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And from wrong view, many evil unwholesome states arise, this is disadvantage; and from right view, many wholesome states go to the fulfillment of development, this is advantage. Wrong intention, friends, is unDhamma; right intention is Dhamma. Wrong speech, friends, is unDhamma; right speech is Dhamma. Wrong action, friends, is unDhamma; right action is Dhamma. Wrong livelihood, friends, is unDhamma; right livelihood is Dhamma. Wrong effort, friends, is unDhamma; right effort is Dhamma. Wrong mindfulness, friends, is unDhamma; right mindfulness is Dhamma. Wrong concentration, friends, is unDhamma; right concentration is Dhamma. Wrong knowledge, friends, is unDhamma; right knowledge is Dhamma. Wrong liberation, friends, is unDhamma; right liberation is Dhamma; and from wrong liberation, many evil unwholesome states arise, this is disadvantage; and from right liberation, many wholesome states go to the fulfillment of development, this is advantage. "Friends, the Blessed One, having given a short teaching, and without elaborating its meaning, rose from his seat and entered the monastery, saying: 'Monks, unDhamma is to be known, and Dhamma... and so one should practice.' Friends, of this short teaching given by the Blessed One, the meaning of which was not elaborated, I understand the meaning in this detailed way. But if you wish, friends, you may approach the Blessed One himself and question him about this matter. As the Blessed One explains it to you, so you should remember it." "Yes, friend," those monks, having delighted in and approved of the Venerable Ananda's words, rose from their seats and approached the Blessed One; having approached, they saluted the Blessed One and sat down to one side. Seated to one side, those monks said to the Blessed One: "That which, Blessed One, you taught in brief, without elaborating its meaning..." having risen from his seat, entered the monastery— ‘Unrighteousness, bhikkhus, should be understood… …and so should be practiced.’ “Then, venerable sir, not long after the Blessed One had departed, this thought occurred to us: ‘The Blessed One, friends, has given a brief statement, without elaborating on its meaning, and has risen from his seat and entered the monastery— “Unrighteousness, bhikkhus, should be understood… …and so should be practiced.” Who might elaborate on the meaning of this brief statement given by the Blessed One, the meaning of which was not elaborated?’ “Then, venerable sir, this thought occurred to us: ‘This Venerable Ānanda is praised by the Teacher, and is esteemed by discerning fellow practitioners. Venerable Ānanda is capable of elaborating 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 him, let us ask Venerable Ānanda about this matter. We will remember it just as Venerable Ānanda explains it to us.’ “Then, venerable sir, we approached Venerable Ānanda; having approached him, we asked Venerable Ānanda about this matter. Then, venerable sir, Venerable Ānanda elaborated on the meaning with these aspects, with these words, with these phrases.” “Good, good, bhikkhus! Wise, bhikkhus, is Ānanda. Greatly discerning, bhikkhus, is Ānanda. Even if you, bhikkhus, had approached me and asked me about this matter, I too would have explained it just as Ānanda explained it. That is its meaning, and so you should remember it.” The third. 4. The Ajita Sutta 116. Then Ajita the wanderer approached the Blessed One. He approached, and exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, Ajita the wanderer said this to the Blessed One: "Among us, good Gotama, there is a wise fellow-practitioner. By him, more than five hundred lines of thought have been conceived, by which other sectarians, when attacked, know they are attacked." Then the Blessed One addressed the bhikkhus: "Do you, bhikkhus, remember the points about the wise?" "Now is the time, Blessed One, now is the time, Fortunate One, for the Blessed One to speak. Having heard from the Blessed One, the bhikkhus will remember." "In that case, bhikkhus, listen, pay close attention; I shall speak." "Yes, venerable sir," those bhikkhus replied to the Blessed One. The Blessed One said this: "Here, bhikkhus, some individual with an unrighteous argument refutes and crushes an unrighteous argument, and thereby pleases an unrighteous assembly. Then that unrighteous assembly becomes loud and boisterous – 'Indeed, he is wise, sirs! Indeed, he is wise, sirs!'" "But here, bhikkhus, some individual with an unrighteous argument refutes and crushes a righteous argument, and thereby pleases an unrighteous assembly. Then that unrighteous assembly becomes loud and boisterous – 'Indeed, he is wise, sirs! Indeed, he is wise, sirs!'" "But here, bhikkhus, some individual with an unrighteous argument refutes and crushes both