Sevitabbāsevitabbasutta

Majjhima Nikāya 114

Middle Discourses 114

Sevitabbāsevitabbasutta

What Should and Should Not Be Cultivated

Evaṁ me sutaṁ—

So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi:

There the Buddha addressed the mendicants,

“bhikkhavo”ti.

“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

“Venerable sir,” they replied.

Bhagavā etadavoca:

The Buddha said this:

“sevitabbāsevitabbaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi.

“Mendicants, I will teach you an exposition of the teaching on what should and should not be cultivated.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

“Yes, sir,” they replied.

Bhagavā etadavoca:

The Buddha said this:

“Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi—

“I say that there are two kinds of bodily behavior:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ kāyasamācāraṁ.

And each of these is a kind of bodily behavior.

Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi—

I say that there are two kinds of verbal behavior:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ vacīsamācāraṁ.

And each of these is a kind of verbal behavior.

Manosamācārampāhaṁ, bhikkhave, duvidhena vadāmi—

I say that there are two kinds of mental behavior:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ manosamācāraṁ.

And each of these is a kind of mental behavior.

Cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi—

I say that there are two arisings of thought:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ cittuppādaṁ.

And each of these is an arising of thought.

Saññāpaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—

I say that there are two acquisitions of perception:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ saññāpaṭilābhaṁ.

And each of these is an acquisition of perception.

Diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—

I say that there are two acquisitions of views:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ diṭṭhipaṭilābhaṁ.

And each of these is an acquisition of views.

Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—

I say that there are two kinds of incarnation:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ attabhāvapaṭilābhan”ti.

And these are equally incarnation.”

Evaṁ vutte āyasmā sāriputto bhagavantaṁ etadavoca:

When he said this, Venerable Sāriputta said to the Buddha,

“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmi.

“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.

‘Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi—

‘I say that there are two kinds of bodily behavior:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ kāyasamācāran’ti—

And each of these is a kind of bodily behavior.’

iti kho panetaṁ vuttaṁ bhagavatā.

That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?

but why did he say it?

Yathārūpaṁ, bhante, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo kāyasamācāro na sevitabbo;

You should not cultivate the kind of bodily behavior which causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo kāyasamācāro sevitabbo.

And you should cultivate the kind of bodily behavior which causes unskillful qualities to decline while skillful qualities grow.

Kathaṁrūpaṁ, bhante, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?

And what kind of bodily behavior causes unskillful qualities to grow while skillful qualities decline?

Idha, bhante, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu;

It’s when someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.

adinnādāyī kho pana hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti;

They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.

kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṁ āpajjitā hoti—

They commit sexual misconduct. They have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

evarūpaṁ, bhante, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

That kind of bodily behavior causes unskillful qualities to grow while skillful qualities decline.

Kathaṁrūpaṁ, bhante, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?

And what kind of bodily behavior causes unskillful qualities to decline while skillful qualities grow?

Idha, bhante, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati;

It’s when someone gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

adinnādānaṁ pahāya adinnādānā paṭivirato hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti;

They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.

kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṁ āpajjitā hoti—

They give up sexual misconduct. They don’t have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

evarūpaṁ, bhante, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.

That kind of bodily behavior causes unskillful qualities to decline while skillful qualities grow.

‘Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi—

‘I say that there are two kinds of bodily behavior:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ kāyasamācāran’ti—

And each of these is a kind of bodily behavior.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

That’s what the Buddha said, and this is why he said it.

‘Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi—

‘I say that there are two kinds of verbal behavior:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ vacīsamācāran’ti—

And each of these is a kind of verbal behavior.’

iti kho panetaṁ vuttaṁ bhagavatā.

That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?

but why did he say it?

Yathārūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo vacīsamācāro na sevitabbo;

You should not cultivate the kind of verbal behavior which causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo vacīsamācāro sevitabbo.

And you should cultivate the kind of verbal behavior which causes unskillful qualities to decline while skillful qualities grow.

Kathaṁrūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?

And what kind of verbal behavior causes unskillful qualities to grow while skillful qualities decline?

