Leading to harm or benefit
1.98
“Bhikkhus, I do not see any other single internal factor that leads to such great |harm::misfortune, damage, injury, hurt, detriment [anattha]| as |negligence::carelessness, heedlessness [pamāda]|. Negligence, bhikkhus, leads to great harm.”
First.
1.99
“Bhikkhus, I do not see any other single internal factor that leads to such great |benefit::welfare, well-being, prosperity [attha]| as |diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]|. Diligence, bhikkhus, leads to great benefit.”
Second.
1.100
“Bhikkhus, I do not see any other single internal factor that leads to such great harm as |laziness::inactivity, idleness [kosajja]|. Laziness, bhikkhus, leads to great harm.”
Third.
1.101
“Bhikkhus, I do not see any other single internal factor that leads to such great benefit as the |rousing of energy::taking initiative, making a mental decision to act [vīriyārambha]|. The arousing of energy, bhikkhus, leads to great benefit.”
Fourth.
1.102
“Bhikkhus, I do not see any other single internal factor that leads to such great harm as |having many desires::longing and yearning for many things, greediness [mahicchatā]|. Having many desires, bhikkhus, leads to great harm.”
Fifth.
1.103
“Bhikkhus, I do not see any other single internal factor that leads to such great benefit as |having few wishes::being content [appicchatā]|. Having few wishes, bhikkhus, leads to great benefit.”
Sixth.
1.104
“Bhikkhus, I do not see any other single internal factor that leads to such great harm as |discontentment::dissatisfaction [asantuṭṭhitā]|. Discontentment, bhikkhus, leads to great harm.”
Seventh.
1.105
“Bhikkhus, I do not see any other single internal factor that leads to such great benefit as |contentment::satisfaction, having few wishes [santuṭṭhitā]|. Contentment, bhikkhus, leads to great benefit.”
Eighth.
1.106
“Bhikkhus, I do not see any other single internal factor that leads to such great harm as |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. Unwise attention, bhikkhus, leads to great harm.”
Ninth.
1.107
“Bhikkhus, I do not see any other single internal factor that leads to such great benefit as |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|. Wise attention, bhikkhus, leads to great benefit.”
Tenth.
1.108
“Bhikkhus, I do not see any other single internal factor that leads to such great harm as |lack of full awareness::lack of attentiveness, lack of clear comprehension [asampajañña]|. Lack of full awareness, bhikkhus, leads to great harm.”
Eleventh.
1.109
“Bhikkhus, I do not see any other single internal factor that leads to such great benefit as |full awareness::attentiveness, clear comprehension [sampajañña]|. Full awareness, bhikkhus, leads to great benefit.”
Twelfth.
1.110
“Bhikkhus, I do not see any other single external factor that leads to such great harm as |bad friendship::friendship with unwholesome persons [pāpamittatā]|. Bad friendship, bhikkhus, leads to great harm.”
Thirteenth.
1.111
“Bhikkhus, I do not see any other single external factor that leads to such great benefit as |good friendship::friendship with wholesome persons [kalyāṇamittatā]|. Good friendship, bhikkhus, leads to great benefit.”
Fourteenth.
1.112
“Bhikkhus, I do not see any other single internal factor that leads to such great harm as the |habitual engagement::practice, pursuit, cultivation, doing [anuyoga]| of |unwholesome qualities::unskillful actions, unbeneficial actions, karmically unprofitable deeds [akusala dhamma]| and habitual non-engagement of wholesome qualities. The habitual engagement of unwholesome qualities and habitual non-engagement of wholesome qualities, bhikkhus, lead to great detriment.”
Fifteenth.
1.113
“Bhikkhus, I do not see any other single internal factor that leads to such great benefit as the habitual engagement of wholesome qualities and habitual non-engagement of unwholesome qualities. The habitual engagement of wholesome qualities and habitual non-engagement of unwholesome qualities, bhikkhus, lead to great benefit.”
Sixteenth.
