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(12) 2. The Section on Descending 1. The First Discourse on Not Dhamma What is not Dhamma, bhikkhus, should be known as disadvantage; and what is Dhamma should be known as advantage. Having known what is not Dhamma and what is disadvantage, and having known what is Dhamma and what is advantage, one should practice according to Dhamma, according to advantage. And what, bhikkhus, is not Dhamma and is disadvantage? Wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation — this, bhikkhus, is called not Dhamma and disadvantage. And what, bhikkhus, is Dhamma and is advantage? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation — this, bhikkhus, is called Dhamma and advantage. ‘What is not Dhamma, bhikkhus, should be known as disadvantage; and what is Dhamma should be known as advantage. Having known what is not Dhamma and what is disadvantage, and having known what is Dhamma and what is advantage, one should practice according to Dhamma, according to advantage’ — that which was said, was said with reference to this. The First. 2. The Second Discourse on Not Dhamma What is not Dhamma, bhikkhus, should be known; and what is Dhamma should be known; and what is disadvantage should be known; and what is advantage should be known. Having known what is not Dhamma and what is Dhamma, and having known what is disadvantage and what is advantage, one should practice according to Dhamma, according to advantage. And what, bhikkhus, is not Dhamma, and what is Dhamma, and what is disadvantage, and what is advantage? Wrong view, bhikkhus, is not Dhamma; right view is Dhamma; and those many evil unwholesome states that arise due to wrong view — this is disadvantage; and many wholesome states that go to the fulfillment of development due to right view — this is advantage. Wrong intention, bhikkhus, is not Dhamma; right intention is Dhamma; and those many evil unwholesome states that arise due to wrong intention... ...arise. This is not beneficial. And because of right resolve, many wholesome states reach the perfection of development. This is beneficial. Wrong speech, monks, is unrighteousness. Right speech is righteousness. And because of wrong speech, many evil unwholesome states arise. This is not beneficial. And because of right speech, many wholesome states reach the perfection of development. This is beneficial. Wrong action, monks, is unrighteousness. Right action is righteousness. And because of wrong action, many evil unwholesome states arise. This is not beneficial. And because of right action, many wholesome states reach the perfection of development. This is beneficial. Wrong livelihood, monks, is unrighteousness. Right livelihood is righteousness. And because of wrong livelihood, many evil unwholesome states arise. This is not beneficial. And because of right livelihood, many wholesome states reach the perfection of development. This is beneficial. Wrong effort, monks, is unrighteousness. Right effort is righteousness. And because of wrong effort, many evil unwholesome states arise. This is not beneficial. And because of right effort, many wholesome states reach the perfection of development. This is beneficial. Wrong mindfulness, monks, is unrighteousness. Right mindfulness is righteousness. And because of wrong mindfulness, many evil unwholesome states arise. This is not beneficial. And because of right mindfulness, many wholesome states reach the perfection of development. This is beneficial. Wrong concentration, monks, is unrighteousness. Right concentration is righteousness. And because of wrong concentration, many evil unwholesome states arise. This is not beneficial. And because of right concentration, many wholesome states reach the perfection of development. This is beneficial. Wrong knowledge, monks, is unrighteousness. Right knowledge is righteousness. And because of wrong knowledge, many evil unwholesome states arise. This is not beneficial. And because of right knowledge, many wholesome states of development... do not go to full development, this is the good. "Wrong liberation, monks, is not-Dhamma; right liberation is Dhamma; and due to wrong liberation, many evil unwholesome states arise; this is not-good; and due to right liberation, many wholesome states go to full development; this is the good. "'And not-Dhamma, monks, is to be known, and Dhamma; and not-good is to be known, and good. Having known not-Dhamma and Dhamma, having known not-good and good, one should practice according to Dhamma, according to good,' thus, what was said, was said with reference to this." Second. 