1Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There he addressed the bhikkhus thus: "Bhikkhus." — "Venerable sir," they replied. The Blessed One said this:

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti. "Bhadante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

"Bhikkhus, I shall teach you a discourse on what should be cultivated and what should not be cultivated. Listen and attend closely to what I shall say." — "Yes, venerable sir," the bhikkhus replied. The Blessed One said this:

"sevitabbāsevitabbaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī"ti. "Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: 

First Exposition

2"Bhikkhus,[n.1069] This first paragraph offers merely a "table of contents," to be elaborated in the body of the sutta. bodily conduct is of two kinds, I say: to be cultivated and not to be cultivated. And bodily conduct is either the one or the other.[n.1070] Aññamaññaṁ. MA: The two are mutually exclusive, and there is no way by which the one can be regarded as the other. Verbal conduct is of two kinds, I say: to be cultivated and not to be cultivated. And verbal conduct is either the one or the other. Mental conduct is of two kinds, I say: to be cultivated and not to be cultivated. And mental conduct is either the one or the other. Inclination of mind is of two kinds, I say: to be cultivated and not to be cultivated. And inclination of mind is either the one or the other. The acquisition of perception is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of perception is either the one or the other. The acquisition of view is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of view is either the one or the other. The acquisition of individuality is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of individuality is either the one or the other."

2"Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ kāyasamācāraṁ. Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ vacīsamācāraṁ. Manosamācārampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ manosamācāraṁ. Cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi –  sevitabbampi, asevitabbampi; tañca aññamaññaṁ cittuppādaṁ. Saññāpaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ saññāpaṭilābhaṁ. Diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ diṭṭhipaṭilābhaṁ. Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ attabhāvapaṭilābhan"ti.

First Elaboration

3When this was said, the venerable Sāriputta said to the Blessed One: "Venerable sir, I understand the detailed meaning of the Blessed One's utterance, which he has spoken in brief without expounding the detailed meaning, to be thus:

3Evaṁ vutte āyasmā sāriputto bhagavantaṁ etadavoca: "imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmi.

4"‘Bhikkhus, bodily conduct is of two kinds, I say: to be cultivated and not to be cultivated. And bodily conduct is either the one or the other.’ So it was said by the Blessed One. And with reference to what was this said?

4‘Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ kāyasamācāran’ti — iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ?

"Venerable sir, such bodily conduct as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But such bodily conduct as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.

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.

5"And what kind of bodily conduct causes unwholesome states to increase and wholesome states to diminish in one who cultivates it? Here someone kills living beings; he is murderous, bloody-handed, given to blows and violence, merciless to living beings. He takes what is not given; he takes by way of theft the wealth and property of others in the village or in the forest. He misconducts himself in sensual pleasures; he has intercourse with such women as are protected by their mother, father, mother and father, brother, sister, or relatives, who have a husband, who are protected by law, and even with those who are garlanded in token of betrothal. Such bodily conduct causes unwholesome states to increase and wholesome states to diminish in one who cultivates it.

5Kathaṁrūpaṁ, 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.

6"And what kind of bodily conduct causes unwholesome states to diminish and wholesome states to increase in one who cultivates it? Here someone, abandoning the killing of living beings, abstains from killing living beings; with rod and weapon laid aside, gently and kindly, he abides compassionate to all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given; he does not take by way of theft the wealth and property of others in the village or in the forest. Abandoning misconduct in sensual pleasures, he abstains from misconduct in sensual pleasures; he does not have intercourse with such women as are protected by their mother, father, mother and father, brother, sister, or relatives, who have a husband, who are protected by law, or with those who are garlanded in token of betrothal. Such bodily conduct causes unwholesome states to diminish and wholesome states to increase in one who cultivates it.

6Kathaṁrūpaṁ, 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.

"So it was with reference to this that it was said by the Blessed One: ‘Bhikkhus, bodily conduct is of two kinds, I say: to be cultivated and not to be cultivated. And bodily conduct is either the one or the other.’

‘Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ kāyasamācāran’ti — iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

7"‘Bhikkhus, verbal conduct is of two kinds, I say: to be cultivated and not to be cultivated. And verbal conduct is either the one or the other.’ So it was said by the Blessed One. And with reference to what was this said?

7‘Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ vacīsamācāran’ti — iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ?

