Majjhima Nikāya
III. Upari Paṇṇāsa
2. Anupada Vagga
The Middle Length Sayings
III. The Final Fifty Discourses
2. The Division of the Uninterrupted
Sutta 114
Sevitabba-Asevitabba Suttaṃ
Discourse on
What is to Be Followed
and
What is Not to Be Followed
Translated from the Pali by I.B. Horner, O.B.E., M.A.
Associate of Newham College, Cambridge
First Published in 1954
Copyright The Pali Text Society
Commercial Rights Reserved
For details see Terms of Use.
[1][chlm][upal] Thus I have heard:
At one time the Lord was staying near Sāvatthī
in the Jeta Grove in Anāthapiṇḍika's monastery.
While he was there the Lord addressed the monks, saying:
"Monks."
"Revered One," these monks answered the Lord in assent.
The Lord spoke thus:
"I will teach youa disquisition on Dhamma
regarding what is to be followed
and what is not to be followed.
Listen to it,
pay careful attention
and I will speak."
"Yes, revered sir,"
these monks answered the Lord in assent.
The Lord spoke thus:
"I, monks, say that bodily conduct is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in bodily conduct.
And I, monks, say that vocal conduct is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in vocal conduct.
And I, monks, say that mental conduct is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in mental conduct.
And I, monks, say that the arising of thought is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the arising of thought.
And I, monks, say that the assumption of perception is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the assumption of perception.
And I, monks, say that the assumption of views is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the assumption of views.
And I, monks, say that the assumption of individuality[1] is of two kinds,
one of which is to be [95] followed
and the other which is not to be followed;
and there is this disparity in the assumption of individuality.
When this had been said,
the venerable Sāriputta spoke thus to the Lord:
"I, revered sir, thus understand this to be the meaning in full
of what was spoken of by the Lord in brief,
but of which the meaning was not explained in full:
'I, monks, say that bodily conduct is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in bodily conduct.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain kind of bodily conduct is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of bodily conduct is not to be followed.
Revered sir, if a certain kind of bodily conduct is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of bodily conduct is to be followed.
And what kind of bodily conduct, revered sir,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
As to this,[2] revered sir,
someone makes onslaught on creatures,
he is cruel,
bloody-handed,
intent on injuring and killing,
without mercy to living creatures.
He is a taker of what is not given;
whatever property of another
in village or jungle
is not given to him
he takes by theft.
He is a wrong-goer in regard to pleasures of the senses;
he has intercourse with (girls) protected by the mother,
he has intercourse with (girls) protected by the father,
he has intercourse with (girls) protected by the parents,
he has intercourse with (girls) protected by a brother,
he has intercourse with (girls) protected by a sister,
he has intercourse with (girls) protected by relations,
he has intercourse with (girls) who have a husband,
and whose use involves punishments,
and even with those adorned with the garlands of betrothal.
If this kind of bodily conduct is followed, revered sir,
unskilled states of mind grow much,
skilled states of mind decrease.
And what kind of bodily conduct, revered sir,
does a man follow
that unskilled states of mind decrease in him,
skilled states of mind grow much?
As to this, revered sir,
someone, abandoning onslaught on creatures,
is restrained from onslaught on creatures;
the stick laid aside,
the sword laid aside,
he lives scrupulous,
merciful,
kindly and compassionate
to all living creatures.
Abandoning taking what is not given,
he is restrained from taking what is not given;
he does not take by theft
any property of another
in village or jungle
that is not given to him.
Abandoning wrong-going in [96] regard to pleasures of the senses,
he is restrained from wrong-doing in regard to pleasures of the senses;
he does not have intercourse with (girls) protected by the mother,
he does not have intercourse with (girls) protected by the father,
he does not have intercourse with (girls) protected by the parents,
he does not have intercourse with (girls) protected by a brother,
he does not have intercourse with (girls) protected by a sister,
he does not have intercourse with (girls) protected by relations,
he does not have intercourse with (girls) who have a husband,
nor whose use involves punishments,
nor even with those adorned with the garlands of betrothal.
If this kind of bodily conduct is followed, revered sir,
unskilled states of mind decrease,
skilled states of mind grow much.
When the Lord said:
'I, monks, say that bodily conduct is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in bodily conduct,'
it was said in reference to this.
■
'I, monks, say that vocal conduct is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in vocal conduct.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain kind of vocal conduct is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of vocal conduct is not to be followed.
Revered sir, if a certain kind of vocal conduct is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of vocal conduct is to be followed.
And what land of vocal conduct, revered sir,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
As to this, revered sir,
someone is of lying speech;
when he is cited and questioned as a witness
before a council or a company
or amid his relations
or amid a guild
or a royal family,
and is told:
'Now, my good man,
say what you know,'
although he does not know, he says,
'I know,'
and although he knows, he says,
'I do not know ;
although he has not seen, he says,
'I saw,'
and although he has seen, he says,
'I did not see.'
Thus his speech becomes intentional lying
either for his own sake
or for that of another
or for the sake of some material gain or other.
And he is a slanderer;
having heard something at one place,
he makes it known elsewhere
for causing variance among those people;
or having heard something elsewhere
he makes it known among these people
for causing variance among them.
In this way he sows discord among those who were in harmony
or foments those who are at variance.
Discord is his pleasure,
his delight,
his joy,
the motive of his speech.
