1.306
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā akusalā dhammā bhiyyobhāvāya vepullāya saṁvattanti yathayidaṁ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṁvattantī”ti.
“Bhikkhus, I do not see even a single thing on account of which unarisen |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities arise and arisen unwholesome qualities increase and expand as much as |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|. For one with wrong view, unarisen unwholesome qualities arise, and arisen unwholesome qualities increase and expand.”
1.307
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā kusalā dhammā bhiyyobhāvāya vepullāya saṁvattanti yathayidaṁ, bhikkhave, sammādiṭṭhi. Sammādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṁvattantī”ti.
“Bhikkhus, I do not see even a single thing on account of which unarisen |wholesome::healthy, beneficial, useful [kusala]| qualities arise and arisen wholesome qualities increase and expand as much as |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|. For one with right view, unarisen wholesome qualities arise, and arisen wholesome qualities increase and expand.”
1.308
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā nuppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā nuppajjanti uppannā ca kusalā dhammā parihāyantī”ti.
“Bhikkhus, I do not see even a single thing on account of which unarisen wholesome qualities do not arise and arisen wholesome qualities decline as much as wrong view. For one with wrong view, unarisen wholesome qualities do not arise, and arisen wholesome qualities decline.”
1.309
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā nuppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, sammādiṭṭhi. Sammādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā nuppajjanti uppannā ca akusalā dhammā parihāyantī”ti.
“Bhikkhus, I do not see even a single thing on account of which unarisen unwholesome qualities do not arise and arisen unwholesome qualities decline as much as right view. For one with right view, unarisen unwholesome qualities do not arise, and arisen unwholesome qualities decline.”
1.310
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā micchādiṭṭhi uppajjati uppannā vā micchādiṭṭhi pavaḍḍhati yathayidaṁ, bhikkhave, ayonisomanasikāro. Ayoniso, bhikkhave, manasi karoto anuppannā ceva micchādiṭṭhi uppajjati uppannā ca micchādiṭṭhi pavaḍḍhatī”ti.
“Bhikkhus, I do not see even a single thing on account of which unarisen wrong view arises and arisen wrong view grows as much as |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. Bhikkhus, for one who attends unwisely, unarisen wrong view arises, and arisen wrong view grows.”
1.311
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā sammādiṭṭhi uppajjati uppannā vā sammādiṭṭhi pavaḍḍhati yathayidaṁ, bhikkhave, yonisomanasikāro. Yoniso, bhikkhave, manasi karoto anuppannā ceva sammādiṭṭhi uppajjati uppannā ca sammādiṭṭhi pavaḍḍhatī”ti.
“Bhikkhus, I do not see even a single thing on account of which unarisen right view arises and arisen right view grows as much as wise attention. Bhikkhus, for one who attends wisely, unarisen right view arises, and arisen right view grows.”
1.312
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ uppajjanti yathayidaṁ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhiyā, bhikkhave, samannāgatā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ uppajjantī”ti.
“Bhikkhus, I do not see even a single thing on account of which beings, with the breakup of the body after death, arise in a state of misery, a bad destination, a lower realm, in hell, as much as wrong view. Bhikkhus, beings who are possessed of wrong view, with the breakup of the body after death, arise in a state of misery, a bad destination, a lower realm, in hell.”
1.313
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ uppajjanti yathayidaṁ, bhikkhave, sammādiṭṭhi. Sammādiṭṭhiyā, bhikkhave, samannāgatā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ uppajjantī”ti.
“Bhikkhus, I do not see even a single thing on account of which beings, with the breakup of the body after death, arise in a good destination, in the heavenly world, as much as right view. Bhikkhus, beings who are possessed of right view, with the breakup of the body after death, arise in a good destination, in the heavenly world.”
1.314
“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti. Taṁ kissa hetu? Diṭṭhi hissa, bhikkhave, pāpikā.
“Bhikkhus, in the case of a person with wrong view, whatever bodily action is adopted and undertaken in line with that view, whatever verbal action and whatever mental action is adopted and undertaken in line with that view, along with whatever |intention::will [cetanā]|, |wish::a prayer, a longing [patthanā]|, |aspiration::a determination [paṇidhi]|, and |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|—all these states lead to what is unwished for, unpleasant, disagreeable, unbeneficial, and |unsatisfactory::distressful, unfulfilling, marked by discontent [dukkha]|. For what reason? Because that view is bad.
Seyyathāpi, bhikkhave, nimbabījaṁ vā kosātakibījaṁ vā tittakālābubījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ tittakattāya kaṭukattāya asātattāya saṁvattati. Taṁ kissa hetu? Bījañhissa, bhikkhave, pāpakaṁ.
Suppose, bhikkhus, a seed of neem, a seed of bitter cucumber, or a seed of bitter gourd were planted in moist soil. Whatever nutrients it absorbs from the soil and from the water, all lead to its bitter, pungent, and unappealing taste. For what reason? Because that seed is bad.
Evamevaṁ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti. Taṁ kissa hetu? Diṭṭhi hissa, bhikkhave, pāpikā”ti.
In the same way, bhikkhus, in the case of a person with wrong view, whatever bodily action is adopted and undertaken in line with that view, whatever verbal action and whatever mental action is adopted and undertaken in line with that view, along with whatever intention, wish, aspiration, and intentional constructs—all these states lead to what is unwished for, unpleasant, disagreeable, unbeneficial, and unsatisfactory. For what reason? Because that view is bad.”
1.315
“Sammādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti. Taṁ kissa hetu? Diṭṭhi hissa, bhikkhave, bhaddikā.
“Bhikkhus, in the case of a person with right view, whatever bodily action is adopted and undertaken in line with that view, whatever verbal action and whatever mental action is adopted and undertaken in line with that view, along with whatever intention, wish, aspiration, and intentional constructs—all these states lead to what is wished for, pleasant, agreeable, beneficial, and |happiness::ease, comfort, contentedness [sukhāya]|. For what reason? Because that view is good.
Seyyathāpi, bhikkhave, ucchubījaṁ vā sālibījaṁ vā muddikābījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ madhurattāya sātattāya asecanakattāya saṁvattati. Taṁ kissa hetu? Bījaṁ hissa, bhikkhave, bhaddakaṁ.
Suppose, bhikkhus, a seed of sugarcane, a seed of rice, or a seed of grape were planted in moist soil. Whatever nutrients it absorbs from the soil and from the water, all lead to its sweet, disagreeable, and delicious taste. For what reason? Because that seed is good.
Evamevaṁ kho, bhikkhave, sammādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti. Taṁ kissa hetu? Diṭṭhi hissa, bhikkhave, bhaddikā”ti.
In the same way, bhikkhus, in the case of a person with right view, whatever bodily action is adopted and undertaken in line with that view, whatever verbal action and whatever mental action is adopted and undertaken in line with that view, along with whatever intention, wish, aspiration, and intentional constructs—all these states lead to what is wished for, pleasant, agreeable, beneficial, and happiness. For what reason? Because that view is good.”