The Third Fifty

​I An Ascetic's Perceptions

AN 10.101Samaṇasaññāsutta: An Ascetic's.Perceptions

'Bhikkhus, when these three ascetic perceptions are developed and cultivated , they fulfill seven things. What three? (1) '"i have entered upon a classless condition; (2) my living is dependent upon others; (3) my deportment should be different.' When these three perceptions of an ascetic are developed and cultivated, they fulfill seven things. What seven? (4) "One consistently acts and behaves in accord with virtuous behavior. (5) One is without longing, (6) without ill will, (7) and without arrogance. (8) One is desirous of training. (9) One uses the requisites for maintaining one's life with an awareness of their purpose. (10) One is energetic. When, bhikkhus, these three perceptions ‘of an ascetic are developed and cultivated, they fulfill these seven things."

(Three ascetic perceptions lead to seven results.)

AN 10.102 Bojjhaṅgasutta: Factors of Enlightenment

"Bhikkhus, when these seven factors of enlightenment are developed and cultivated , they fulfill the three true knowledges. What seven? (1) "The enlightenmen t factor of mindfulness, (2) the enlightenment factor of discrimination of phenomena, (3) the enlightenment factor of energy, (4) the enlightenment factor of rapture, (5) the enlightenment factor of tranquility, (6) the enlightenment factor of concentration , and (7) the enlightenment factor of equanimity'. When these seven factors of enlightenment are developed and cultivated , they fulfill the three true knowledges. What three?

​(8) "Here, a bhikkhu recollects his manifold past abodes, that is, one birth, two births ... Thus he recollects his manifold past abodes with their aspects and details." (9) "With the divine eye, which is purified and surpasses that human ... he understands how beings fare in accordance with their kamma. (10) "With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. "

"When, bhikkhus, these seven factors of enlightenment are developed and cultivated, they fulfill these three true knowledges."

(The seven factors of awakening lead to realizing the three knowledges.)

AN 10.103 Micchattasutta: The Wrong Course

"Bhikkhus, in dependence on the wrong course there is failure, not success. And how is it that in dependence on the wrong course there is failure, not success? (1) "For one of wrong view , (2) wrong intention originates. For one of wrong intention, (3) wrong speech originates. For one of wrong speech,  (4) wrong action originates. For one of wrong action, (5) wrong livelihood originates. For one of wrong livelihood, (6) wrong effort originates. For one of wrong effort, (7) wrong mindfulness originates. For one of wrong mindfulness, (8) wrong concentration originates. For one of wrong concentration, (9) wrong knowledge originates. For one of wrong knowledge, (10) wrong liberation originates.  In this way, in dependence on the wrong course, there is failure, not success. "

"In dependence on the right course, there is success, not failure. And how is it that in dependence on the right course, there is success, not failure? (1) "For one of right view, (2) right intention originates. For one of right intention, (3) right speech originates. For one of right speech. (4) right action originates. For one of right action, (5) right livelihood originates. For one of right livelihood, (6) right effort originates. For one of right effort, (7) right mindfulness originates. For one of right mindfulness, (8) right concentration originates. For one of right concentration, (9) right knowledge originates. For one of right knowledge, (10) right liberation originates. In this way, in dependence on the right course, there is success, not failure."

(The tenfold wrong path leads to failure, the tenfold right path leads to success.)

AN 10.104 Bījasutta: A Seed

"Bhikkhus, for a person of wrong view , wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration , wrong knowledge, and wrong liberation, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view , and whatever his volition, yearning, inclination, and volitional activities, all lead to w hat is unwished for, undesired, and disagreeable, to harm and suffering. For what reason? Because the view is bad. "

"Suppose, bhikkhus, a seed of neem , bitter cucumber, or bitter gourd were planted in moist soil. Whatever nutrients it would take up from the soil and from the water would all lead to its bitter, pungent, and disagreeable flavor. For what reason? Because the seed is bad. So too, for a person of wrong view ... and wrong liberation, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view , and whatever his volition, yearning, inclination, and volitional activities, all lead to what is unwished for, undesired, and disagreeable, to harm and suffering. For what reason? Because the view is bad. "

"Bhikkhus, for a person of right view , right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view, and whatever his volition, yearning , inclination, and volitional activities, all lead to what is wished for desired , and agreeable, to well-being and happiness. For what reason? Because the view is good. "

"Suppose, bhikkhus, a seed of sugar cane, hill rice, or grape were planted in moist soil. Whatever nutrients it would take up from the soil and from the water would all lead to its agreeable, sweet, and delectable flavor. For what reason? Because the seed is good. So too, for a person of right view . . . .. and right liberation, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view, and whatever his volition, yearning, inclination, and volitional activities, all lead to what is wished for, desired, and agreeable, to well-being and happiness. For what reason? Because the view is good ."

