Majjhima Nikaya - Sevitabba-Asevitabba Sutta

114. Sevitabba-Asevitabba Sutta - English MAJJHIMA NIKAYA III
2. 4. Sevitabba-Asevitabbasuttaü
(114) Things That Should And Should Not Be Practiced

I heard thus. At one time the Blessed One lived in the monastery offered by
Anathapindika in Jeta's grove in Savatthi. From there the Blessed One addressed
the bhikkhus. `Bhikkhus, I will tell you the things that should and should not
be practiced attend carefully and listen.
Bhikkhus, I say bodily conduct is twofold, consisting of that should be
practiced and should not be practiced, that too quite different from each other.
Verbal conduct is twofold, consisting of that should be practiced and should not
be practiced, that too quite different from each other. Mental conduct is
twofold, consisting of that should be practiced and should not be practiced,
that too quite different from each other. Arousing of thoughts is twofold,
consisting of that should be practiced and should not be practiced, that too
quite different from each other. The gain of perceptons is twofold, consisting
of that should be practiced and should not be practiced, that too quite
different from each other. The gain of view is twofold, consisting of that
should be practiced and should not be practiced, that too quite different from
each other. The gain of a self is twofold, consisting of that should be
practiced and should not be practiced, that too quite different from each
other.û
When this was said, venerable Sàriputta said thus to the Blessed One. `Venerable
sir, the detailed explanation of this short exposition occurs to me. It was
said, "Bhikkhus, bodily conduct is twofold, consisting of that should be
practiced and should not be practiced, that too quite different from each other.
" On account of what was it said by the Blessed One? When practicing certain
bodily conducts, if demerit increases and merit decreases such bodily conduct
should not be practiced. When practicing certain bodily conducts, if demerit
decreases and merit increases such bodily conduct should be practiced.
Venerable sir, practising what kind of bodily conduct, does demerit increase and
merit decrease? A certain one destroys life cruelly, with bloody hands is
engaged in destroying without compassion for living things. Takes what is not
given. Gone to the village or to the forest takes others' belongings, with a
thieving mind. Misbehaves sexually with those protected by mother, father,
brother, sister, or those protected by relations. Misbehaves with those with a
husband and liable to be punished, or even with those made to vow garlanding.
Venerable sir, practising this kind of bodily conduct, demerit increases and
merit decrease
Venerable sir, practising what kind of bodily conduct, does merit increase and
demerit decrease? A certain one does not destroy life, is not cruel with bloody
hands, not engaged in destroying, has compassion for all living things. Does not
take what is not given. Gone to the village or to the forest does not take
others' belongings, with a thieving mind. Does not misbehave sexually with those
protected by mother, father, brother, sister, or those protected by relations.
Does not misbehave with those with a husband and liable to be punished, or even
with those made to vow garlanding. Venerable sir, practising this kind of bodily
conduct, demerit decreases and merit increases.
If it was said by the Blessed One, "bodily conduct is twofold, consisting of
that should be practiced and should not be practiced, that too quite different
from each other, " it was said on account of this.
It was said, "Bhikkhus, verbal conduct is twofold, consisting of that should be
practiced and should not be practiced, that too quite different from each other.
" On account of what was it said by the Blessed One? When practicing a certain
verbal conduct, if demerit increases and merit decreases such verbal conduct
should not be practiced. When practicing a certain verbal conduct, if demerit
decreases and merit increases such verbal conduct should be practiced.
Venerable sir, practising what kind of verbal conduct, does demerit increase and
merit decrease? Venerable sir, a certain one tells lies. Gone to an assembly, a
gathering, in the midst of his relations, gone to the gild or in the presence of
the royality, asked to stand witness and told. Good one, tell what you know. Not
knowing, he says I know, or knowing says I do not know. Not seeing says, I saw,
or seeing says I did not see. For a personal reason, on account of another or
for some material gain he tells lies with awareness. Tells malicious things.
Hearing something here says it elsewhere to split these, or hearing something
elsewhere says it here to split those. He disunites the united, separates the
broken, fond of disuniting and separating talks words to disunite and separate.
Talks rough and angry words that are sharp and piercing, arousing the anger of
others and not conducive to concentration. Talks frivolously, untimely,
untruthful and useless words that are not the Teaching and the Discipline.