Decline and continuity of the true Dhamma
1.114
“Bhikkhus, I do not see any other single quality that leads to the decline and disappearance of the |true Dhamma::good teaching [saddhamma]| as negligence. Negligence, bhikkhus, leads to the decline and disappearance of the true Dhamma.”
Seventeenth.
1.115
“Bhikkhus, I do not see any other single quality that leads to continuity, maintenance and non-disappearance of the true Dhamma as diligence. Diligence, bhikkhus, leads to the continuity, maintenance and non-disappearance of the true Dhamma.”
Eighteenth.
1.116
“Bhikkhus, I do not see any other single quality that leads to the decline and disappearance of the true Dhamma as laziness. Laziness, bhikkhus, leads to the decline and disappearance of the true Dhamma.”
Nineteenth.
1.117
“Bhikkhus, I do not see any other single quality that leads to continuity, maintenance and non-disappearance of the true Dhamma as the arousing of energy. The arousing of energy, bhikkhus, leads to the continuity, maintenance and non-disappearance of the true Dhamma.”
Twentieth.
1.118
“Bhikkhus, I do not see any other single quality that leads to the decline and disappearance of the true Dhamma as having many desires. Having many desires, bhikkhus, leads to the decline and disappearance of the true Dhamma.”
Twenty first.
1.119
“Bhikkhus, I do not see any other single quality that leads to continuity, maintenance and non-disappearance of the true Dhamma as having few wishes. Having few wishes, bhikkhus, leads to the continuity, maintenance and non-disappearance of the true Dhamma.”
Twenty second.
1.120
“Bhikkhus, I do not see any other single quality that leads to the decline and disappearance of the true Dhamma as discontentment. Discontentment, bhikkhus, leads to the decline and disappearance of the true Dhamma.”
Twenty third.
1.121
“Bhikkhus, I do not see any other single quality that leads to continuity, maintenance and non-disappearance of the true Dhamma as contentment. Contentment, bhikkhus, leads to the continuity, maintenance and non-disappearance of the true Dhamma.”
Twenty fourth.
1.122
“Bhikkhus, I do not see any other single quality that leads to the decline and disappearance of the true Dhamma as unwise attention. Unwise attention, bhikkhus, leads to the decline and disappearance of the true Dhamma.”
Twenty fifth.
1.123
“Bhikkhus, I do not see any other single quality that leads to continuity, maintenance and non-disappearance of the true Dhamma as wise attention. Wise attention, bhikkhus, leads to the continuity, maintenance and non-disappearance of the true Dhamma.”
Twenty sixth.
1.124
“Bhikkhus, I do not see any other single quality that leads to the decline and disappearance of the true Dhamma as lack of full awareness. Lack of full awareness, bhikkhus, leads to the decline and disappearance of the true Dhamma.”
Twenty seventh.
1.125
“Bhikkhus, I do not see any other single quality that leads to continuity, maintenance and non-disappearance of the true Dhamma as full awareness. Full awareness, bhikkhus, leads to the continuity, maintenance and non-disappearance of the true Dhamma.”
Twenty eighth.
1.126
“Bhikkhus, I do not see any other single quality that leads to the decline and disappearance of the true Dhamma as bad friendship. Bad friendship, bhikkhus, leads to the decline and disappearance of the true Dhamma.”
Twenty ninth.
1.127
“Bhikkhus, I do not see any other single quality that leads to continuity, maintenance and non-disappearance of the true Dhamma as good friendship. Good friendship, bhikkhus, leads to the continuity, maintenance and non-disappearance of the true Dhamma.”
Thirtieth.
1.128
“Bhikkhus, I do not see any other single quality that leads to the decline and disappearance of the true Dhamma as the habitual engagement of unwholesome qualities and habitual non-engagement of wholesome qualities. The habitual engagement of unwholesome qualities and habitual non-engagement of wholesome qualities, bhikkhus, lead to the decline and disappearance of the true Dhamma.”
Thirty first.
