English
The Chapter on One Thing 1. The First Section One thing, monks, developed and made much of, leads to utter disenchantment, to dispassion, to cessation, to tranquility, to direct knowledge, to full enlightenment, to Nibbāna. Which one thing? Recollection of the Buddha. This, monks, is that one thing, developed and made much of, that leads to utter disenchantment, to dispassion, to cessation, to tranquility, to direct knowledge, to full enlightenment, to Nibbāna. One thing, monks, developed and made much of, leads to utter disenchantment, to dispassion, to cessation, to tranquility, to direct knowledge, to full enlightenment, to Nibbāna. Which one thing? Recollection of the Dhamma... Recollection of the Saṅgha... Recollection of virtue... Recollection of generosity... Recollection of devas... Mindfulness of breathing... Mindfulness of death... Mindfulness of the body... Recollection of peace. This, monks, is that one thing, developed and made much of, that leads to utter disenchantment, to dispassion, to cessation, to tranquility, to direct knowledge, to full enlightenment, to Nibbāna. The First Section. 2. The Second Section I do not, monks, perceive any other single thing by which unarisen unwholesome states arise, or arisen unwholesome states grow and multiply, as this, monks, wrong view. For one with wrong view, monks, unarisen unwholesome states arise, and arisen unwholesome states grow and multiply. I do not, monks, perceive any other single thing by which unarisen wholesome states arise, or arisen wholesome states grow and multiply, as this, monks, right view. For one with right view, monks, unarisen wholesome states arise, and arisen wholesome states grow and multiply. I do not, monks, perceive any other single thing by which unarisen wholesome states do not arise, or arisen... Wholesome states decline, just as, monks, wrong view. For one with wrong view, monks, unarisen wholesome states do not arise, and arisen wholesome states decline. I, monks, do not perceive any other single quality by which unarisen unwholesome states do not arise or arisen unwholesome states decline, just as, monks, right view. For one with right view, monks, unarisen unwholesome states do not arise, and arisen unwholesome states decline. I, monks, do not perceive any other single quality by which unarisen wrong view arises or arisen wrong view increases, just as, monks, unwise attention. For one attending unwisely, monks, unarisen wrong view arises, and arisen wrong view increases. I, monks, do not perceive any other single quality by which unarisen right view arises or arisen right view increases, just as, monks, wise attention. For one attending wisely, monks, unarisen right view arises, and arisen right view increases. I, monks, do not perceive any other single quality by which beings, with the breaking up of the body, after death, are reborn in a state of deprivation, a bad destination, a lower realm, hell, just as, monks, wrong view. Beings endowed with wrong view, monks, with the breaking up of the body, after death, are reborn in a state of deprivation, a bad destination, a lower realm, hell. I, monks, do not perceive any other single quality by which beings, with the breaking up of the body, after death, are reborn in a good destination, a heavenly world, just as, monks, right view. Beings endowed with right view, monks, with the breaking up of the body... Enough of death, they are reborn in a good destination, in the heavenly world. 306. For a person, monks, who has wrong view, whatever bodily action is fully undertaken in accordance with that view, and whatever verbal action is fully undertaken in accordance with that view, and whatever mental action is fully undertaken in accordance with that view, and whatever intention, whatever aspiration, whatever resolve, whatever fabrications, all those things lead to the undesirable, the unpleasing, the disagreeable, the harmful, to suffering. For what reason? Because his view, monks, is evil. Just as, monks, a neem seed, or a bitter gourd seed, or a bitter calabash seed, when placed in moist earth, whatever earth-essence it absorbs, and whatever water-essence it absorbs, all that leads to bitterness, to acridness, to unpleasantness. For what reason? Because its seed, monks, is evil. Even so, monks, for a person who has wrong view, whatever bodily action is fully undertaken in accordance with that view, and whatever verbal action is fully undertaken in accordance with that view, and whatever mental action is fully undertaken in accordance with that view, and whatever intention, whatever aspiration, whatever resolve, whatever fabrications, all those things lead to the undesirable, the unpleasing, the disagreeable, the harmful, to suffering. For what reason? Because his view, monks, is evil. 307. For a person, monks, who has right view, whatever bodily action is fully undertaken in accordance with that view, and whatever verbal action is fully