Reading guide
The teaching in one sentence
As at AN 6.47, a teaching is apparent in the present life because one can know directly whether greed, hate, and delusion are present or absent in oneself; this discourse's second triad extends the same self-checking method to corruption that leads to physical, verbal, and mental deeds, rather than to greedy, hateful, and delusional ideas.
What is identical to AN 6.47
The opening question, the Buddha's return-question structure, the first triad (greed, hate, delusion checked for presence and absence), and the closing conversion formula all match AN 6.47 closely. A reader could reasonably expect the second triad to match as well — and checked directly, it does not.
What genuinely differs, verified against the Pāli
Where AN 6.47's second triad names sarāgā, sadosā, samohā dhammā — greedy, hateful, delusional ideas, distinct thought-patterns — this discourse's second triad names kāyaduccaritasaṅkilesa, vacīduccaritasaṅkilesa, manoduccaritasaṅkilesa — corruption leading to misconduct of body, speech, and mind. One version checks colored mental states; the other checks whether corruption has actually led, or would lead, to conduct in each of the three doors of action.
Why the difference is worth noting, not smoothing over
Following this guide's own established practice at AN 6.25, 6.29, and 6.33, the resemblance between two similarly titled, similarly structured discourses is exactly the situation that calls for checking rather than assuming. Here the difference is genuine and specific: one companion discourse verifies awareness of mental coloring, the other verifies awareness of corruption oriented toward actual conduct.
Two questioners, one method
That the identical teaching method satisfies both a wandering ascetic of another sect (AN 6.47) and a brahmin (AN 6.48) — each converting by the same route, confirming a simple claim about their own mind — suggests the method's appeal was not limited to any one audience or background.
Key terms
The text
A brahmin's question
§1Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Worthy Gotama, they speak of ‘a teaching apparent in the present life’. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
Greed, and the pattern established
§2“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?” “Yes, sir.” “Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Hate, delusion, and corruption in body, speech, and mind
§3What do you think, brahmin? When there’s hate … delusion … corruption that leads to physical deeds … corruption that leads to speech … When there’s corruption that leads to mental deeds in you, do you understand ‘I have corruption that leads to mental deeds in me’? And when there’s no corruption that leads to mental deeds in you, do you understand ‘I have no corruption that leads to mental deeds in me’?” “Yes, sir.” “Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
Self-check quiz
Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.