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Majjhima Nikāya 114

Sevitabbāsevitabbasutta

What Should and Should Not Be Cultivated · Translation: Bhikkhu Sujato, SuttaCentral

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talking nonsensesamphappalāpī indeedkho furthermorepana ishoti speaking at the wrong timeakālavādī speaking what is not factualabhūtavādī speaking what is not beneficialanatthavādī speaking what is not Dhammaadhammavādī speaking what is not Vinaya,avinayavādī, having no valueanidhānavatiṁ speechvācaṁ spokenbhāsitā ishoti at the wrong timeakālena unreasonableanapadesaṁ ramblingapariyantavatiṁ pointless—anatthasaṁhitaṁ—
such,evarūpaṁ, venerable sir,bhante, verbal behaviorvacīsamācāraṁ practicingsevato unskillfulakusalā qualitiesdhammā growabhivaḍḍhanti, skillfulkusalā qualitiesdhammā declineparihāyanti.
What kind,Kathaṁrūpaṁ, venerable sir,bhante, verbal behaviorvacīsamācāraṁ practicingsevato unskillfulakusalā qualitiesdhammā decline,parihāyanti, skillfulkusalā qualitiesdhammā grow?abhivaḍḍhanti?
Here,Idha, venerable sir,bhante, someoneekacco lyingmusāvādaṁ having given uppahāya from lyingmusāvādā abstainspaṭivirato ishoti gone to a councilsabhāgato orvā gone to an assemblyparisāgato orvā gone among relativesñātimajjhagato orvā gone among a guildpūgamajjhagato orvā gone to the royal courtrājakulamajjhagato orvā summonedabhinīto asked to bear witness:sakkhipuṭṭho: ‘please, my friend‘ehambho man,purisa, whatyaṁ you knowjānāsi thattaṁ say’vadehī’ti heso not knowingajānaṁ orvā says:āha: ‘not‘na I know’,jānāmī’ti, knowingjānaṁ orvā says:āha: ‘I know’,‘jānāmī’ti, not seeingapassaṁ orvā says:āha: ‘not‘na I see’,passāmī’ti, seeingpassaṁ orvā says:āha: ‘I see’—‘passāmī’ti—iti for the sake of oneselfattahetu orvā for the sake of anotherparahetu orvā for some trivial worldly reasonāmisakiñcikkhahetu orvā notna deliberately lyingsampajānamusā spokenbhāsitā is;hoti;

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

divisive speechpisuṇaṁ speechvācaṁ having given uppahāya from divisivepisuṇāya speechvācāya refrainedpaṭivirato ishoti, from hereito having heardsutvā notna thereamutra a reporterakkhātā of theseimesaṁ for divisionbhedāya, thereamutra orvā having heardsutvā notna of theseimesaṁ a reporterakkhātā of thoseamūsaṁ for division—thusbhedāya—iti of the dividedbhinnānaṁ orvā a reconcilersandhātā of the unitedsahitānaṁ orvā a supporteranuppadātā delighting in harmonysamaggārāmo loving harmonysamaggarato finding joy in harmonysamagganandī making harmonysamaggakaraṇiṁ speechvācaṁ a speakerbhāsitā ishoti;
harshpharusaṁ speechvācaṁ having given uppahāya from harshpharusāya speechvācāya refrainedpaṭivirato ishoti, whicheveryā thatsā speechvācā mellownelā pleasing to the earkaṇṇasukhā endearingpemanīyā going to the hearthadayaṅgamā politeporī likable to the peoplebahujanakantā agreeable to the peoplebahujanamanāpā of such kindtathārūpiṁ speechvācaṁ a speakerbhāsitā ishoti;
talking nonsensesamphappalāpaṁ having given uppahāya from talking nonsensesamphappalāpā refrainedpaṭivirato ishoti a timely speakerkālavādī a truthful speakerbhūtavādī a beneficial speakeratthavādī a Dhamma speakerdhammavādī a discipline speakervinayavādī, treasurednidhānavatiṁ speechvācaṁ a speakerbhāsitā ishoti at the right timekālena valuablesāpadesaṁ succinctpariyantavatiṁ connected with benefitatthasaṁhitaṁ—
of such kindevarūpaṁ, venerable sirbhante, verbal behaviorvacīsamācāraṁ for one pursuingsevato unskillfulakusalā dhammasdhammā declineparihāyanti, skillfulkusalā dhammasdhammā growabhivaḍḍhanti.
verbal behavior too I‘Vacīsamācārampāhaṁ, monksbhikkhave, as twofoldduvidhena I sayvadāmi—
to be cultivated toosevitabbampi, not to be cultivated tooasevitabbampi;
and thattañca each otheraññamaññaṁ verbal behaviorvacīsamācāran’ti—

