silver, or gold. And a bondservant or dependent thinks: ‘Oh, may that householder or their child not prosper in money, grain, silver, or gold!’ Or an ascetic or brahmin receives robes, almsfood, lodgings, and medicines and supplies for the sick. And some other ascetic or brahmin thinks: ‘Oh, may that venerable not receive robes, almsfood, lodgings, and medicines and supplies for the sick.’ This is called nasty jealousy. Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. And what are corrupt wishes? It’s when a faithless person wishes to be known as faithful. An unethical person wishes to be known as ethical. An unlearned person wishes to be known as learned. A lover of company wishes to be known as secluded. A lazy person wishes to be known as energetic. An unmindful person wishes to be known as mindful. A person without immersion wishes to be known as having immersion. A witless person wishes to be known as wise. Someone who has not ended the defilements wishes to be known as having ended the defilements. These are called corrupt wishes. Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.

Whether these things master a mendicant

§4Suppose that greed masters that mendicant and keeps going. Or that hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes master them and keep going. You should know of them: ‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don’t have the understanding that would eliminate hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes, so corrupt wishes master them and keep going.’ Suppose that greed does not master that mendicant and keep going. Or that hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. They have the understanding that eliminates hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … and corrupt wishes, so corrupt wishes don’t master them and keep going.’”

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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
How are faults in the first two categories corrected, according to this discourse?
Correct: B. Social feedback working for surface-level conduct.
Question 2 of 6
How does this discourse's third-category list compare to this project's usual seventeen-item defilement list?
Correct: B. A genuine divergence worth checking carefully, not simply another repetition of the familiar list.
Question 3 of 6
How does this discourse define ‘nasty jealousy’?
Correct: B. A specific, named form of ill will toward others' good fortune.
Question 4 of 6
How many specific false self-presentations does this discourse name under ‘corrupt wishes’?
Correct: C. Wanting to seem faithful, ethical, learned, secluded, energetic, mindful, immersed, wise, and free of defilements — nine in total.
Question 5 of 6
What can never correct the ten things in the third category, according to this discourse?
Correct: B. These deeper corruptions require seeing again and again with wisdom, not social feedback.
Question 6 of 6
Is a setting given for this discourse?
Correct: C. A bare doctrinal teaching, without narrative frame.
Answered 0 of 6 · Correct 0