"Venerable sir, such verbal conduct as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But such verbal conduct as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.

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.

8"And what kind of verbal conduct causes unwholesome states to increase and wholesome states to diminish in one who cultivates it? Here someone speaks falsehood; when summoned to a court, or to a meeting, or to his relatives’ presence, or to his guild, or to the royal family's presence, and questioned as a witness thus: ‘So, good man, tell what you know,’ not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see’; in full awareness he speaks falsehood for his own ends, or for another's ends, or for some trifling worldly end. He speaks maliciously; he repeats elsewhere what he has heard here in order to divide those people from these, or he repeats to these people what he has heard elsewhere in order to divide these people from those; thus he is one who divides those who are united, a creator of divisions, who enjoys discord, rejoices in discord, delights in discord, a speaker of words that create discord. He speaks harshly; he utters such words as are rough, hard, hurtful to others, offensive to others, bordering on anger, unconducive to concentration. He is a gossip; he speaks at the wrong time, speaks what is not fact, speaks what is useless, speaks contrary to the Dhamma and the Discipline; at the wrong time he speaks such words as are worthless, unreasonable, immoderate, and unbeneficial. Such verbal conduct causes unwholesome states to increase and wholesome states to diminish in one who cultivates it.

8Kathaṁrūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco musāvādī hoti. Sabhāgato 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.

9"And what kind of verbal conduct causes unwholesome states to diminish and wholesome states to increase in one who cultivates it? Here someone, abandoning false speech, abstains from false speech; when summoned to a court, or to a meeting, or to his relatives’ presence, or to his guild, or to the royal family's presence, and questioned as a witness thus: ‘So, good man, tell what you know,’ not knowing, he says, ‘I do not know,’ or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’ or seeing, he says, ‘I see’; he does not in full awareness speak falsehood for his own ends, or for another's ends, or for some trifling worldly end. Abandoning malicious speech, he abstains from malicious speech; he does not repeat elsewhere what he has heard here in order to divide those people from these, nor does he repeat to these people what he has heard elsewhere in order to divide these people from those; thus he is one who reunites those who are divided, a promoter of friendships, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord. Abandoning harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, and loveable, as go to the heart, are courteous, desired by many, and agreeable to many. Abandoning gossip, he abstains from gossip; he speaks at the right time, speaks what is fact, speaks on what is good, speaks on the Dhamma and the Discipline; at the right time he speaks such words as are worth recording, reasonable, moderate, and beneficial. Such verbal conduct causes unwholesome states to diminish and wholesome states to increase in one who cultivates it.

9Kathaṁrūpaṁ, 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.

"So it was with reference to this that it was said by the Blessed One: ‘Bhikkhus, verbal conduct is of two kinds, I say: to be cultivated and not to be cultivated. And verbal conduct is either the one or the other.’

‘Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ vacīsamācāran’ti — iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

10"‘Mental conduct is of two kinds, I say: to be cultivated and not to be cultivated. And mental conduct is either the one or the other.’ So it was said by the Blessed One. And with reference to what was this said?

10‘Manosamācārampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ manosamācāran’ti — iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ?

"Venerable sir, such mental conduct as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But such mental conduct as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.

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.

11"And what kind of mental conduct causes unwholesome states to increase and wholesome states to diminish in one who cultivates it? Here someone is covetous; he covets the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’ Or he has a mind of ill will and intentions of hate thus: ‘May these beings be slain and slaughtered, may they be cut off, perish, or be annihilated!’ Such mental conduct causes unwholesome states to increase and wholesome states to diminish in one who cultivates it.

11Kathaṁrūpaṁ, 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.

12"And what kind of mental conduct causes unwholesome states to diminish and wholesome states to increase in one who cultivates it? Here someone is not covetous; he does not covet the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’ His mind is without ill will and he has intentions free from hate thus: ‘May these beings be free from enmity, affliction, and anxiety! May they look after themselves happily!’ Such mental conduct causes unwholesome states to diminish and wholesome states to increase in one who cultivates it.

12Kathaṁrūpaṁ, 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 abyābajjhā anīghā sukhī attānaṁ pariharantū’ti — evarūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.

"So it was with reference to this that it was said by the Blessed One: ‘Bhikkhus, mental conduct is of two kinds, I say: to be cultivated and not to be cultivated. And mental conduct is either the one or the other.’[n.1071] Although wrong view and right view are usually included under mental conduct, in this sutta they are shown separately in ¶19 as "the acquisition of view."

