中部114经/应习不应习经(逐步品[12])

这是我亲身听闻到的：一时，世尊住舍卫城祇树给孤独园。在那里，世尊对比丘们说："诸比丘。""尊者。"那些比丘回答世尊。世尊说道：

"诸比丘，我将为你们宣说应习与不应习的法门。谛听，善思。我将说。""是的，尊者。"那些比丘回答世尊。世尊说道：

"诸比丘，我说身行有两种：应习的和不应习的；而且是互相对立的身行。我说语行有两种：应习的和不应习的；而且是互相对立的语行。我说意行有两种：应习的和不应习的；而且是互相对立的意行。我说心生起有两种：应习的和不应习的；而且是互相对立的心生起。我说想的获得有两种：应习的和不应习的；而且是互相对立的想的获得。我说见的获得有两种：应习的和不应习的；而且是互相对立的见的获得。我说自体的获得有两种：应习的和不应习的；而且是互相对立的自体的获得。"

当这么说时，尊者舍利弗对世尊说："尊者，我如此理解世尊简略所说、未详细分别义理的详细意义：

'诸比丘，我说身行有两种：应习的和不应习的；而且是互相对立的身行。'这是世尊所说。这是基于什么而说的？尊者，习行某种身行会使不善法增长、善法减少，这样的身行不应习行；习行某种身行会使不善法减少、善法增长，这样的身行应当习行。

尊者，习行什么样的身行会使不善法增长、善法减少？这里，尊者，某人杀生，残忍嗜血，手常血腥，专事杀戮，对众生毫无慈悲之心；不与取（不与取解释：物品主人没有允许就拿走物品，引申为偷盗抢劫），凡属他人所有之物，不论在村落或林野，若不给予便窃取；邪淫（邪淫解释：没有结婚就发生男女关系，或者不正当的性行为），与父母、兄弟、亲属、宗族所保护的女人，或有丈夫的女人，或受法律保护的女人，乃至戴花环的女人发生关系 - 习行这样的身行会使不善法增长、善法减少。

尊者，习行什么样的身行会使不善法减少、善法增长？这里，尊者，某人舍离杀生，远离杀生，放下刀杖，有惭愧心，心怀慈悲，利益安乐一切众生；舍离不与取，远离不与取，不偷窃他人所有之物，无论在村落或林野；舍离邪淫，远离邪淫，不与父母、兄弟、亲属、宗族所保护的女人，或有丈夫的女人，或受法律保护的女人，乃至戴花环的女人发生关系 - 习行这样的身行会使不善法减少、善法增长。'诸比丘，我说身行有两种：应习的和不应习的；而且是互相对立的身行。'这就是世尊所说的基于此而说。

'诸比丘，我说语行有两种：应习的和不应习的；而且是互相对立的语行。'这是世尊所说。这是基于什么而说的？尊者，习行某种语行会使不善法增长、善法减少，这样的语行不应习行；习行某种语行会使不善法减少、善法增长，这样的语行应当习行。

尊者，习行什么样的语行会使不善法增长、善法减少？这里，尊者，某人妄语（妄语解释：虚假不真实的言语），无论在集会中、大众中、亲属中、团体中，或王族中，被传唤作证时，被问：'来吧，善男子，你知道什么就说什么。'他不知而说'我知道'，知道而说'我不知道'，不见而说'我见到'，见到而说'我没见到'，为了自己、他人，或为了一点小利而故意说谎；两舌（两舌解释：说挑拨离间的言语，破坏别人和睦的关系），听到这里的话到那里说，听到那里的话到这里说，离间和合的人，挑拨离间已和合的人，喜欢分裂，乐于分裂，欢喜分裂，说能导致分裂的话；恶口（恶口解释：说粗暴粗俗咒骂的言语），说粗暴、刺耳、令人不快、使人生气、不利于定的话；绮语（绮语解释：说毫无意义不正经的言语），不合时宜地说话，说不实在、无益、非法、不如法的话，说不值得记忆、不合时宜、无益、无限制、无利益的话 - 习行这样的语行会使不善法增长、善法减少。