Idha, bhante, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti; apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti—iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti;

It’s when someone lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my man, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

pisuṇavāco kho pana hoti, ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya—iti samaggānaṁ vā bhettā, bhinnānaṁ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṁ vācaṁ bhāsitā hoti;

They backbite. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.

pharusavāco kho pana hoti, yā sā vācā kaṇḍakā kakkasā pharusā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti;

They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.

samphappalāpī kho pana hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ—

They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.

evarūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

That kind of verbal behavior causes unskillful qualities to grow while skillful qualities decline.

Kathaṁrūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?

And what kind of verbal behavior causes unskillful qualities to decline while skillful qualities grow?

Idha, bhante, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti—iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti;

It’s when someone gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my friend, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya—iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti;

They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.

pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti;

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.

samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ—

They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

evarūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.

That kind of verbal behavior causes unskillful qualities to decline while skillful qualities grow.

‘Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi—

‘I say that there are two kinds of verbal behavior:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ vacīsamācāran’ti—

And each of these is a kind of verbal behavior.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

That’s what the Buddha said, and this is why he said it.

‘Manosamācārampāhaṁ, bhikkhave, duvidhena vadāmi—

‘I say that there are two kinds of mental behavior:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ manosamācāran’ti—

And each of these is a kind of mental behavior.’

iti kho panetaṁ vuttaṁ bhagavatā.

That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?

but why did he say it?

Yathārūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manosamācāro na sevitabbo;

You should not cultivate the kind of mental behavior which causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, manosamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manosamācāro sevitabbo.

And you should cultivate the kind of mental behavior which causes unskillful qualities to decline while skillful qualities grow.

Kathaṁrūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?

And what kind of mental behavior causes unskillful qualities to grow while skillful qualities decline?

Idha, bhante, ekacco abhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti;

It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti—

They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’

evarūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

That kind of mental behavior causes unskillful qualities to grow while skillful qualities decline.

Kathaṁrūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?

And what kind of mental behavior causes unskillful qualities to decline while skillful qualities grow?

Idha, bhante, ekacco anabhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti;

It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti—

They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’

evarūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.

That kind of mental behavior causes unskillful qualities to decline while skillful qualities grow.

‘Manosamācārampāhaṁ, bhikkhave, duvidhena vadāmi—

‘I say that there are two kinds of mental behavior:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ manosamācāran’ti—

And each of these is a kind of mental behavior.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

That’s what the Buddha said, and this is why he said it.

‘Cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi—

‘I say that there are two arisings of thought:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ cittuppādan’ti—

And each of these is an arising of thought.’

iti kho panetaṁ vuttaṁ bhagavatā.

That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?

but why did he say it?

Yathārūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo cittuppādo na sevitabbo;

You should not cultivate the arising of thought which causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, cittuppādaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo cittuppādo sevitabbo.

And you should cultivate the arising of thought which causes unskillful qualities to decline while skillful qualities grow.

Kathaṁrūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?

And what arising of thought causes unskillful qualities to grow while skillful qualities decline?

Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatena cetasā viharati;

It’s when someone is covetous, and lives with their heart full of covetousness.

byāpādavā hoti, byāpādasahagatena cetasā viharati;

They are malicious, and live with their heart full of ill will.

vihesavā hoti, vihesāsahagatena cetasā viharati—

They’re hurtful, and live with their heart intent on harm.

evarūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

That arising of thought causes unskillful qualities to grow while skillful qualities decline.

Kathaṁrūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?

And what arising of thought causes unskillful qualities to decline while skillful qualities grow?

Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatena cetasā viharati;

It’s when someone is content, and lives with their heart full of contentment.

abyāpādavā hoti, abyāpādasahagatena cetasā viharati;

They have good will, and live with their heart full of good will.

avihesavā hoti, avihesāsahagatena cetasā viharati—

They’re kind, and live with their heart full of kindness.

evarūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.

That arising of thought causes unskillful qualities to decline while skillful qualities grow.

‘Cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi—

‘I say that there are two arisings of thought:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ cittuppādan’ti—

And each of these is an arising of thought.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

That’s what the Buddha said, and this is why he said it.

‘Saññāpaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—

‘I say that there are two acquisitions of perception:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ saññāpaṭilābhan’ti—

And each of these is an acquisition of perception.’

iti kho panetaṁ vuttaṁ bhagavatā.

