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Majjhima Nikāya 114

Sevitabbāsevitabbasutta

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

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Buddhabhagavā near Sāvatthīsāvatthiyaṁ was stayingviharati in Jeta's Grovejetavane of Anāthapiṇḍikaanāthapiṇḍikassa monasteryārāme.
thereTatra indeedkho the Buddhabhagavā the mendicantsbhikkhū addressedāmantesi:
Mendicants“bhikkhavo”ti.
Venerable sir“Bhadante”ti theyte mendicantsbhikkhū to the Buddhabhagavato repliedpaccassosuṁ.
the BuddhaBhagavā said thisetadavoca:

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

what should and should not be cultivated“sevitabbāsevitabbaṁ to youvo, mendicantsbhikkhave, exposition of the teachingdhammapariyāyaṁ I will teachdesessāmi.
thatTaṁ listensuṇātha, wellsādhukaṁ mindmanasi applykarotha, I will speakbhāsissāmī”ti.
yes“Evaṁ, sirbhante”ti indeedkho thosete mendicantsbhikkhū to the Buddhabhagavato they repliedpaccassosuṁ.
the BuddhaBhagavā said thisetadavoca:

“Mendicants, I will teach you an exposition of the teaching on what should and should not be cultivated. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

bodily behavior, I say,“Kāyasamācārampāhaṁ, monks,bhikkhave, as twofoldduvidhena I say—vadāmi—
that which should be cultivated,sevitabbampi, that which should not be cultivated;asevitabbampi;
and thattañca eachaññamaññaṁ bodily behavior.kāyasamācāraṁ.
verbal behavior, I say,Vacīsamācārampāhaṁ, monks,bhikkhave, as twofoldduvidhena I say—vadāmi—
that which should be cultivated,sevitabbampi, that which should not be cultivated;asevitabbampi;
and thattañca eachaññamaññaṁ verbal behavior.vacīsamācāraṁ.
mental behavior, I say,Manosamācārampāhaṁ, monks,bhikkhave, as twofoldduvidhena I say—vadāmi—
that which should be cultivated,sevitabbampi, that which should not be cultivated;asevitabbampi;
and thattañca eachaññamaññaṁ mental behavior.manosamācāraṁ.
arising of thought, I say,Cittuppādampāhaṁ, monks,bhikkhave, as twofoldduvidhena I say—vadāmi—
that which should be cultivated,sevitabbampi, that which should not be cultivated;asevitabbampi;
and thattañca eachaññamaññaṁ arising of thought.cittuppādaṁ.
acquisition of perception, I say,Saññāpaṭilābhampāhaṁ, monks,bhikkhave, as twofoldduvidhena I say—vadāmi—
that which should be cultivated,sevitabbampi, that which should not be cultivated;asevitabbampi;
and thattañca eachaññamaññaṁ acquisition of perception.saññāpaṭilābhaṁ.
acquisition of views, I say,Diṭṭhipaṭilābhampāhaṁ, monks,bhikkhave, as twofoldduvidhena I say—vadāmi—
that which should be cultivated,sevitabbampi, that which should not be cultivated;asevitabbampi;
and thattañca eachaññamaññaṁ acquisition of views.diṭṭhipaṭilābhaṁ.
incarnation, I say,Attabhāvapaṭilābhampāhaṁ, monks,bhikkhave, as twofoldduvidhena I say—vadāmi—
that which should be cultivated,sevitabbampi, that which should not be cultivated;asevitabbampi;
and thattañca eachaññamaññaṁ incarnation.”attabhāvapaṭilābhan”ti.

“I say that there are two kinds of bodily behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of bodily behavior. 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. 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. 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. I say that there are two acquisitions of perception: that which you should cultivate, and that which you should not cultivate. And each of these is an acquisition of perception. I say that there are two acquisitions of views: that which you should cultivate, and that which you should not cultivate. And each of these is an acquisition of views. I say that there are two kinds of incarnation: that which you should cultivate, and that which you should not cultivate. And these are equally incarnation.”

thusEvaṁ when saidvutte venerableāyasmā Sāriputtasāriputto to the Buddhabhagavantaṁ said thisetadavoca:
of this“imassa indeedkho Iahaṁ, sirbhante, by the Buddhabhagavatā brieflysaṅkhittena of the statementbhāsitassa, in detailvitthārena the meaningatthaṁ of the unanalyzedavibhattassa, thusevaṁ in detailvitthārena the meaningatthaṁ I understandājānāmi.