Venerable sir, practising this kind of verbal conduct, demerit increases and
merit decreases
Venerable sir, practising what kind of verbal conduct, does demerit decrease and
merit increase? Venerable sir, a certain one abstains from tellinglies. Gone to
an assembly, a gathering, in the midst of his relations, gone to the gild or in
the presence of the royality, asked to stand witness and told. Good one, tell
what you know. Knowing, he says I know, not knowing says I do not know. Having
seen says, I saw, or not seeing says I did not see. For a personal reason, on
account of another or for some material gain he does not tell lies with
awareness. Does not tell malicious things. Hearing something here does not say
it elsewhere to split these, or hearing something elsewhere does not say it here
to split those. He unites the united, does not separate the broken, fond of
uniting and not fond of separating talks words to unite and not to separate.
Abstains from rough, angry words, and talks gentle words pleasant to the ear
going straight to the heart and acceptable to many. Abstains from frivolous
untimely, untruthful and useless words, talking according to the Teaching and
the Discipline.
If it was said by the Blessed One, "Bhikkhus, verbal conduct is twofold,
consisting of that should be practiced and should not be practiced, that too
quite different from each other, " it was said on account of this.
It was said, "Bhikkhus, mental conduct is twofold, consisting of that should be
practiced and should not be practiced, that too quite different from each other.
" On account of what was it said by the Blessed One? When practicing a
certainmental conduct, if demerit increases and merit decreases such mental
conduct should not be practiced. When practicing a certain mental conduct, if
demerit decreases and merit increases such mental conduct should be practiced.
Venerable sir, practising what kind of mental conduct, does demerit increase and
merit decrease? Here a certain one covets others belongings. O! may those things
be mine. Has an angry mind and defiled thoughts. May these beings be beaten, or
killed, or destroyed. May they not exist Venerable sir, practising this kind of
mental conduct, demerit decreases and merit increases. Venerable sir, practising
what kind of mental conduct, does demerit decrease and merit increase? Here a
certain one does not covet others belongings. thinking O! may those things be
mine. Hasn't an angry mind and defiled thoughts, thinks May these beings abide
happily without anger and ill will. Venerable sir, practising this kind of
mental conduct, demerit decreases and merit increases
It was said, "Bhikkhus, arousing of thoughts too is twofold, consisting of that
should be practiced and should not be practiced, that too quite different from
each other. " On account of what was it said by the Blessed One? When practicing
certainmusings, if demerit increases and merit decreases such musings should not
be practiced. When practicing certain musings, if demerit decreases and merit
increases such musings should be practiced.
Venerable sir, practising what kind of musings does demerit increase and merit
decrease? Here a certain one abides musing to covet other peoples' belongings,
abides with angry musings, abides musing to hurt others. Venerable sir,
practising this kind of musings demerit increases and merit decreases. Venerable
sir, practising what kind of musings does demerit decrease and merit increase?
Here a certain one
does not abide musing to covet other peoples' belongings, abides without angry
musings, does not abide musing to hurt others. Venerable sir, practising this
kind of musings demerit decreases and merit increases.
If it was said by the Blessed One, "Bhikkhus, the arousing of thoughts is
twofold, consisting of that should be practiced and should not be practiced,
that too quite different from each other, " it was said on account of this
It was said, "Bhikkhus, the gain of a view too is twofold, consisting of that
should be practiced and should not be practiced, that too quite different from
each other. " On account of what was it said by the Blessed One? When practicing
the gain of a certain view if demerit increases and merit decreases such gain of
views should not be practiced. When practicing the gain of a certain view if
demerit decreases and merit increases such a gain of view should be practiced.
Venerable sir, practising the gain of what kind of views does demerit increase
and merit decrease? Here a certain one has these views, there are no results for
gifts, sacrifices and offerings. There are no results for good and bad actions.
There is no this world, no other world, no mother, no father, no spontaneously
arisen beings, There are no recluses and brahmins who realizing this world and
the other world declare it. Venerable sir, practising the gain of this kind of
views demerit increases and merit decreases. Venerable sir, practising the gain
of what kind views does demerit decrease and merit increase? Here a certain one
has these views, there are results for gifts, sacrifices and offerings. There
are results for good and bad actions. There is this world, another world,
mother, father, spontaneously arisen beings, There are recluses and brahmins who
realizing this world and the other world declare it. Venerable sir, practising
the gain of this kind of views demerit decreases and merit increases.
