Majjhima Nikāya 114

The Middle-Length Suttas Collection 114

Sevitabbāsevitabbasutta

What Should and Should Not Be Cultivated

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

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 bhikkhus, “Bhikkhus!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Venerable sir,” they replied. The Buddha said this:

“sevitabbāsevitabbaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Bhikkhus, 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.”

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

“Yes, sir,” they replied. The Buddha said this:

“Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ kāyasamācāraṁ.

“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 behavior.

Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ vacīsamācāraṁ.

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 behavior.

Manosamācārampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ manosamācāraṁ.

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 behavior.

Cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ cittuppādaṁ.

I say that there are two ways of giving rise to a thought: that which you should cultivate, and that which you should not cultivate. And each of these is a way of giving rise to a thought.

Saññāpaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ saññāpaṭilābhaṁ.

I say that there are two ways of acquiring perception: that which you should cultivate, and that which you should not cultivate. And each of these is a way of acquiring perception.

Diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ diṭṭhipaṭilābhaṁ.

I say that there are two ways of acquiring views: that which you should cultivate, and that which you should not cultivate. And each of these is a way of acquiring views.

Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ attabhāvapaṭilābhan”ti.

I say that there are two ways of reincarnating: that which you should cultivate, and that which you should not cultivate. And each of these is a way of reincarnating.”

Evaṁ vutte āyasmā sāriputto bhagavantaṁ etadavoca: “imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmi.

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.

‘Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ kāyasamācāran’ti—iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo kāyasamācāro na sevitabbo; yathārūpañca kho, bhante, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo kāyasamācāro sevitabbo.

‘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.

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

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. They commit sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual 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.

Kathaṁrūpaṁ, bhante, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, 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, bhante, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ kāyasamācāran’ti—iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

And what kind of bodily behavior causes unskillful qualities to decline while skillful qualities grow? It’s when someone gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion 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 sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sexual 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 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.

‘Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ vacīsamācāran’ti—iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo vacīsamācāro na sevitabbo; yathārūpañca kho, bhante, vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo vacīsamācāro sevitabbo.

‘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.

Kathaṁrūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco musāvādī hoti. Sabhāgato¹ 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; 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; pharusavāco kho pana hoti, yā sā vācā kaṇḍakā kakkasā pharusā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti; samphappalāpī kho pana hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ—evarūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

And what kind of verbal behavior causes unskillful qualities to grow while skillful qualities decline? 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, mister, 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 speak divisively. 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 samādhi. 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.

Kathaṁrūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? 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; 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; pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti; samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ—evarūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ vacīsamācāran’ti—iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

And what kind of verbal behavior causes unskillful qualities to decline while skillful qualities grow? It’s when a certain person 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, mister, 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. They give up divisive speech. 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, supporting unity, 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, lovely, going to the heart, polite, 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.’ That’s what the Buddha said, and this is why he said it.

‘Manosamācārampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ manosamācāran’ti—iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manosamācāro na sevitabbo; yathārūpañca kho, bhante, manosamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manosamācāro sevitabbo.

‘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.

Kathaṁrūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti; byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti—evarūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

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

Kathaṁrūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti; abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā² anīghā sukhī attānaṁ pariharantū’ti—evarūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Manosamācārampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ manosamācāran’ti—iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

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.

‘Cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ cittuppādan’ti—iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo cittuppādo na sevitabbo; yathārūpañca kho, bhante, cittuppādaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo cittuppādo sevitabbo.

‘I say that there are two ways of giving rise to a thought: that which you should cultivate, and that which you should not cultivate. And each of these is a way of giving rise to a thought.’ That’s what the Buddha said, but why did he say it? You should not cultivate the way of giving rise to a thought which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the way of giving rise to a thought which causes unskillful qualities to decline while skillful qualities grow.

Kathaṁrūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatena cetasā viharati; byāpādavā hoti, byāpādasahagatena cetasā viharati; vihesavā hoti, vihesāsahagatena cetasā viharati—evarūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

And what way of giving rise to a 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 way of giving rise to a thought causes unskillful qualities to grow while skillful qualities decline.

Kathaṁrūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatena cetasā viharati; abyāpādavā hoti, abyāpādasahagatena cetasā viharati; avihesavā hoti, avihesāsahagatena cetasā viharati—evarūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ cittuppādan’ti—iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

And what way of giving rise to a thought causes unskillful qualities to decline while skillful qualities grow? It’s when someone is content, and lives with their heart full of contentment. They have good will, and live with their heart full of good will. They’re kind, and live with their heart full of kindness. That way of giving rise to a thought causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two ways of giving rise to a thought: that which you should cultivate, and that which you should not cultivate. And each of these is a way of giving rise to a thought.’ That’s what the Buddha said, and this is why he said it.

