10. Dutiyapamādādivaggo | 1 | Aṅguttara

Aṅguttara Nikāya
1. Ekakanipāta

10. Ajjhattikavaggo
X. Internal

98 (1)

Among internal factors, Bhikkhus, I do not see even a single factor that leads to such great harm as heedlessness.

Heedlessness leads to great harm.

99 (2)

Among internal factors, Bhikkhus, I do not see even a single factor that leads to such great good as heedfulness.

Heedfulness leads to great good.

100 (3)–113 (16)

(100) Among internal factors, Bhikkhus, I do not see even a single factor that leads to such great harm as laziness . . .

(101) . . . that leads to such great good as arousal of energy . . .

(102) . . . strong desire . . .
(103) . . . fewness of desires . . .

(104) . . . non-contentment . . .
(105) . . . contentment . . .

(106) . . . careless attention . . .
(107) . . . careful attention . . .

(108) . . . lack of clear comprehension . . .
(109) . . . clear comprehension . . .

(110) Among external factors, Bhikkhus, I do not see even a single factor that leads to such great harm as bad friendship. . . .

(111) Among external factors, Bhikkhus, I do not see even a single factor that leads to such great good as good friendship. . . .

(112) Among internal factors, Bhikkhus, I do not see even a single factor that leads to such great harm as the pursuit of unwholesome qualities and the non-pursuit of wholesome qualities . . .

(113) . . . that leads to such great good as the pursuit of wholesome qualities and the non-pursuit of unwholesome qualities. The pursuit of wholesome qualities and the non-pursuit of unwholesome qualities leads to great good.

114 (17)

Bhikkhus, I do not see even a single thing that so leads to the decline and disappearance of the good Dhamma as heedlessness. Heedlessness leads to the decline and disappearance of the good Dhamma.

115 (18)

Bhikkhus, I do not see even a single thing that so leads to the continuation, non-decline, and non-disappearance of the good Dhamma as heedfulness. Heedfulness leads to the continuation, non-decline, and non-disappearance of the good Dhamma.

116 (19)–129 (32)

(116) Bhikkhus, I do not see even a single thing that so leads to the decline and disappearance of the good Dhamma as laziness . . .

(117) . . . that so leads to the continuation, non-decline, and non-disappearance of the good Dhamma as arousal of energy . . .

(118) . . . strong desire . . .
(119) . . . fewness of desires . . .

(120) . . . non-contentment . . .
(121) . . . contentment . . .

(122) . . . careless attention . . .
(123) . . . careful attention . . .

(124) . . . lack of clear comprehension . . .
(125) . . . clear comprehension . . .

(126) . . . bad friendship . . .
(127) . . . good friendship . . .

(128) . . . the pursuit of unwholesome qualities and the non-pursuit of wholesome qualities . . .

(129) . . . the pursuit of wholesome qualities and the non-pursuit of unwholesome qualities. The pursuit of wholesome qualities and the non-pursuit of unwholesome qualities leads to the continuation, non-decline, and non-disappearance of the good Dhamma.

130 (33)

Bhikkhus, those Bhikkhus who explain non-Dhamma as Dhamma are acting 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. These Bhikkhus generate much demerit and cause this good Dhamma to disappear.

131 (34)–139 (42)

(131) Bhikkhus, those Bhikkhus who explain Dhamma as non-Dhamma . . .

(132) . . . non-discipline as discipline . . .

(133) . . . discipline as non-discipline . . .

(134) . . . what has not been stated and uttered by the Tathāgata as having been stated and uttered by him. . .

(135) . . . what has been stated and uttered by the Tathāgata as not having been stated and uttered by him . . .

(136) . . . what has not been practiced by the Tathāgata as having been practiced by him . . .

(137) . . . what has been practiced by the Tathāgata as not having been practiced by him . . .

(138) . . . what has not been prescribed by the Tathāgata as having been prescribed by him . . .

(139) . . . what has been prescribed by the Tathāgata as not having been prescribed by him are acting 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. These Bhikkhus generate much demerit and cause this good Dhamma to disappear.