If it was said by the Blessed One, "Bhikkhus, the gain of views is twofold,
consisting of that should be practiced and should not be practiced, that too
quite different from each other, " it was said on account of this
It was said, "Bhikkhus, personal gains too are twofold, consisting of that
should be practiced and should not be practiced, that too quite different from
each other. " On account of what was it said by the Blessed One? When practicing
personal gains, if demerit increases and merit decreases such personal gains
should not be practiced. When practicing personal gains, if demerit decreases
and merit increases such personal gains should be practiced.
Venerable sir, practising what kind of personal gains does demerit increase and
merit decrease? Venerable sir, when troublesome personal gains are born on
account of not ending being, demerit increases and merit decreases. [1]
Venerable sir, practising what kind of personal gains does demerit decrease and
merit increase? Venerable sir, when non troublesome personal gains are born on
account of not endingbeing, demerit decreases and merit increases. [2]
If it was said by the Blessed One, "Bhikkhus, personal gains are twofold,
consisting of that should be practiced and should not be practiced, that too
quite different from each other, " it was said on account of this.
Venerable sir, this I know as the detailed explanation of the short exposition
given by the Blessed One.û
ßGood! Sàriputta, good that you know the detailed explanation of the short
expositioon given by me.
Bhikkhus, I say, bodily conduct is twofold, consisting of that should be
practiced and should not be practiced, that too quite different from each other.
" On account of what was it said? When practicing a certain bodily conduct, if
demerit increases and merit decreases such bodily conduct should not be
practiced. When practicing a certain bodily conduct, if demerit decreases and
merit increases such bodily conduct should be practiced.
Sàriputta, practising what kind of bodily conduct, does demerit increase and
merit decrease? A certain one destroys life cruelly, with bloody hands is
engaged in destroying without compassion for living things. Takes what is not
given. Gone to the village or to the forest takes others' belongings, with a
thieving mind. Misbehaves sexually with those protected by mother, father,
brother, sister, or those protected by relations. Misbehaves with those with a
husband and liable to be punished, or even with those made to vow garlanding.
Sàriputta, practising this kind of bodily conduct, demerit increases and merit
decrease
Sàriputta, practising what kind of bodily conduct, does merit increase and
demerit decrease? A certain one does not destroy life, is not cruel, not with
bloody hands, is not engaged in destroying, has compassion for all living
things. Does not take what is not given. Gone to the village or to the forest
does not take others' belongings, with a thieving mind. Does not misbehave
sexually with those protected by mother, father, brother, sister, or those
protected by relations. Does not misbehave with those with a husband and liable
to be punished, or even with those made to vow garlanding. Venerable sir,
practising this kind of bodily conduct, demerit decreases and merit increases.
If I said bodily conduct is twofold, consisting of that should be practiced and
should not be practiced, that too quite different from each other, it was said
on account of this.
Bhikkhus, I say verbal conduct is twofold, consisting of that should be
practiced and should not be practiced, that too quite different from each other.
" On account of what was it said? When practicing a certainverbal conduct, if
demerit increases and merit decreases such verbal conduct should not be
practiced. When practicing a certain verbal conduct, if demerit decreases and
merit increases such verbal conduct should be practiced.
Sàriputta, practising what kind of verbal conduct, does demerit increase and
merit decrease? Venerable sir, a certain one tells lies. Gone to an assembly, a
gathering, in the midst of his relations, gone to the gild or in the presence of
the royality, asked to stand witness and told. Good one, tell what you know. Not
knowing, he says I know, or knowing says I do not know. Not seeing says, I saw,
or seeing says I did not see. For a personal reason, on account of another or
for some material gain he tells lies with awareness. Tells malicious things.
Hearing something here, says it elsewhere to split these, or hearing something
elsewhere, says it here, to split those. He disunites the united, separates the
broken, fond of disuniting and separating talks words to disunite and separate.
Talks rough and angry words that are sharp and piercing, arousing the anger of
others and not conducive to concentration. Talks frivolously, untimely,
untruthful and useless words that are not the Teaching and the Discipline.
Sàriputta, practising this kind of verbal conduct, demerit increases and merit
decreases
Sàriputta, practising what kind of verbal conduct, does demerit decrease and
merit increase? Sàriputta, a certain one abstains from tellinglies. Gone to an
assembly, a gathering, in the midst of his relations, gone to the gild or in the
presence of the royality, asked to stand witness and told. Good one, tell what
you know. Knowing, he says I know, not knowing says I do not know. Having seen
says, I saw, or not seeing says I did not see. For a personal reason, on account
of another or for some material gain he does not tell lies with awareness. Does
not tell malicious things. Hearing something here does not say it elsewhere to
split these, or hearing something elsewhere does not say it here to split those.