1.129
“Bhikkhus, I do not see any other single quality that leads to continuity, maintenance and non-disappearance of the true Dhamma as the habitual engagement of wholesome qualities and habitual non-engagement of unwholesome qualities. The habitual engagement of wholesome qualities and habitual non-engagement of unwholesome qualities, bhikkhus, lead to the continuity, maintenance and non-disappearance of the true Dhamma.”
Thirty second.
Completed in four divisions.
Acting for the harm of many people
1.130
“Bhikkhus, those bhikkhus who |explain::illustrate, illuminate [dīpenti]| what is |not the Dhamma::false teaching, something opposed to the teaching [adhamma]| as the Dhamma are acting for the detriment of many people, for the unhappiness of many people, for the harm, detriment and suffering of many people, of gods and human beings. Those bhikkhus generate much demerit and cause the true Dhamma to disappear.”
Thirty third.
1.131
“Bhikkhus, those bhikkhus who explain what is Dhamma as not the Dhamma are acting for the detriment of many people, for the unhappiness of many people, for the harm, detriment and suffering of many people, of gods and human beings. Those bhikkhus generate much demerit and cause the true Dhamma to disappear.”
Thirty fourth.
1.132
“Bhikkhus, those bhikkhus who explain what is not the |discipline::code of monastic discipline rules, training [vinaya]| as the discipline are acting for the detriment of many people, for the unhappiness of many people, for the harm, detriment, and suffering of many people, of gods and human beings. Those bhikkhus generate much demerit and cause the true Dhamma to disappear.”
Thirty fifth.
1.133
“Bhikkhus, those bhikkhus who explain what is the discipline as not the discipline are acting for the detriment of many people, for the unhappiness of many people, for the harm, detriment, and suffering of many people, of gods and human beings. Those bhikkhus generate much demerit and cause the true Dhamma to disappear.”
Thirty sixth.
1.134
“Bhikkhus, those bhikkhus who explain what was not spoken or uttered by the Tathāgata as spoken or uttered by the Tathāgata are acting for the detriment of many people, for the unhappiness of many people, for the harm, detriment, and suffering of many people, of gods and human beings. Those bhikkhus generate much demerit and cause the true Dhamma to disappear.”
Thirty seventh.
1.135
“Bhikkhus, those bhikkhus who explain what was spoken or uttered by the Tathāgata as not spoken or uttered by the Tathāgata are acting for the detriment of many people, for the unhappiness of many people, for the harm, detriment, and suffering of many people, of gods and human beings. Those bhikkhus generate much demerit and cause the true Dhamma to disappear.”
Thirty eighth.
1.136
“Bhikkhus, those bhikkhus who explain what was |not practiced::not done [anāciṇṇa]| by the Tathāgata as |practiced::done [āciṇṇa]| by the Tathāgata are acting for the detriment of many people, for the unhappiness of many people, for the harm, detriment, and suffering of many people, of gods and human beings. Those bhikkhus generate much demerit and cause the true Dhamma to disappear.”
Thirty ninth.
1.137
“Bhikkhus, those bhikkhus who explain what was practiced by the Tathāgata as not practiced by the Tathāgata are acting for the detriment of many people, for the unhappiness of many people, for the harm, detriment, and suffering of many people, of gods and human beings. Those bhikkhus generate much demerit and cause the true Dhamma to disappear.”
Fortieth.
1.138
“Bhikkhus, those bhikkhus who explain what was |not prescribed::not formulated, not declared [apaññatta]| by the Tathāgata as |prescribed::formulated, declared [paññatta]| by the Tathāgata are acting for the detriment of many people, for the unhappiness of many people, for the harm, detriment, and suffering of many people, of gods and human beings. Those bhikkhus generate much demerit and cause the true Dhamma to disappear.”
Forty first.
1.139
“Bhikkhus, those bhikkhus who explain what was prescribed by the Tathāgata as not prescribed by the Tathāgata are acting for the detriment of many people, for the unhappiness of many people, for the harm, detriment, and suffering of many people, of gods and human beings. Those bhikkhus generate much demerit and cause the true Dhamma to disappear.”
Forty second.