1.316
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Katamo ekapuggalo? Micchādiṭṭhiko hoti viparītadassano. So bahujanaṁ saddhammā vuṭṭhāpetvā asaddhamme patiṭṭhāpeti. Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti.
“Bhikkhus, one person arises in the world |for the harm of many people::that causes disadvantage, injury, and distress to a large group of people [bahujanāhitāya]| and |for the discomfort of many people::leads to unhappiness, trouble, and affliction for many people [bahujanāsukhāya]|. He arises |for the misfortune::to the detriment [anatthāya]| and |disadvantage::damage [ahitāya]| and |suffering::pain, discomfort, unease, unpleasantness, trouble, stress [dukkha]| of both gods and humans. Who is that one person? He is one with wrong view, |with a distorted view::with inverted perception; lit. completely upside down seeing [viparītadassana]|. He turns many people away from the |True Dhamma::good teaching [saddhamma]| and establishes them in |false Dhamma::false doctrine, unvirtuous practice [asaddhamma]|. This, bhikkhus, is the one person who arises in the world for the harm of many people and for the discomfort of many people; for the misfortune and disadvantage and suffering of both gods and humans.”
1.317
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. Katamo ekapuggalo? Sammādiṭṭhiko hoti aviparītadassano. So bahujanaṁ asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpeti. Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.
“Bhikkhus, one person arises in the world |for the benefit of many people::that brings well-being, advantage, and good outcomes for many [bahujanahitāya]| and |for the happiness of many people::leads to joy, ease, and comfort for many [bahujanasukhāya]|. He arises |for the sake of::for the purpose of [atthāya]|, for the |benefit of::good of, welfare of [hitāya]|, and for the |ease of::comfort of, contentment of [sukhāya]| both gods and humans. Who is that one person? He is one |with right view::who has right outlook, who has correct understanding of how things have come to be [sammādiṭṭhikā]|, with an undistorted view. He turns many people away from false Dhamma and establishes them in the True Dhamma. This, bhikkhus, is the one person who arises in the world for the benefit of many people and for the happiness of many people; for the sake of, for the benefit of, and for the ease of both gods and humans.”
1.318
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ mahāsāvajjaṁ yathayidaṁ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhiparamāni, bhikkhave, mahāsāvajjānī”ti.
“Bhikkhus, I do not see even a single other thing that is so very blameworthy as |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|. Bhikkhus, among things that are very blameworthy, wrong view is the most blameworthy of all.”
1.319
“Nāhaṁ, bhikkhave, aññaṁ ekapuggalampi samanupassāmi yo evaṁ bahujanaahitāya paṭipanno bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ yathayidaṁ, bhikkhave, makkhali moghapuriso. Seyyathāpi, bhikkhave, nadīmukhe khippaṁ uḍḍeyya bahūnaṁ macchānaṁ ahitāya dukkhāya anayāya byasanāya; evamevaṁ kho, bhikkhave, makkhali moghapuriso manussakhippaṁ maññe loke uppanno bahūnaṁ sattānaṁ ahitāya dukkhāya anayāya byasanāyā”ti.
“Bhikkhus, I do not see even a single other person who acts for the harm of many people and for the discomfort of many people; who acts for the misfortune, disadvantage, and suffering of both gods and humans as does |Makkhali::name of a ascetic teacher; Makkhali Gosāla; lit. who carries a bamboo cane [makkhali]|, that |misguided person::vain person [moghapurisa]|. Just as a fishing trap set at the mouth of a river would result in the harm, suffering, misfortune, and disaster of many fish; even so, I think that Makkhali, that misguided person, has arisen in the world as a ‘human-trap’ for the harm, suffering, misfortune, and disaster of many beings.”
1.320
“Durakkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṁ apuññaṁ pasavanti. Taṁ kissa hetu? Durakkhātattā, bhikkhave, dhammassā”ti.
“Bhikkhus, in a |badly expounded::badly taught, badly explained [durakkhāta]| Teaching and Training, both the one who |urges::arouses, encourages; lit. causes to take [samādapeti]| another to practice and the one who is urged, and the one who, having been urged, practices accordingly—all of them produce much |demerit::loss of spiritual wealth [apuñña]|. Why is that? Because the Teaching is badly expounded, bhikkhus.”
1.321
“Svākkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṁ puññaṁ pasavanti. Taṁ kissa hetu? Svākkhātattā, bhikkhave, dhammassā”ti.
“Bhikkhus, in a |well-expounded::well taught, well explained [svākkhāta]| Teaching and Training, both the one who urges another to practice and the one who is urged, and the one who, having been urged, practices accordingly—all of them produce much merit. Why is that? Because the Teaching is well-expounded, bhikkhus.”