And he is one of harsh speech.
Whatever speech is rough,
hard,
severe on others,
abusive of others,
bordering on wrath,
not conducive to concentration,
such speech does he utter.
And he is a frivolous chatterer,
one who speaks at a wrong time,
not in accordance with fact,
one who speaks about what is not the goal,
about non-dhamma,
about non-discipline.
He utters speech that is not [97] worth treasuring;
owing to its being at the wrong time
it is incongruous,
has no purpose,
is not connected with the goal.
If this kind of vocal conduct is followed, revered sir,
unskilled states of mind grow much,
skilled states of mind decrease.
And what kind of vocal conduct, revered sir,
does a man follow
that unskilled states of mind decrease in him,
skilled states of mind grow much?
As to this, revered sir, someone,
abandoning lying speech
is restrained from lying speech.
When he is cited and questioned as a witness
before a council
or company
or amid his relations
or amid a guild
or a royal family,
and is told:
'Now, my good man,
say what you know,'
if he does not know he says,
'I do not know,'
and if he knows he says,
'I know ;
if he has not seen, he says,
'I did not see,'
and if he has seen, he says,
'I saw.'
Thus his speech is not intentional lying
either for his own sake
or for that of another
or for the sake of some material gain or other.
Abandoning slanderous speech,
he is restrained from slanderous speech.
Having heard something at one place,
he is not one to repeat it elsewhere
for causing variance among those people;
or having heard something elsewhere
he is not one to repeat it among these people
for causing variance among them.
In this way
he is a reconciler of those who are at variance
and one who combines those who are friends.
Concord is his pleasure,
his delight,
his joy,
the motive of his speech.
Abandoning harsh speech,
he is restrained from harsh speech.
Whatever speech is gentle,
pleasing to the ear,
affectionate,
going to the heart,
urbane,
pleasant to the manyfolk,
agreeable to the manyfolk -
such speech does he utter.
Abandoning frivolous chatter,
he is restrained from frivolous chatter.
He is one that speaks at a right time,
in accordance with fact,
about the goal,
about Dhamma,
about discipline.
He utters speech that is worth treasuring,
with opportune similes,
purposeful,
connected with the goal.
If this kind of vocal conduct is followed, revered sir,
unskilled states of mind decrease,
skilled states of mind grow much.
When the Lord said:
'I, monks, say that vocal conduct is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in vocal conduct,'
it was said in reference to this.
■
'I, monks, say that mental conduct is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in mental conduct.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain kind of mental conduct is followed
and unskilled states of mind grow much, [98]
skilled states of mind decrease,
this kind of mental conduct is not to be followed.
Revered sir, if a certain kind of mental conduct is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of mental conduct is to be followed.
And what kind of mental conduct, revered sir,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
As to this, revered sir,
someone is covetous;
he covets that which is the property of another,
thinking:
'0 might that which is the other's be mine';
he is malevolent in thought,
corrupt in mind and purpose,
and thinks:
'Let these beings be killed
or slaughtered
or annihilated
or destroyed,
or may they not exist at all.'
If this kind of mental conduct is followed, revered sir,
unskilled states of mind grow much,
skilled states of mind decrease.
And what kind of mental conduct, revered sir,
does a man follow
that unskilled states of mind decrease in him,
skilled states of mind grow much?
As to this, revered sir,
someone is not covetous;
he does not covet that which is the property of another,
thinking:
'0 might that which is the other's be mine';
he is not malevolent in thought,
not corrupt in mind and purpose,
but thinks:
'Let these beings,
free from enmity,
peaceable,
secure and happy,
look after self.'
If this kind of mental conduct is followed, revered sir,
unskilled states of mind decrease,
skilled states of mind grow much.
When the Lord said:
'And I, monks, say that mental conduct is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in mental conduct,'
it was said in reference to this.
■
'I, monks, say that the arising of thought is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the arising of thought.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain kind of arising of thought is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of arising of thought is not to be followed.
Revered sir, if a certain kind of arising of thought is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of arising of thought is to be followed.
And what kind of arising of thought, revered sir,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
As to this, revered sir,
someone is covetous
and lives with his thought given over to covetousness;
he is malevolent
and lives with his thought given over to malevolence;
he is harmful
and lives with his thought given over to harmfulness.
If this kind of arising of thought is followed, revered sir,
unskilled states of mind grow much,
skilled states of mind decrease.
[99] And what kind of arising of thought, revered sir,
does a man follow
that unskilled states of mind decrease in him,
skilled states of mind grow much?
As to this, revered sir,
someone is not covetous
and does not live with his thought given over to covetousness;
he is not malevolent
and does not live with his thought given over to malevolence;
he is not harmful
and does not live with his thought given over to harmfulness.
If this kind of arising of thought is followed, revered sir,
unskilled states of mind decrease,
skilled states of mind grow much.
When the Lord said:
'I, monks, say that the arising of thought is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the arising of thought,'
it was said in reference to this.
■
'I, monks, say that the assumption of perception is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the assumption of perception.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain kind of assumption of perception is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of assumption of perception is not to be followed.
Revered sir, if a certain kind of assumption of perception is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of assumption of perception is to be followed.
And what kind of assumption of perception, revered sir,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
As to this, revered sir,
someone is covetous
and lives with his perception given over to covetousness;
he is malevolent
and lives with his perception given over to malevolence;
he is harmful
and lives with his perception given over to harmfulness.
