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Majjhima Nikāya 114

Sevitabbāsevitabbasutta

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

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of thisImassa indeedkho Iahaṁ, sirbhante, by the Blessed Onebhagavatā brieflysaṅkhittena of the statementbhāsitassa, in detailvitthārena the meaningatthaṁ of the unanalyzedavibhattassa, thusevaṁ in detailvitthārena the meaningatthaṁ I understandājānāmī”ti.

good“Sādhu goodsādhu, Sāriputtasāriputta.
goodSādhu indeedkho youtvaṁ, Sāriputtasāriputta, of thisimassa by memayā briefsaṅkhittena of the statementbhāsitassa, in detailvitthārena the meaningatthaṁ of the unanalyzedavibhattassa, thusevaṁ in detailvitthārena the meaningatthaṁ you understandājānāsi.

bodily conduct, I say‘Kāyasamācārampāhaṁ, monksbhikkhave, as twofoldduvidhena I sayvadāmi—
to be cultivated toosevitabbampi, not to be cultivated tooasevitabbampi;
and thattañca one anotheraññamaññaṁ bodily conductkāyasamācāran’ti—
thusiti indeedkho but thispanetaṁ was saidvuttaṁ by memayā.
why was thisKiñcetaṁ in dependence onpaṭicca saidvuttaṁ?
of what kindYathārūpaṁ, Sāriputtasāriputta, bodily conductkāyasamācāraṁ for one cultivatingsevato unwholesomeakusalā dhammasdhammā increaseabhivaḍḍhanti, wholesomekusalā dhammasdhammā declineparihāyanti of such kindevarūpo bodily conductkāyasamācāro notna to be cultivatedsevitabbo;
of what kind, butyathārūpañca indeedkho, Sāriputtasāriputta, bodily conductkāyasamācāraṁ for one cultivatingsevato unwholesomeakusalā dhammasdhammā declineparihāyanti, wholesomekusalā dhammasdhammā increaseabhivaḍḍhanti—
of such kindevarūpo bodily conductkāyasamācāro to be cultivatedsevitabbo.

of what kindKathaṁrūpaṁ, Sāriputtasāriputta, bodily conductkāyasamācāraṁ for one practisingsevato unwholesomeakusalā statesdhammā increaseabhivaḍḍhanti, wholesomekusalā statesdhammā declineparihāyanti?
hereIdha, Sāriputtasāriputta, some personekacco one who kills living beingspāṇātipātī ishoti cruelluddo bloody-handedlohitapāṇi given to striking and killinghatappahate establishedniviṭṭho without compassionadayāpanno toward living beingspāṇabhūtesu;
one who takes what is not givenadinnādāyī indeedkho furtherpana ishoti, whateveryaṁ thattaṁ of anotherparassa another's property and belongingsparavittūpakaraṇaṁ in the villagegāmagataṁ orvā in the forestaraññagataṁ orvā thattaṁ not givenadinnaṁ reckoned as thefttheyyasaṅkhātaṁ a takerādātā ishoti;
one who misconducts himself in sensual pleasureskāmesumicchācārī indeedkho furtherpana ishoti, whoeveryā thosetā protected by mothermāturakkhitā protected by fatherpiturakkhitā protected by mother and fathermātāpiturakkhitā protected by brotherbhāturakkhitā protected by sisterbhaginirakkhitā protected by relativesñātirakkhitā protected by clangottarakkhitā protected by dhammadhammarakkhitā having a husbandsassāmikā subject to punishmentsaparidaṇḍā evenantamaso even one adorned with a garlandmālāguḷaparikkhittāpi with such womentathārūpāsu misconductcārittaṁ one who engagesāpajjitā ishoti—
suchevarūpaṁ, Sāriputtasāriputta, bodily conductkāyasamācāraṁ for one practisingsevato unwholesomeakusalā statesdhammā increaseabhivaḍḍhanti, wholesomekusalā statesdhammā declineparihāyanti.