‘Manosamācārampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ manosamācāran’ti — iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

13"‘Inclination of mind is of two kinds, I say: to be cultivated and not to be cultivated. And inclination of mind is either the one or the other.’ So it was said by the Blessed One. And with reference to what was this said?

13‘Cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ cittuppādan’ti — iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ?

"Venerable sir, such inclination of mind as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But such inclination of mind as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.

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.

14"And what kind of inclination of mind causes unwholesome states to increase and wholesome states to diminish in one who cultivates it? Here someone is covetous and abides with his mind imbued with covetousness; he has ill will and abides with his mind imbued with ill will; he is cruel and abides with his mind imbued with cruelty.[n.1072] Whereas the covetousness and ill will described in ¶16 possess the strength of a full course of action (kamma-patha), in this section on inclination of mind (cittuppāda) they are shown in their nascent stage as mere dispositions that have not yet erupted into obsessive volitions. Such inclination of mind causes unwholesome states to increase and wholesome states to diminish in one who cultivates it.

14Kathaṁrūpaṁ, 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.

15"And what kind of inclination of mind causes unwholesome states to diminish and wholesome states to increase in one who cultivates it? Here someone is uncovetous and abides with his mind detached from covetousness; he is without ill will and abides with his mind detached from ill will; he is uncruel and abides with his mind detached from cruelty. Such inclination of mind causes unwholesome states to diminish and wholesome states to increase in one who cultivates it.

15Kathaṁrūpaṁ, 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.

"So it was with reference to this that it was said by the Blessed One: ‘Bhikkhus, inclination of mind is of two kinds, I say: to be cultivated and not to be cultivated. And inclination of mind is either the one or the other.’

‘Cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ cittuppādan’ti — iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

16"‘The acquisition of perception is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of perception is either the one or the other.’ So it was said by the Blessed One. And with reference to what was this said?

16‘Saññāpaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ saññāpaṭilābhan’ti — iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ?

"Venerable sir, such acquisition of perception as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But such acquisition of perception as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.

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.

17"And what kind of acquisition of perception causes unwholesome states to increase and wholesome states to diminish in one who cultivates it? Here someone is covetous and abides with his perception imbued with covetousness; he has ill will and abides with his perception imbued with ill will; he is cruel and abides with his perception imbued with cruelty. Such acquisition of perception causes unwholesome states to increase and wholesome states to diminish in one who cultivates it.

17Kathaṁrūpaṁ, 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.

18"And what kind of acquisition of perception causes unwholesome states to diminish and wholesome states to increase in one who cultivates it? Here someone is uncovetous and abides with his perception detached from covetousness; he is without ill will and abides with his perception detached from ill will; he is uncruel and abides with his perception detached from cruelty. Such acquisition of perception causes unwholesome states to diminish and wholesome states to increase in one who cultivates it.

18Kathaṁrūpaṁ, 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.

"So it was with reference to this that it was said by the Blessed One: ‘Bhikkhus, the acquisition of perception is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of perception is either the one or the other.’

‘Saññāpaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi –  sevitabbampi, asevitabbampi; tañca aññamaññaṁ saññāpaṭilābhan’ti — iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

19"‘The acquisition of view is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of view is either the one or the other.’ So it was said by the Blessed One. And with reference to what was this said?

19‘Diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ diṭṭhipaṭilābhan’ti — iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ?

"Venerable sir, such acquisition of view as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But such acquisition of view as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.

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.

20"And what kind of acquisition of view causes unwholesome states to increase and wholesome states to diminish in one who cultivates it? Here someone holds such a view as this: ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no good and virtuous recluses and brahmins in the world who have realised for themselves by direct knowledge and declare this world and the other world.’ Such acquisition of view causes unwholesome states to increase and wholesome states to diminish in one who cultivates it.

20Kathaṁrūpaṁ, 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.

21"And what kind of acquisition of view causes unwholesome states to diminish and wholesome states to increase in one who cultivates it? Here someone holds such a view as this: ‘There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are good and virtuous recluses and brahmins in the world who have realised for themselves by direct knowledge and declare this world and the other world.’ Such acquisition of view causes unwholesome states to diminish and wholesome states to increase in one who cultivates it.