If this kind of assumption of perception is followed, revered sir,
unskilled states of mind grow much,
skilled states of mind decrease.
And what kind of assumption of perception, revered sir,
does a man follow
that unskilled states of mind decrease in him,
skilled stated of mind grow much?
As to this, revered sir,
someone is not covetous
and does not live with his perception given over to covetousness;
he is not malevolent
and does not live with his perception given over to malevolence;
he is not harmful
and does not live with his perception given over to harmfulness.
If this kind of assumption of perception is followed, revered sir,
unskilled states of mind decrease,
skilled states of mind grow much.
When the Lord said:
'I, monks, say that the assumption of perception is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the assumption of perception,'
it was said in reference to this.
■
'I, monks, say that the assumption of views is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the assumption of views.'
[100] This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain kind of assumption of views is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of assumption of views is not to be followed.
Revered sir, if a certain kind of assumption of views is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of assumption of views is to be followed.
And what kind of assumption of views, revered sir,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
And what kind of assumption of views, revered sir,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
As to this, revered sir, someone is of this view:
'There is no (result of) gift,[3]
there is no (result of) offering,
there is no (result of) sacrifice;
there is no fruit or ripening of deeds
well done or ill done;
there is not this world,
there is not a world beyond;
there is no (benefit from serving) mother,
no (benefit from serving) father;
there are no spontaneously arising beings;
there are not in the world
recluses and brahmans who are faring rightly,
proceeding rightly,
and who proclaim this world
and the world beyond,
having realized them by their own super-knowledge.'
If this kind of assumption of views is followed, revered sir,
unskilled states of mind grow much,
skilled states of mind decrease.
And what kind of assumption of views, revered sir,
does a man follow
that unskilled states of mind decrease in him,
skilled states of mind grow much?
As to this, revered sir,
someone is of this view:
'There is (result of) gift,
there is (result of) offering,
there is (result of) sacrifice;
there is fruit or ripening of deeds
well done or ill done;
there is this world,
there is a world beyond;
there is (benefit from serving) mother,
(benefit from serving) father;
there are spontaneously arising beings;
there are in the world
recluses and brahmans who are faring rightly,
proceeding rightly,
and who proclaim this world
and the world beyond,
having realized them by their own super-knowledge.'
When the Lord said:
'I, monks, say that the assumption of views is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the assumption of views,'
it was said in reference to this.
■
'I, monks, say that the assumption of individuality is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the assumption of individuality.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain kind of assumption of individuality is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of assumption of individuality is not to be followed.
Revered sir, if a certain kind of assumption of individuality is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of assumption of individuality is to be followed.
And what kind of assumption of individuality, revered sir,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
And what kind of assumption of individuality, revered sir,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
If there is assumption of an individuality [101] that is harmful,[4] revered sir,
because of the uncompleted state of production,[5]
unskilled states of mind grow much,
skilled states of mind decrease.
And what kind of assumption of individuality, revered sir,
does a man follow
that unskilled states of mind decrease in him,
skilled states of mind grow much?
If there is assumption of an individuality that is harmless,[6] revered sir,
because of the completed state of production,
unskilled states of mind decrease,
skilled states of mind grow much.
When the Lord said:
'I, monks, say that the assumption of individualityis of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the assumption of individuality,'
it was said in reference to this.
I, revered sir, thus understand this
to be the meaning in full
of what was spoken of by the Lord in brief,
but of which the meaning was not explained in full."
"It is good, Sāriputta,
it is good.
It is good that you, Sāriputta,
thus understand this
to be the meaning in full of what was spoken of by me in brief,
but of which the meaning was not explained in full.
'I, monks, say that bodily conduct is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in bodily conduct.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain kind of bodily conduct is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of bodily conduct is not to be followed.
Sāriputta, if a certain kind of bodily conduct is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of bodily conduct is to be followed.
And what kind of bodily conduct, Sāriputta,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
As to this, Sāriputta,
someone makes onslaught on creatures,
he is cruel,
bloody-handed,
intent on injuring and killing,
without mercy to living creatures.
He is a taker of what is not given;
whatever property of another
in village or jungle
is not given to him
he takes by theft.
He is a wrong-goer in regard to pleasures of the senses;
he has intercourse with (girls) protected by the mother,
he has intercourse with (girls) protected by the father,
he has intercourse with (girls) protected by the parents,
he has intercourse with (girls) protected by a brother,
he has intercourse with (girls) protected by a sister,
he has intercourse with (girls) protected by relations,
he has intercourse with (girls) who have a husband,
and whose use involves punishments,
and even with those adorned with the garlands of betrothal.
If this kind of bodily conduct is followed, Sāriputta,
unskilled states of mind grow much,
skilled states of mind decrease.
And what kind of bodily conduct, Sāriputta,
does a man follow
that unskilled states of mind decrease in him,
skilled states of mind grow much?
As to this, Sāriputta,
someone, abandoning onslaught on creatures,
is restrained from onslaught on creatures;
the stick laid aside,
the sword laid aside,
he lives scrupulous,
merciful,
kindly and compassionate
to all living creatures.
Abandoning taking what is not given,
he is restrained from taking what is not given;
he does not take by theft
any property of another
in village or jungle
that is not given to him.