‘Saññāpaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ saññāpaṭilābhan’ti—iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo saññāpaṭilābho na sevitabbo; yathārūpañca kho, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo saññāpaṭilābho sevitabbo.

‘I say that there are two ways of acquiring perception: that which you should cultivate, and that which you should not cultivate. And each of these is a way of acquiring perception.’ That’s what the Buddha said, but why did he say it? You should not cultivate the way of acquiring perception which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the way of acquiring perception which causes unskillful qualities to decline while skillful qualities grow.

Kathaṁrūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatāya saññāya viharati; byāpādavā hoti, byāpādasahagatāya saññāya viharati; vihesavā hoti, vihesāsahagatāya saññāya viharati—evarūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

And what way of acquiring perception causes unskillful qualities to grow while skillful qualities decline? It’s when someone is covetous, and lives with their perception full of covetousness. They are malicious, and live with their perception full of ill will. They’re hurtful, and live with their perception intent on harm. That way of acquiring perception causes unskillful qualities to grow while skillful qualities decline.

Kathaṁrūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatāya saññāya viharati; abyāpādavā hoti, abyāpādasahagatāya saññāya viharati; avihesavā hoti, avihesāsahagatāya saññāya viharati—evarūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Saññāpaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ saññāpaṭilābhan’ti—iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

And what way of acquiring perception causes unskillful qualities to decline while skillful qualities grow? It’s when someone is content, and lives with their perception full of contentment. They have good will, and live with their perception full of good will. They’re kind, and live with their perception full of kindness. That way of acquiring perception causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two ways of acquiring perception: that which you should cultivate, and that which you should not cultivate. And each of these is a way of acquiring perception.’ That’s what the Buddha said, and this is why he said it.

‘Diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ diṭṭhipaṭilābhan’ti—iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo diṭṭhipaṭilābho na sevitabbo; yathārūpañca kho, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti—evarūpo diṭṭhipaṭilābho sevitabbo.

‘I say that there are two ways of acquiring views: that which you should cultivate, and that which you should not cultivate. And each of these is a way of acquiring views.’ That’s what the Buddha said, but why did he say it? You should not cultivate the way of acquiring views which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the way of acquiring views which causes unskillful qualities to decline while skillful qualities grow.

Kathaṁrūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco evaṁdiṭṭhiko hoti: ‘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—evarūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

And what way of acquiring views causes unskillful qualities to grow while skillful qualities decline? It’s when someone has such a view: ‘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 well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ That way of acquiring views causes unskillful qualities to grow while skillful qualities decline.

Kathaṁrūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco evaṁdiṭṭhiko hoti: ‘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—evarūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ diṭṭhipaṭilābhan’ti—iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

And what way of acquiring views causes unskillful qualities to decline while skillful qualities grow? It’s when someone has such a view: ‘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 well attained and practiced, and who describe the afterlife after realizing it with their own insight.’ That way of acquiring views causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two ways of acquiring views: that which you should cultivate, and that which you should not cultivate. And each of these is a way of acquiring views.’ That’s what the Buddha said, and this is why he said it.

‘Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ attabhāvapaṭilābhan’ti—iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, attabhāvapaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti—evarūpo attabhāvapaṭilābho na sevitabbo; yathārūpañca kho, bhante, attabhāvapaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti—evarūpo attabhāvapaṭilābho sevitabbo.

‘I say that there are two ways of reincarnating: that which you should cultivate, and that which you should not cultivate. And each of these is a way of reincarnating.’ That’s what the Buddha said, but why did he say it? The way of reincarnating that causes unskillful qualities to grow while skillful qualities decline: you should not cultivate that way of reincarnating. The way of reincarnating that causes unskillful qualities to decline while skillful qualities grow: you should cultivate that way of reincarnating.

Kathaṁrūpaṁ, bhante, attabhāvapaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Sabyābajjhaṁ, bhante, attabhāvapaṭilābhaṁ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; abyābajjhaṁ, bhante, attabhāvapaṭilābhaṁ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—sevitabbampi, asevitabbampi; tañca aññamaññaṁ attabhāvapaṭilābhan’ti—iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

And what way of reincarnating causes unskillful qualities to grow while skillful qualities decline? Generating rebirth in a hurtful reincarnation, which because of its unpreparedness causes unskillful qualities to grow while skillful qualities decline. And what way of reincarnating causes unskillful qualities to decline while skillful qualities grow? Generating rebirth in a pleasing reincarnation, which because of its preparedness causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two ways of reincarnating: that which you should cultivate, and that which you should not cultivate. And each of these is a way of reincarnating.’ 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. Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāsi.

