English
10. The Second Chapter, Beginning with Heedlessness 98. Monks, having considered an internal factor, I do not perceive any other single factor that leads to such great harm as this, monks, heedlessness. Heedlessness, monks, leads to great harm. The first. 99. Monks, having considered an internal factor, I do not perceive any other single factor that leads to such great benefit as this, monks, heedfulness. Heedfulness, monks, leads to great benefit. The second. 100. Monks, having considered an internal factor, I do not perceive any other single factor that leads to such great harm as this, monks, laziness. Laziness, monks, leads to great harm. The third. 101. Monks, having considered an internal factor, I do not perceive any other single factor that leads to such great benefit as this, monks, the arousing of energy. The arousing of energy, monks, leads to great benefit. The fourth. 102-109. Monks, having considered an internal factor, I do not perceive any other single factor that leads to such great harm as this, monks, great desire. Great desire, monks, leads to great harm. Monks, having considered an internal factor, I do not perceive any other single factor that leads to such great benefit as this, monks, little desire. Little desire, monks, leads to great benefit. Monks, having considered an internal factor, I do not perceive any other single factor that leads to such great harm as this, monks, discontentment. Discontentment, monks, leads to great harm. Monks, having considered an internal factor, I do not perceive any other single factor that leads to such great benefit as this, monks, contentment. Contentment, monks, leads to great benefit. Monks, having considered an internal factor, I do not perceive any other single factor that leads to such great harm as this, monks, unwise attention. Unwise attention, monks, leads to great harm. Monks, having considered an internal factor, I do not perceive any other single factor that leads to such great benefit as this, monks, wise attention. Wise attention, monks, leads to great benefit. Monks, having considered an internal factor, I do not perceive any other single factor that leads to such great harm as this, monks, lack of clear comprehension. Lack of clear comprehension, monks, leads to great harm. Monks, having considered an internal factor, I do not perceive any other single factor that leads to such great benefit as this, monks, clear comprehension. Clear comprehension, monks, leads to great benefit. The twelfth. 110. Monks, having considered an external factor, I do not perceive any other single factor that leads to such great harm as this, monks, bad companionship. Bad companionship, monks, leads to great harm. The thirteenth. 111. Monks, having considered an external factor, I do not perceive any other single factor that leads to such great benefit as this, monks, good companionship. Good companionship, monks, leads to great benefit. The fourteenth. 112. An internal factor... Monks, having made a factor, I do not see any other single factor that leads to such great harm as this, monks, the pursuit of unwholesome states, the non-pursuit of wholesome states. The pursuit of unwholesome states, monks, the non-pursuit of wholesome states, leads to great harm. The fifteenth. 113. Monks, having made an internal factor, I do not see any other single factor that leads to such great benefit as this, monks, the pursuit of wholesome states, the non-pursuit of unwholesome states. The pursuit of wholesome states, monks, the non-pursuit of unwholesome states, leads to great benefit. The sixteenth. 114. Monks, I do not see any other single state that leads to such confusion and disappearance of the True Dhamma as this, monks, heedlessness. Heedlessness, monks, leads to the confusion and disappearance of the True Dhamma. The seventeenth. 115. Monks, I do not see any other single state that leads to the stability, non-confusion, and non-disappearance of the True Dhamma as this, monks, heedfulness. Heedfulness, monks, leads to the stability, non-confusion, and non-disappearance of the True Dhamma. The eighteenth. 116. Monks, I do not see any other single state that leads to such confusion and disappearance of the True Dhamma as this, monks, idleness. Idleness, monks, leads to the confusion and disappearance of the True Dhamma. The nineteenth. 117. Monks, I do not see any other single state that leads to the stability, non-confusion, and non-disappearance of the True Dhamma as this, monks, the arousal of energy. The arousal of energy, monks, leads to the stability, non-confusion, and non-disappearance of the True Dhamma. The twentieth. this. 118-128. “Monks, I do not see any other single quality that leads to the confusion and disappearance of the True Dhamma as does, monks, great desire… …little desire… …discontent… …contentment… …unwise attention… …wise attention… …lack of comprehension… …comprehension… …bad friendship… …good friendship… …devotion to unwholesome states, non-devotion to wholesome states. Devotion, monks, to unwholesome states, non-devotion to wholesome states leads to the confusion and disappearance of the True Dhamma.” The Thirty-first. 129. “Monks, I do not see any other single quality that leads to the stability, non-confusion, and non-disappearance of the True Dhamma as does, monks, devotion to wholesome states, non-devotion to unwholesome states. Devotion, monks, to wholesome states, non-devotion to unwholesome states leads to the stability, non-confusion, and non-disappearance of the True Dhamma.” The Fourfold Conclusion is finished. The Thirty-second. 130. “Those monks, monks, who declare non-Dhamma as Dhamma, those monks, monks, are practicing for the harm of many people, for the unhappiness of many people, for the disadvantage, harm, and suffering of many people, of devas and humans. And those monks, monks, generate much demerit, and they make this True Dhamma disappear.” The Thirty-third. 131. “Those monks, monks, who declare Dhamma as non-Dhamma, those monks, monks, are practicing for the harm of many people, for the unhappiness of many people, for the disadvantage, harm, and suffering of many people, of devas and humans. And those monks, monks, generate much demerit, and they make this True Dhamma disappear.” The Thirty-fourth. 132-139. “Those monks, monks, who declare non-Vinaya as Vinaya… …who declare Vinaya as non-Vinaya… …who declare what was not spoken, not uttered by the Tathāgata They declare what was spoken, uttered by the Tathāgata, to be not spoken, not uttered by the Tathāgata. And they declare what was not spoken, not uttered by the Tathāgata, to be spoken, uttered by the Tathāgata. They declare what was not practiced by the Tathāgata, to be practiced by the Tathāgata. And they declare what was practiced by the Tathāgata, to be not practiced by the Tathāgata. They declare what was not promulgated by the Tathāgata, to be promulgated by the Tathāgata. And they declare what was promulgated by the Tathāgata, to be not promulgated by the Tathāgata. Those monks, bhikkhus, are practicing for the harm of many people, for the unhappiness of many people, for the non-welfare, harm, suffering of many people, of gods and humans. And those monks, bhikkhus, produce much demerit; they cause this true Dhamma to disappear.