“Bhikkhus, what is non-Dhamma and harmful should be understood, and what is the Dhamma and beneficial should also be understood. Having understood what is non-Dhamma and harmful, and also what is the Dhamma and beneficial, one should practice in accordance with the Dhamma and with what is beneficial.
“And what, bhikkhus, is non-Dhamma and harmful? Wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation. This is what is said to be non-Dhamma and harmful.
“And what, bhikkhus, is the Dhamma and beneficial? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation. This is what is said to be the Dhamma and beneficial.
“When it was said: ‘Bhikkhus, what is non-Dhamma and harmful should be understood, and what is the Dhamma and beneficial should also be understood. Having understood what is non-Dhamma and harmful, and also what is the Dhamma and beneficial, one should practice in accordance with the Dhamma and with what is beneficial,’ it is with reference to this that this was said.”
“Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should also be understood. Having understood what is non-Dhamma and what is the Dhamma, and also what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial.
“And what, bhikkhus, is non-Dhamma and what is the Dhamma? And what is harmful and what is beneficial?
(1) “Wrong view is non-Dhamma; right view is the Dhamma. The numerous bad unwholesome qualities that originate with wrong view as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right view as condition: these are beneficial.
(2) “Wrong intention is non-Dhamma; right intention is the Dhamma. The numerous bad unwholesome qualities that originate with wrong intention as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right intention as condition: these are beneficial.
(3) “Wrong speech is non-Dhamma; right speech is the Dhamma. The numerous bad unwholesome qualities that originate with wrong speech as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right speech as condition: these are beneficial.
(4) “Wrong action is non-Dhamma; right action is the Dhamma. The numerous bad unwholesome qualities that originate with wrong action as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right action as condition: these are beneficial.
(5) “Wrong livelihood is non-Dhamma; right livelihood is the Dhamma. The numerous bad unwholesome qualities that originate with wrong livelihood as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right livelihood as condition: these are beneficial.
(6) “Wrong effort is non-Dhamma; right effort is the Dhamma. The numerous bad unwholesome qualities that originate with wrong effort as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right effort as condition: these are beneficial.
(7) “Wrong mindfulness is non-Dhamma; right mindfulness is the Dhamma. The numerous bad unwholesome qualities that originate with wrong mindfulness as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right mindfulness as condition: these are beneficial.
(8) “Wrong concentration is non-Dhamma; right concentration is the Dhamma. The numerous bad unwholesome qualities that originate with wrong concentration as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right concentration as condition: these are beneficial.
(9) “Wrong knowledge is non-Dhamma; right knowledge is the Dhamma. The numerous bad unwholesome qualities that originate with wrong knowledge as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right knowledge as condition: these are beneficial.
(10) “Wrong liberation is non-Dhamma; right liberation is the Dhamma. The numerous bad unwholesome qualities that originate with wrong liberation as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right liberation as condition: these are beneficial.
“When it was said: ‘Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should also be understood. Having understood what is non-Dhamma and what is the Dhamma, and also what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial,’ it is with reference to this that this was said.”
“Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should also be understood. Having understood what is non-Dhamma and what is the Dhamma, and also what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial.”
This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling. Then, soon after the Blessed One had left, the bhikkhus considered: “Friends, the Blessed One taught this brief synopsis: ‘Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood ... one should practice in accordance with the Dhamma and with what is beneficial.’ Then he rose from his seat and entered his dwelling without expounding its meaning in detail. Now who will expound its meaning in detail?” Then it occurred to them: “The Venerable Ānanda is praised by the Teacher and esteemed by his wise fellow monks; he is capable of expounding the detailed meaning of this brief synopsis. Let us approach the Venerable Ānanda and ask him the meaning of this. We will retain it in mind as he explains it to us.”
Then those bhikkhus approached the Venerable Ānanda and exchanged greetings with him, after which they sat down to one side and said: “Friend Ānanda, the Blessed One taught this brief synopsis. Then he rose from his seat and entered his dwelling without expounding the meaning in detail. Soon after he left, we considered: ‘Friends, the Blessed One taught this brief synopsis... [all as above down to:] Let us approach the Venerable Ānanda and ask him the meaning of this. We will retain it in mind as he explains it to us.’ Let the Venerable Ānanda expound it to us.”
