Ekadhammapàëi

1. Pañhama Vagga
296. Bhikkhus, if you develop and make much this one thing, it invariably leads to weariness, cessation, appeasement, realization and extinction. What is it? It is recollecting the Enlightened One. If this single thing is recollected and made much, it invariably leads to weariness, cessation, appeasement, realization and extinction.

297. Bhikkhus, if you develop and make much this one thing, it invariably leads to weariness, cessation, appeasement, realization and extinction. What is it? It is recollecting the Teaching, ... re ... the Community, ... re ... virtues, ... re ... benevolence,. ... re ... gods ... re ... mindfulness of in breaths and out breaths, ... re ... death, ... re ... mindfulness of the body, ... re ... mindfulness of appesement. If this single thing is recollected and made much, it invariably leads to weariness, cessation, appeasement, realization and extinction.

2. Dutiya Vagga
298. Bhikkhus, I do not know of any other thing that arouses non arisen demeritorious thoughts and develops arisen demeritorious thoughts as wrong view. Bhikkhus, to one with wrong view, not arisen demeritorious thoughts arise and arisen demeritorlious thoughts develop and get completed.

299. Bhikkhus, I do not know of any other thing that arouses non arisen meritorious thoughts and develops arisen meritorious thoughts as right view. Bhikkhus, to one with right view, not arisen meritorious thoughts arise and arisen meritorlious thoughts develop and get completed.

300. Bhikkhus, I do not know a single thing on account of which non arisen meritorious thoughts do not arise and arisen meritorious thoughts fade as wrong view. Bhikkhus to one with wrong view non arisen meritorious thoughts do not arise and arisen meritorious thoughts fade. .

301. Bhikkhus, I do not know a single thing on account of which non arisen demeritorious thoughts do not arise and arisen demeritorious thoughts fade as right view. Bhikkhus to one with right view non arisen demeritorious thoughts do not arise and arisen demeritorious thoughts fade.

302. Bhikkhus, I do not know a single thing on account of which non arisen wrong view arises and arisen wrong view develops as unwise thinking. Bhikkhus to one thinking unwisely non arisen wrong view arises and arisen wrong view develops

303. Bhikkhus, I do not know a single thing on account of which non arisen right view arises and arisen right view develops as wise thinking. Bhikkhus to one thinking wisely non arisen right view arises and arisen right view develops

304. Bhikkhus, I do not know a single thing on account of which a person with wrong view, after death is born in decrease, in an evil birth, in hell, as wrong view. Bhikkhus a person with wrong view is born in decrease, in an evil birth, in hell

305. Bhikkhus, I do not know a single thing on account of which a person with right view, after death is born in increase, in a good birth, in heaven, as right view. Bhikkhus a person with right view is born in increase, in a good birth, in heaven.

306. Bhikkhus, to a person with wrong view his bodily, verbal and mental actions would be guided according to the standard of attainment of his view, so too his intentions, wishes, aspirations and determinations. They would be unsuitable, disagreeable, and conducive to unpleasantness. What is the reason? It is because of his wrong view. Bhikkhus, just as a nimba seed, a kosataki seed or a bitter goad seed embedded in wet soil would draw the essence in the soil and water and all that essence would be bitter. In the same manner the bodily, verbal, mental actions, intentions, wishes, aspirations and determinations of a person with wrong view, would be guided according to the standard of attainment of his view and they would be unsuitable, disagreeable and conducive to unpleasantness.

307. Bhikkhus, to a person with right view his bodily, verbal and mental actions would be guided according to the standard of attainment of his view, so too his intentions, wishes, aspirations and determinations. They would be suitable, agreeable, and conducive to pleasantness. What is the reason? It is because of his right view. Bhikkhus, just as a sugar cane seed, a paddy seed or a grape vine seed embedded in wet soil would draw the essence in the soil and water and all that essence would be unmixed and sweet. In the same manner the bodily, verbal, mental actions, intentions, wishes, aspirations and determinations of a person with right view, would be guided according to the standard of attainment of his view and they would be suitable, agreeable and conducive to pleasantness.

3. Tatiya Vagga
308. Bhikkhus, a certain person is born in the world for the harm, bad luck and unpleasantness of many gods and men. Who is it? It is one with wrong and perverted view. He pulls out many from right view and establishes them in wrong view. He is born in the world for the harm, bad luck and unpleasantness of many gods and men.

309. Bhikkhus, a certain person is born in the world for the welfare, good luck and pleasantness of many gods and men. Who is it? It is one with right view and unperverted view. He pulls out many from wrong view and establishes them in right view. He is born in the world for the welfare, good luck and pleasantness of many gods and men.

310. Bhikkhus, I do not know of anything so seriously bad as wrong view. Of bad things, the worst is wrong view.

311. Bhikkhus, I do not know of any other person born in the world to cause such harm, unpleasantness and evil to many gods and men as this foolish man Makkhali. Just as a net cast at the mouth of a river is for the harm, bad luck and destruction of many fish, even so, I think he is born in the world for the harm, unpleasantness and bad luck of many gods and men.