That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?

but why did he say it?

Yathārūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo saññāpaṭilābho na sevitabbo;

You should not cultivate the acquisition of perception which causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo saññāpaṭilābho sevitabbo.

And you should cultivate the acquisition of perception which causes unskillful qualities to decline while skillful qualities grow.

Kathaṁrūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?

And what acquisition of perception causes unskillful qualities to grow while skillful qualities decline?

Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatāya saññāya viharati;

It’s when someone is covetous, and lives with their perception full of covetousness.

byāpādavā hoti, byāpādasahagatāya saññāya viharati;

They are malicious, and live with their perception full of ill will.

vihesavā hoti, vihesāsahagatāya saññāya viharati—

They’re hurtful, and live with their perception intent on harm.

evarūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

That acquisition of perception causes unskillful qualities to grow while skillful qualities decline.

Kathaṁrūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?

And what acquisition of perception causes unskillful qualities to decline while skillful qualities grow?

Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatāya saññāya viharati;

It’s when someone is content, and lives with their perception full of contentment.

abyāpādavā hoti, abyāpādasahagatāya saññāya viharati;

They have good will, and live with their perception full of good will.

avihesavā hoti, avihesāsahagatāya saññāya viharati—

They’re kind, and live with their perception full of kindness.

evarūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.

That acquisition of perception causes unskillful qualities to decline while skillful qualities grow.

‘Saññāpaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—

‘I say that there are two acquisitions of perception:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ saññāpaṭilābhan’ti—

And each of these is an acquisition of perception.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

That’s what the Buddha said, and this is why he said it.

‘Diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—

‘I say that there are two acquisitions of views:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ diṭṭhipaṭilābhan’ti—

And each of these is an acquisition of views.’

iti kho panetaṁ vuttaṁ bhagavatā.

That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?

but why did he say it?

Yathārūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo diṭṭhipaṭilābho na sevitabbo;

You should not cultivate the acquisition of views which causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti—evarūpo diṭṭhipaṭilābho sevitabbo.

And you should cultivate the acquisition of views which causes unskillful qualities to decline while skillful qualities grow.

Kathaṁrūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?

And what acquisition of views causes unskillful qualities to grow while skillful qualities decline?

Idha, bhante, ekacco evaṁdiṭṭhiko hoti:

It’s when someone has such a view:

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—

‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’

evarūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

That acquisition of views causes unskillful qualities to grow while skillful qualities decline.

Kathaṁrūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?

And what acquisition of views causes unskillful qualities to decline while skillful qualities grow?

Idha, bhante, ekacco evaṁdiṭṭhiko hoti:

It’s when someone has such a view:

‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—

‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’

evarūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.

That acquisition of views causes unskillful qualities to decline while skillful qualities grow.

‘Diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—

‘I say that there are two acquisitions of views:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ diṭṭhipaṭilābhan’ti—

And each of these is an acquisition of views.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

That’s what the Buddha said, and this is why he said it.

‘Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—

‘I say that there are two kinds of incarnation:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ attabhāvapaṭilābhan’ti—

And these are equally incarnation.’

iti kho panetaṁ vuttaṁ bhagavatā.

That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?

but why did he say it?

Yathārūpaṁ, bhante, attabhāvapaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti—

You should not cultivate the kind of incarnation that causes unskillful qualities to grow while skillful qualities decline.

evarūpo attabhāvapaṭilābho na sevitabbo;

yathārūpañca kho, bhante, attabhāvapaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti—

You should cultivate the kind of incarnation that causes unskillful qualities to decline while skillful qualities grow.

evarūpo attabhāvapaṭilābho sevitabbo.

Kathaṁrūpaṁ, bhante, attabhāvapaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?

And what kind of incarnation causes unskillful qualities to grow while skillful qualities decline?

Sabyābajjhaṁ, bhante, attabhāvapaṭilābhaṁ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;

For one who generates a hurtful incarnation not for the sake of the state of perfection, unskillful qualities grow while skillful qualities decline.

abyābajjhaṁ, bhante, attabhāvapaṭilābhaṁ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.