[The Venerable Ānanda replied:] “Friends, it is as though a man needing heartwood, seeking heartwood, wandering in search of heartwood, would pass over the root and trunk of a great tree possessed of heartwood, thinking that heartwood should be sought among the branches and foliage. And so it is with you. When you were face to face with the Teacher you passed by the Blessed One, thinking to ask me about the meaning. For, friends, knowing, the Blessed One knows; seeing, he sees; he has become vision, he has become knowledge, he has become the Dhamma, he has become Brahmā; he is the expounder, the proclaimer, the elucidator of meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata. That was the time when you should have approached the Blessed One and asked him about the meaning. You should have retained it in mind as he would have explained it to you.”
“Surely, friend Ānanda, knowing, the Blessed One knows; seeing, he sees; he has become vision the Tathāgata. That was the time when we should have approached the Blessed One and asked him about the meaning, and we should have retained it in mind as he would have explained it to us. Yet the Venerable Ānanda is praised by the Teacher and esteemed by his wise fellow monks. He is capable of expounding the detailed meaning of this synopsis. Let the Venerable Ānanda expound it without finding it troublesome.”
“Then listen, friends, and attend closely. I will speak.” “Yes, friend,” those bhikkhus replied. The Venerable Ānanda said this:
“Friends, the Blessed One taught this brief synopsis without expounding the detailed meaning: ‘Bhikkhus, what is nonDhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should also be understood. Having understood what is non-Dhamma and what is the Dhamma, and also what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial.’ Now what, friends, is non-Dhamma and what is the Dhamma? And what is harmful and what is beneficial?
(1) “Wrong view, friends, is non-Dhamma; right view is the Dhamma. The numerous bad unwholesome qualities that originate with wrong view as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right view as condition: these are beneficial.
(2)–(9) “Wrong intention is non-Dhamma; right intention is the Dhamma ... Wrong speech is non-Dhamma; right speech is the Dhamma ... Wrong action is non-Dhamma; right action is the Dhamma ... Wrong livelihood is non-Dhamma; right livelihood is the Dhamma ... Wrong effort is non-Dhamma; right effort is the Dhamma ... Wrong mindfulness is non-Dhamma; right mindfulness is the Dhamma ... Wrong concentration is non-Dhamma; right concentration is the Dhamma ... Wrong knowledge is non-Dhamma; right knowledge is the Dhamma ...
(10) “Wrong liberation is non-Dhamma; right liberation is the Dhamma. The numerous bad unwholesome qualities that originate with wrong liberation as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right liberation as condition: these are beneficial.
“Friends, it is in this way that I understand the detailed meaning of the Blessed One’s brief synopsis. Now, if you wish, you may go to the Blessed One himself and ask him about the meaning of this. You should retain it in mind as the Blessed One explains it to you.”
“Yes, friend,” those bhikkhus replied, and having delighted and rejoiced in the Venerable Ānanda’s statement, they rose from their seats and went to the Blessed One. After paying homage to him, they sat down to one side and said to the Blessed One: “Bhante, the Blessed One taught this synopsis ... [they here relate all that had taken place, adding:] ... Then, Bhante, we approached the Venerable Ānanda and asked him about the meaning. The Venerable Ānanda expounded the meaning to us in these ways, in these terms and phrases.”
“Good, good, bhikkhus! Ānanda is wise. Ānanda has great wisdom. If you had approached me and asked me the meaning of this, I would have explained it to you in the same way as Ānanda. Such is the meaning of this, and so you should retain it in mind.”
Then the wanderer Ajita approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:
“Master Gotama, I have a fellow ascetic named Paṇḍita. He has thought out five hundred arguments by which those of other sects, when rebutted, know: ‘We’ve been rebutted.’”
Then the Blessed One addressed the bhikkhus: “Do you remember, bhikkhus, Paṇḍita’s cases?”
“This is the time for it, Blessed One! This is the time for it, Fortunate One! Having heard this from the Blessed One, the bhikkhus will retain in mind whatever the Blessed One says.” “Well then, bhikkhus, listen and attend closely. I will speak.”