undertaken in accordance with that view, and whatever mental action is fully undertaken in accordance with that view, and whatever intention, whatever aspiration, whatever resolve, whatever fabrications, all those things lead to the desirable, the pleasing, the agreeable, the beneficial, to happiness. For what reason? Because his view, monks, is good. Just as, monks, a sugarcane seed, or a rice seed, or a grape seed, when placed in moist earth, whatever earth-essence it absorbs Whatever water it draws up and absorbs, all that turns out to be sweet, palatable, and unmixed. For what reason? Because, bhikkhus, its seed is good. In the same way, bhikkhus, for a person with right view, whatever bodily action is fully undertaken according to right view, and whatever verbal action... and whatever mental action is fully undertaken according to right view, and whatever intention, whatever aspiration, whatever resolve, whatever volitional formations, all those things turn out to be desirable, agreeable, pleasing, beneficial, and conducive to happiness. For what reason? Because, bhikkhus, his view is good. One person, bhikkhus, arising in the world, arises for the harm of many people, for the unhappiness of many people, for the non-welfare, harm, and suffering of many people, of devas and humans. Who is that one person? He is one with wrong view, with perverted vision. He makes many people fall away from the true Dhamma and establishes them in the false Dhamma. This, bhikkhus, is that one person, arising in the world, who arises for the harm of many people, for the unhappiness of many people, for the non-welfare, harm, and suffering of many people, of devas and humans. One person, bhikkhus, arising in the world, arises for the welfare of many people, for the happiness of many people, for the welfare, benefit, and happiness of many people, of devas and humans. Who is that one person? He is one with right view, with unperverted vision. He makes many people fall away from the false Dhamma and establishes them in the true Dhamma. This, bhikkhus, is that one person, arising in the world, who arises for the welfare of many people, for the happiness of many people, for the welfare, benefit, and happiness of many people, of devas and humans. I do not, bhikkhus, perceive any other single thing that is so greatly blameworthy as this, bhikkhus, wrong view. Wrong view is the supreme among greatly blameworthy things, bhikkhus. I do not, bhikkhus, perceive any other I see one person who practices for the harm of many people, for the unhappiness of many people, for the disadvantage, harm, and suffering of many people, of gods and humans. Just as, bhikkhus, this Makkhali, the deluded man. Just as, bhikkhus, a fish trap set in the mouth of a river for the harm, suffering, ruin, and disaster of many fish; even so, bhikkhus, this Makkhali, the deluded man, is born in the world, I think, as a human fish trap for the harm, suffering, ruin, and disaster of many beings. 312. Bhikkhus, in a poorly expounded Dhamma and Discipline, whoever encourages, whoever is encouraged, and whoever, being encouraged, practices accordingly— all of them generate much demerit. For what reason? Because, bhikkhus, the Dhamma is poorly expounded. 313. Bhikkhus, in a well-expounded Dhamma and Discipline, whoever encourages, whoever is encouraged, and whoever, being encouraged, practices accordingly— all of them generate much merit. For what reason? Because, bhikkhus, the Dhamma is well expounded. 314. Bhikkhus, in a poorly expounded Dhamma and Discipline, the giver should know the measure, not the recipient. For what reason? Because, bhikkhus, the Dhamma is poorly expounded. 315. Bhikkhus, in a well-expounded Dhamma and Discipline, the recipient should know the measure, not the giver. For what reason? Because, bhikkhus, the Dhamma is well expounded. 316. Bhikkhus, in a poorly expounded Dhamma and Discipline, whoever is energetic dwells in suffering. For what reason? Because, bhikkhus, the Dhamma is poorly expounded. 317. Bhikkhus, in a well-expounded Dhamma and Discipline, whoever is lazy dwells in suffering. For what reason? Because, bhikkhus, the Dhamma is well expounded. 318. Bhikkhus, in a poorly expounded Dhamma and Discipline, whoever is lazy dwells in happiness. For what reason? Because, bhikkhus, the Dhamma is poorly expounded. he said. 319. "In the well-proclaimed Dhamma and Discipline, monks, whoever is energetic, he dwells happily. For what reason? Because the Dhamma is well-proclaimed, monks." 320. "Just as, monks, even a little dung is foul-smelling; even so, monks, I do not praise even a little existence, not even for the snapping of a finger." 321. "Just as, monks, even a little urine is foul-smelling... even a little spit is foul-smelling... even a little pus is foul-smelling... even a little blood is foul-smelling; even so, monks, I do not praise even a little existence, not even for the snapping of a finger." The third chapter. 4.