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From:
Aį¹
guttara NikÄya 10.104 Numbered Discourses 10.104
11. Samaį¹asaƱƱÄvagga 11. Perceptions for Ascetics
BÄ«jasutta A Seed
āMicchÄdiį¹į¹hikassa, bhikkhave, purisapuggalassa micchÄsaį¹
kappassa micchÄvÄcassa micchÄkammantassa micchÄÄjÄ«vassa micchÄvÄyÄmassa micchÄsatissa micchÄsamÄdhissa micchÄƱÄį¹issa micchÄvimuttissa āMendicants, consider an individual who has wrong view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom.
yaƱca kÄyakammaį¹ yathÄdiį¹į¹hi samattaį¹ samÄdinnaį¹ yaƱca vacÄ«kammaį¹ yaƱca manokammaį¹ yathÄdiį¹į¹hi samattaį¹ samÄdinnaį¹ yÄ ca cetanÄ yÄ ca patthanÄ yo ca paį¹idhi ye ca saį¹
khÄrÄ, sabbe te dhammÄ aniį¹į¹hÄya akantÄya amanÄpÄya ahitÄya dukkhÄya saį¹vattanti. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.
Taį¹ kissa hetu? Why is that?
Diį¹į¹hi hissa, bhikkhave, pÄpikÄ. Because their view is bad.
SeyyathÄpi, bhikkhave, nimbabÄ«jaį¹ vÄ kosÄtakibÄ«jaį¹ vÄ tittakÄlÄbubÄ«jaį¹ vÄ allÄya pathaviyÄ nikkhittaį¹ yaƱceva pathavirasaį¹ upÄdiyati yaƱca Äporasaį¹ upÄdiyati, sabbaį¹ taį¹ tittakattÄya kaį¹ukattÄya asÄtattÄya saį¹vattati. Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste.
Taį¹ kissa hetu? Why is that?
BÄ«jaƱhi, bhikkhave, pÄpakaį¹. Because the seed is bad.
Evamevaį¹ kho, bhikkhave, micchÄdiį¹į¹hikassa purisapuggalassa micchÄsaį¹
kappassa micchÄvÄcassa micchÄkammantassa micchÄÄjÄ«vassa micchÄvÄyÄmassa micchÄsatissa micchÄsamÄdhissa micchÄƱÄį¹issa micchÄvimuttissa yaƱceva kÄyakammaį¹ yathÄdiį¹į¹hi samattaį¹ samÄdinnaį¹ yaƱca vacÄ«kammaį¹ ā¦ In the same way, consider an individual who has wrong view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom.
yaƱca manokammaį¹ yathÄdiį¹į¹hi samattaį¹ samÄdinnaį¹ yÄ ca cetanÄ yÄ ca patthanÄ yo ca paį¹idhi ye ca saį¹
khÄrÄ, sabbe te dhammÄ aniį¹į¹hÄya akantÄya amanÄpÄya ahitÄya dukkhÄya saį¹vattanti. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.
Taį¹ kissa hetu? Why is that?
Diį¹į¹hi hissa, bhikkhave, pÄpikÄ. Because their view is bad.
SammÄdiį¹į¹hikassa, bhikkhave, purisapuggalassa sammÄsaį¹
kappassa sammÄvÄcassa sammÄkammantassa sammÄÄjÄ«vassa sammÄvÄyÄmassa sammÄsatissa sammÄsamÄdhissa sammÄƱÄį¹issa sammÄvimuttissa yaƱceva kÄyakammaį¹ yathÄdiį¹į¹hi samattaį¹ samÄdinnaį¹ yaƱca vacÄ«kammaį¹ yathÄdiį¹į¹hi samattaį¹ samÄdinnaį¹ yaƱca manokammaį¹ yathÄdiį¹į¹hi samattaį¹ samÄdinnaį¹ yÄ ca cetanÄ yÄ ca patthanÄ yo ca paį¹idhi ye ca saį¹
khÄrÄ, sabbe te dhammÄ iį¹į¹hÄya kantÄya manÄpÄya hitÄya sukhÄya saį¹vattanti. Consider an individual who has right view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.
Taį¹ kissa hetu? Why is that?
Diį¹į¹hi hissa, bhikkhave, bhaddikÄ. Because their view is good.
SeyyathÄpi, bhikkhave, ucchubÄ«jaį¹ vÄ sÄlibÄ«jaį¹ vÄ muddikÄbÄ«jaį¹ vÄ allÄya pathaviyÄ nikkhittaį¹ yaƱca pathavirasaį¹ upÄdiyati yaƱca Äporasaį¹ upÄdiyati sabbaį¹ taį¹ sÄtattÄya madhurattÄya asecanakattÄya saį¹vattati. Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, delectableĀ flavor.
Taį¹ kissa hetu? Why is that?
BÄ«jaƱhi, bhikkhave, bhaddakaį¹. Because the seed is fine.
Evamevaį¹ kho, bhikkhave, sammÄdiį¹į¹hikassa ā¦peā¦ sammÄvimuttissa yaƱceva kÄyakammaį¹ yathÄdiį¹į¹hi samattaį¹ samÄdinnaį¹ yaƱca vacÄ«kammaį¹ ā¦ In the same way, consider a person who has right view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom.
yaƱca manokammaį¹ yathÄdiį¹į¹hi samattaį¹ samÄdinnaį¹ yÄ ca cetanÄ yÄ ca patthanÄ yo ca paį¹idhi ye ca saį¹
khÄrÄ, sabbe te dhammÄ iį¹į¹hÄya kantÄya manÄpÄya hitÄya sukhÄya saį¹vattanti. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.
Taį¹ kissa hetu? Why is that?
Diį¹į¹hi hissa, bhikkhave, bhaddikÄāti. Because their view is good.ā
Catutthaį¹.