21Kathaṁrūpaṁ, 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.

"So it was with reference to this that it was said by the Blessed One: ‘Bhikkhus, the acquisition of view is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of view is either the one or the other.’

‘Diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi –  sevitabbampi, asevitabbampi; tañca aññamaññaṁ diṭṭhipaṭilābhan’ti — iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

22"‘The acquisition of individuality is of two kinds, I say: [n.1073] "Acquisition of individuality" (attabhāvapaṭilābha) here refers to mode of rebirth. to be cultivated and not to be cultivated. And the acquisition of individuality is either the one or the other.’ So it was said by the Blessed One. And with reference to what was this said?

22‘Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ attabhāvapaṭilābhan’ti — iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ?

"Venerable sir, such acquisition of individuality as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But such acquisition of individuality as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.

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.

23"And what kind of acquisition of individuality causes unwholesome states to increase and wholesome states to diminish in one who cultivates it? When a person generates an acquisition of individuality that is subject to affliction, unwholesome states increase and wholesome states diminish in him, preventing him from reaching the consummation.[n.1074] Apariniṭṭ̣hitabhāvāya. The expression may be unique to this sutta. MA glosses it with bhavānaṁ Apariniṭṭ̣hitabhāvāya and explains: There are four modes of individual existence "subject to affliction" (sabyājjhattabhāvā). The first is the worldling who is unable to reach the consummation of existence in that particular life; for him, from the time of rebirth on, unwholesome states increase and wholesome states diminish, and he generates an individuality accompanied by suffering. So too the stream-enterer, once-returner, and non-returner. Even non-returners still have not abandoned craving for being, and thus have not reached consummation. The individuals (mentioned just below in the text) who acquire individual existence "free from affliction" (sabyājjhattabhāvā) are the same four when they enter the final existence in which they are to attain arahantship. Even the worldling in his last existence is able to consummate existence, like the serial killer Angulimāla. Their existence is said to be free from affliction, and they are said to reach consummation.

23Kathaṁrūpaṁ, bhante, attabhāvapaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Sabyābajjhaṁ, bhante, attabhāvapaṭilābhaṁ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;

"And what kind of acquisition of individuality causes unwholesome states to diminish and wholesome states to increase in one who cultivates it? When a person generates an acquisition of individuality that is free from affliction, unwholesome states diminish and wholesome states increase in him, enabling him to reach the consummation.

abyābajjhaṁ, bhante, attabhāvapaṭilābhaṁ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.

"So it was with reference to this that it was said by the Blessed One: ‘Bhikkhus, the acquisition of individuality is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of individuality is either the one or the other.’

‘Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi — sevitabbampi, asevitabbampi; tañca aññamaññaṁ attabhāvapaṭilābhan’ti — iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

24"Venerable sir, I understand the detailed meaning of the Blessed One's utterance, which he has spoken in brief without expounding the detailed meaning, to be thus."

24Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmī"ti.

First Approval and Recapitulation

25–31"Good, good, Sāriputta! It is good that you understand the detailed meaning of my utterance, which I spoke in brief without expounding the detailed meaning, to be thus.
(In these paragraphs the Buddha repeats verbatim verses 4–23, with the substitution of "Sāriputta" for "venerable sir" and of "by me" for "by the Blessed One.")

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

26‘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.

27Kathaṁrūpaṁ, 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.

28Kathaṁrūpaṁ, 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.

29Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi … pe … manosamācārampāhaṁ, bhikkhave, duvidhena vadāmi … pe … cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi … pe … saññāpaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi … pe … diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi … pe … .

30‘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.

… "Sāriputta, the detailed meaning of my utterance, which I spoke in brief, should be regarded thus.

31Kathaṁrūpaṁ, 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.

Second Exposition

32"Sāriputta, forms cognizable by the eye are of two kinds, I say: to be cultivated and not to be cultivated.[n.1075] MA points out that the clause "Forms are either the one or the other" is not used here because the distinction does not lie in the object but in the approach to it. For one person lust and other defilements arise towards a particular form, but another person develops dispassion and detachment in regard to the same form. Sounds cognizable by the ear are of two kinds, I say: to be cultivated and not to be cultivated. Odours cognizable by the nose are of two kinds, I say: to be cultivated and not to be cultivated. Flavours cognizable by the tongue are of two kinds, I say: to be cultivated and not to be cultivated. Tangibles cognizable by the body are of two kinds, I say: to be cultivated and not to be cultivated. Mind-objects cognizable by the mind are of two kinds, I say: to be cultivated and not to be cultivated."