尊者，习行什么样的语行会使不善法减少、善法增长？这里，尊者，某人舍离妄语，远离妄语，无论在集会中、大众中、亲属中、团体中，或王族中，被传唤作证时，被问：'来吧，善男子，你知道什么就说什么。'他不知就说'我不知道'，知道就说'我知道'，不见就说'我没见到'，见到就说'我见到'，不为了自己、他人，或为了一点小利而故意说谎；舍离两舌，远离两舌，不听到这里的话到那里说，不听到那里的话到这里说，调解分裂的人，促进和合已和合的人，喜欢和合，乐于和合，欢喜和合，说能导致和合的话；舍离恶口，远离恶口，说柔和、悦耳、令人喜爱、动人、优雅、众人喜欢、众人欢喜的话；舍离绮语，远离绮语，合时宜地说话，说真实、有益、如法、律仪的话，说值得记忆、合时宜、有理由、有限制、有利益的话 - 习行这样的语行会使不善法减少、善法增长。'诸比丘，我说语行有两种：应习的和不应习的；而且是互相对立的语行。'这就是世尊所说的基于此而说。

'诸比丘，我说意行有两种：应习的和不应习的；而且是互相对立的意行。'这是世尊所说。这是基于什么而说的？尊者，习行某种意行会使不善法增长、善法减少，这样的意行不应习行；习行某种意行会使不善法减少、善法增长，这样的意行应当习行。

尊者，习行什么样的意行会使不善法增长、善法减少？这里，尊者，某人贪婪，觊觎他人所有之物，想：'啊，但愿他人所有的成为我的'；怀有恶意，心怀瞋恨（瞋恨解释：愤怒怨恨），想：'愿这些众生被杀、被屠、被斩、被灭，或愿他们不复存在' - 习行这样的意行会使不善法增长、善法减少。

尊者，习行什么样的意行会使不善法减少、善法增长？这里，尊者，某人不贪婪，不觊觎他人所有之物，不想：'啊，但愿他人所有的成为我的'；不怀恶意，心无瞋恨，想：'愿这些众生无怨、无害、无恼，愿他们快乐地自我保护' - 习行这样的意行会使不善法减少、善法增长。'诸比丘，我说意行有两种：应习的和不应习的；而且是互相对立的意行。'这就是世尊所说的基于此而说。

'诸比丘，我说心生起有两种：应习的和不应习的；而且是互相对立的心生起。'这是世尊所说。这是基于什么而说的？尊者，习行某种心生起会使不善法增长、善法减少，这样的心生起不应习行；习行某种心生起会使不善法减少、善法增长，这样的心生起应当习行。

尊者，习行什么样的心生起会使不善法增长、善法减少？这里，尊者，某人贪婪，住于与贪俱生的心；怀有恶意，住于与瞋俱生的心；有害心，住于与害俱生的心 - 习行这样的心生起会使不善法增长、善法减少。

尊者，习行什么样的心生起会使不善法减少、善法增长？这里，尊者，某人不贪婪，住于无贪俱生的心；无恶意，住于无瞋俱生的心；无害心，住于无害俱生的心 - 习行这样的心生起会使不善法减少、善法增长。'诸比丘，我说心生起有两种：应习的和不应习的；而且是互相对立的心生起。'这就是世尊所说的基于此而说。

'诸比丘，我说想的获得有两种：应习的和不应习的；而且是互相对立的想的获得。'这是世尊所说。这是基于什么而说的？尊者，习行某种想的获得会使不善法增长、善法减少，这样的想的获得不应习行；习行某种想的获得会使不善法减少、善法增长，这样的想的获得应当习行。

