[104] Bhikkhus, it is owing to rightness (sammatta) that there is success (ārādhanā), not failure (virādhanā). And how, bhikkhus, is it owing to rightness that there is success, not failure? Bhikkhus, for one of right view (sammādiṭṭhi), right thought (sammāsaṅkappa) originates; for one of right thought, right speech originates; for one of right speech, right action originates; for one of right action, right livelihood originates; for one of right livelihood, right effort originates; for one of right effort, right mindfulness originates; for one of right mindfulness, right concentration (samādhi) originates; for one of right concentration, right knowledge (ñāṇa) originates; for one of right knowledge, right deliverance (sammāvimutti) originates. It is in this way, bhikkhus, that owing to rightness there is success, not failure.
Bhikkhus, for a person (puggala) of wrong view, of wrong thought, of wrong speech, of wrong action, of wrong livelihood, of wrong effort, of wrong mindfulness, of wrong concentration, of wrong knowledge, and of wrong deliverance, whatever bodily action is undertaken and carried out in accordance with that view, whatever verbal action …, whatever mental action is undertaken and carried out in accordance with that view, and whatever volition (cetanā), whatever aspiration (patthanā), whatever resolve (paṇidhi), and whatever volitional formations there are — all those dhammas lead to what is unwished for, undesirable, and disagreeable, to harm and to suffering (dukkha). For what reason? Because, bhikkhus, the view is bad.
Bhikkhus, suppose a seed of neem (nimba), or a seed of bitter luffa (kosātakī), or a seed of bitter gourd were planted in moist earth: whatever taste of earth it takes up and whatever taste of water it takes up, all that leads to its bitterness, its pungency, its disagreeableness. For what reason? Because, bhikkhus, the seed is bad. Even so, bhikkhus, for a person of wrong view, of wrong thought, of wrong speech, of wrong action, of wrong effort, of wrong mindfulness, of wrong concentration, of wrong knowledge, and of wrong deliverance, whatever bodily action is undertaken and carried out in accordance with that view, whatever verbal action …, whatever mental action is undertaken and carried out in accordance with that view, and whatever volition, whatever aspiration, whatever resolve, and whatever volitional formations there are — all those dhammas lead to what is unwished for, undesirable, and disagreeable, to harm and to suffering. For what reason? Because, bhikkhus, the view is bad.
Bhikkhus, for a person of right view, of right thought, of right speech, of right action, of right livelihood, of right effort, of right mindfulness, of right concentration, of right knowledge, and of right deliverance, whatever bodily action is undertaken and carried out in accordance with that view, whatever verbal action is undertaken and carried out in accordance with that view …, whatever mental action is undertaken and carried out in accordance with that view, and whatever volition, whatever aspiration, whatever resolve, and whatever volitional formations there are — all those dhammas lead to what is wished for, desirable, and agreeable, to welfare and to happiness. For what reason? Because, bhikkhus, the view is excellent.
Bhikkhus, suppose a seed of sugarcane, or a seed of sāli rice, or a seed of grape were planted in moist earth: whatever taste of earth it takes up and whatever taste of water it takes up, all that leads to its agreeableness, its sweetness, its deliciousness. For what reason? Because, bhikkhus, the seed is excellent. Even so, bhikkhus, for a person of right view, of right thought, of right speech, of right action, of right livelihood, of right effort, of right mindfulness, of right concentration, of right knowledge, and of right deliverance, whatever bodily action is undertaken and carried out in accordance with that view, whatever verbal action …, whatever mental action is undertaken and carried out in accordance with that view, and whatever volition, whatever aspiration, whatever resolve, and whatever volitional formations there are — all those dhammas lead to what is wished for, desirable, and agreeable, to welfare and to happiness. For what reason? Because, bhikkhus, the view is excellent.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.