of what kindKathaṁrūpaṁ, Sāriputtasāriputta, bodily conductkāyasamācāraṁ for one practicingsevato unwholesomeakusalā statesdhammā declineparihāyanti, wholesomekusalā statesdhammā increaseabhivaḍḍhanti?
hereIdha, Sāriputtasāriputta, some personekacco killing living beingspāṇātipātaṁ having abandonedpahāya from killing living beingspāṇātipātā abstainingpaṭivirato he ishoti having laid down the rodnihitadaṇḍo having laid down the weaponnihitasattho, conscientiouslajjī full of compassiondayāpanno compassionate for the welfare of all living beingssabbapāṇabhūtahitānukampī he dwellsviharati;
taking what is not givenadinnādānaṁ having abandonedpahāya from taking what is not givenadinnādānā abstainingpaṭivirato he ishoti, whateveryaṁ thattaṁ of anotherparassa another's property and belongingsparavittūpakaraṇaṁ in the villagegāmagataṁ orvā in the forestaraññagataṁ orvā thattaṁ what is not givennādinnaṁ reckoned as thefttheyyasaṅkhātaṁ one who takesādātā he ishoti;
sexual misconductkāmesumicchācāraṁ having abandonedpahāya from sexual misconductkāmesumicchācārā abstainingpaṭivirato he ishoti, those women whoyā thosetā protected by mothermāturakkhitā protected by fatherpiturakkhitā protected by mother and fathermātāpiturakkhitā protected by brotherbhāturakkhitā protected by sisterbhaginirakkhitā protected by relativesñātirakkhitā protected by clangottarakkhitā protected by dhammadhammarakkhitā having a husbandsassāmikā subject to punishmentsaparidaṇḍā evenantamaso even those adorned with flower garlandsmālāguḷaparikkhittāpi with such womentathārūpāsu notna sexual intercoursecārittaṁ one who commitsāpajjitā he ishoti—
of such kindevarūpaṁ, Sāriputtasāriputta, bodily conductkāyasamācāraṁ for one practicingsevato unwholesomeakusalā statesdhammā declineparihāyanti, wholesomekusalā statesdhammā increaseabhivaḍḍhanti.
bodily conduct, too, I say‘Kāyasamācārampāhaṁ, monksbhikkhave, as twofoldduvidhena I sayvadāmi—
to be cultivated, toosevitabbampi, not to be cultivated, tooasevitabbampi;
and thattañca mutuallyaññamaññaṁ bodily conductkāyasamācāran’ti—
thusiti whichyaṁ thattaṁ was saidvuttaṁ by memayā this veryidametaṁ with reference topaṭicca saidvuttaṁ.

verbal conduct too, I sayVacīsamācārampāhaṁ, O monksbhikkhave, as twofoldduvidhena I sayvadāmi …pe……pe…
mental conduct too, I saymanosamācārampāhaṁ, O monksbhikkhave, as twofoldduvidhena I sayvadāmi …pe……pe…
arising of thought too, I saycittuppādampāhaṁ, O monksbhikkhave, as twofoldduvidhena I sayvadāmi …pe……pe…
acquisition of perception too, I saysaññāpaṭilābhampāhaṁ, O monksbhikkhave, as twofoldduvidhena I sayvadāmi …pe……pe…
acquisition of view too, I saydiṭṭhipaṭilābhampāhaṁ, O monksbhikkhave, as twofoldduvidhena I sayvadāmi …pe……pe….