He unites the united, does not separate the broken, fond of uniting and not fond
of separating talks words to unite and not to separate. Abstains from rough,
angry words, and talks gentle words pleasant to the ear going straight to the
heart and acceptable to many. Abstains from frivolous untimely, untruthful and
useless words, talking according to the Teaching and the Discipline.
Bhikkhus, I said, verbal conduct is twofold, consisting of, that should be
practiced and should not be practiced, that too quite different from each other,
it was said on account of this.
Bhikkhus, I say, mental conduct is twofold, consisting of that should be
practiced and should not be practiced, that too quite different from each other.
" On account of what was it said? When practicing a certainmental conduct, if
demerit increases and merit decreases such mental conduct should not be
practiced. When practicing a certain mental conduct, if demerit decreases and
merit increases such mental conduct should be practiced.
Sàriputta, practising what kind of mental conduct, does demerit increase and
merit decrease? Here a certain one covets others belongings. O! may those things
be mine. Has an angry mind and defiled thoughts. May these beings be beaten, or
killed, or destroyed. May they not exist Sàriputta, practising this kind of
mental conduct, demerit decreases and merit increases. Sàriputta, practising
what kind of mental conduct, does demerit decrease and merit increase? Here a
certain one does not covet others belongings. thinking O! may those things be
mine. Hasn't an angry mind and defiled thoughts, thinks May these beings abide
happily without anger and ill will. Sàriputta, practising this kind of mental
conduct, demerit decreases and merit increases.
Bhikkhus, I say, arousing of thoughts too is twofold, consisting of that should
be practiced and should not be practiced, that too quite different from each
other. " On account of what was it said? When practicing certainmusings, if
demerit increases and merit decreases such musings should not be practiced. When
practicing certain musings, if demerit decreases and merit increases such
musings should be practiced.
Sàriputta, practising what kind of musings does demerit increase and merit
decrease? Here a certain one abides musing to covet other peoples' belongings,
abides with angry musings, abides musing to hurt others. Sàriputta, practising
this kind of musings demerit increases and merit decreases. Sàriputta,
practising what kind of musings does demerit decrease and merit increase? Here a
certain one
does not abide musing to covet other peoples' belongings, abides without angry
musings, does not abide musing to hurt others. Sàriputta, practising this kind
of musings demerit decreases and merit increases.
Bhikkhus, I say, the arousing of thoughts is twofold, consisting of that should
be practiced and should not be practiced, that too quite different from each
other, it was said on account of this
Bhikkhus, I say, the gain of a view too is twofold, consisting of that should be
practiced and should not be practiced, that too quite different from each other.
" On account of what was it said? When practicing the gain of a certain view, if
demerit increases and merit decreases such gain of views should not be
practiced. When practicing the gain of a certain view if demerit decreases and
merit increases such a gain of view should be practiced.
Sàriputta, practising the gain of what kind of views does demerit increase and
merit decrease? Here a certain one has these views, there are no results for
gifts, sacrifices and offerings. There are no results for good and bad actions.
There is no this world, no other world, no mother, no father, no spontaneously
arisen beings, There are no recluses and brahmins who realizing this world and
the other world declare it. Sàriputta, practising the gain of this kind of views
demerit increases and merit decreases. Sàriputta, practising the gain of what
kind views does demerit decrease and merit increase? Here a certain one has
these views, there are results for gifts, sacrifices and offerings. There are
results for good and bad actions. There is this world, another world, mother,
father, spontaneously arisen beings, There are recluses and brahmins who
realizing this world and the other world declare it. Sàriputta, practising the
gain of this kind of views demerit decreases and merit increases.
Bhikkhus, I say, the gain of views is also twofold, consisting of that should be
practiced and should not be practiced, that too quite different from each other,
it was said on account of this
Bhikkhus, I say, personal gains too are twofold, consisting of that should be
practiced and should not be practiced, that too quite different from each other,
on account of what was it said? When practicing personal gains, if demerit
increases and merit decreases such personal gains should not be practiced. When
practicing personalgains, if demerit decreases and merit increases such personal
gains, should be practiced.