a righteous argument and an unrighteous argument, and thereby pleases an unrighteous assembly. Then that unrighteous assembly becomes loud and boisterous – 'Indeed, he is wise, sirs! Indeed, he is wise, sirs!'" "Unrighteousness, bhikkhus, should be known, and righteousness; what is unbeneficial should be known, and what is beneficial. Having known unrighteousness and righteousness, having known what is unbeneficial and what is beneficial, one should practice according to righteousness, according to what is beneficial." should be practiced. And what, monks, is unrighteousness, what is righteousness, what is unbenefit, what is benefit? Wrong view, monks, is unrighteousness; Right view is righteousness; And whatever many evil unwholesome states arise conditioned by wrong view, this is unbenefit; And conditioned by right view, many wholesome states go to the fulfillment of development, this is benefit. Wrong intention, monks, is unrighteousness; Right intention is righteousness… Wrong speech, monks, is unrighteousness; Right speech is righteousness… Wrong action, monks, is unrighteousness; Right action is righteousness… Wrong livelihood, monks, is unrighteousness; Right livelihood is righteousness… Wrong effort, monks, is unrighteousness; Right effort is righteousness… Wrong mindfulness, monks, is unrighteousness; Right mindfulness is righteousness… Wrong concentration, monks, is unrighteousness; Right concentration is righteousness… Wrong knowledge, monks, is unrighteousness; Right knowledge is righteousness. Wrong liberation, monks, is unrighteousness; Right liberation is righteousness; And whatever many evil unwholesome states arise conditioned by wrong liberation, this is unbenefit; And conditioned by right liberation, many wholesome states go to the fulfillment of development, this is benefit. ‘Unrighteousness, monks, should be known, and righteousness; Unbenefit should be known, and benefit. Having known unrighteousness and righteousness, Having known unbenefit and benefit, One should practice according to righteousness, according to benefit’— That which was said, It was said with reference to this. The Fourth. 5. The Discourse to Saṅgārava Then indeed the brahmin Saṅgārava approached the Blessed One; Having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, the brahmin Saṅgārava said this to the Blessed One – "What, indeed, good Gotama, is this near shore, what is the far shore?" "Wrong view, brahmin, is the near shore, right view..." Wrong intention is the near shore, Right intention is the far shore; Wrong speech is the near shore, Right speech is the far shore; Wrong action is the near shore, Right action is the far shore; Wrong livelihood is the near shore, Right livelihood is the far shore; Wrong effort is the near shore, Right effort is the far shore; Wrong mindfulness is the near shore, Right mindfulness is the far shore; Wrong concentration is the near shore, Right concentration is the far shore; Wrong knowledge is the near shore, Right knowledge is the far shore; Wrong liberation is the near shore, Right liberation is the far shore. This, indeed, brahmin, is the near shore, This is the far shore. Few among humans, are the people who go to the far shore; But this other populace, runs along this very shore. And those who, in the well-taught Dhamma, practice according to the Dhamma; Those people will reach the far shore, the realm of death, so hard to cross. Having abandoned the dark Dhamma, let the wise one cultivate the bright; Having come from home to homelessness, in solitude, where delight is hard to find. There let him seek delight, having abandoned sensual pleasures, owning nothing; Let the wise one purify himself, from mental defilements. Those whose minds, in the factors of awakening, are well and rightly cultivated; In the relinquishing of clinging, those who delight in non-clinging; With defilements destroyed, radiant, they are fully extinguished in the world. Fifth. 6. The Sutta on the Near Shore 118. Monks, I will teach you the near shore and the far shore. Listen to it, attend carefully; I will speak. “Yes, Venerable Sir,” those monks replied to the Blessed One. The Blessed One said this: And what, monks, is the near shore, and what is the far shore? Wrong view is the near shore, right view is the far shore… Wrong liberation is the near shore, right liberation is the far shore. This, indeed, monks, is the near shore, This is the far shore. Few among humans, are the people who go to the far shore; But this The other people run along the bank. And those who, in the well-taught Dhamma, practice the Dhamma; Those people will cross over Death's domain, so hard to cross. Abandoning the dark Dhamma, let the wise cultivate the bright; From home to homelessness having come, in solitude where joy is found. Therein one should seek delight,