312. Bhikkhus, if the Teaching and Discipline is incorrectly interpreted and caused to be observed much demerit is accrued both by the interpreter and those who observe it on account of the incorrct interpretation of the Teaching.

313. Bhikkhus, if the Teaching and Discipline is correctly interpreted and caused to be observed much merit is accrued both by the interpreter and those who observe it on account of the corrct interpretation of the Teaching.

314. Bhikkhus, when the Teaching and Discipline is incorrectly interpreted, the teacher should know the measure and not the listener, because of the incorrect interpretation of the teaching

315. Bhikkhus, when the Teaching and Discipline is correctly interpreted the listener should know the measure and not the teacher, because of the correct interpretation of the teaching

316. Bhikkhus, when the Teaching and Discipline is incorrectly interpreted, one with aroused effort abides in unpleasantness, because of the incorrcct interpretation of the teaching.

317. Bhikkhus, when the Teaching and Discipline is correctly interpreted one lazy and without aroused effort abides in unpleasantness, because of the correct interpretation of the teaching.

318. Bhikkhus, when the Teaching and Discipline is incorrectly interpreted someone lazy and without aroused effort abides in pleasantness, because of the incorrect interpretation of the teaching.

319. When the Teaching and Discipline is correctly interpreted, one with aroused effort abides in pleasantness, because of the right interpretation of the teaching.

320. Bhikkhus, just as a little bit of excreta smells and should be got rid of, I do not specify thinking even for the fraction of a second.

321. Bhikkhus, just as a little bit of urine, ... re ... saliva, ... re ... pus, ... re ... blood smells and should be got rid of, I do not specify thinking even for the fraction of a second. I do not specify thinking even for a short second. Always thoughts seek connections in the past, for the future or in the present. The bhikkhu who aims extinction should not advocte thinking, as thoughts prolong the journey in existence.

4. Catutthavagga Vagga
322. Bhikkhus, in the peninsular of India there are a few pleasant orchards, forests, outstanding sites, stretches of water but many irregular blocks of land, irregular rivers flowing disorderly, forming uneven shapes. Even so, a few are born on land and many in the watery bed.

323. Bhikkhus, in the same manner a handful are born human and many more below humanity.

324. Bhikkhus, a few are born in the states imminent to where the Teaching is heard and many away from the knowledgeable atmosphere.

325. Bhikkhus, a few are born wise with powers to understand what is taught and to eliminate the not essential. Bhikkhus, in the same manner there are a handful endowed with the noble one's wisdom, the rest are ignorant and lack that wisdom.

326. Bhikkhus, a few are lucky enough to see the Blessed One, the others are not so lucky.

327. Bhikkhus, a few hear the Blessed One's Teaching. The rest are not so lucky.

328. Bhikkhus, a handful hear the Teaching and bear it in mind, the rest forget it.

329. Bhikkhus,a few hearing the Teaching peruse it, many others do not tarry to think about what they heard.

330. Bhikkhus, a few learn the Teaching and fall to the method of living according to it, many others do not care to do it.

331. Bhikkhus, a few are shaken with religious emotion in a circumstance many others do not stir whatever the circumstance may be.

332. Bhikkhus, a few stirred by religious emotion, make effort to overcome unpleasantness, there are many others who do nothing about it.

333. Bhikkhus, a few change their object of concentration and gain one point of mind. There are others who do not reach one point of mind when they change the object of concentration.

334. In the same way bhikkhus, a few are fed on the most excellent food and the rest feed on whatever available crumbs.

335. Bhikkhus, a few find access to the meanings of the Teaching and the bliss of release, others do not experience release. Therefore bhikkhus, you should train to see the meanings in the Teaching to experience the bliss of release.

336. Bhikkhus, in the peninsular of India there are a few pleasant orchards, forests, outstanding sites, stretches of water but many irregular blocks of land, irregular rivers flowing disorderly, forming uneven shapes. In the same manner a few humans who leave the human corpse are born among humans many more are reborn in hell, in the animal world and as ghosts.

337. In the same manner a few gods that leave divinity are reborn among gods many more are reborn in hell, in the animal world and as ghosts.

338. In the same manner a few gods that leave divinity are reborn as humans, many more are reborn in hell, in the animal world and as ghosts.

339. Bhikkhus, in the same manner a few released from hell are reborn human, many more are reborn in hell, in the animal world and as ghosts.

340. Bhikkhus, a few released from hell are reborn with the gods, many more are reborn in hell, in the animal world and as ghosts. In the same manner a few who leave behind the animal world are reborn as humans, many more are reborn in hell, in the animal world and as ghosts. In the same manner a few who leave behind the animal world are reborn as gods, many more are reborn in hell, in the animal world and as ghosts. In the same manner a few ghosts are reborn among humans, many more are reborn in hell, in the animal world and as ghosts. In the same manner a few ghosts are reborn among gods, many more are reborn in hell, in the animal world and as ghosts.