32Cakkhuviññeyyaṁ 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.

Second Elaboration

33When this was said, the venerable Sāriputta said to the Blessed One: "Venerable sir, I understand the detailed meaning of the Blessed One's utterance, which he has spoken in brief without expounding the detailed meaning, to be thus:

33Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca: "imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmi.

"‘Sāriputta, forms cognizable by the eye are of two kinds, I say: to be cultivated and not to be cultivated.’ So it was said by the Blessed One. And with reference to what was this said?

‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi — sevitabbampi, asevitabbampī’ti — iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ?

"Venerable sir, such forms cognizable by the eye as cause unwholesome states to increase and wholesome states to diminish in one who cultivates them should not be cultivated. But such forms cognizable by the eye as cause unwholesome states to diminish and wholesome states to increase in one who cultivates them should be cultivated.

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.

"So it was with reference to this that it was said by the Blessed One: ‘Sāriputta, forms cognizable by the eye are of two kinds, I say: to be cultivated and not to be cultivated.’

‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi — sevitabbampi, asevitabbampī’ti — iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

34"‘Sounds cognizable by the ear are of two kinds, I say’ …

34Sotaviññeyyaṁ saddampāhaṁ, sāriputta … pe … evarūpo sotaviññeyyo saddo na sevitabbo … evarūpo sotaviññeyyo saddo sevitabbo …

"‘Odours cognizable by the nose are of two kinds, I say’ …

evarūpo ghānaviññeyyo gandho na sevitabbo … evarūpo ghānaviññeyyo gandho sevitabbo …

"‘Flavours cognizable by the tongue are of two kinds, I say’ …

evarūpo jivhāviññeyyo raso na sevitabbo … evarūpo jivhāviññeyyo raso sevitabbo …

"‘Tangibles cognizable by the body are of two kinds, I say’ …

kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, sāriputta … evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo … evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.

35"‘Mind-objects cognizable by the mind are of two kinds, I say: to be cultivated and not to be cultivated.’ So it was said by the Blessed One. And with reference to what was this said?

35‘Manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi — sevitabbampi, asevitabbampī’ti — iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ?

"Venerable sir, such mind-objects cognizable by the mind as cause unwholesome states to increase and wholesome states to diminish in one who cultivates them should not be cultivated. But such mind-objects cognizable by the mind as cause unwholesome states to diminish and wholesome states to increase in one who cultivates them should be cultivated.

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.

"So it was with reference to this that it was said by the Blessed One: ‘Mind-objects cognizable by the mind are of two kinds, I say: to be cultivated and not to be cultivated.’

‘Manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi — sevitabbampi, asevitabbampī’ti — iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

"Venerable sir, I understand the detailed meaning of the Blessed One's utterance, which he has spoken in brief without expounding the detailed meaning, to be thus."

Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmī"ti.

Second Approval and Recapitulation

 2nd approv

36"Good, good, Sāriputta! It is good that you understand the detailed meaning of my utterance, which I spoke in brief without expounding the detailed meaning, to be thus.
(In these paragraphs the Buddha repeats verbatim verses 33–35, with the necessary substitutions.)

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

37Sotaviññeyyaṁ 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.

… "Sāriputta, the detailed meaning of my utterance, which I spoke in brief, should be regarded thus.

38Manoviññeyyaṁ 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.

Third Exposition

39"Sāriputta, robes are of two kinds, I say: to be cultivated and not to be cultivated. Almsfood is of two kinds, I say: to be cultivated and not to be cultivated. Resting places are of two kinds, I say: to be cultivated and not to be cultivated. Villages are of two kinds, I say: to be cultivated and not to be cultivated. Towns are of two kinds, I say: to be cultivated and not to be cultivated. Cities are of two kinds, I say: to be cultivated and not to be cultivated. Districts are of two kinds, I say: to be cultivated and not to be cultivated. Persons are of two kinds, I say: to be cultivated and not to be cultivated."

39Cīvaraṁpāhaṁ, 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.