Abandoning wrong-going in regard to pleasures of the senses,
he is restrained from wrong-doing in regard to pleasures of the senses;
he does not have intercourse with (girls) protected by the mother,
he does not have intercourse with (girls) protected by the father,
he does not have intercourse with (girls) protected by the parents,
he does not have intercourse with (girls) protected by a brother,
he does not have intercourse with (girls) protected by a sister,
he does not have intercourse with (girls) protected by relations,
he does not have intercourse with (girls) who have a husband,
nor whose use involves punishments,
nor even with those adorned with the garlands of betrothal.
If this kind of bodily conduct is followed, Sāriputta,
unskilled states of mind decrease,
skilled states of mind grow much.
When I said:
'I, monks, say that bodily conduct is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in bodily conduct,'
it was said in reference to this.
■
'I, monks, say that vocal conduct is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in vocal conduct.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain kind of vocal conduct is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of vocal conduct is not to be followed.
Sāriputta, if a certain kind of vocal conduct is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of vocal conduct is to be followed.
And what land of vocal conduct, Sāriputta,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
As to this, Sāriputta,
someone is of lying speech;
when he is cited and questioned as a witness
before a council or a company
or amid his relations
or amid a guild
or a royal family,
and is told:
'Now, my good man,
say what you know,'
although he does not know, he says,
'I know,'
and although he knows, he says,
'I do not know ;
although he has not seen, he says,
'I saw,'
and although he has seen, he says,
'I did not see.'
Thus his speech becomes intentional lying
either for his own sake
or for that of another
or for the sake of some material gain or other.
And he is a slanderer;
having heard something at one place,
he makes it known elsewhere
for causing variance among those people;
or having heard something elsewhere
he makes it known among these people
for causing variance among them.
In this way he sows discord among those who were in harmony
or foments those who are at variance.
Discord is his pleasure,
his delight,
his joy,
the motive of his speech.
And he is one of harsh speech.
Whatever speech is rough,
hard,
severe on others,
abusive of others,
bordering on wrath,
not conducive to concentration,
such speech does he utter.
And he is a frivolous chatterer,
one who speaks at a wrong time,
not in accordance with fact,
one who speaks about what is not the goal,
about non-dhamma,
about non-discipline.
He utters speech that is not worth treasuring;
owing to its being at the wrong time
it is incongruous,
has no purpose,
is not connected with the goal.
If this kind of vocal conduct is followed, Sāriputta,
unskilled states of mind grow much,
skilled states of mind decrease.
And what kind of vocal conduct, Sāriputta,
does a man follow
that unskilled states of mind decrease in him,
skilled states of mind grow much?
As to this, Sāriputta, someone,
abandoning lying speech
is restrained from lying speech.
When he is cited and questioned as a witness
before a council
or company
or amid his relations
or amid a guild
or a royal family,
and is told:
'Now, my good man,
say what you know,'
if he does not know he says,
'I do not know,'
and if he knows he says,
'I know ;
if he has not seen, he says,
'I did not see,'
and if he has seen, he says,
'I saw.'
Thus his speech is not intentional lying
either for his own sake
or for that of another
or for the sake of some material gain or other.
Abandoning slanderous speech,
he is restrained from slanderous speech.
Having heard something at one place,
he is not one to repeat it elsewhere
for causing variance among those people;
or having heard something elsewhere
he is not one to repeat it among these people
for causing variance among them.
In this way
he is a reconciler of those who are at variance
and one who combines those who are friends.
Concord is his pleasure,
his delight,
his joy,
the motive of his speech.
Abandoning harsh speech,
he is restrained from harsh speech.
Whatever speech is gentle,
pleasing to the ear,
affectionate,
going to the heart,
urbane,
pleasant to the manyfolk,
agreeable to the manyfolk -
such speech does he utter.
Abandoning frivolous chatter,
he is restrained from frivolous chatter.
He is one that speaks at a right time,
in accordance with fact,
about the goal,
about Dhamma,
about discipline.
He utters speech that is worth treasuring,
with opportune similes,
purposeful,
connected with the goal.
If this kind of vocal conduct is followed, Sāriputta,
unskilled states of mind decrease,
skilled states of mind grow much.
When I said:
'I, monks, say that vocal conduct is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in vocal conduct,'
it was said in reference to this.
■
'I, monks, say that mental conduct is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in mental conduct.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain kind of mental conduct is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of mental conduct is not to be followed.
Sāriputta, if a certain kind of mental conduct is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of mental conduct is to be followed.
And what kind of mental conduct, Sāriputta,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
As to this, Sāriputta,
someone is covetous;
he covets that which is the property of another,
thinking:
'0 might that which is the other's be mine';
he is malevolent in thought,
corrupt in mind and purpose,
and thinks:
'Let these beings be killed
or slaughtered
or annihilated
or destroyed,
or may they not exist at all.'
If this kind of mental conduct is followed, Sāriputta,
unskilled states of mind grow much,
skilled states of mind decrease.
And what kind of mental conduct, Sāriputta,
does a man follow
that unskilled states of mind decrease in him,
skilled states of mind grow much?
As to this, Sāriputta,
someone is not covetous;
he does not covet that which is the property of another,
thinking:
'0 might that which is the other's be mine';
he is not malevolent in thought,
not corrupt in mind and purpose,
but thinks:
'Let these beings,
free from enmity,
peaceable,
secure and happy,
look after self.'
