316 (1)

“Bhikkhus, there is one person who arises in the world for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings. Who is that one person? It is one who holds wrong view and has an incorrect perspective. He draws many people away from the good Dhamma and establishes them in a bad Dhamma. This is that one person who arises in the world for the harm of many people, the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings.”

317 (2)

“Bhikkhus, there is one person who arises in the world for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings. Who is that one person? It is one who holds right view and has a correct perspective. He draws many people away from a bad Dhamma and establishes them in the good Dhamma. This is that one person who arises in the world for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings.”

318 (3)

“Bhikkhus, I do not see even a single thing so blameworthy as wrong view. Wrong view is the worst of things that are blameworthy.”

319 (4)

“Bhikkhus, I do not see even a single person who is acting so much for the harm of many people, the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings, as the hollow man Makkhali. Just as a trap set at the mouth of a river would bring about harm, suffering, calamity, and disaster for many fish, so too, the hollow man Makkhali is, as it were, a ‘trap for people’ who has arisen in the world for the harm, suffering, calamity, and disaster of many beings.”

320 (5)

“Bhikkhus, one who encourages [others] in a badly expounded Dhamma and discipline, and the one whom he encourages, and the one who, thus encouraged, practices in accordance with it, all generate much demerit. For what reason? Because that Dhamma is badly expounded.”

321 (6)

“Bhikkhus, one who encourages [others] in a well-expounded Dhamma and discipline, and the one whom he encourages, and the one who, thus encouraged, practices in accordance with it, all generate much merit. For what reason? Because that Dhamma is well expounded.”

322 (7)

“Bhikkhus, with a badly expounded Dhamma and discipline, moderation should be known by the giver [of a gift], not by the recipient. For what reason? Because that Dhamma is badly expounded.”

323 (8)

“Bhikkhus, with a well-expounded Dhamma and discipline, moderation should be known by the recipient [of a gift], not by the giver. For what reason? Because that Dhamma is well expounded.”

324 (9)

“Bhikkhus, whoever arouses energy in a badly expounded Dhamma and discipline dwells in suffering. For what reason? Because that Dhamma is badly expounded.”

325 (10)

“Bhikkhus, whoever is lazy in a well-expounded Dhamma and discipline dwells in suffering. For what reason? Because that Dhamma is well expounded.”

326 (11)

“Bhikkhus, whoever is lazy in a badly expounded Dhamma and discipline dwells in happiness. For what reason? Because that Dhamma is badly expounded.”

327 (12)

“Bhikkhus, whoever arouses energy in a well-expounded Dhamma and discipline dwells in happiness. For what reason? Because that Dhamma is well expounded.”

328 (13)

“Bhikkhus, just as even a trifling amount of feces is foul smelling, so too I do not praise even a trifling amount of existence, even for a mere finger snap.”

329 (14)–332 (17)

(329) “Bhikkhus, just as even a trifling amount of urine is foul smelling ...

(330) a trifling amount of saliva is foul smelling ...

(331) a trifling amount of pus is foul smelling ...

(332) a trifling amount of blood is foul smelling, so too I do not praise even a trifling amount of existence, even for a mere finger snap.”