(When a person has wrong view, all their path development is wrong. But when they have right view, everything good follows.)

​AN 10.105 Vijjāsutta: True Knowledge

"Bhikkhus, ignorance— accompanied by moral shamelessness and m oral recklessness— is the forerunner in entering upon unwholesome qualities. (1) For a foolish person immersed in ignorance, wrong view originates. (2) For one of wrong view , wrong intention originates. (3) For one of wrong intention, wrong speech originates. (4) For one of wrong speech, wrong action originates. (5) For one of wrong action, wrong livelihood originates. (6) For one of wrong livelihood, wrong effort originates. (7) For one of wrong effort, wrong mindfulness originates. (8) For one of wrong mindfulness, wrong concentration originates. (9) For one of wrong concentration, wrong knowledge originates. (10) For one of wrong knowledge, wrong liberation originates. "

"Bhikkhus, true knowledge— accompanied by a sense of moral shame and moral dread — is the forerunner in entering upon wholesome qualities. (1) For a wise person who has arrived at true knowledge, right view originates. (2) For one of right view, right intention originates. (3) For one of right intention, right speech originates. (4) For one of right speech, right action originates. (5) For one of right action, right livelihood originates. (6) For one of right livelihood, right effort originates. (7) For one of right effort, right mindfulness originates. (8) For one of right mindfulness, right concentration originates. (9) For one of right concentration, right knowledge originates. (10) For one of right knowledge, right liberation originates."

​(Ignorance is the precursor of wrong view and the other bad qualities, while right view is the opposite.)

AN 10.106 Nijjarasutta: Wearing Away

"Bhikkhus, there are these ten cases of w earing away. What ten? (1) "For one of right view , wrong view is worn away, and the numerous bad unwholesome qualities that originate with wrong view as condition are also worn aw y, and with right view as condition, numerous wholesome qualities reach fulfillment by development. (2) "For one of right intention, wrong intention is worn away, and the numerous bad unwholesome qualities that originate with wrong intention as condition are also worn away, and with right intention as Condition, numerous wholesome qualities reach fulfillment by development. (3) For one of right speech, wrong speech is worn away, and the numerous bad unwholesome qualities that originate with wrong speech as condition are also worn away, and with right speech as condition, numerous wholesome qualities reach fulfillment by development. (4) "For one of right action, wrong action is worn away, and the numerous bad unwholesome qualities that originate with wrong action as condition are also worn away, and with right action as condition, numerous wholesome qualities reach fulfillment by development." (5) "For one of right, livelihood, wrong livelihood is worn away, and the numerous bad unwholesome qualities that originate with wrong livelihood as condition are also worn away, and with right livelihood as condition, numerous wholesome qualities reach fulfillment by development. "

(6) "For one of right effort, wrong effort is worn away, and the numerous bad unwholesome qualities that originate with wrong effort as condition are also worn away, and with right effort as condition, numerous wholesome qualities reach fulfillment by development. (7) "For one of right mindfulness, wrong mindfulness is worn away, and the numerous bad unwholesome qualities that originate with wrong mindfulness as condition are also worn away, and with right mindfulness as condition, numerous wholesome qualities reach fulfillment by development." (8) "For one of right concentration , wrong concentration is worn away, and the numerous bad unwholesome qualities that originate with wrong concentration as condition are also worn away, and with right concentration as condition, numerous wholesome qualities reach fulfillment by development. (9) "For one of right knowledge, wrong knowledge is worn away, and the numerous bad unwholesome qualities that originate with wrong knowledge as condition are also worn away, and with right knowledge as condition, numerous wholesome qualities reach fulfillment by development. (10) "For one of right liberation, wrong liberation is worn away, and the numerous bad Unwholesome qualities that originate with wrong liberation as condition are also worn away, and with right liberation as condition , numerous wholesome qualities reach fulfillment by development. "

"These are the ten cases of wearing away ."

(Each of the ten path factors wears away its opposite.)