When he said this, Venerable Sāriputta said to the Buddha, “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.

bodily conduct, I say,‘Kāyasamācārampāhaṁ, monks,bhikkhave, as twofoldduvidhena I sayvadāmi—
to be cultivated,sevitabbampi, not to be cultivated;asevitabbampi;
and thattañca each otheraññamaññaṁ bodily conduct.'kāyasamācāran’ti—
thusiti indeedkho and thispanetaṁ was saidvuttaṁ by the Blessed One.bhagavatā.
why was thisKiñcetaṁ with reference topaṭicca was said?vuttaṁ?
of such kind,Yathārūpaṁ, venerable sir,bhante, bodily conductkāyasamācāraṁ practicingsevato unskillfulakusalā qualitiesdhammā increase,abhivaḍḍhanti, skillfulkusalā qualitiesdhammā decline,parihāyanti, suchevarūpo bodily conductkāyasamācāro notna is to be cultivated;sevitabbo;
and of such kindyathārūpañca indeed,kho, venerable sir,bhante, bodily conductkāyasamācāraṁ practicingsevato unskillfulakusalā qualitiesdhammā decline,parihāyanti, skillfulkusalā qualitiesdhammā increase,abhivaḍḍhanti, suchevarūpo bodily conductkāyasamācāro is to be cultivated.sevitabbo.
of what kind,Kathaṁrūpaṁ, venerable sir,bhante, bodily conductkāyasamācāraṁ practicingsevato unskillfulakusalā qualitiesdhammā increase,abhivaḍḍhanti, skillfulkusalā qualitiesdhammā decline?parihāyanti?
here,Idha, venerable sir,bhante, some personekacco is a killer of living beings,pāṇātipātī ishoti violent,luddo bloody-handed,lohitapāṇi given to striking and killing,hatappahate establishedniviṭṭho mercilessadayāpanno towards living beings;pāṇabhūtesu;
a taker of what is not givenadinnādāyī indeedkho andpana is,hoti, whateveryaṁ thattaṁ of anotherparassa another's wealth and belongingsparavittūpakaraṇaṁ in villagegāmagataṁ orvā in wildernessaraññagataṁ orvā thattaṁ not givenadinnaṁ reckoned as thefttheyyasaṅkhātaṁ takerādātā is;hoti;

‘I say that there are two kinds of bodily behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of bodily behavior.’ That’s what the Buddha said, but why did he say it? You should not cultivate the kind of bodily behavior which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of bodily behavior which causes unskillful qualities to decline while skillful qualities grow. And what kind of bodily behavior causes unskillful qualities to grow while skillful qualities decline? It’s when someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.

one who commits sexual misconductkāmesumicchācārī indeedkho furthermorepana ishoti, whateveryā 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 with a husbandsassāmikā punishable by lawsaparidaṇḍā evenantamaso even one garlandedmālāguḷaparikkhittāpi with such womentathārūpāsu conductcārittaṁ one who has fallen intoāpajjitā ishoti—
suchevarūpaṁ, venerable sirbhante, bodily conductkāyasamācāraṁ for one practicingsevato unskillfulakusalā qualitiesdhammā growabhivaḍḍhanti, skillfulkusalā qualitiesdhammā declineparihāyanti.
what kindKathaṁrūpaṁ, venerable sirbhante, bodily conductkāyasamācāraṁ for one practicingsevato unskillfulakusalā qualitiesdhammā declineparihāyanti, skillfulkusalā qualitiesdhammā growabhivaḍḍhanti?
hereIdha, venerable sirbhante, someoneekacco killing living creaturespāṇātipātaṁ having given uppahāya from killing living creaturespāṇātipātā abstainingpaṭivirato ishoti rod laid downnihitadaṇḍo sword laid downnihitasattho, scrupulouslajjī full of compassiondayāpanno sympathetic to all living beingssabbapāṇabhūtahitānukampī dwellsviharati;
taking what is not givenadinnādānaṁ having given uppahāya from taking what is not givenadinnādānā abstainingpaṭivirato ishoti, whateveryaṁ thattaṁ of anotherparassa others' wealth and belongingsparavittūpakaraṇaṁ in villagegāmagataṁ orvā in forestaraññagataṁ orvā thattaṁ not givennādinnaṁ considered thefttheyyasaṅkhātaṁ one who takesādātā ishoti;
sexual misconductkāmesumicchācāraṁ having given uppahāya from sexual misconductkāmesumicchācārā abstainingpaṭivirato ishoti, whateveryā 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 with a husbandsassāmikā punishable by lawsaparidaṇḍā evenantamaso even one garlandedmālāguḷaparikkhittāpi with such womentathārūpāsu notna conductcārittaṁ one who has fallen intoāpajjitā ishoti—

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. That kind of bodily behavior causes unskillful qualities to grow while skillful qualities decline. And what kind of bodily behavior causes unskillful qualities to decline while skillful qualities grow? 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. They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness. 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.

of such kindevarūpaṁ, venerable sirbhante, bodily conductkāyasamācāraṁ for one practicingsevato unskillfulakusalā qualitiesdhammā declineparihāyanti, skillfulkusalā qualitiesdhammā increaseabhivaḍḍhanti.
bodily conduct too, I‘Kāyasamācārampāhaṁ, monksbhikkhave, as twofoldduvidhena I sayvadāmi—
to-be-cultivated toosevitabbampi, not-to-be-cultivated tooasevitabbampi;
and thattañca each otheraññamaññaṁ bodily conductkāyasamācāran’ti—
thusiti whatyaṁ thattaṁ saidvuttaṁ by the Blessed Onebhagavatā this indeedidametaṁ with reference topaṭicca saidvuttaṁ.

