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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.

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

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.

“Good, good, Sāriputta! It’s good that you understand the detailed meaning of my brief statement in this way.”

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.

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

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.

Sāriputta, what kind of bodily conduct does one practise such that unwholesome states increase and wholesome states decline? Here, Sāriputta, some person is one who kills living beings, cruel, bloody-handed, given to striking and killing, established without compassion toward living beings. Further, he is one who takes what is not given: whatever property and belongings of another, whether in a village or in a forest, he takes it not given, reckoned as theft. Further, he is one who misconducts himself in sensual pleasures: whoever those women are — protected by mother, protected by father, protected by mother and father, protected by brother, protected by sister, protected by relatives, protected by clan, protected by dhamma, having a husband, subject to punishment, even one adorned with a garland — he engages in misconduct with such women. Sāriputta, it is such bodily conduct that one practises such that unwholesome states increase and wholesome states decline.

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.

Sāriputta, for one practicing what kind of bodily conduct do unwholesome states decline and wholesome states increase? Here, Sāriputta, some person, having abandoned killing living beings, abstains from killing living beings; he has laid down the rod, laid down the weapon, is conscientious, full of compassion, and dwells compassionate for the welfare of all living beings. Having abandoned taking what is not given, he abstains from taking what is not given; whatever is another's property and belongings, whether in the village or in the forest, he is not one who takes what is not given reckoned as theft. Having abandoned sexual misconduct, he abstains from sexual misconduct; he is not one who commits sexual intercourse with women protected by mother, protected by father, protected by mother and father, protected by brother, protected by sister, protected by relatives, protected by clan, protected by dhamma, those with a husband, those subject to punishment, even those adorned with flower garlands—Sāriputta, for one practicing such bodily conduct, unwholesome states decline and wholesome states increase. Monks, I say that bodily conduct is of two kinds—to be cultivated and not to be cultivated; and that bodily conduct is mutually exclusive. Thus, whatever was said by me, this was said with reference to that.

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….

Verbal conduct too, monks, I say is twofold … mental conduct too, monks, I say is twofold … the arising of thought too, monks, I say is twofold … the acquisition of perception too, monks, I say is twofold … the acquisition of view too, monks, I say is twofold …

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.

“An acquisition of selfhood, monks, I say, is of two kinds: to be cultivated and not to be cultivated; and these are mutually exclusive acquisitions of selfhood.” That is indeed what was said by me. But with reference to what was it said? Sāriputta, when for one cultivating an acquisition of selfhood unwholesome states increase and wholesome states decline, such an acquisition of selfhood should not be cultivated. But when, Sāriputta, for one cultivating an acquisition of selfhood unwholesome states decline and wholesome states increase, such an acquisition of selfhood should be cultivated.

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.

What kind of personal existence, Sāriputta, when cultivated, causes unwholesome mental states to increase and wholesome mental states to decline? Sāriputta, generating a personal existence with affliction, for the sake of an unfinished state, unwholesome mental states increase and wholesome mental states decline; generating a personal existence without affliction, for the sake of a finished state, unwholesome mental states decline and wholesome mental states increase. Monks, I say that a personal existence is twofold: it should be cultivated and it should not be cultivated; and this is mutually a kind of personal existence—so when that was said by me, it was said on account of this. Sāriputta, the meaning of what I have spoken about in brief should be seen in detail in this way.

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.

“I say that there are two kinds of sight known by the eye: that which you should cultivate, and that which you should not cultivate. I say that there are two kinds of sound known by the ear … two kinds of smell known by the nose … two kinds of taste known by the tongue … two kinds of touch known by the body … two kinds of idea known by the mind: that which you should cultivate, and that which you should not cultivate.”

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