If this kind of mental conduct is followed, Sāriputta,
unskilled states of mind decrease,
skilled states of mind grow much.
When I said:
'And I, monks, say that mental conduct is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in mental conduct,'
it was said in reference to this.
■
'I, monks, say that the arising of thought is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the arising of thought.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain kind of arising of thought is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of arising of thought is not to be followed.
Sāriputta, if a certain kind of arising of thought is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of arising of thought is to be followed.
And what kind of arising of thought, Sāriputta,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
As to this, Sāriputta,
someone is covetous
and lives with his thought given over to covetousness;
he is malevolent
and lives with his thought given over to malevolence;
he is harmful
and lives with his thought given over to harmfulness.
If this kind of arising of thought is followed, Sāriputta,
unskilled states of mind grow much,
skilled states of mind decrease.
And what kind of arising of thought, Sāriputta,
does a man follow
that unskilled states of mind decrease in him,
skilled states of mind grow much?
As to this, Sāriputta,
someone is not covetous
and does not live with his thought given over to covetousness;
he is not malevolent
and does not live with his thought given over to malevolence;
he is not harmful
and does not live with his thought given over to harmfulness.
If this kind of arising of thought is followed, Sāriputta,
unskilled states of mind decrease,
skilled states of mind grow much.
When I said:
I, monks, say that the arising of thought is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the arising of thought,'
it was said in reference to this.
■
'I, monks, say that the assumption of perception is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the assumption of perception.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain kind of assumption of perception is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of assumption of perception is not to be followed.
Sāriputta, if a certain kind of assumption of perception is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of assumption of perception is to be followed.
And what kind of assumption of perception, Sāriputta,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
As to this, Sāriputta,
someone is covetous
and lives with his perception given over to covetousness;
he is malevolent
and lives with his perception given over to malevolence;
he is harmful
and lives with his perception given over to harmfulness.
If this kind of assumption of perception is followed, Sāriputta,
unskilled states of mind grow much,
skilled states of mind decrease.
And what kind of assumption of perception, Sāriputta,
does a man follow
that unskilled states of mind decrease in him,
skilled stated of mind grow much?
As to this, Sāriputta,
someone is not covetous
and does not live with his perception given over to covetousness;
he is not malevolent
and does not live with his perception given over to malevolence;
he is not harmful
and does not live with his perception given over to harmfulness.
If this kind of assumption of perception is followed, Sāriputta,
unskilled states of mind decrease,
skilled states of mind grow much.
When I said:
'I, monks, say that the assumption of perception is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the assumption of perception,'
it was said in reference to this.
■
'I, monks, say that the assumption of views is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the assumption of views.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain kind of assumption of views is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of assumption of views is not to be followed.
Sāriputta, if a certain kind of assumption of views is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of assumption of views is to be followed.
And what kind of assumption of views, Sāriputta,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
And what kind of assumption of views, Sāriputta,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
As to this, Sāriputta, someone is of this view:
'There is no (result of) gift,
there is no (result of) offering,
there is no (result of) sacrifice;
there is no fruit or ripening of deeds
well done or ill done;
there is not this world,
there is not a world beyond;
there is no (benefit from serving) mother,
no (benefit from serving) father;
there are no spontaneously arising beings;
there are not in the world
recluses and brahmans who are faring rightly,
proceeding rightly,
and who proclaim this world
and the world beyond,
having realized them by their own super-knowledge.'
If this kind of assumption of views is followed, Sāriputta,
unskilled states of mind grow much,
skilled states of mind decrease.
And what kind of assumption of views, Sāriputta,
does a man follow
that unskilled states of mind decrease in him,
skilled states of mind grow much?
As to this, Sāriputta,
someone is of this view:
'There is (result of) gift,
there is (result of) offering,
there is (result of) sacrifice;
there is fruit or ripening of deeds
well done or ill done;
there is this world,
there is a world beyond;
there is (benefit from serving) mother,
(benefit from serving) father;
there are spontaneously arising beings;
there are in the world
recluses and brahmans who are faring rightly,
proceeding rightly,
and who proclaim this world
and the world beyond,
having realized them by their own super-knowledge.'
When I said:
'I, monks, say that the assumption of views is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the assumption of views,'
it was said in reference to this.
■
'I, monks, say that the assumption of individuality is of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the assumption of individuality.
This was said by me.
In reference to what was it said?
Sāriputta, if a certain kind of assumption of individuality is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of assumption of individuality is not to be followed.
Sāriputta, if a certain kind of assumption of individuality is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of assumption of individuality is to be followed.
And what kind of assumption of individuality, Sāriputta,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
And what kind of assumption of individuality, Sāriputta,
does a man follow
that unskilled states of mind grow much in him,
skilled states of mind decrease?
If there is assumption of an individuality that is harmful, Sāriputta,
because of the uncompleted state of production,
unskilled states of mind grow much,
skilled states of mind decrease.
And what kind of assumption of individuality, Sāriputta,
does a man follow
that unskilled states of mind decrease in him,
skilled states of mind grow much?
If there is assumption of an individuality that is harmless, Sāriputta,
because of the completed state of production,
unskilled states of mind decrease,
skilled states of mind grow much.