And what kind of incarnation causes unskillful qualities to decline while skillful qualities grow? For one who generates a pleasing incarnation for the sake of the state of perfection, unskillful qualities decline while skillful qualities grow.

‘Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—

‘I say that there are two kinds of incarnation:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ attabhāvapaṭilābhan’ti—

And these are equally incarnation.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

That’s what the Buddha said, and this is why he said it.

Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmī”ti.

Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.”

“Sādhu sādhu, sāriputta.

“Good, good, Sāriputta!

Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāsi.

It’s good that you understand the detailed meaning of my brief statement in this way.”

‘Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi—

And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he went on to explain further:

sevitabbampi, asevitabbampi;

tañca aññamaññaṁ kāyasamācāran’ti—

iti kho panetaṁ vuttaṁ mayā.

Kiñcetaṁ paṭicca vuttaṁ?

Yathārūpaṁ, sāriputta, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo kāyasamācāro na sevitabbo;

yathārūpañca kho, sāriputta, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti—

evarūpo kāyasamācāro sevitabbo.

Kathaṁrūpaṁ, sāriputta, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?

Idha, sāriputta, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu;

adinnādāyī kho pana hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti;

kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṁ āpajjitā hoti—

evarūpaṁ, sāriputta, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

Kathaṁrūpaṁ, sāriputta, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?

Idha, sāriputta, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati;

adinnādānaṁ pahāya adinnādānā paṭivirato hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti;

kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṁ āpajjitā hoti—

evarūpaṁ, sāriputta, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.

‘Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi—

sevitabbampi, asevitabbampi;

tañca aññamaññaṁ kāyasamācāran’ti—

iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ.

Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi …pe…

manosamācārampāhaṁ, bhikkhave, duvidhena vadāmi …pe…

cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi …pe…

saññāpaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi …pe…

diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi …pe….

‘Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—

sevitabbampi, asevitabbampi;

tañca aññamaññaṁ attabhāvapaṭilābhan’ti—

iti kho panetaṁ vuttaṁ mayā.

Kiñcetaṁ paṭicca vuttaṁ?

Yathārūpaṁ, sāriputta, attabhāvapaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo attabhāvapaṭilābho na sevitabbo;

yathārūpañca kho, sāriputta, attabhāvapaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti—

evarūpo attabhāvapaṭilābho sevitabbo.

Kathaṁrūpaṁ, sāriputta, attabhāvapaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?

Sabyābajjhaṁ, sāriputta, attabhāvapaṭilābhaṁ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;

abyābajjhaṁ, sāriputta, attabhāvapaṭilābhaṁ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.

‘Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—

sevitabbampi, asevitabbampi;

tañca aññamaññaṁ attabhāvapaṭilābhan’ti—

iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ.

Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo.

Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi—

“I say that there are two kinds of sight known by the eye:

sevitabbampi, asevitabbampi;

that which you should cultivate, and that which you should not cultivate.

sotaviññeyyaṁ saddampāhaṁ, sāriputta, duvidhena vadāmi—

I say that there are two kinds of sound known by the ear …

sevitabbampi asevitabbampi;

ghānaviññeyyaṁ gandhampāhaṁ, sāriputta, duvidhena vadāmi—

two kinds of smell known by the nose …

sevitabbampi, asevitabbampi;

jivhāviññeyyaṁ rasampāhaṁ, sāriputta, duvidhena vadāmi—

two kinds of taste known by the tongue …

sevitabbampi, asevitabbampi;

kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, sāriputta, duvidhena vadāmi—

two kinds of touch known by the body …

sevitabbampi, asevitabbampi;

manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi—

two kinds of idea known by the mind:

sevitabbampi, asevitabbampī”ti.

that which you should cultivate, and that which you should not cultivate.”

Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca:

When he said this, Venerable Sāriputta said to the Buddha:

“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmi.

“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.

‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi—

‘I say that there are two kinds of sight known by the eye:

sevitabbampi, asevitabbampī’ti—

that which you should cultivate, and that which you should not cultivate.’

iti kho panetaṁ vuttaṁ bhagavatā.

That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?

but why did he say it?

Yathārūpaṁ, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ;

You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṁ cakkhuviññeyyaṁ rūpaṁ sevitabbaṁ.