AN 10.107 Dhovanasutta: Dhovana

"Bhikkhus, there is a country in the south named Dhovana ['Washing'], where there is food, drink, victuals, comestibles, refreshments, tonics, dancing, singing, and music. There is this 'Washing,' bhikkhus; that I do not deny. Yet this “Washing' is low, common, for worldlings, ignoble, unbeneficial; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana. "

"But I will teach, bhikkhus, a noble washing that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana. In dependence on this washing, beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow , lamentation, pain, dejection, and anguish are freed from sorrow , lamentation, pain, dejection, and anguish. Listen and attend closely. "i will speak."
"Yes, Bhante," those bhikkhus replied.

The Blessed One said this: "And what, bhikkhus, is that noble washing? (1) "For one of right view, wrong view is washed away, and the numerous bad unwholesome qualities that originate with wrong view as condition are also washed away, and with right view as condition, numerous wholesome qualities reach fulfillment by development. (2)—(9) "For one of right intention, wrong intention is Washed away .. .For one of right speech, wrong speech is washed away ... For one of right action, wrong action is washed away ... For one of right livelihood, wrong livelihood is washed away . .. For one of right effort, wrong effort is washed away ... For one of right mindfulness, wrong mindfulness is washed away . . . For one of right concentration, wrong concentration is washed away . . . For one of right knowledge, wrong knowledge is washed away ... (10) "For one of right liberation, wrong liberation is washed away, and the numerous bad unwholesome qualities that originate with wrong liberation as condition are also washed away, and with right liberation as condition, numerous wholesome qualities reach fulfillment by development. "

"This, bhikkhus, is that noble washing that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana. In dependence on this washing, beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow , lamentation, pain, dejection, and anguish are freed from sorrow , lamentation, pain, dejection, and anguish."

(The Buddha speaks of a southern land called “Bath”, but says that a spiritual bath is better.)

AN 10.108 Tikicchakasutta: Physicians

"Bhikkhus, physicians prescribe a purgative for eliminating ailments originating from bile, phlegm , and wind. There is this purgative, bhikkhus; that I do not deny. Yet this purgative sometimes succeeds and sometimes fails. "

"But I will teach, bhikkhus, a noble purgative that always succeeds and never fails. In dependence on this purgative, beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death ; beings subject to sorrow , lamentation, pain, dejection, and anguish are freed from sorrow , lamentation , pain, dejection, and anguish. Listen and attend closely. I will speak."
"Yes, Bhante," those bhikkhus replied.

The Blessed One said this: "And what, bhikkhus, is that noble purgative that always succeeds and never fails? (1) "For one of right view , wrong view is purged , and the numerous bad unwholesome qualities that originate with wrong view as condition are also purged , and with right view as condition, numerous wholesome qualities reach fulfillment by development. (2 )-(9 ) "For one of right intention, wrong intention is purge  . . . For one of right speech, wrong speech is purged . ...For one of right action, wrong action is purged .. . For one of right livelihood, wrong livelihood is purged . . . For one of right effort, wrong effort is purged .. .For one of right mindfulness, wrong mindfulness is purged . . . For one of right concentration, wrong concentration is purged . . . For one of right knowledge, wrong knowledge is purged .. . (10) "For one of right liberation, wrong liberation is purged - and the numerous bad unwholesome qualities that originated with wrong liberation as condition are also purged , and with right liberation as condition, numerous wholesome qualities reach fulfillment by development. "

"This, bhikkhus, is that noble purgative that always succeeds and never fails, and in dependence on which beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow , lamentation, pain, dejection, and anguish are freed from sorrow; lamentation, pain, dejection, and anguish."

(The Buddha speaks of a purgative for curing ailments, but says that a spiritual purgative is better.)

AN 10.109 Vamanasutta: Emetic 

"Bhikkhus, physicians prescribe an emetic for eliminating ailments originating from bile, phlegm , and wind. There is this emetic, bhikkhus; that I do not deny. Yet this emetic sometimes succeeds and sometimes fails."

"But I will teach, bhikkhus, a noble emetic that always succeeds and never fails. In dependence on this emetic, beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow , lamentation , pain, dejection, and. anguish are freed from sorrow , lamentation, pain, dejection, and anguish. Listen and attend closely. I will speak."
"Yes. Bhante.' those bhikkhus replied.