1.322
“Durakkhāte, bhikkhave, dhammavinaye dāyakena mattā jānitabbā, no paṭiggāhakena. Taṁ kissa hetu? Durakkhātattā, bhikkhave, dhammassā”ti.
“Bhikkhus, in a badly expounded Teaching and Training, it is the giver who should know the measure [of giving a gift], not the receiver. Why is that? Because the Teaching is badly expounded, bhikkhus.”
1.323
“Svākkhāte, bhikkhave, dhammavinaye paṭiggāhakena mattā jānitabbā, no dāyakena. Taṁ kissa hetu? Svākkhātattā, bhikkhave, dhammassā”ti.
“Bhikkhus, in a well-expounded Teaching and Training, it is the receiver who should know the measure [of receiving a gift], not the giver. Why is that? Because the Teaching is well-expounded, bhikkhus.”
1.324
“Durakkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so dukkhaṁ viharati. Taṁ kissa hetu? Durakkhātattā, bhikkhave, dhammassā”ti.
“Bhikkhus, in a badly expounded Teaching and Training, one who is energetic lives in suffering. Why is that? Because the Teaching is badly expounded, bhikkhus.”
1.325
“Svākkhāte, bhikkhave, dhammavinaye yo kusīto so dukkhaṁ viharati. Taṁ kissa hetu? Svākkhātattā, bhikkhave, dhammassā”ti.
“Bhikkhus, in a well-expounded Teaching and Training, one who is lazy lives in suffering. Why is that? Because the Teaching is well-expounded, bhikkhus.”
1.326
“Durakkhāte, bhikkhave, dhammavinaye yo kusīto so sukhaṁ viharati. Taṁ kissa hetu? Durakkhātattā, bhikkhave, dhammassā”ti.
“Bhikkhus, in a badly expounded Teaching and Training, one who is lazy lives happily. Why is that? Because the Teaching is badly expounded, bhikkhus.”
1.327
“Svākkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so sukhaṁ viharati. Taṁ kissa hetu? Svākkhātattā, bhikkhave, dhammassā”ti.
“Bhikkhus, in a well-expounded Teaching and Training, one who is energetic lives happily. Why is that? Because the Teaching is well-expounded, bhikkhus.”
1.328
“Seyyathāpi, bhikkhave, appamattakopi gūtho duggandho hoti; evamevaṁ kho ahaṁ, bhikkhave, appamattakampi bhavaṁ na vaṇṇemi, antamaso accharāsaṅghātamattampi”.
“Bhikkhus, just as even a small amount of |excrement::dung, faeces [gūtha]| is foul smelling; even so, bhikkhus, I do not praise even a tiny amount of |existence::being, becoming; continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, not even for the time of a finger snap.”
1.329
“Seyyathāpi, bhikkhave, appamattakampi muttaṁ duggandhaṁ hoti; evamevaṁ kho ahaṁ, bhikkhave, appamattakampi bhavaṁ na vaṇṇemi, antamaso accharāsaṅghātamattampi”.
“Bhikkhus, just as even a small amount of urine is foul smelling; even so, bhikkhus, I do not praise even a tiny amount of existence, not even for the time of a finger snap.”
1.330
“Seyyathāpi, bhikkhave, appamattakampi kheḷo duggandho hoti; evamevaṁ kho ahaṁ, bhikkhave, appamattakampi bhavaṁ na vaṇṇemi, antamaso accharāsaṅghātamattampi”.
“Bhikkhus, just as even a small amount of |saliva::spit [kheḷa]| is foul smelling; even so, bhikkhus, I do not praise even a tiny amount of existence, not even for the time of a finger snap.”
1.331
“Seyyathāpi, bhikkhave, appamattakopi pubbo duggandho hoti; evamevaṁ kho ahaṁ, bhikkhave, appamattakampi bhavaṁ na vaṇṇemi, antamaso accharāsaṅghātamattampi”.
“Bhikkhus, just as even a small amount of |pus::suppuration [pubba]| is foul smelling; even so, bhikkhus, I do not praise even a tiny amount of existence, not even for the time of a finger snap.”
1.332
“Seyyathāpi, bhikkhave, appamattakampi lohitaṁ duggandhaṁ hoti; evamevaṁ kho ahaṁ, bhikkhave, appamattakampi bhavaṁ na vaṇṇemi, antamaso accharāsaṅghātamattampi”.
“Bhikkhus, just as even a small amount of blood is foul smelling; even so, bhikkhus, I do not praise even a tiny amount of existence, not even for the time of a finger snap.”