“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“Here, someone refutes and disproves a doctrine contrary to the Dhamma with a doctrine contrary to the Dhamma. In this way, he delights an assembly contrary to the Dhamma. For this reason, the assembly contrary to the Dhamma becomes loud and boisterous, exclaiming: ‘He is truly wise, sir! He is truly wise, sir!’
“Someone refutes and disproves a doctrine that accords with the Dhamma by means of a doctrine contrary to the Dhamma. In this way, he delights an assembly contrary to the Dhamma. For this reason, the assembly contrary to the Dhamma becomes loud and boisterous, exclaiming: ‘He is truly wise, sir! He is truly wise, sir!’
“Someone refutes and disproves both a doctrine that accords with the Dhamma and a doctrine contrary to the Dhamma by means of a doctrine contrary to the Dhamma. In this way, he delights an assembly contrary to the Dhamma. For this reason, the assembly contrary to the Dhamma becomes loud and boisterous, exclaiming: ‘He is truly wise, sir! He is truly wise, sir!’
[“Someone refutes and disproves both a doctrine that accords with the Dhamma and a doctrine contrary to the Dhamma by means of a doctrine that accords with the Dhamma. In this way, he delights an assembly contrary to the Dhamma. For that reason, the assembly contrary to the Dhamma becomes loud and boisterous, exclaiming: ‘He is truly wise, sir! He is truly wise, sir!’
“Someone refutes and disproves a doctrine that accords with the Dhamma with a doctrine that accords with the Dhamma. In this way, he delights an assembly that accords with the Dhamma. For this reason, the assembly that accords with the Dhamma becomes loud and boisterous, exclaiming: ‘He is truly wise, sir! He is truly wise, sir!’]
“Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should be understood. Having understood what is nonDhamma and what is the Dhamma, and what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial...
[The sutta continues exactly as in 10:114, ending:]
“When it was said: ‘Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should be understood. Having understood what is non-Dhamma and what is the Dhamma, and what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial,’ it is with reference to this that this was said.”
Then the brahmin Saṅgārava approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:
“Master Gotama, what is the near shore? What is the far shore?”
“Brahmin, (1) wrong view is the near shore, right view the far shore. (2) Wrong intention is the near shore, right intention the far shore. (3) Wrong speech is the near shore, right speech the far shore. (4) Wrong action is the near shore, right action the far shore. (5) Wrong livelihood is the near shore, right livelihood the far shore. (6) Wrong effort is the near shore, right effort the far shore. (7) Wrong mindfulness is the near shore, right mindfulness the far shore. (8) Wrong concentration is the near shore, right concentration the far shore. (9) Wrong knowledge is the near shore, right knowledge the far shore. (10) Wrong liberation is the near shore, right liberation the far shore. The one, brahmin, is the near shore, the other the far shore.”
Few are those people
who go beyond.
The rest merely run
along the [near] shore.
When the Dhamma is rightly expounded
those people who practice accordingly
are the ones who will go beyond
the realm of Death so hard to cross.
Having left the dark qualities behind,
a wise person should develop the bright ones.
Having come from home into homelessness,
where it is hard to take delight —
There in seclusion one should seek delight,
having left behind sensual pleasures.
Owning nothing, the wise person
should cleanse himself of mental defilements.
Those whose minds are rightly well developed
in the enlightenment factors,
who through non-clinging find delight
in the relinquishment of grasping:
luminous, with taints destroyed,
they are the quenched ones in the world.
“Bhikkhus, I will teach you the near shore and the far shore. Listen and attend closely. I will speak.”
“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“What, bhikkhus, is the near shore, and what is the far shore?
(1) Wrong view, bhikkhus, is the near shore, right view the far shore ... (10) Wrong liberation is the near shore, right liberation the far shore. The one, bhikkhus, is the near shore, the other the far shore.”
[The verses attached are identical with those of the preceding sutta.]