尊者，习行什么样的想的获得会使不善法增长、善法减少？这里，尊者，某人贪婪，住于与贪俱生的想；怀有恶意，住于与瞋俱生的想；有害心，住于与害俱生的想 - 习行这样的想的获得会使不善法增长、善法减少。

尊者，习行什么样的想的获得会使不善法减少、善法增长？这里，尊者，某人不贪婪，住于无贪俱生的想；无恶意，住于无瞋俱生的想；无害心，住于无害俱生的想 - 习行这样的想的获得会使不善法减少、善法增长。'诸比丘，我说想的获得有两种：应习的和不应习的；而且是互相对立的想的获得。'这就是世尊所说的基于此而说。

'诸比丘，我说见的获得有两种：应习的和不应习的；而且是互相对立的见的获得。'这是世尊所说。这是基于什么而说的？尊者，习行某种见的获得会使不善法增长、善法减少，这样的见的获得不应习行；习行某种见的获得会使不善法减少、善法增长，这样的见的获得应当习行。

尊者，习行什么样的见的获得会使不善法增长、善法减少？这里，尊者，某人有这样的见解：'没有布施，没有供养，没有祭祀；没有善恶业的果报（业解释：是指一个人的行为，身、口、意所产生的能量或力量，每个行为都会产生相应的结果，善行产生善果，恶行产生恶果，影响个人的性格、处境、际遇等，可能延续到来世，影响轮回）；没有此世，没有他世；没有母亲，没有父亲；没有化生的众生（化生解释：本无而忽生之意。即无所依托，借业力而出现者。凡化生者，不缺诸根支分，死亦不留其遗形，即所谓顿生而顿灭，故于四生中亦最胜。化生者，皆以爱染当生处而受其生）；在世上没有正直行道、达到正道的沙门、婆罗门能够亲证此世他世、并且宣说的（沙门解释：出家修行人；婆罗门解释：意译净行、梵行、梵志、承习。印度四姓中，最上位之僧侣、学者阶级。为古印度一切知识之垄断者，自认为印度社会之最胜种姓）' - 习行这样的见的获得会使不善法增长、善法减少。

尊者，习行什么样的见的获得会使不善法减少、善法增长？这里，尊者，某人有这样的见解：'有布施，有供养，有祭祀；有善恶业的果报；有此世，有他世；有母亲，有父亲；有化生的众生；在世上有正直行道、达到正道的沙门、婆罗门能够亲证此世他世、并且宣说的' - 习行这样的见的获得会使不善法减少、善法增长。'诸比丘，我说见的获得有两种：应习的和不应习的；而且是互相对立的见的获得。'这就是世尊所说的基于此而说。

'诸比丘，我说自体的获得有两种：应习的和不应习的；而且是互相对立的自体的获得。'这是世尊所说。这是基于什么而说的？尊者，习行某种自体的获得会使不善法增长、善法减少，这样的自体的获得不应习行；习行某种自体的获得会使不善法减少、善法增长，这样的自体的获得应当习行。

尊者，习行什么样的自体的获得会使不善法增长、善法减少？尊者，产生有害的自体的获得，由于不完善而使不善法增长、善法减少；尊者，产生无害的自体的获得，由于完善而使不善法减少、善法增长。'诸比丘，我说自体的获得有两种：应习的和不应习的；而且是互相对立的自体的获得。'这就是世尊所说的基于此而说。

尊者，我如此理解世尊简略所说、未详细分别义理的详细意义。"

"善哉，善哉，舍利弗！善哉，舍利弗，你如此理解我简略所说、未详细分别义理的详细意义。

'诸比丘，我说身行有两种：应习的和不应习的；而且是互相对立的身行。'这是我所说。这是基于什么而说的？舍利弗，习行某种身行会使不善法增长、善法减少，这样的身行不应习行；习行某种身行会使不善法减少、善法增长，这样的身行应当习行。