40When this was said, the venerable Sāriputta said to the Blessed One: "Venerable sir, I understand the detailed meaning of the Blessed One's utterance, which he has spoken in brief without expounding the detailed meaning, to be thus:

40Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca: "imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmi.

"‘Sāriputta, robes are of two kinds, I say: to be cultivated and not to be cultivated.’ So it was said by the Blessed One. And with reference to what was this said?

‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi –  sevitabbampi, asevitabbampī’ti — iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ?

"Venerable sir, such robes as cause unwholesome states to increase and wholesome states to diminish in one who cultivates them should not be cultivated. But such robes as cause unwholesome states to diminish and wholesome states to increase in one who cultivates them should be cultivated.

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.

"So it was with reference to this that it was said by the Blessed One: ‘Sāriputta, robes are of two kinds, I say: to be cultivated and not to be cultivated.’

‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi — sevitabbampi, asevitabbampī’ti — iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

41"‘Almsfood is of two kinds, I say’ …

41Piṇḍapātaṁpāhaṁ, sāriputta … pe … evarūpo piṇḍapāto na sevitabbo … evarūpo piṇḍapāto sevitabbo …

"‘Resting places are of two kinds, I say’ …

senāsanaṁpāhaṁ, sāriputta … pe … evarūpaṁ senāsanaṁ na sevitabbaṁ … evarūpaṁ senāsanaṁ sevitabbaṁ …

"‘Villages are of two kinds, I say’ …

gāmampāhaṁ, sāriputta … pe … evarūpo gāmo na sevitabbo … evarūpo gāmo sevitabbo …

"‘Towns are of two kinds, I say’ …

evarūpo nigamo na sevitabbo … evarūpo nigamo sevitabbo …

"‘Cities are of two kinds, I say’ …

evarūpaṁ nagaraṁ na sevitabbaṁ … evarūpaṁ nagaraṁ sevitabbaṁ …

"‘Districts are of two kinds, I say’ …

evarūpo janapado na sevitabbo … evarūpo janapado sevitabbo.

42"‘Persons are of two kinds, I say: to be cultivated and not to be cultivated.’ So it was said by the Blessed One. And with reference to what was this said?

42‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi — sevitabbampi, asevitabbampī’ti –  iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ?

"Venerable sir, association with such persons as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But association with such persons as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.

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.

"So it was with reference to this that it was said by the Blessed One: ‘Persons are of two kinds, I say: to be cultivated and not to be cultivated.’

‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi — sevitabbampi, asevitabbampī’ti –  iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttanti.

"Venerable sir, I understand the detailed meaning of the Blessed One's utterance, which he has spoken in brief without expounding the detailed meaning, to be thus."

Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmī"ti.

Third Approval and Recapitulation

43"Good, good, Sāriputta! It is good that you understand the detailed meaning of my utterance, which I spoke in brief without expounding the detailed meaning, to be thus.
(In these paragraphs the Buddha repeats verbatim verses 39–43 with the necessary substitutions.)

43"Sādhu sādhu, sāriputta. Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāsi. ‘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. (Yathā paṭhamaṁ tathā vitthāretabbaṁ) Evarūpo piṇḍapāto … evarūpaṁ senāsanaṁ … evarūpo gāmo … evarūpo nigamo … evarūpaṁ nagaraṁ … evarūpo janapado.

… "Sāriputta, the detailed meaning of my utterance, which I spoke in brief, should be regarded thus."

44‘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.

Conclusion

45"Sāriputta, if all nobles understood thus the detailed meaning of my utterance, which I spoke in brief, it would lead to their welfare and happiness for a long time.[n.1076] MA says that those who study the text and commentary to this sutta without practising in accordance with it cannot be said to "understand the detailed meaning." Only those who practise accordingly can be so described. If all brahmins … all merchants … all workers understood thus the meaning of my utterance, which I spoke in brief, it would lead to their welfare and happiness for a long time. If the world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its princes and its people, understood thus the detailed meaning of my utterance, which I spoke in brief, it would lead to the welfare and happiness of the world for a long time."

45Sabbepi 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.

46That is what the Blessed One said. The venerable Sāriputta was satisfied and delighted in the Blessed One's words.

46Idamavoca bhagavā. Attamano āyasmā sāriputto bhagavato bhāsitaṁ abhinandīti.

Sevitabbāsevitabbasuttaṁ niṭṭhitaṁ catutthaṁ.