Now on that occasion, on the uposatha day, the brahmin Jāṇussoṇī stood to one side not far from the Blessed One, with his head washed, wearing a new pair of linen clothes, holding a handful of wet kusa grass. The Blessed One saw him standing there and said to him:
“Why is it, brahmin, that on the uposatha day you stand to one side with your head washed, wearing a new pair of linen clothes, holding a handful of wet kusa grass? What is happening today with the brahmin clan?”
“Today, Master Gotama, is the brahmin clan’s paccorohaṇī festival.”
“But how do the brahmins observe the paccorohaṇī festival?”
“Here, Master Gotama, on the uposatha day, the brahmins wash their heads and put on a pair of new linen clothes. They then smear the ground with wet cow dung, cover this with green kusa grass, and lie down between the boundary and the fire house. In the course of the night, they get up three times, and with reverential salutation pay homage to the fire: ‘We descend in honor of the revered one. We descend in honor of the revered one.’ They offer abundant ghee, oil, and butter to the fire. When the night has passed, they offer excellent food of various kinds to brahmins. It is in this way, Master Gotama, that the brahmins observe the paccorohaṇī festival.”
“The paccorohaṇī festival in the Noble One’s discipline, brahmin, is quite different from the paccorohaṇī festival of the brahmins.”
“But how, Master Gotama, is the paccorohaṇī festival observed in the Noble One’s discipline? It would be good if Master Gotama would teach me the Dhamma by explaining how the paccorohaṇī festival is observed in the Noble One’s discipline.” “Well then, brahmin, listen and attend closely. I will speak.”
“Yes, sir,” the brahmin Jāṇussoṇī replied. The Blessed One said this:
(1) “Here, brahmin, the noble disciple reflects thus: ‘The result of wrong view is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong view; he descends from wrong view.
(2) “... ‘The result of wrong intention is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong intention; he descends from wrong intention.
(3) “... ‘The result of wrong speech is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong speech; he descends from wrong speech.
(4) “... ‘The result of wrong action is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong action; he descends from wrong action.
(5) “... ‘The result of wrong livelihood is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong livelihood; he descends from wrong livelihood.
(6) “... ‘The result of wrong effort is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong effort; he descends from wrong effort.
(7) “... ‘The result of wrong mindfulness is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong mindfulness; he descends from wrong mindfulness.
(8) “... ‘The result of wrong concentration is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong concentration; he descends from wrong concentration.
(9) “... ‘The result of wrong knowledge is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong knowledge; he descends from wrong knowledge.
(10) “... ‘The result of wrong liberation is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong liberation; he descends from wrong liberation.
“It is in this way, brahmin, that the paccorohaṇī festival is observed in the Noble One’s discipline.”
“The paccorohaṇī festival in the Noble One’s discipline, Master Gotama, is quite different from the paccorohaṇī festival of the brahmins. And the paccorohaṇī festival of the brahmins is not worth a sixteenth part of the paccorohaṇī festival in the Noble One’s discipline.
“Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”
“Bhikkhus, I will teach you the noble paccorohaṇī festival. Listen...
“And what, bhikkhus, is the noble paccorohaṇī festival? (1) Here, the noble disciple reflects thus: ‘The result of wrong view is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong view; he descends from wrong view. (2) ‘The result of wrong intention ... (3) wrong speech ... (4) ... wrong action ... (5) ... wrong livelihood (6) ... wrong effort ... (7) ... wrong mindfulness ... (8) .... wrong concentration ... (9) ... wrong knowledge ... (10) ... wrong liberation is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong liberation; he descends from wrong liberation. This is called the noble paccorohaṇī festival.”
“Bhikkhus, just as the dawn is the forerunner and precursor of the sunrise, so right view is the forerunner and precursor of wholesome qualities. For one of right view, right intention originates. For one of right intention, right speech originates. For one of right speech, right action originates. For one of right action, right livelihood originates. For one of right livelihood, right effort originates. For one of right effort, right mindfulness originates. For one of right mindfulness, right concentration originates. For one of right concentration, right knowledge originates. For one of right knowledge, right liberation originates.”
“Bhikkhus, these ten things, when developed and cultivated, lead to the destruction of the taints. What ten? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation. These ten things, when developed and cultivated, lead to the destruction of the taints.”