And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow.

‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi—

‘I say that there are two kinds of sight known by the eye:

sevitabbampi, asevitabbampī’ti—

that which you should cultivate, and that which you should not cultivate.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

That’s what the Buddha said, and this is why he said it.

Sotaviññeyyaṁ saddampāhaṁ, sāriputta …pe…

‘I say that there are two kinds of sound known by the ear …

evarūpo sotaviññeyyo saddo na sevitabbo …

evarūpo sotaviññeyyo saddo sevitabbo …

evarūpo ghānaviññeyyo gandho na sevitabbo …

two kinds of smell known by the nose …

evarūpo ghānaviññeyyo gandho sevitabbo …

evarūpo jivhāviññeyyo raso na sevitabbo …

two kinds of taste known by the tongue …

evarūpo jivhāviññeyyo raso sevitabbo …

kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, sāriputta …

two kinds of touch known by the body …

evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo …

evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.

‘Manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi—

two kinds of idea known by the mind:

sevitabbampi, asevitabbampī’ti—

that which you should cultivate, and that which you should not cultivate.’

iti kho panetaṁ vuttaṁ bhagavatā.

That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?

but why did he say it?

Yathārūpaṁ, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manoviññeyyo dhammo na sevitabbo;

You should not cultivate the kind of idea known by the mind which causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manoviññeyyo dhammo sevitabbo.

And you should cultivate the kind of idea known by the mind which causes unskillful qualities to decline while skillful qualities grow.

‘Manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi—

‘I say that there are two kinds of idea known by the mind:

sevitabbampi, asevitabbampī’ti—

that which you should cultivate, and that which you should not cultivate.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

That’s what the Buddha said, and this is why he said it.

Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmī”ti.

Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.”

“Sādhu sādhu, sāriputta.

“Good, good, Sāriputta!

Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāsi.

It’s good that you understand the detailed meaning of my brief statement in this way.”

‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi—

And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he went on to explain further:

sevitabbampi, asevitabbampī’ti—

iti kho panetaṁ vuttaṁ mayā.

Kiñcetaṁ paṭicca vuttaṁ?

Yathārūpaṁ, sāriputta, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ;

yathārūpañca kho, sāriputta, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṁ cakkhuviññeyyaṁ rūpaṁ sevitabbaṁ.

‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi—

sevitabbampi, asevitabbampī’ti—

iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ.

Sotaviññeyyaṁ saddampāhaṁ, sāriputta …pe…

evarūpo sotaviññeyyo saddo na sevitabbo …

evarūpo sotaviññeyyo saddo sevitabbo …

evarūpo ghānaviññeyyo gandho na sevitabbo …

evarūpo ghānaviññeyyo gandho sevitabbo …

evarūpo jivhāviññeyyo raso na sevitabbo …

evarūpo jivhāviññeyyo raso sevitabbo …

evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo …

evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.

Manoviññeyyaṁ dhammampāhaṁ, sāriputta …pe…

evarūpo manoviññeyyo dhammo na sevitabbo …

evarūpo manoviññeyyo dhammo sevitabbo.

‘Manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi—

sevitabbampi, asevitabbampī’ti—

iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ.

Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo.

Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi—

“I say that there are two kinds of robes:

sevitabbampi, asevitabbampi …pe…

that which you should cultivate, and that which you should not cultivate.

piṇḍapātaṁpāhaṁ, sāriputta …

I say that there are two kinds of almsfood …

senāsanaṁpāhaṁ, sāriputta …

lodging …

gāmampāhaṁ, sāriputta …

village …

nigamampāhaṁ, sāriputta …

town …

nagarampāhaṁ, sāriputta …

city …

janapadampāhaṁ, sāriputta …

country …

puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi—

individual:

sevitabbampi, asevitabbampī”ti.

that which you should cultivate, and that which you should not cultivate.”

Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca:

When he said this, Venerable Sāriputta said to the Buddha:

“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmi.

“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.

‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi—

‘I say that there are two kinds of robes …

sevitabbampi, asevitabbampī’ti—

iti kho panetaṁ vuttaṁ bhagavatā.

Kiñcetaṁ paṭicca vuttaṁ?