The Blessed One said this: "And what, bhikkhus, is that noble emetic that always succeeds and never fails? (1) "For one of right view, wrong view is vomited up, and the numerous bad unwholesome qualities that originate with wrong view as condition are also vomited up, and with right view as condition, numerous wholesome qualities reach fulfillment by development. (2)—(9) "For one of right intention, wrong intention is vomited up . . . For one of right speech, wrong speech is vomited up . . . For one of right action, wrong action is vomited up . . . For one of right livelihood, wrong livelihood is vomited up . . . For one of right effort, wrong effort is vomited up . . . For one of right mindfulness, wrong mindfulness is vomited up . . . For one of right concentration, wrong concentration is vomited up . .. For one of right knowledge, wrong knowledge is vomited up ... (10) "For one of right liberation, wrong liberation is vomited​ up, and the numerous bad unwholesome qualities that originate with wrong liberation as condition are also vomited up, and with right liberation as condition, numerous wholesome qualities reach fulfillment by development. "

"This, bhikkhus, is that noble emetic that always succeeds and never fails, and in dependence on which beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow , lamentation, pain, dejection, and anguish are freed from sorrow , lamentation, pain, dejection, and anguish."'

(The Buddha speaks of a emetic for curing ailments, but says that a spiritual emetic is better.)

AN 10.110 Niddhamanīyasutta: Ejected

"Bhikkhus, there are these ten things to be ejected. What ten? (1) "For one of right view, wrong view is ejected, and the numerous bad unwholesome qualities that originate with wrong view as condition are also ejected, and with right view as condition, numerous wholesome qualities reach fulfillment by development. (2 )-(9 ) "For one of right intention, wrong intention is ejected . . . For one of right speech, wrong speech is ejected . . . For one of right action, wrong action is ejected . . . For one of right livelihood, wrong livelihood is ejected . . . For one of right effort, wrong effort is ejected ... For one of right mindfulness, wrong mindfulness is ejected .. .For one of right concentration, wrong concentration is ejected ... For one of right knowledge, wrong know ledge is ejected .:. ' (10) "For one of right liberation, wrong liberation is ejected, and the numerous bad unwholesome qualities that originate with wrong liberation as condition are also ejected, and with right liberation as condition, numerous wholesome qualities reach fulfillment by development. "

"These are the ten things to be ejected." ​

​(The ten path factors each expel their opposite.)

AN 10.​111 Paṭhamaasekhasutta: One Beyond Training (1)

Then a certain bhikkhu approached the Blessed One, paid homage to him , sat down to one side, and said; "It is said, Bhante, 'one beyond training, one beyond training. In what way, Bhante, is a bhikkhu one beyond training?"
"Here, bhikkhu, a bhikkhu possesses (1) the right view of one beyond training. He possesses (2) the right intention ... (3) the​ right speech ... (4) the right action... (5) the right livelihood ... (6) the right effort. . . (7) the right mindfulness . . . (8) the right concentration ... (9) the right knowledge... (10) the right liberation of one beyond training. It in this way that a bhikkhu is one beyond training."

(An adept has fulfilled the ten path factors.)

AN 10.112 Dutiyaasekhasutta: One Beyond Training (2)

"Bhikkhus, there are these ten qualities of one beyond training. What ten? The right view of one beyond training; the right intention . . : the right speech . -. the right action . .. the right livelihood .... the right effort. .... the right mindfulness . . . the right concentration . . . the right knowledge . . . the right liberation of one beyond training. These are the ten qualities of one beyond training."

(An adept has fulfilled the ten path factors.)

 II. Paccorqhani

AN 10.113 Paṭhamaadhammasutta: Non-Dhamma (I)

"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 whats 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 his that this was said."

(One should understand what is the teaching and what is contrary to the teaching, in brief.)

AN 10.114 Dutiyaadhammasutta: Non-Dhamma (2)
​
"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. Haying 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 ."

(One should understand what is the teaching and what is contrary to the teaching, in detail.)

AN 10.115 Tatiyaadhammasutta: Non-Dhamma (3) 

"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 Ananda 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 Ananda 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 Ananda and exchanged greetings with him, after which they sat down to one side and said: "Friend Ananda, 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 Ananda and ask him the meaning of this. We will retain it in mind as he explains it to us.' Let the Venerable Ananda expound it to us."

[The Venerable Ananda 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 Brahma; he is the expounder, the proclaimer, the elucidator of meaning, the giver of the deathless, the lord of the Dhamma, the Tathagata. 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 Ananda, knowing, the Blessed One knows; seeing, he sees; he has become vision . . . the Tathagata. 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 Ananda 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 Ananda expound it without finding it troublesome ."