When I said:
'I, monks, say that the assumption of individualityis of two kinds,
one of which is to be followed
and the other which is not to be followed;
and there is this disparity in the assumption of individuality,'
it was said in reference to this.
Thus, Sāriputta, should be understood in full
the meaning of what was spoken of by me in brief."
§
[102] "And I, Sāriputta, say that material shape cognisable through the eye is of two kinds,
one of which is to be followed
and the other which is not to be followed.
And I, Sāriputta, say that sound cognisable through the ear is of two kinds,
one of which is to be followed
and the other which is not to be followed.
And I, Sāriputta, say that smell cognisable through the nose is of two kinds,
one of which is to be followed
and the other which is not to be followed."
And I, Sāriputta, say that taste cognisable through the tongue is of two kinds,
one of which is to be followed
and the other which is not to be followed."
And I, Sāriputta, say that tactile objects cognisable through the body are of two kinds,
one of which is to be followed
and the other which is not to be followed.
And I, Sāriputta, say that mental states cognisable through the mind are of two kinds,
one of which is to be followed
and the other which is not to be followed."
When this had been said, the venerable Sāriputta spoke thus to the Lord:
"I, revered sir, thus understand this
to be the meaning in full
of what was spoken of by the Lord in brief,
but of which the meaning was not explained in full:
'I, Sāriputta, say that material shape cognisable through the eye is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain material shape cognisable through the eye is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of material shape cognisable through the eye is not to be followed.
But if, revered sir, a certain kind of material shape cognisable through the eye is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of material shape cognisable through the eye is to be followed.
When the Lord said:
'I, Sāriputta, say that material shape cognisable through the eye is of two kinds,
one of which is to be followed
and the other which is not to be followed,'
it was said in reference to this.
■
'I, Sāriputta, say that sound cognisable through the ear is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain sound cognisable through the ear is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of sound cognisable through the ear is not to be followed.
But if, revered sir, a certain kind of sound cognisable through the ear is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of sound cognisable through the ear is to be followed.
When the Lord said:
'I, Sāriputta, say that sound cognisable through the ear is of two kinds,
one of which is to be followed
and the other which is not to be followed,'
it was said in reference to this.
■
'I, Sāriputta, say that smell cognisable through the nose is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain smell cognisable through the nose is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of smell cognisable through the nose is not to be followed.
But if, revered sir, a certain kind of smell cognisable through the nose is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of smell cognisable through the nose is to be followed.
When the Lord said:
'I, Sāriputta, say that smell cognisable through the nose is of two kinds,
one of which is to be followed
and the other which is not to be followed,'
it was said in reference to this.
■
'I, Sāriputta, say that taste cognisable through the tongue is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain taste cognisable through the tongue is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of taste cognisable through the tongue is not to be followed.
But if, revered sir, a certain kind of taste cognisable through the tongue is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of taste cognisable through the tongue is to be followed.
When the Lord said:
'I, Sāriputta, say that taste cognisable through the tongue is of two kinds,
one of which is to be followed
and the other which is not to be followed,'
it was said in reference to this.
■
'I, Sāriputta, say that tactile objects cognisable through the body are of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain tactile object cognisable through the body is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of tactile object cognisable through the body is not to be followed.
But if, revered sir, a certain kind of tactile object cognisable through the body is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of tactile object cognisable through the body is to be followed.
When the Lord said:
'I, Sāriputta, say that tactile objects cognisable through the body are of two kinds,
one of which is to be followed
and the other which is not to be followed,'
it was said in reference to this.
■
'I, Sāriputta, say that mental states cognisable through the mind are of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain mental state cognisable through the mind is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of mental state cognisable through the mind is not to be followed.
But if, revered sir, a certain kind of mental state cognisable through the mind is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of mental state cognisable through the mind is to be followed.
When the Lord said:
'I, Sāriputta, say that mental states cognisable through the mind are of two kinds,
one of which is to be followed
and the other which is not to be followed,'
it was said in reference to this.
I, revered sir, thus understand this
to be the meaning in full
of what was spoken of by the Lord in brief,
but of which the meaning was not explained in full."
"It is good, Sāriputta,
it is good.
It is good that you, Sāriputta, thus understand this
to be the meaning in full
of what was spoken of by me in brief,
but of which the meaning was not explained in full."
"'I, Sāriputta, say that material shape cognisable through the eye is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain material shape cognisable through the eye is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of material shape cognisable through the eye is not to be followed.
But if, Sāriputta, a certain kind of material shape cognisable through the eye is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of material shape cognisable through the eye is to be followed.
When I said:
'I, Sāriputta, say that material shape cognisable through the eye is of two kinds,
one of which is to be followed
and the other which is not to be followed,'
it was said in reference to this.
■
'I, Sāriputta, say that sound cognisable through the ear is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain sound cognisable through the ear is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of sound cognisable through the ear is not to be followed.
But if, Sāriputta, a certain kind of sound cognisable through the ear is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of sound cognisable through the ear is to be followed.
When I said:
'I, Sāriputta, say that sound cognisable through the ear is of two kinds,
one of which is to be followed
and the other which is not to be followed,'
it was said in reference to this.
■
'I, Sāriputta, say that smell cognisable through the nose is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain smell cognisable through the nose is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of smell cognisable through the nose is not to be followed.