舍利弗，习行什么样的身行会使不善法增长、善法减少？这里，舍利弗，某人杀生，残忍嗜血，手常血腥，专事杀戮，对众生毫无慈悲之心；不与取，凡属他人所有之物，不论在村落或林野，若不给予便窃取；邪淫，与父母、兄弟、亲属、宗族所保护的女人，或有丈夫的女人，或受法律保护的女人，乃至戴花环的女人发生关系 - 习行这样的身行会使不善法增长、善法减少。

舍利弗，习行什么样的身行会使不善法减少、善法增长？这里，舍利弗，某人舍离杀生，远离杀生，放下刀杖，有惭愧心，心怀慈悲，利益安乐一切众生；舍离不与取，远离不与取，不偷窃他人所有之物，无论在村落或林野；舍离邪淫，远离邪淫，不与父母、兄弟、亲属、宗族所保护的女人，或有丈夫的女人，或受法律保护的女人，乃至戴花环的女人发生关系 - 习行这样的身行会使不善法减少、善法增长。'诸比丘，我说身行有两种：应习的和不应习的；而且是互相对立的身行。'这就是我所说的基于此而说。

'诸比丘，我说语行有两种：应习的和不应习的；而且是互相对立的语行。'...(中略，内容与前文类似)...

'诸比丘，我说意行有两种：应习的和不应习的；而且是互相对立的意行。'...(中略，内容与前文类似)...

'诸比丘，我说心生起有两种：应习的和不应习的；而且是互相对立的心生起。'...(中略，内容与前文类似)...

'诸比丘，我说想的获得有两种：应习的和不应习的；而且是互相对立的想的获得。'...(中略，内容与前文类似)...

'诸比丘，我说见的获得有两种：应习的和不应习的；而且是互相对立的见的获得。'...(中略，内容与前文类似)...

'诸比丘，我说自体的获得有两种：应习的和不应习的；而且是互相对立的自体的获得。'这是我所说。这是基于什么而说的？舍利弗，习行某种自体的获得会使不善法增长、善法减少，这样的自体的获得不应习行；习行某种自体的获得会使不善法减少、善法增长，这样的自体的获得应当习行。

舍利弗，习行什么样的自体的获得会使不善法增长、善法减少？舍利弗，产生有害的自体的获得，由于不完善而使不善法增长、善法减少；舍利弗，产生无害的自体的获得，由于完善而使不善法减少、善法增长。'诸比丘，我说自体的获得有两种：应习的和不应习的；而且是互相对立的自体的获得。'这就是我所说的基于此而说。舍利弗，我简略所说的应当这样详细理解其意义。

舍利弗，我说眼识所识别的色有两种（识解释：识就是眼识、耳识、鼻识、舌识、身识、意识，六识解释，见第一百八十八章；色解释：物质事物，物质身体）：应习的和不应习的。我说耳识所识别的声有两种：应习的和不应习的。我说鼻识所识别的香有两种：应习的和不应习的。我说舌识所识别的味有两种：应习的和不应习的。我说身识所识别的触有两种（触解释：即身触，身触解释，见第四百二十二章）：应习的和不应习的。我说意识所识别的法有两种（法解释：即是法尘，法尘解释：六尘之一，法尘是意根所缘的境界，意根对前五根所缘的境界，分别好丑，而起善恶诸法，是名法尘。吾人日常动作，虽已过去，而前尘影事，忆念不忘，即是法尘的作用）：应习的和不应习的。"

当这么说时，尊者舍利弗对世尊说："尊者，我如此理解世尊简略所说、未详细分别义理的详细意义：

'舍利弗，我说眼识所识别的色有两种：应习的和不应习的。'这是世尊所说。这是基于什么而说的？尊者，习行某种眼识所识别的色会使不善法增长、善法减少，这样的眼识所识别的色不应习行；习行某种眼识所识别的色会使不善法减少、善法增长，这样的眼识所识别的色应当习行。'舍利弗，我说眼识所识别的色有两种：应习的和不应习的。'这就是世尊所说的基于此而说。