Sàriputta, practising what kind of personal gains does demerit increase and
merit decrease? Sàriputta, when troublesome personal gains are born, on account
of not ending being, demerit increases and merit decreases. Sàriputta,
practising what kind of personal gains does demerit decrease and merit increase?
Sàriputta, when non troublesome personal gains are born, on account of ending
being, demerit decreases and merit increases.
Bhikkhus, I say, personal gains are twofold, consisting of that should be
practiced and should not be practiced, that too quite different from each other,
it was said on account of this.
Sàriputta, this is the detailed explanation of the short exposition given by me.
`.
ßSàriputta, forms cognizable by eye consciusness too are twofold, consisting of
those that should be followed and not followed. Sounds cognizable by ear
consciusness too are twofold, consisting of those that should be followed and
not followed. Scents cognizable by nose consciusness too are twofold, consisting
of those that should be followed and not followed. Tastes cognizable by tongue
consciusness too are twofold, consisting of those that should be followed and
not followed. Touches cognizable by body consciusness too are twofold,
consisting of those that should be followed and not followed. Ideas cognizable
bymind consciusness too are twofold, consisting of those that should be followed
and not followedû
When this was said, venerable Sàriputta said, `Venerable sir, the detailed
explanation of the short exposition given by the Blessed One I know as this.
It was said, "Sàriputta, forms cognizable by eye consciousness are also twofold
those that should be followed and not followed" On account of what was it said
by the Blessed One? Venerable sir, when following certain forms cognizable by
eye consciousness, demerit increases and merit decreases, such forms should not
be followedwhen following certain forms cognizable by eye consciousness, demerit
decreases and merit increases, such forms should be followed. It was said,
"Sàriputta, forms cognizable by eye consciousness too are twofold, those that
should be followed and not followed. " It was said on account of this.
It was said, "Sàriputta, sounds cognizable by ear consciousness are also twofold
those that should be followed and not followed" On account of what was it said
by the Blessed One? Venerable sir, when following certain sounds cognizable by
ear consciousness, demerit increases and merit decreases, such sounds should not
be followedwhen following certain sounds cognizable by ear consciousness,
demerit decreases and merit increases, such sounds should be followed. It was
said, "Sàriputta, sounds cognizable by ear consciousness too are twofold, those
that should be followed and not followed. " It was said on account of this.
It was said, "Sàriputta, scents cognizable by nose consciousness are also
twofold those that should be followed and not followed" On account of what was
it said by the Blessed One? Venerable sir, when following certain scents
cognizable by nose consciousness, demerit increases and merit decreases, such
scents should not be followedwhen following certain scents cognizable by nose
consciousness, demerit decreases and merit increases, such scents should be
followed. It was said, "Sàriputta, scents cognizable by nose consciousness too
are twofold, those that should be followed and not followed. " It was said on
account of this.
It was said, "Sàriputta, tastes cognizable by tongue consciousness are also
twofold those that should be followed and not followed" On account of what was
it said by the Blessed One? Venerable sir, when following certain tastes
cognizable by tongue consciousness, demerit increases and merit decreases, such
tastes should not be followedwhen following certain tastes cognizable by tongue
consciousness, demerit decreases and merit increases, such tastes should be
followed. It was said, "Sàriputta, tastes cognizable by tongue consciousness too
are twofold, those that should be followed and not followed. " It was said on
account of this.
It was said, "Sàriputta, touches cognizable by body consciousness are also
twofold those that should be followed and not followed" On account of what was
it said by the Blessed One? Venerable sir, when following certain touches
cognizable by body consciousness, demerit increases and merit decreases, such
touches should not be followedwhen following certain touches cognizable by body
consciousness, demerit decreases and merit increases, such touches should be
followed. It was said, "Sàriputta, touches cognizable by body consciousness too
are twofold, those that should be followed and not followed. " It was said on
account of this.
It was said, "Sàriputta, ideas cognizable by mind consciousness are also twofold
those that should be followed and not followed" On account of what was it said
by the Blessed One? Venerable sir, when following certain ideas cognizable by
mind consciousness, demerit increases and merit decreases, such ideas should not
be followedwhen following certain ideas cognizable by mind consciousness,
demerit decreases and merit increases, such ideas should be followed. It was
said, "Sàriputta, ideas cognizable by mind consciousness too are twofold, those
that should be followed and not followed. " It was said on account of this.