But if, Sāriputta, a certain kind of smell cognisable through the nose is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of smell cognisable through the nose is to be followed.
When I said:
'I, Sāriputta, say that smell cognisable through the nose is of two kinds,
one of which is to be followed
and the other which is not to be followed,'
it was said in reference to this.
■
'I, Sāriputta, say that taste cognisable through the tongue is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain taste cognisable through the tongue is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of taste cognisable through the tongue is not to be followed.
But if, Sāriputta, a certain kind of taste cognisable through the tongue is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of taste cognisable through the tongue is to be followed.
When I said:
'I, Sāriputta, say that taste cognisable through the tongue is of two kinds,
one of which is to be followed
and the other which is not to be followed,'
it was said in reference to this.
■
'I, Sāriputta, say that tactile objects cognisable through the body are of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain tactile object cognisable through the body is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of tactile object cognisable through the body is not to be followed.
But if, Sāriputta, a certain kind of tactile object cognisable through the body is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of tactile object cognisable through the body is to be followed.
When I said:
'I, Sāriputta, say that tactile objects cognisable through the body are of two kinds,
one of which is to be followed
and the other which is not to be followed,'
it was said in reference to this.
■
'I, Sāriputta, say that mental states cognisable through the mind are of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain mental state cognisable through the mind is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of mental state cognisable through the mind is not to be followed.
But if, Sāriputta, a certain kind of mental state cognisable through the mind is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of mental state cognisable through the mind is to be followed.
When I said:
'I, Sāriputta, say that mental states cognisable through the mind are of two kinds,
one of which is to be followed
and the other which is not to be followed,'
it was said in reference to this.
Thus, Sāriputta, should [103] be understood in full the meaning of what was spoken of by me in brief."
§
"And I, Sāriputta, say that robe-material is of two kinds,
one of which is to be followed
and the other which is not to be followed.
I, Sāriputta, say that almsfood is of two kinds,
one of which is to be followed
and the other which is not to be followed.
I, Sāriputta, say that lodgings are of two kinds,
one of which is to be followed
and the other which is not to be followed.
I, Sāriputta, say that a village is of two kinds,
one of which is to be followed
and the other which is not to be followed.
I, Sāriputta, say that a market town is of two kinds,
one of which is to be followed
and the other which is not to be followed.
I, Sāriputta, say that a town is of two kinds,
one of which is to be followed
and the other which is not to be followed.
I, Sāriputta, say that a country district is of two kinds,
one of which is to be followed
and the other which is not to be followed.
I, Sāriputta, say that a person is of two kinds,
one of which is to be followed
and the other which is not to be followed."
When this had been said, the venerable Sāriputta
spoke thus to the Lord:
"I, revered sir, thus understand this
to be the meaning in full
of what was spoken of by the Lord in brief,
but of which the meaning was not explained in full:
'I, Sāriputta, say that robe-material is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain kind of robe-material is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of robe-material is not to be followed.
But if, Revered sir, a certain kind of robe-material is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of robe-material is to be followed.
When the Lord said:
'I, Sāriputta, say that robe-material is of two kinds,
one of which is to be followed
and the other which is not to be followed,'
it was said in reference to this.
■
'I, Sāriputta, say that almsfood is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain kind of almsfood is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of almsfood is not to be followed.
But if, Revered sir, a certain kind of almsfood is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of almsfood is to be followed.
When the Lord said:
'I, Sāriputta, say that almsfood is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
it was said in reference to this.
■
'I, Sāriputta, say that lodgings are of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain kind of lodging is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of lodging is not to be followed.
But if, Revered sir, a certain kind of lodging is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of lodging is to be followed.
When the Lord said:
'I, Sāriputta, say that lodgings are of two kinds,
one of which is to be followed
and the other which is not to be followed'
it was said in reference to this.
■
'I, Sāriputta, say that a village is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain kind of village is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of village is not to be followed.
But if, Revered sir, a certain kind of village is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of village is to be followed.
When the Lord said:
'I, Sāriputta, say that a village is of two kinds,
one of which is to be followed
and the other which is not to be followed'
it was said in reference to this.
■
'I, Sāriputta, say that a market town is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain kind of market town is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of market town is not to be followed.
But if, Revered sir, a certain kind of market town is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of market town is to be followed.
When the Lord said:
'I, Sāriputta, say that a market town is of two kinds,
one of which is to be followed
and the other which is not to be followed'
it was said in reference to this.
■
'I, Sāriputta, say that a town is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain kind of town is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of town is not to be followed.
But if, Revered sir, a certain kind of town is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of town is to be followed.
When the Lord said:
'I, Sāriputta, say that a town is of two kinds,
one of which is to be followed
and the other which is not to be followed'
it was said in reference to this.
■
'I, Sāriputta, say that a country district is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain kind of country district is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of country district is not to be followed.
But if, Revered sir, a certain kind of country district is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of country district is to be followed.
When the Lord said:
'I, Sāriputta, say that a country district is of two kinds,
one of which is to be followed
and the other which is not to be followed'
it was said in reference to this.
■
'I, Sāriputta, say that a person is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by the Lord.
In reference to what was it said?
Revered sir, if a certain kind of person is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of person is not to be followed.
But if, Revered sir, a certain kind of person is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of person is to be followed.