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. 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. 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. That kind of verbal behavior causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two kinds of verbal behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of verbal behavior.’

thusiti whichyaṁ thattaṁ was saidvuttaṁ by the Blessed Onebhagavatā this hereidametaṁ because ofpaṭicca saidvuttaṁ.

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

mental behavior too I‘Manosamācārampāhaṁ, monksbhikkhave, as twofoldduvidhena I sayvadāmi—
to be cultivated toosevitabbampi, not to be cultivated tooasevitabbampi;
and thattañca each otheraññamaññaṁ mental behaviormanosamācāran’ti—
thusiti indeedkho but thispanetaṁ saidvuttaṁ by the Blessed Onebhagavatā.
but why thisKiñcetaṁ because ofpaṭicca was saidvuttaṁ?
of such kindYathārūpaṁ, venerable sirbhante, mental behaviormanosamācāraṁ for one cultivatingsevato unskillfulakusalā qualitiesdhammā growabhivaḍḍhanti, skillfulkusalā qualitiesdhammā declineparihāyanti of such kindevarūpo mental behaviormanosamācāro notna should be cultivatedsevitabbo;
and of such kindyathārūpañca indeedkho, venerable sirbhante, mental behaviormanosamācāraṁ for one cultivatingsevato unskillfulakusalā qualitiesdhammā declineparihāyanti, skillfulkusalā qualitiesdhammā growabhivaḍḍhanti of such kindevarūpo mental behaviormanosamācāro should be cultivatedsevitabbo.
of what kindKathaṁrūpaṁ, venerable sirbhante, mental behaviormanosamācāraṁ for one cultivatingsevato unskillfulakusalā qualitiesdhammā growabhivaḍḍhanti, skillfulkusalā qualitiesdhammā declineparihāyanti?
hereIdha, venerable sirbhante, someoneekacco covetousabhijjhālu ishoti, whichyaṁ thattaṁ of anotherparassa another's property and belongingsparavittūpakaraṇaṁ thattaṁ one who covetsabhijjhātā ishoti: oh‘aho indeedvata whichyaṁ of anotherparassa thattaṁ mine may bemamassā’ti;
with malevolent mindbyāpannacitto indeedkho butpana ishoti with malicious intentionpaduṭṭhamanasaṅkappo: these‘ime sentient beingssattā may be killedhaññantu orvā may be slaughteredvajjhantu orvā may be slainucchijjantu orvā may be destroyedvinassantu orvā notmā orvā may not beahesun’ti—

‘I say that there are two kinds of mental behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of mental behavior.’ That’s what the Buddha said, but why did he say it? You should not cultivate the kind of mental behavior which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of mental behavior which causes unskillful qualities to decline while skillful qualities grow. And what kind of mental behavior causes unskillful qualities to grow while skillful qualities decline? It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’

suchevarūpaṁ, sirbhante, mental behaviormanosamācāraṁ for one practicingsevato unskillfulakusalā qualitiesdhammā growabhivaḍḍhanti, skillfulkusalā qualitiesdhammā declineparihāyanti.
what kind ofKathaṁrūpaṁ, sirbhante, mental behaviormanosamācāraṁ for one practicingsevato unskillfulakusalā qualitiesdhammā declineparihāyanti, skillfulkusalā qualitiesdhammā growabhivaḍḍhanti?
hereIdha, sirbhante, someoneekacco free from covetousnessanabhijjhālu ishoti, whichyaṁ thattaṁ of anotherparassa another's wealth and belongingsparavittūpakaraṇaṁ thattaṁ does not covetnābhijjhātā ishoti: oh‘aho if onlyvata whichyaṁ of anotherparassa thattaṁ minemamassā’ti;
with benevolent mindabyāpannacitto indeedkho andpana ishoti with loving intentionsappaduṭṭhamanasaṅkappo: these‘ime sentient beingssattā free of enmityaverā free of ill willabyābajjhā untroubledanīghā happysukhī themselvesattānaṁ may they livepariharantū’ti—
suchevarūpaṁ, sirbhante, mental behaviormanosamācāraṁ for one practicingsevato unskillfulakusalā qualitiesdhammā declineparihāyanti, skillfulkusalā qualitiesdhammā growabhivaḍḍhanti.
mental behavior too‘Manosamācārampāhaṁ, monksbhikkhave, as twofoldduvidhena I sayvadāmi—
to be cultivatedsevitabbampi, not to be cultivatedasevitabbampi;
and thattañca each of theseaññamaññaṁ a kind of mental behaviormanosamācāran’ti—
thusiti whichyaṁ thattaṁ saidvuttaṁ by the Blessed Onebhagavatā thisidametaṁ because ofpaṭicca saidvuttaṁ.