Venerable sir, the detailed explanation of the short exposition given by the
Blessed One, I know thus.
`Good! Sàriputta, good that you know the detailed explanation of the short
exposition given by me.û
Sàriputta, I say forms cognizable by eye consciousness are also twofold those
that should be followed and not followed. On account of what was it said?
Sàriputta, when following certain forms cognizable by eye consciousness, demerit
increases and merit decreases, such forms should not be followedwhen following
certain forms cognizable by eye consciousness, demerit decreases and merit
increases, such forms should be followed. I said, Sàriputta, forms cognizable by
eye consciousness too are twofold, those that should be followed and not
followed, on account of this.
Sàriputta, I say, sounds cognizable by ear consciousness are also twofold those
that should be followed and not followed" On account of what was it said?
Sàriputta, when following certain sounds cognizable by ear consciousness,
demerit increases and merit decreases, such sounds should not be followedwhen
following certain sounds cognizable by ear consciousness, demerit decreases and
merit increases, such sounds should be followed. I said, Sàriputta, sounds
cognizable by ear consciousness too are twofold, those that should be followed
and not followed. on account of this.
Sàriputta, I say scents cognizable by nose consciousness are also twofold those
that should be followed and not followed On account of what was it said?
Sàriputta, when following certain scents cognizable by nose consciousness,
demerit increases and merit decreases, such scents should not be followedwhen
following certain scents cognizable by nose consciousness, demerit decreases and
merit increases, such scents should be followed. I said, Sàriputta, scents
cognizable by nose consciousness too are twofold, those that should be followed
and not followed, on account of this.
Sàriputta, I say, tastes cognizable by tongue consciousness are also twofold
those that should be followed and not followed On account of what was it
said?Sàriputta, when following certain tastes cognizable by tongue
consciousness, demerit increases and merit decreases, such tastes should not be
followedwhen following certain tastes cognizable by tongue consciousness,
demerit decreases and merit increases, such tastes should be followed. I said,
Sàriputta, tastes cognizable by tongue consciousness too are twofold, those that
should be followed and not followed, on account of this.
Sàriputta, I say, touches cognizable by body consciousness are also twofold
those that should be followed and not followed On account of what was it said?
Sàriputta, when following certain touches cognizable by body consciousness,
demerit increases and merit decreases, such touches should not be followedwhen
following certain touches cognizable by body consciousness, demerit decreases
and merit increases, such touches should be followed. I said, Sàriputta, touches
cognizable by body consciousness too are twofold, those that should be followed
and not followed, on account of this.
Sàriputta, I say, ideas cognizable by mind consciousness are also twofold those
that should be followed and not followed On account of what was it said?
Sàriputta, when following certain ideas cognizable by mind consciousness,
demerit increases and merit decreases, such ideas should not be followedwhen
following certain ideas cognizable by mind consciousness, demerit decreases and
merit increases, such ideas should be followed. I said Sàriputta, ideas
cognizable by mind consciousness too are twofold, those that should be followed
and not followed, on account of this.
Sàriputta, the detailed explanation of my short exposition should be known thus.
Sàriputta, I say, even robes are twofold, that should be used and not used. Even
morsels are twofold, that should be used and not used. Even dwellings are
twofold, that should be used and not used. Even villages are twofold, that
should be used and not used. Even hamlets, are twofold, that should be used and
not used. Even towns are twofold, that should be used and not used. Even states
are twofold, that should be used and not used. Even persons are twofold, that
should be used and not used.
When this was said, venerable Sàriputta said, `Venerable sir, the detailed
explanation of the short exposition given by the Blessed One I know as this.
It was said, "Sàriputta, I say, robes are also twofold those that should be used
and not used" On account of what was it said by the Blessed One? Venerable sir,
when using certain robes demerit increases and merit decreases, such robes
should not be used, when using certain robes demerit decreases and merit
increases, such robes should be used. It was said, "Sàriputta, robes too are
twofold, those that should be used and not used. " It was said on account of
this.
It was said, "Sàriputta, I say, morsels are also twofold those that should be
used and not used" On account of what was it said by the Blessed One? Venerable
sir, when using certain morsels demerit increases and merit decreases, such
morsels should not be used, when using certain morsels demerit decreases and
merit increases, such morsels should be used. It was said, "Sàriputta, morsels
too are twofold, those that should be used and not used. " It was said on
account of this.