When the Lord said:
'I, Sāriputta, say that a person is of two kinds,
one of which is to be followed
and the other which is not to be followed'
it was said in reference to this.
I, revered sir, thus understand this
to be the meaning in full
of what was spoken of by the Lord in brief,
but of which the meaning was not explained in full."
"It is good, Sāriputta,
it is good.
It is good that you, Sāriputta, thus understand this
to be the meaning in full
of what was spoken of by me in brief,
but of which the meaning was not explained in full.
'I, Sāriputta, say that robe-material is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain kind of robe-material is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of robe-material is not to be followed.
But if, Sāriputta, a certain kind of robe-material is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of robe-material is to be followed.
When I said:
'I, Sāriputta, say that robe-material is of two kinds,
one of which is to be followed
and the other which is not to be followed,'
it was said in reference to this.
■
'I, Sāriputta, say that almsfood is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain kind of almsfood is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of almsfood is not to be followed.
But if, Sāriputta, a certain kind of almsfood is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of almsfood is to be followed.
When I said:
'I, Sāriputta, say that almsfood is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
it was said in reference to this.
■
'I, Sāriputta, say that lodgings are of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain kind of lodging is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of lodging is not to be followed.
But if, Sāriputta, a certain kind of lodging is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of lodging is to be followed.
When I said:
'I, Sāriputta, say that lodgings are of two kinds,
one of which is to be followed
and the other which is not to be followed'
it was said in reference to this.
■
'I, Sāriputta, say that a village is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain kind of village is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of village is not to be followed.
But if, Sāriputta, a certain kind of village is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of village is to be followed.
When I said:
'I, Sāriputta, say that a village is of two kinds,
one of which is to be followed
and the other which is not to be followed'
it was said in reference to this.
■
'I, Sāriputta, say that a market town is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain kind of market town is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of market town is not to be followed.
But if, Sāriputta, a certain kind of market town is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of market town is to be followed.
When I said:
'I, Sāriputta, say that a market town is of two kinds,
one of which is to be followed
and the other which is not to be followed'
it was said in reference to this.
■
'I, Sāriputta, say that a town is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain kind of town is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of town is not to be followed.
But if, Sāriputta, a certain kind of town is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of town is to be followed.
When I said:
'I, Sāriputta, say that a town is of two kinds,
one of which is to be followed
and the other which is not to be followed'
it was said in reference to this.
■
'I, Sāriputta, say that a country district is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain kind of country district is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of country district is not to be followed.
But if, Sāriputta, a certain kind of country district is followed
and unskilled states of mind decrease,
skilled states of mind grow much,
this kind of country district is to be followed.
When I said:
'I, Sāriputta, say that a country district is of two kinds,
one of which is to be followed
and the other which is not to be followed'
it was said in reference to this.
■
'I, Sāriputta, say that a person is of two kinds,
one of which is to be followed
and the other which is not to be followed.'
This was said by me.
In reference to what was it said?
Sāriputta, if a certain kind of person is followed
and unskilled states of mind grow much,
skilled states of mind decrease,
this kind of person is not to be followed.
But if, Sāriputta, a certain kind of person is followed
and unskilled states of [104] mind decrease,
skilled states of mind grow much,
this kind of person is to be followed.
When I said:
'I, Sāriputta, say that a person is of two kinds,
one of which is to be followed
and the other which is not to be followed'
it was said in reference to this.
Thus, Sāriputta, should be understood to be the meaning in full
of what was spoken of by me in brief,
but of which the meaning was not explained in full.
And, Sāriputta, if all nobles could thus understand the meaning in full
of this that was spoken of by me in brief,
for a long time it would be for their welfare and happiness.
And, Sāriputta, if all brahmans could thus understand the meaning in full
of this that was spoken of by me in brief,
for a long time it would be for their welfare and happiness.
And, Sāriputta, if all merchants could thus understand the meaning in full
of this that was spoken of by me in brief,
for a long time it would be for their welfare and happiness.
And, Sāriputta, if all workers could thus understand the meaning in full
of this that was spoken of by me in brief,
for a long time it would be for their welfare and happiness.
And, Sāriputta, if the world
with the devas,
with the Māras and Brahmās,
and if the generations of recluses and brahmans,
devas and men
could thus understand the meaning in full
of this that was spoken of by me in brief,
for a long time it would be for their welfare and happiness."
Thus spoke the Lord.
Delighted, the venerable Sāriputta rejoiced in what the Lord had said.
Discourse on What is To Be Followed and What is Not To Be Followed:
The Fourth
[1] atta-bhāva-paṭilābha, as at S. ii. 254 ff., iii. 144; A. ii. 159; Vin. ii. 185; see P.T.C. for further references.
[2] For a great deal of the following cf. M. i. 286 ff.
[3] As at M. iii. 22, etc.
[4] MA. iv. 100 equates savyāpajjha with sadukkha, and avyāpajjha with adukkha.
[5] abhinibbattayato (v.l. abhinibbattassa yato) apariniṭṭhitabhāvāya. MA. iv. 100 says that in this individuality an average man is unable to bring becoming to completion; so, from the time of his re-linking, paṭisandhi, unskilled states grow, skilled ones decline, and he produces, abhinibbatteti, an individuality attended by dukkha.
[6] Said of the four types of persons: stream-attainers and so on.