3. The Third Discourse on Not-Dhamma 115. "And not-Dhamma, monks, is to be known, and Dhamma; and not-good is to be known, and good. Having known not-Dhamma and Dhamma, having known not-good and good, one should practice according to Dhamma, according to good." This the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the monastery. Then, not long after the Blessed One had departed, it occurred to those monks: "Indeed, friends, the Blessed One has given a brief statement, and without elaborating on its meaning, has risen from his seat and entered the monastery – 'And not-Dhamma, monks, is to be known, and Dhamma; and not-good is to be known, and good. Having known not-Dhamma and Dhamma, having known not-good and good, one should practice according to Dhamma, according to good.' Who now could elaborate in detail on the meaning of this brief statement given by the Blessed One, the meaning of which was not elaborated?" Then it occurred to those monks: "Indeed, venerable Ānanda is praised by the Teacher and esteemed by discerning fellow practitioners. And venerable Ānanda is capable of elaborating in detail on the meaning of this brief statement given by the Blessed One, the meaning of which was not elaborated. Let us approach venerable Ānanda; having approached Venerable Ānanda, we would question him about this matter. As Venerable Ānanda explains it to us, so shall we remember it.” Then those bhikkhus approached Venerable Ānanda. Having approached, they exchanged greetings with Venerable Ānanda. Having concluded the courteous and memorable talk, they sat down to one side. Seated to one side, those bhikkhus said to Venerable Ānanda: “This, friend Ānanda, is what the Blessed One briefly outlined, without elaborating on the meaning, and then rose from his seat and entered his dwelling: ‘What is unwholesome… …so should one practice.’ “For us, friend, after the Blessed One had not long departed, this thought arose: ‘This is what the Blessed One briefly outlined, without elaborating on the meaning, and then rose from his seat and entered his dwelling: What is unwholesome… …so should one practice. Who might elaborate on the meaning of this brief outline given by the Blessed One, the meaning of which was not elaborated?’ “For us, friend, this thought arose: ‘This Venerable Ānanda is praised by the Teacher and esteemed by discerning fellow practitioners. Venerable Ānanda is capable of elaborating on the meaning of this brief outline given by the Blessed One, the meaning of which was not elaborated. What if we were to approach Venerable Ānanda? Having approached, we would question Venerable Ānanda about this matter. As Venerable Ānanda explains it to us, so shall we remember it.’ May Venerable Ānanda elaborate!” “Just as, friends, a man in search of heartwood, seeking heartwood, looking for heartwood, might pass over the root and pass over the trunk of a great standing tree full of heartwood, and think he should look for heartwood among the branches and leaves; even so, This is not proper, venerable sirs, that with the Teacher present, having passed over the Blessed One, you should question us on this matter. For, friends, the Blessed One knows what is to be known, sees what is to be seen. He is the eye, he is knowledge, he is the Dhamma, he is the Brahma. He is the speaker, the proclaimer, the bringer of meaning, the giver of the Deathless, the Lord of the Dhamma, the Tathāgata. And now is the time for you to approach the Blessed One and question him on this matter. As the Blessed One explains it to you, so should you remember it. Indeed, friend Ānanda, the Blessed One knows what is to be known, sees what is to be seen. He is the eye, he is knowledge, he is the Dhamma, he is the Brahma. He is the speaker, the proclaimer, the bringer of meaning, the giver of the Deathless, the Lord of the Dhamma, the Tathāgata. And now is the time for us to approach the Blessed One and question him on this matter. As the Blessed One explains it to us, so shall we remember it. But Venerable Ānanda is praised by the Teacher, and esteemed by discerning fellow practitioners. Venerable Ānanda is capable of elaborating in detail the meaning of this brief statement given by the Blessed One, the meaning of what was not explained in detail. Let Venerable Ānanda elaborate, without reluctance. Then, friends, listen, pay close attention; I shall speak. Yes, friend, those bhikkhus replied to Venerable Ānanda. Then Venerable Ānanda said this: That brief statement, friends, which the Blessed One gave, and then rose from his seat and entered his dwelling, without elaborating on its meaning: 'The unwholesome, bhikkhus, should be known, and the wholesome; the unbeneficial should be known, and the beneficial. Having known the unwholesome and the wholesome, having known the unbeneficial and the beneficial, one should practice accordingly, according to the wholesome, according to the beneficial.' What, friends, is the unwholesome, and what is the wholesome? What is the unbeneficial, and what is the beneficial? Wrong view, friends, is the unwholesome; right view is the wholesome;