It was said, "Sàriputta, I say, dwellings are also twofold those that should be
used and not used" On account of what was it said by the Blessed One? Venerable
sir, when using certain dwellings demerit increases and merit decreases, such
dwellings should not be used, when using certain dwellings demerit decreases and
merit increases, such dwellings should be used. It was said, "Sàriputta,
dwellings too are twofold, those that should be used and not used. " It was said
on account of this.
It was said, "Sàriputta, I say, villages are also twofold those that should be
used and not used" On account of what was it said by the Blessed One? Venerable
sir, when using certain villages demerit increases and merit decreases, such
villages should not be used, when using certain villages demerit decreases and
merit increases, such villaes should be used. It was said, "Sàriputta, villages
too are twofold, those that should be used and not used. " It was said on
account of this.
It was said, "Sàriputta, I say, hamlets are also twofold those that should be
used and not used" On account of what was it said by the Blessed One? Venerable
sir, when using certain hamlets demerit increases and merit decreases, such
hamlets should not be used, when using certain hamlets demerit decreases and
merit increases, such hamlets should be used. It was said, "Sàriputta, hamlets
too are twofold, those that should be used and not used. " It was said on
account of this.
It was said, "Sàriputta, I say, towns are also twofold those that should be used
and not used" On account of what was it said by the Blessed One? Venerable sir,
when using certain towns demerit increases and merit decreases, such towns
should not be used, when using certain towns demerit decreases and merit
increases, such towns should be used. It was said, "Sàriputta, towns too are
twofold, those that should be used and not used. " It was said on account of
this.
It was said, "Sàriputta, I say, states are also twofold those that should be
used and not used" On account of what was it said by the Blessed One? Venerable
sir, when using certain states demerit increases and merit decreases, such
states should not be used, when using certain states demerit decreases and merit
increases, such states should be used. It was said, "Sàriputta, states too are
twofold, those that should be used and not used. " It was said on account of
this.
It was said, "Sàriputta, I say, persons are also twofold those that should be
used and not used" On account of what was it said by the Blessed One? Venerable
sir, when using certain persons demerit increases and merit decreases, such
persons should not be used, when using certain persons demerit decreases and
merit increases, such persons should be used. It was said, "Sàriputta, persons
too are twofold, those that should be used and not used. " It was said on
account of this.
Venerable sir, the detailed explanation of the short exposition given by the
Blessed One, I know is this.
`Good! Sàriputta, good that you know the detailed explanation of the short
exposition given by me.û
Sàriputta, I say, even robes are twofold, ... even morsels, ... re ... . even
dwellings, ... re ... . even villages, ... re ... . even hamlets, ... re ... .
even towns, ... re ... even states, ... re ... . even persons are twofold that
should be used and not used, why was it said? When using certain robes, demerit
increases and merit decreases, when using certain robes demerit decreases and
merit increases, such robes should be used,
Sàriputta, this is the detailed explanation of the short exposition given by me.
Sàriputta, if all warriors, ... re ... all brahmins, re. ñhe middle class, ...
re ... low castes, know the detailed explanation of my short expositions, in
this manner, it would be for their well being and good for a long time.
Sàriputta, if all the world together with its Màras, Brahmàs, the community of
recluses and brahmins know the detailed explanation of my short expositions, in
this manner, it would be for their well being and good for a long time.
The Blessed One said thus and venerable Sàriputta delighted in the words of the
Blessed One



[1] When troublesome personal gains are born, on account of not ending being,
demerit increases and merit decreases (savyàpajjhaü, bhanteattabhàvapañilàbhaü
abhinibbattayato apariniñ, thabhavàya akusalà dhammà abhivaóóhanti kusalà dhammà
parihàyanti). The troublesome personal gains may be any spiritual attainment or
material attainment on account of which one begins to muse and think. When
enlightened all musing and thinking are overcome.
[2] When non-troublesome personal gains are born, on account of ending being
demerit decreases and meit increases (avyàpajjhaü bhante attabhàvapañilàbhaü
abhinibbattayato pariniññhabhavàya akusalà dhammà parihàyanti kusalà dhammà
abhvaddhanti). With the birth of non-troublesome personal gains being ends. That
is the one who has attained worthiness does not think or muse of his attainments
any more. That is the attainment of worthines (arahanta).