“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa yañca kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ 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, for a person with |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|, his |wrong intention::wrong notion, wrong idea [micchāsaṅkappa]|, |wrong speech::speech that is false, divisive, harsh, or frivolous; communication rooted in deceit, hostility, or heedlessness [micchāvācā]|, |wrong action::bodily conduct that causes harm—acts of killing, stealing, or sexual misconduct; behavior contrary to harmlessness and restraint [micchākammanta]|, |wrong livelihood::earning a living or seeking support through deceitful or manipulative means—by cheating, flattery, hinting, disparaging others, or scheming for gain [micchāājīva]|, |wrong effort::striving that generates or maintains unwholesome states while neglecting wholesome ones [micchāvāyāma]|, |wrong mindfulness::imperfect memory, misinformed recollection that reinforces delusion or distraction [micchāsati]|, |wrong collectedness::wrong concentration that can cause harm to oneself, destabilize the mind, or lead to furthering of delusion [micchāsamādhi]|, |wrong knowledge::understanding based on delusion, that which fuels further confusion and doubt [micchāñāṇa]|, and |false liberation::a temporary or deluded sense of freedom where craving, passion and aversion re-appear [micchāvimutti]|, as well as any bodily actions undertaken in accordance with his view, any verbal actions, any mental actions undertaken in accordance with his view, all intentions, desires, aspirations, and formations, all those phenomena lead to what is undesirable, unwanted, unpleasant, unbeneficial, and suffering. What is the reason for this? Because, bhikkhus, his view is corrupted.
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? Bījañhi, bhikkhave, pāpakaṁ. Evamevaṁ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ … 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.
Just as, bhikkhus, if a neem seed, a bitter gourd seed, or a bitter cucumber seed is planted in moist soil, whatever nutrients it absorbs from the soil and water, all of that will result in bitterness, acridness, and unpleasantness. What is the reason for this? Because, bhikkhus, the seed is corrupted. Similarly, bhikkhus, for a person with wrong view, his wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong collectedness, wrong wisdom, and false liberation, as well as any bodily actions undertaken in accordance with his view, any verbal actions, any mental actions undertaken in accordance with his view, all intentions, desires, aspirations, and formations, all those phenomena lead to what is undesirable, unwanted, unpleasant, unbeneficial, and suffering. What is the reason for this? Because, bhikkhus, his view is corrupted.
Sammādiṭṭhikassa, bhikkhave, purisapuggalassa sammāsaṅkappassa sammāvācassa sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatissa sammāsamādhissa sammāñāṇissa sammāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ yathādiṭṭhi samattaṁ samādinnaṁ 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, for a person with |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]|, his |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|, |right speech::speech that is purified by abstaining from falsehood, divisive talk, harsh words, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, |right mindfulness::perfect memory of the Dhamma; correct recollection of the exact instructions to guide one’s practice [sammāsati]|, |right collectedness::correct mental composure that stabilizes the mind and supports clarity of thoughts [sammāsamādhi]|, |right knowledge::perfect understanding [sammāñāṇa]|, and right liberation, as well as any bodily actions undertaken in accordance with his view, any verbal actions, any mental actions undertaken in accordance with his view, all intentions, desires, aspirations, and formations, all those phenomena lead to what is desirable, wanted, pleasant, beneficial, and happiness. What is the reason for this? Because, bhikkhus, his view is good.
Seyyathāpi, bhikkhave, ucchubījaṁ vā sālibījaṁ vā muddikābījaṁ vā allāya pathaviyā nikkhittaṁ yañca pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ sātattāya madhurattāya asecanakattāya saṁvattati. Taṁ kissa hetu? Bījañhi, bhikkhave, bhaddakaṁ. Evamevaṁ kho, bhikkhave, sammādiṭṭhikassa …pe… sammāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ … 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.
Just as, bhikkhus, if a sugarcane seed, a rice seed, or a grape seed is planted in moist soil, whatever nutrients it absorbs from the soil and water, all of that will result in sweetness, pleasantness, and tastiness. What is the reason for this? Because, bhikkhus, the seed is good. Similarly, bhikkhus, for a person with right view, his right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness, right wisdom, and true liberation, as well as any bodily actions undertaken in accordance with his view, any verbal actions, any mental actions undertaken in accordance with his view, all intentions, desires, aspirations, and formations, all those phenomena lead to what is desirable, wanted, pleasant, beneficial, and happiness. What is the reason for this? Because, bhikkhus, his view is good.”