Yathārūpaṁ, bhante, cīvaraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṁ cīvaraṁ na sevitabbaṁ;

yathārūpañca kho, bhante, cīvaraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṁ cīvaraṁ sevitabbaṁ.

‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi—

sevitabbampi, asevitabbampī’ti—

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

Piṇḍapātaṁpāhaṁ, sāriputta …pe…

almsfood …

evarūpo piṇḍapāto na sevitabbo …

evarūpo piṇḍapāto sevitabbo …

senāsanaṁpāhaṁ, sāriputta …pe…

lodging …

evarūpaṁ senāsanaṁ na sevitabbaṁ …

evarūpaṁ senāsanaṁ sevitabbaṁ …

gāmampāhaṁ, sāriputta …pe…

village …

evarūpo gāmo na sevitabbo …

evarūpo gāmo sevitabbo …

evarūpo nigamo na sevitabbo …

town …

evarūpo nigamo sevitabbo …

evarūpaṁ nagaraṁ na sevitabbaṁ …

city …

evarūpaṁ nagaraṁ sevitabbaṁ …

evarūpo janapado na sevitabbo …

country …

evarūpo janapado sevitabbo.

‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi—

individual:

sevitabbampi, asevitabbampī’ti—

that which you should cultivate, and that which you should not cultivate.’

iti kho panetaṁ vuttaṁ bhagavatā.

That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?

but why did he say it?

Yathārūpaṁ, bhante, puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo;

You should not cultivate the kind of individual who causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo.

And you should cultivate the kind of individual who causes unskillful qualities to decline while skillful qualities grow.

‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi—

‘I say that there are two kinds of individual:

sevitabbampi, asevitabbampī’ti—

those who you should cultivate, and those who you should not cultivate.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttanti.

That’s what the Buddha said, and this is why he said it.

Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmī”ti.

Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.”

“Sādhu sādhu, sāriputta.

“Good, good, Sāriputta!

Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāsi.

It’s good that you understand the detailed meaning of my brief statement in this way.”

‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi—

And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he added:

sevitabbampi, asevitabbampī’ti—

iti kho panetaṁ vuttaṁ mayā.

Kiñcetaṁ paṭicca vuttaṁ?

Yathārūpaṁ, sāriputta, cīvaraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṁ cīvaraṁ na sevitabbaṁ;

yathārūpañca kho, sāriputta, cīvaraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṁ cīvaraṁ sevitabbaṁ.

‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi—

sevitabbampi, asevitabbampī’ti—

iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ.

(Yathā paṭhamaṁ tathā vitthāretabbaṁ)

Evarūpo piṇḍapāto …

evarūpaṁ senāsanaṁ …

evarūpo gāmo …

evarūpo nigamo …

evarūpaṁ nagaraṁ …

evarūpo janapado.

‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi—

sevitabbampi, asevitabbampī’ti—

iti kho panetaṁ vuttaṁ mayā.

Kiñcetaṁ paṭicca vuttaṁ?

Yathārūpaṁ, sāriputta, puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo;

yathārūpañca kho, sāriputta, puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo.

‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi—

sevitabbampi, asevitabbampī’ti—

iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ.

Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo.

Sabbepi ce, sāriputta, khattiyā imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājāneyyuṁ, sabbesānampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya.

“If all the aristocrats, brahmins, peasants, and menials were to understand the detailed meaning of my brief statement in this way, it would be for their lasting welfare and happiness.

Sabbepi ce, sāriputta, brāhmaṇā …pe…

sabbepi ce, sāriputta, vessā …

sabbepi ce, sāriputta, suddā imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājāneyyuṁ, sabbesānampissa suddānaṁ dīgharattaṁ hitāya sukhāya.

Sadevakopi ce, sāriputta, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājāneyya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāyā”ti.

If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—was to understand the detailed meaning of my brief statement in this way, it would be for the whole world’s lasting welfare and happiness.”

Idamavoca bhagavā.

That is what the Buddha said.

Attamano āyasmā sāriputto bhagavato bhāsitaṁ abhinandīti.

Satisfied, Venerable Sāriputta approved what the Buddha said.

Sevitabbāsevitabbasuttaṁ niṭṭhitaṁ catutthaṁ.