'舍利弗，我说耳识所识别的声...(中略)...这样的耳识所识别的声不应习行...这样的耳识所识别的声应当习行...这样的鼻识所识别的香不应习行...这样的鼻识所识别的香应当习行...这样的舌识所识别的味不应习行...这样的舌识所识别的味应当习行...这样的身识所识别的触不应习行...这样的身识所识别的触应当习行。

'舍利弗，我说意识所识别的法有两种：应习的和不应习的。'这是世尊所说。这是基于什么而说的？尊者，习行某种意识所识别的法会使不善法增长、善法减少，这样的意识所识别的法不应习行；习行某种意识所识别的法会使不善法减少、善法增长，这样的意识所识别的法应当习行。'舍利弗，我说意识所识别的法有两种：应习的和不应习的。'这就是世尊所说的基于此而说。尊者，我如此理解世尊简略所说、未详细分别义理的详细意义。"

"善哉，善哉，舍利弗！善哉，舍利弗，你如此理解我简略所说、未详细分别义理的详细意义。

'舍利弗，我说眼识所识别的色有两种：应习的和不应习的。'这是我所说。这是基于什么而说的？舍利弗，习行某种眼识所识别的色会使不善法增长、善法减少，这样的眼识所识别的色不应习行；习行某种眼识所识别的色会使不善法减少、善法增长，这样的眼识所识别的色应当习行。'舍利弗，我说眼识所识别的色有两种：应习的和不应习的。'这就是我所说的基于此而说。

'舍利弗，我说耳识所识别的声...(中略)...这样的耳识所识别的声不应习行...这样的耳识所识别的声应当习行...这样的鼻识所识别的香不应习行...这样的鼻识所识别的香应当习行...这样的舌识所识别的味不应习行...这样的舌识所识别的味应当习行...这样的身识所识别的触不应习行...这样的身识所识别的触应当习行。

'舍利弗，我说意识所识别的法...(中略)...这样的意识所识别的法不应习行...这样的意识所识别的法应当习行。'舍利弗，我说意识所识别的法有两种：应习的和不应习的。'这就是我所说的基于此而说。舍利弗，我简略所说的应当这样详细理解其意义。

舍利弗，我说衣服有两种：应习的和不应习的...(中略)...我说乞食有两种：应习的和不应习的...我说住处有两种：应习的和不应习的...我说村庄有两种：应习的和不应习的...我说城镇有两种：应习的和不应习的...我说城市有两种：应习的和不应习的...我说地区有两种：应习的和不应习的...我说人有两种：应习的和不应习的。"

当这么说时，尊者舍利弗对世尊说："尊者，我如此理解世尊简略所说、未详细分别义理的详细意义：

'舍利弗，我说衣服有两种：应习的和不应习的。'这是世尊所说。这是基于什么而说的？尊者，习用某种衣服会使不善法增长、善法减少，这样的衣服不应习用；习用某种衣服会使不善法减少、善法增长，这样的衣服应当习用。'舍利弗，我说衣服有两种：应习的和不应习的。'这就是世尊所说的基于此而说。

'舍利弗，我说乞食...(中略)...这样的乞食不应习行...这样的乞食应当习行...我说住处...(中略)...这样的住处不应习用...这样的住处应当习用...我说村庄...(中略)...这样的村庄不应前往...这样的村庄应当前往...这样的城镇不应前往...这样的城镇应当前往...这样的城市不应前往...这样的城市应当前往...这样的地区不应前往...这样的地区应当前往。

'舍利弗，我说人有两种：应习的和不应习的。'这是世尊所说。这是基于什么而说的？尊者，亲近某种人会使不善法增长、善法减少，这样的人不应亲近；亲近某种人会使不善法减少、善法增长，这样的人应当亲近。'舍利弗，我说人有两种：应习的和不应习的。'这就是世尊所说的基于此而说。尊者，我如此理解世尊简略所说、未详细分别义理的详细意义。"

