Know what is wrong, know what is right,
Know what brings harm, what brings the light.
Once we know, we choose the way,
And practice Dhamma day by day.
Wrong view, let it go,
Wrong intentions, let them flow.
In our words and deeds each day,
Let the Dhamma guide the way.
[Pre-Chorus]
See the causes, see the results,
Understand the fruits of our faults.
Purification begins within,
With mindful hearts we start again.
[Chorus]
Purification through wisdom,
Let the wrong path fade away.
Turn from darkness toward the Dhamma,
Walk in truth from day to day.
Right view becomes our guiding light,
Right intention makes the vision bright.
Right speech, right action, right livelihood too,
Right mindfulness and wisdom guide us through.
[Verse 2]
Right effort keeps the journey strong,
Right mindfulness helps us move along.
Right concentration steadies the mind,
Right knowledge helps the truth unfold in time.
Ten dimensions of the path unite,
Turning confusion toward the light.
From ignorance to wisdom we grow,
Learning the truth as we go.
[Bridge]
Do not mistake the leaves for the tree,
Do not lose the essence you seek.
Look within with a mindful heart,
Let wisdom show where the journey starts.
[Final Chorus]
Purification through wisdom,
Abandon what causes pain.
Know what is wrong and leave it behind,
Cultivate what is wholesome in the mind.
From what is wrong toward what is right,
From confusion toward wisdom’s light.
Know, practice, persevere, and see—
Let the Dhamma set the mind free.
The Paccorohaṇī Vagga: From Wrong Conduct to the Dhamma — A Buddhist Path of Recognizing, Abandoning, and Cultivating
The Paccorohaṇī Vagga, found in Volume 24 of the Thai Tipiṭaka, presents a systematic teaching on how to distinguish what is in accordance with Dhamma from what is not, and what is beneficial from what is harmful.
The central message is not merely to recognize right and wrong, but to understand their consequences and then put the wholesome path into practice.
Recognizing the Ten Wrong and Right Factors
In the Adhamma Sutta 1, the Buddha explains that people should understand what is contrary to Dhamma and what is beneficial, as well as what is in accordance with Dhamma and what is beneficial, and then practice accordingly.
The ten factors on the wrong side are wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation. Their counterparts are the ten factors on the right side, beginning with right view and extending through right liberation.
The teaching therefore connects ethical and spiritual development to a sequence that begins with how a person sees reality and continues through thought, speech, conduct, livelihood, effort, mindfulness, concentration, knowledge, and liberation.
Right View as a Foundation
The Adhamma Sutta 2 expands this teaching by showing how each wrong factor is associated with the arising of unwholesome qualities, while each corresponding right factor supports the growth and fulfillment of wholesome qualities.
This provides a framework for understanding personal transformation as a process. A change in view can influence intention; intention can influence speech and action; conduct and livelihood can shape the conditions in which further mental qualities develop.
Ānanda and the Search for the “Essence”
The Adhamma Sutta 3 contains a notable episode concerning the interpretation of a concise teaching.
After the Buddha gives a brief instruction, the monks discuss who might explain its meaning in detail. They approach Venerable Ānanda, who explains the teaching systematically. He uses an analogy of a person searching for the heartwood of a tree but overlooking the trunk and roots and mistakenly taking branches and leaves to be the essence.
Ānanda then explains the ten corresponding wrong and right factors. The monks later report his explanation to the Buddha, who confirms that Ānanda has correctly explained the meaning of the teaching.
Noble “Purification” Means Abandoning the Causes of Wrongdoing
The Paccorohaṇī Sutta 1 presents an important distinction concerning the meaning of purification from wrongdoing.
The Brahmin Jāṇussoṇi describes a traditional Brahmanical purification ceremony. In response, the Buddha explains a different form of purification within the Noble Discipline: an ariyan disciple reflects on the harmful consequences of wrong view and the other wrong factors, then abandons them.
The ten wrong factors listed are wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation. The practice of purification is described through recognizing their harmful consequences and abandoning them.
The Paccorohaṇī Sutta 2 repeats this principle, defining noble purification in terms of recognizing the harmful consequences of the wrong factors and relinquishing them.
A Contemporary Reflection
Read as a whole, the Paccorohaṇī Vagga presents a practical sequence for self-examination:
View → Intention → Speech → Action → Livelihood → Effort → Mindfulness → Concentration → Knowledge → Liberation
The teaching encourages a person to examine not only outward behavior but also the mental direction from which that behavior arises.
In contemporary terms, the principle can be expressed as a sequence of questions: Is my understanding wholesome? Are my intentions wholesome? Are my words and actions beneficial? Does my livelihood cause harm? Is my effort directed toward what is wholesome? Is my mind mindful and well-established?
The central lesson of the Paccorohaṇī Vagga can therefore be summarized as:
Recognize what is wrong.
Understand its consequences.
Abandon the causes of wrongdoing.
Cultivate what is right.
Put the Dhamma into practice.
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