acquisition of selfhood, I say,‘Attabhāvapaṭilābhampāhaṁ, monks,bhikkhave, in two waysduvidhena I say—vadāmi—
to be cultivated, andsevitabbampi, not to be cultivated;asevitabbampi;
and thattañca one anotheraññamaññaṁ acquisition of selfhoodattabhāvapaṭilābhan’ti—
thusiti indeedkho but thispanetaṁ was saidvuttaṁ by me.mayā.
But with reference to whatKiñcetaṁ in dependence onpaṭicca was it said?vuttaṁ?
Such a kindYathārūpaṁ, Sāriputta,sāriputta, acquisition of selfhoodattabhāvapaṭilābhaṁ for one cultivatingsevato unwholesomeakusalā statesdhammā increase,abhivaḍḍhanti, wholesomekusalā statesdhammā declineparihāyanti such a kind ofevarūpo acquisition of selfhoodattabhāvapaṭilābho notna to be cultivated;sevitabbo;
but such a kind, andyathārūpañca indeed,kho, Sāriputta,sāriputta, acquisition of selfhoodattabhāvapaṭilābhaṁ for one cultivatingsevato unwholesomeakusalā statesdhammā decline,parihāyanti, wholesomekusalā statesdhammā increase—abhivaḍḍhanti—
such a kind ofevarūpo acquisition of selfhoodattabhāvapaṭilābho to be cultivated.sevitabbo.

of what kindKathaṁrūpaṁ, Sāriputtasāriputta, kind of personal existenceattabhāvapaṭilābhaṁ cultivatingsevato unwholesomeakusalā mental statesdhammā increaseabhivaḍḍhanti, wholesomekusalā mental statesdhammā declineparihāyanti?
with afflictionSabyābajjhaṁ, Sāriputtasāriputta, kind of personal existenceattabhāvapaṭilābhaṁ producingabhinibbattayato for an unfinished stateapariniṭṭhitabhāvāya unwholesomeakusalā mental statesdhammā increaseabhivaḍḍhanti, wholesomekusalā mental statesdhammā declineparihāyanti;
without afflictionabyābajjhaṁ, Sāriputtasāriputta, kind of personal existenceattabhāvapaṭilābhaṁ producingabhinibbattayato for a finished statepariniṭṭhitabhāvāya unwholesomeakusalā mental statesdhammā declineparihāyanti, wholesomekusalā mental statesdhammā increaseabhivaḍḍhanti.
and indeed the kind of personal existence‘Attabhāvapaṭilābhampāhaṁ, monksbhikkhave, as twofoldduvidhena I declarevadāmi—
to be cultivated alsosevitabbampi, and not to be cultivatedasevitabbampi;
and thistañca mutuallyaññamaññaṁ kind of personal existenceattabhāvapaṭilābhan’ti—
thusiti whichyaṁ thattaṁ was saidvuttaṁ by memayā this veryidametaṁ conditioned bypaṭicca was saidvuttaṁ.
of thisImassa indeedkho, Sāriputtasāriputta, by memayā brieflysaṅkhittena spokenbhāsitassa thusevaṁ in detailvitthārena the meaningattho should be seendaṭṭhabbo.

cognizable by the eyeCakkhuviññeyyaṁ form, I say,rūpampāhaṁ, Sāriputta,sāriputta, as twofoldduvidhena I say—vadāmi—
should be cultivated,sevitabbampi, should not be cultivated;asevitabbampi;
cognizable by the earsotaviññeyyaṁ sound, I say,saddampāhaṁ, Sāriputta,sāriputta, as twofoldduvidhena I say—vadāmi—
should be cultivatedsevitabbampi should not be cultivated;asevitabbampi;
cognizable by the noseghānaviññeyyaṁ smell, I say,gandhampāhaṁ, Sāriputta,sāriputta, as twofoldduvidhena I say—vadāmi—
should be cultivated,sevitabbampi, should not be cultivated;asevitabbampi;
cognizable by the tonguejivhāviññeyyaṁ taste, I say,rasampāhaṁ, Sāriputta,sāriputta, as twofoldduvidhena I say—vadāmi—
should be cultivated,sevitabbampi, should not be cultivated;asevitabbampi;
cognizable by the bodykāyaviññeyyaṁ touch, I say,phoṭṭhabbampāhaṁ, Sāriputta,sāriputta, as twofoldduvidhena I say—vadāmi—
should be cultivated,sevitabbampi, should not be cultivated;asevitabbampi;
cognizable by the mindmanoviññeyyaṁ dhamma, I say,dhammampāhaṁ, Sāriputta,sāriputta, as twofoldduvidhena I say—vadāmi—
should be cultivated,sevitabbampi, should not be cultivated."asevitabbampī”ti.

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