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

‘Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi—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.

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

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—sevitabbampi, asevitabbampi; sotaviññeyyaṁ saddampāhaṁ, sāriputta, duvidhena vadāmi—sevitabbampi asevitabbampi; ghānaviññeyyaṁ gandhampāhaṁ, sāriputta, duvidhena vadāmi—sevitabbampi, asevitabbampi; jivhāviññeyyaṁ rasampāhaṁ, sāriputta, duvidhena vadāmi—sevitabbampi, asevitabbampi; kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, sāriputta, duvidhena vadāmi—sevitabbampi, asevitabbampi; manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi—sevitabbampi, 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 thought known by the mind: 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—sevitabbampi, asevitabbampī’ti—iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ; yathārūpañca kho, bhante, 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 bhagavatā idametaṁ paṭicca vuttaṁ.

‘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.’ That’s what the Buddha said, but why did he say it? You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow. ‘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.’ That’s what the Buddha said, and this is why he said it.

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 … kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, sāriputta … evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo … evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo. ‘Manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi—sevitabbampi, asevitabbampī’ti—iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ?

‘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 thought known by the mind: that which you should cultivate, and that which you should not cultivate.’ That’s what the Buddha said, but why did he say it?

Yathārūpaṁ, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manoviññeyyo dhammo na sevitabbo; yathārūpañca kho, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manoviññeyyo dhammo sevitabbo. ‘Manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi—sevitabbampi, asevitabbampī’ti—iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmī”ti.

You should not cultivate the kind of thought known by the mind which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of thought known by the mind which causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two kinds of thought known by the mind: that which you should cultivate, and that which you should not cultivate.’ That’s what the Buddha said, and this is why he said it. Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.”

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

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

‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi—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.

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

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—sevitabbampi, asevitabbampi …pe… piṇḍapātaṁpāhaṁ, sāriputta … senāsanaṁpāhaṁ, sāriputta … gāmampāhaṁ, sāriputta … nigamampāhaṁ, sāriputta … nagarampāhaṁ, sāriputta … janapadampāhaṁ, sāriputta … puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi—sevitabbampi, asevitabbampī”ti.

“I say that there are two kinds of robes: that which you should cultivate, and that which you should not cultivate. I say that there are two kinds of almsfood … lodging … village … town … city … country … person: 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. ‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi—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… evarūpo piṇḍapāto na sevitabbo … evarūpo piṇḍapāto sevitabbo … senāsanaṁpāhaṁ, sāriputta …pe… evarūpaṁ senāsanaṁ na sevitabbaṁ … evarūpaṁ senāsanaṁ sevitabbaṁ … gāmampāhaṁ, sāriputta …pe… evarūpo gāmo na sevitabbo … evarūpo gāmo sevitabbo … evarūpo nigamo na sevitabbo … evarūpo nigamo sevitabbo … evarūpaṁ nagaraṁ na sevitabbaṁ … evarūpaṁ nagaraṁ sevitabbaṁ … evarūpo janapado na sevitabbo … evarūpo janapado sevitabbo. ‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi—sevitabbampi, asevitabbampī’ti—iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Yathārūpaṁ, bhante, puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; yathārūpañca kho, bhante, puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. ‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi—sevitabbampi, asevitabbampī’ti—iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttanti.

“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. ‘I say that there are two kinds of robes … almsfood … lodging … village … town … city … country … person: that which you should cultivate, and that which you should not cultivate.’ That’s what the Buddha said, but why did he say it? You should not cultivate the kind of person who causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of person who causes unskillful qualities to decline while skillful qualities grow. ‘I say that there are two kinds of person: those who you should cultivate, and those who you should not cultivate.’ 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. Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāsi.

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

‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi—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.

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

(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. 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 all the khattiya persons, 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. If the whole world—with its gods, Māras and Brahmās, 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. Attamano āyasmā sāriputto bhagavato bhāsitaṁ abhinandīti.

That is what the Buddha said. Satisfied, Venerable Sāriputta was happy with what the Buddha said.

Sevitabbāsevitabbasuttaṁ niṭṭhitaṁ catutthaṁ.