"Then listen, friends, and attend closely. I will speak."
"Yes, friend," those bhikkhus replied.
The Venerable Ananda said this: "Friends, the Blessed One taught this brief synopsis without expounding the detailed meaning: '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. Now what, friends, is non-Dhamma and what is the Dhamma? And what is harmful and w hat 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 Ananda'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 Ananda and asked him about the meaning. The Venerable Ananda expounded the meaning to us in these ways, in these terms and phrases."

​"Good, good, bhikkhus! Ananda is wise. Ananda 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 Ananda. Such is the meaning of this, and so you should retain it in mind."

(One should understand what is the teaching and what is contrary to the teaching. After hearing this in brief from the Buddha, the monks seek a detailed answer from Ānanda.)

AN 10.116 Ajitasutta: Ajita

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 Pandita. 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, Pandita'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 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___ [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."

(The wanderer Ajita informs the Buddha that a philosopher has proposed 500 cases for knowing that and argument has been won or lost. The Buddha asks the monks about these.)

AN 10.117 Saṅgāravasutta: Sangarava

Then the brahmin Sangarava 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, fight 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 know ledge 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.

(The wrong path is the near shore where most people dwell; the right path is the far shore, where few have crossed over.)

AN 10.118 Orimatīrasutta: Near

"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.]

(The wrong path is the near shore where most people dwell; the right path is the far shore, where few have crossed over.)

AN 10.119 Paṭhamapaccorohaṇīsutta: Paccorohani (I)

Now on that occasion, on the uposatha day, the brahmin Janussoni 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 paccorohani festival."
"But how do the brahmins observe the paccorohani 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 paccorohani festival."

"The paccorohani festival in the Noble One's discipline, brahmin, is quite different from the paccorohani festival of the brahmins."
"But how , Master Gotama, is the paccorohani festival observed in the Noble One's discipline? It would be good if Master Gotama would teach me the Dhamma by explaining how the paccorohani festival is observed in the Noble One's discipline."
"Well then, brahm in, listen and attend closely. I will speak."
"Yes, sir," the brahm in Janussoni 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 paccorohani festival is observed in the Noble One's discipline.' "The paccorohani festival in the Noble One's discipline, Master Gotama, is quite different from the paccorohani festival of the brahmins. And the paccorohani festival of the brahmins is not worth a sixteenth part of the paccorohani 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 Sangha of bhikkhus. Let M aster Gotama consider me a lay follower who from today has gone for refuge for life."

(The Buddha sees Jāṇussoṇī observing the brahmanical ceremony of “descent”. The Buddha teaches his revised version.)

AN 10.120 Dutiyapaccorohaṇīsutta: Paccorohani (2)

"Bhikkhus, I will teach you the noble paccorohani festival. Listen-... "And what, bhikkhus, is the noble paccorohani 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 w rong liberation; he descends from wrong liberation. This is called the noble paccorohani festival."

(The Buddha teaches his revised version of the brahmanical ceremony of “descent” to the monks.)

AN 10.121 Pubbaṅgamasutta: Forerunner

"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 know ledge originates. For one of right knowledge, right, liberation originates."

​(As the dawn is the forerunner of the sunrise, right view is the forerunner of the path.)

AN 10.222 Āsavakkhayasutta: Taints

"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 m indfulness, right concentration, right knowledge, and right liberation. These ten things, when developed and cultivated, lead to the destruction of the taints." ​

(The ten path factors lead to the end of the defilements.)

III. Purified

AN 10.123 Paṭhamasutta: First

"Bhikkhus, these ten things are purified and cleansed now here else but in the Fortunate One's discipline. What ten? Right view . . . and right liberation. These ten things are purified and cleansed now here else but in the Fortunate One's discipline '

AN 10.124 Dutiyasutta: Second

"Bhikkhus, these ten things when unarisen arise now here else but in the Fortunate One's discipline. What ten? [238] Right view .. . and right liberation. These ten things "

AN 10.225 Tatiyasutta: Third

"Bhikkhus, these ten things are of great fruit and benefit now here else but in the Fortunate One's discipline. What ten? Right view . . . and right liberation. These ten things...

AN 10.126 Catutthasutta: Fourth

"Bhikkhus, these ten things culminate in the removal of lust, hatred, and delusion nowhere else but in the Fortunate One's discipline. What ten? Right view ... and right liberation. These ten things "

AN 10.127 Pañcamasutta: Fifth

"Bhikkhus, these ten things lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana, nowhere else but in the Fortunate One's discipline. What ten? Right view.. .and right liberation. ' These ten things."

