Aṅguttara Nikāya · Discourse 10.44

At Kusinārā

Kusinārāsutta — Akkosavagga — the fifth chapter of the Tens, closing the First Fifty

Setting
Near Kusinārā, in the Forest of Offerings
Speakers
The Buddha alone, addressing the mendicants
Form
Two matched sets of five, ten items total
Length
~2 minutes to read
Difficulty
★★☆☆☆ — straightforward, practically oriented

Why this discourse

Having just given the technical grounds for disputing an offense (AN 10.43), the Buddha now turns to the accuser's own conduct: before pointing a finger, a mendicant must check five qualities in themselves, and commit to five further standards of speech — a discourse about the ethics of accusation itself.

Reading guide

The teaching in one sentence

A mendicant who wants to accuse another should first check whether their own bodily and verbal conduct is pure, whether their heart holds no resentment, whether they are sufficiently learned, and whether they know both monastic codes well enough — and should commit to speaking at the right time, truthfully, gently, beneficially, and lovingly.

A checklist with social teeth

Each of the first five self-checks comes with a consequence attached: if the accuser is found wanting in any one of them, the source states plainly what onlookers will say — “train your own bodily behavior first,” and so on — making this not merely an ideal but a socially enforced standard.

A famous quintet of speech

The second five — speaking at the right time, truthfully, gently, beneficially, and lovingly — closely track the well-known five factors of well-spoken speech taught elsewhere in the canon, here repurposed specifically for the moment of leveling an accusation.

A rare place-name setting

Kusinārā, the site of the Buddha's eventual extinguishment, appears here simply as an ordinary teaching location with no narrative weight attached — this discourse gives no indication of when in the Buddha's life it was spoken.

Key terms

codaka — “accuser” — the mendicant this discourse addresses, about to bring a charge against another.
kāyasamācāra, vacīsamācāra — “bodily behavior, verbal behavior” — the first two qualities an accuser must check in themselves.
mettacitta — a heart “established in love” for one's spiritual companions, without resentment — the third quality to check.
kālena vakkhāmi, no akālena — “I will speak at the right time, not at the wrong time” — the first of the five standards an accuser must establish.
ubhayāni pātimokkhāni — “both monastic codes” — the fifth self-check, echoing AN 10.33's judge qualification.

The text

The discourse in full: the setting, the five self-checks, and the five standards of speech. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

Setting

§1At one time the Buddha was staying near Kusinārā, in the Forest of Offerings. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

Five things to check in oneself

§2“Mendicants, a mendicant who wants to accuse another should first check five things in themselves and establish five things in themselves. What five things should they check in themselves? A mendicant who wants to accuse another should check this: ‘Is my bodily behavior pure? Do I have pure bodily behavior that is impeccable and irreproachable? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, train your own bodily behavior first.’ Furthermore, a mendicant who wants to accuse another should check this: ‘Is my verbal behavior pure? Do I have pure verbal behavior that is impeccable and irreproachable? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, train your own verbal behavior first.’ Furthermore, a mendicant who wants to accuse another should check this: ‘Is my heart established in love for my spiritual companions, without resentment? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, establish your heart in love for your spiritual companions first.’ Furthermore, a mendicant who wants to accuse another should check this: ‘Am I very learned, remembering and keeping what I’ve learned? These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. Am I very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, memorize the scriptures first.’ Furthermore, a mendicant who wants to accuse another should check this: ‘Have both monastic codes been passed down to me in detail, well analyzed, well mastered, and well evaluated in both the rules and accompanying material? Is this thing found in me or not?’ If it’s not, and if they are unable to respond when asked “Venerable, where was this spoken by the Buddha?” there will be people who say: ‘Come on, venerable, train in the monastic code first.’ These are the five things they should check in themselves.

Five things to establish in oneself

§3What five things should they establish in themselves? ‘I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate.’ These are the five things they should establish in themselves. A mendicant who wants to accuse another should first check these five things in themselves and establish these five things in themselves.”

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Self-check quiz

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

Question 1 of 5
What must a mendicant who wants to accuse another do first, according to this discourse?
Correct: B. A ten-item ethics of accusation, five to check and five to establish.
Question 2 of 5
What happens if the accuser is found lacking in one of the first five qualities, according to the guide?
Correct: B. A checklist with a stated social consequence attached to each item.
Question 3 of 5
What does the guide note about the second set of five qualities?
Correct: B. Right time, truth, gentleness, benefit, and love — a familiar quintet repurposed here.
Question 4 of 5
Where is this discourse set?
Correct: B. The place-name giving this discourse its title.
Question 5 of 5
Does this discourse connect Kusinārā to the Buddha's eventual passing?
Correct: B. No indication is given of when in the Buddha's life this was spoken.
Answered 0 of 5 · Correct 0