That kind of bodily behavior causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two kinds of bodily behavior: that which you should cultivate, and that which you should not cultivate. And each of these is a kind of bodily behavior.’ That’s what the Buddha said, and this is why he said it.

verbal behavior, I say‘Vacīsamācārampāhaṁ, monksbhikkhave, as twofoldduvidhena I sayvadāmi—
to be cultivatedsevitabbampi, not to be cultivatedasevitabbampi;
and thattañca each otheraññamaññaṁ verbal behaviorvacīsamācāran’ti—
thusiti indeedkho and thispanetaṁ saidvuttaṁ by the Blessed Onebhagavatā.
and why thisKiñcetaṁ with reference topaṭicca saidvuttaṁ?
of such a kindYathārūpaṁ, sirbhante, verbal behaviorvacīsamācāraṁ for one cultivatingsevato unskillfulakusalā qualitiesdhammā growabhivaḍḍhanti, skillfulkusalā qualitiesdhammā declineparihāyanti, of such a kindevarūpo verbal behaviorvacīsamācāro notna to be cultivatedsevitabbo;
and of such a kindyathārūpañca indeedkho, sirbhante, verbal behaviorvacīsamācāraṁ for one cultivatingsevato unskillfulakusalā qualitiesdhammā declineparihāyanti, skillfulkusalā qualitiesdhammā growabhivaḍḍhanti of such a kindevarūpo verbal behaviorvacīsamācāro to be cultivatedsevitabbo.
of what kindKathaṁrūpaṁ, sirbhante, verbal behaviorvacīsamācāraṁ for one cultivatingsevato unskillfulakusalā qualitiesdhammā growabhivaḍḍhanti, skillfulkusalā qualitiesdhammā declineparihāyanti?

‘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.’ That’s what the Buddha said, but why did he say it? You should not cultivate the kind of verbal behavior which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of verbal behavior which causes unskillful qualities to decline while skillful qualities grow. And what kind of verbal behavior causes unskillful qualities to grow while skillful qualities decline?

hereIdha, venerable sirbhante, someoneekacco one who speaks falsehoodmusāvādī ishoti. to the councilSabhāgato orvā to the assemblyparisāgato orvā to the family meetingñātimajjhagato orvā to the guildpūgamajjhagato orvā to the royal courtrājakulamajjhagato orvā summonedabhinīto asked to bear witnesssakkhipuṭṭho: please, my man‘ehambho manpurisa, whatyaṁ you knowjānāsi thattaṁ sayvadehī’ti heso not knowingajānaṁ orvā saysāha: I know‘jānāmī’ti, knowingjānaṁ orvā saysāha: not‘na I knowjānāmī’ti; not seeingapassaṁ orvā saysāha: I see‘passāmī’ti, seeingpassaṁ orvā saysāha: not‘na I see — thuspassāmī’ti—iti for the sake of oneselfattahetu orvā for the sake of anotherparahetu orvā for some trivial worldly reasonāmisakiñcikkhahetu orvā deliberate false speechsampajānamusā spokenbhāsitā ishoti;
backbiting speechpisuṇavāco indeedkho thenpana ishoti, from hereito having heardsutvā elsewhereamutra a repeaterakkhātā of theseimesaṁ for divisionbhedāya, elsewhereamutra orvā having heardsutvā to theseimesaṁ a repeaterakkhātā of thoseamūsaṁ for division — thusbhedāya—iti of the harmonioussamaggānaṁ orvā a dividerbhettā, of the dividedbhinnānaṁ orvā a supporteranuppadātā, delighting in divisionvaggārāmo, fond of divisionvaggarato, loving divisionvagganandī, promoting divisionvaggakaraṇiṁ speechvācaṁ spokenbhāsitā ishoti;
harsh speechpharusavāco indeedkho thenpana ishoti, whichyā thatsā speechvācā cruelkaṇḍakā nastykakkasā hurtfulpharusā offensiveparakaṭukā offending othersparābhisajjanī bordering on angerkodhasāmantā not leading to immersionasamādhisaṁvattanikā, such kindstathārūpiṁ speechvācaṁ spokenbhāsitā ishoti;

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

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