AN 10.128 Chaṭṭhasutta: Sixth

"Bhikkhus, these ten things, developed and cultivated, when unarisen, arise now here else but in the Fortunate One's discipline. What ten? Right view .., and right liberation. These ten things.... "

AN 10.129 Sattamasutta: Seventh

"Bhikkhus, these ten things, when developed and cultivated, are of great fruit and benefit nowhere else but in the Fortunate One's discipline. What ten? Right view... and right liberation. These ten things "

AN 10.130 Aṭṭhamasutta: Eighth

"Bhikkhus, these ten things, when developed and cultivated, culminate in the removal of lust, hatred, and delusion now here else but in the Fortunate One's discipline. What ten? Right view ... and right liberation. These ten things "

AN 10.131 Navamasutta: Ninth

"Bhikkhus, these ten things, when developed and cultivated, lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana, nowhere else but in the Fortunate One's discipline. W hat ten? Right view .. . and right liberation. These ten things.,. . . " 

​AN 10.132 Dasamasutta: Tenth

"Bhikkhus, there are these ten wrong courses. What ten? Wrong view , wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation. These are the ten wrong courses."

AN 10.133 Ekādasamasutta: Eleventh

​"Bhikkhus, there are these ten right courses. What ten? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, an d right liberation. These are the ten right courses." 

IV . Good

AN 10.134 Sādhusutta: Good

"Bhikkhus, I will teach you what is good and what is bad. Listen and attend closely. I will speak' "
"Yes, Bhante," those bhikkhus replied.
The Blessed O ne said this: "And what, bhikkhus, is bad? Wrong view , wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation. This is called bad. "

"And what, bhikkhus, is good? Right view , right intention, right speech , right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation. This is called good ."

AN 10.135 -144: The Noble Dhamma, Etc.

(135) "Bhikkhus, I will teach you the noble Dhamma and the ignoble Dhamma . . . (136) . . . the wholesome and the unwholesome . . . (137) . . . what is beneficial and what is harmful . .. .. . (138) . . . the Dhamma and what is non-Dhamma . . . (I 39) . .. the tainted Dhamma and the taintless one ... (140) . . . the blameworthy Dhamma and the blameless one .. (141) . . the tormenting Dhamma and the untormenting one... (142 ) the Dhamma that leads to building up and the one that leads to dismantling . . . (143) . . . the Dhamma with suffering as its outcome and the one with happiness as its outcome . . . (144)... the Dhamma that results in suffering and the one that results in happiness___ "And what, bhikkhus, is the Dhamma that results in suffering? Wrong view ... . and wrong liberation. This is called the Dhamma that results in suffering. "And what, bhikkhus, is the Dhamma that results in happiness? Right view .. . and right liberation. This is called the Dhamma that results in happiness."​

V . Noble

​AN 10.145 Ariyamaggasutta: The Noble Path

"Bhikkhus, I will teach you the noble path and the ignoble path. Listen and attend closely.... And what, bhikkhus, is the ignoble path? Wrong view ... and wrong liberation. This is called, the ignoble, path. "And what, bhikkhus, is the noble path? Right view . . . and right liberation. This is called the noble path."

AN 10.146 -154 Kaṇhamaggasutta: The Dark Path, Etc.

(146) "Bhikkhus, I will teach you the dark path and the bright path . . .  . . , (147) ... . the good Dhamma and the bad Dhamma .. . (148) .. . the Dhamma of a good person and that of a bad person . . . (149)... the Dhamma to be aroused and the one not to be aroused . . . .. (150) . . . the Dhamma to be pursued and the one not to be pursued.. ’ (151)... the Dhamma to be developed and the one not to be developed . . . (152) . . . the Dhamma to be cultivated and the one not to be cultivated ... (153)... the Dhamma to be recollected and the one not to be recollected.. . (154)... the Dhamma to be realized and the one not to be realized___ "And what, bhikkhus, is the Dhamma not to be realized? Wrong view:.. and wrong liberation. This is called the Dhamma not to be realized. "And what, bhikkhus, is the Dhamma to be realized? Right view . . . and right liberation. This is called the Dhamma to be realized."

​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​References 
1. www.accesstoinsight.org
2. https://suttacentral.net/
3. The numerical discourses of the Buddha (Bhikkhu Bodhi)