That kind of mental behavior causes unskillful qualities to grow while skillful qualities decline. And what kind of mental behavior causes unskillful qualities to decline while skillful qualities grow? It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’ That kind of mental behavior causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two kinds of mental behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of mental behavior.’ That’s what the Buddha said, and this is why he said it.

a rising of thought, too, I‘Cittuppādampāhaṁ, monksbhikkhave, as twofoldduvidhena I sayvadāmi—
to be cultivated, toosevitabbampi, not to be cultivated, tooasevitabbampi;
and thattañca each otheraññamaññaṁ an arising of thoughtcittuppādan’ti—
thusiti indeedkho but thispanetaṁ was saidvuttaṁ by the Blessed Onebhagavatā.
but why was thisKiñcetaṁ with reference topaṭicca saidvuttaṁ?
of what kindYathārūpaṁ, venerable sirbhante, arising of thoughtcittuppādaṁ for one cultivatingsevato unskillfulakusalā qualitiesdhammā growabhivaḍḍhanti, skillfulkusalā qualitiesdhammā declineparihāyanti suchevarūpo arising of thoughtcittuppādo notna to be cultivatedsevitabbo;
but of what kindyathārūpañca indeedkho, venerable sirbhante, arising of thoughtcittuppādaṁ for one cultivatingsevato unskillfulakusalā qualitiesdhammā declineparihāyanti, skillfulkusalā qualitiesdhammā growabhivaḍḍhanti suchevarūpo arising of thoughtcittuppādo to be cultivatedsevitabbo.
of what kindKathaṁrūpaṁ, venerable sirbhante, arising of thoughtcittuppādaṁ for one cultivatingsevato unskillfulakusalā qualitiesdhammā growabhivaḍḍhanti, skillfulkusalā qualitiesdhammā declineparihāyanti?
hereIdha, venerable sirbhante, someekacco covetousabhijjhālu ishoti, accompanied by covetousnessabhijjhāsahagatena with a mindcetasā livesviharati;
maliciousbyāpādavā ishoti, accompanied by ill willbyāpādasahagatena with a mindcetasā livesviharati;
hurtfulvihesavā ishoti, accompanied by harmvihesāsahagatena with a mindcetasā livesviharati—
suchevarūpaṁ, venerable sirbhante, arising of thoughtcittuppādaṁ for one cultivatingsevato unskillfulakusalā qualitiesdhammā growabhivaḍḍhanti, skillfulkusalā qualitiesdhammā declineparihāyanti.
of what kindKathaṁrūpaṁ, venerable sirbhante, arising of thoughtcittuppādaṁ for one cultivatingsevato unskillfulakusalā qualitiesdhammā declineparihāyanti, skillfulkusalā qualitiesdhammā growabhivaḍḍhanti?

‘I say that there are two arisings of thought: that which you should cultivate, and that which you should not cultivate. And each of these is an arising of thought.’ That’s what the Buddha said, but why did he say it? You should not cultivate the arising of thought which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the arising of thought which causes unskillful qualities to decline while skillful qualities grow. And what arising of thought causes unskillful qualities to grow while skillful qualities decline? It’s when someone is covetous, and lives with their heart full of covetousness. They are malicious, and live with their heart full of ill will. They’re hurtful, and live with their heart intent on harm. That arising of thought causes unskillful qualities to grow while skillful qualities decline. And what arising of thought causes unskillful qualities to decline while skillful qualities grow?

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