"善哉，善哉，舍利弗！善哉，舍利弗，你如此理解我简略所说、未详细分别义理的详细意义。'舍利弗，我说衣服有两种：应习的和不应习的。'这是我所说。这是基于什么而说的？舍利弗，习用某种衣服会使不善法增长、善法减少，这样的衣服不应习用；习用某种衣服会使不善法减少、善法增长，这样的衣服应当习用。'舍利弗，我说衣服有两种：应习的和不应习的。'这就是我所说的基于此而说。

'舍利弗，我说乞食...(中略)...这样的乞食不应习行...这样的乞食应当习行...这样的住处...这样的村庄...这样的城镇...这样的城市...这样的地区。

'舍利弗，我说人有两种：应习的和不应习的。'这是我所说。这是基于什么而说的？舍利弗，亲近某种人会使不善法增长、善法减少，这样的人不应亲近；亲近某种人会使不善法减少、善法增长，这样的人应当亲近。'舍利弗，我说人有两种：应习的和不应习的。'这就是我所说的基于此而说。舍利弗，我简略所说的应当这样详细理解其意义。

舍利弗，如果所有的刹帝利都能如此详细地理解我简略所说的意义，那将长久利益他们、带来幸福。舍利弗，如果所有的婆罗门...如果所有的吠舍...如果所有的首陀罗都能如此详细地理解我简略所说的意义（婆罗门解释：意译净行、梵行、梵志、承习。印度四姓中，最上位之僧侣、学者阶级。为古印度一切知识之垄断者，自认为印度社会之最胜种姓；刹帝利解释：意译地主、王种。略作刹利。乃印度四姓阶级中之第二阶级，地位仅次于婆罗门，乃王族、贵族、士族所属之阶级，系从事军事、政治者。释尊即出身此阶级；吠舍解释：印度四姓之一，即商人的族姓；首陀罗解释：略称首陀。为印度四姓中地位最低之奴隶阶级。从事担死人、除粪、养鸡猪、捕猎、屠杀、沽酒、兵伍等卑贱职务。乃雅利安人所征服之土著，随着婆罗门文化之隆盛而备受压迫，亦无任何宗教特权，并受传统婆罗门教轻蔑为无来生之贱民，故称为一生族。释尊对此主张四姓平等，并允许首陀罗阶级出家），那将长久利益他们、带来幸福。舍利弗，如果整个世界，包括天神、魔罗、梵天，以及沙门、婆罗门、天人等众生都能如此详细地理解我简略所说的意义（天神、魔罗、梵天解释，见第八百零五章；沙门解释：出家修行人；婆罗门解释：意译净行、梵行、梵志、承习。印度四姓中，最上位之僧侣、学者阶级。为古印度一切知识之垄断者，自认为印度社会之最胜种姓），那将长久利益他们、带来幸福。"

这就是世尊所说。尊者舍利弗满怀欢喜，赞叹世尊所说。

应习不应习经终。

巴利语原版经文

MN.114/(4) Sevitabbāsevitabbasuttaṃ

　　 109. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “sevitabbāsevitabbaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–

　　 “Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāraṃ. Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāraṃ. Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāraṃ. Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppādaṃ. Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi asevitabbampi; tañca aññamaññaṃ saññāpaṭilābhaṃ. Diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābhaṃ. Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābhan”ti.

　　 Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca– “imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi.

　　 110. “‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāran’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo kāyasamācāro na sevitabbo; yathārūpañca kho, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo kāyasamācāro sevitabbo.

　　 111. “Kathaṃrūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu; adinnādāyī kho pana hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṃ āpajjitā hoti– evarūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

　　 “Kathaṃrūpaṃ bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati; adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṃ āpajjitā hoti– evarūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāran’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

　　 “‘Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāran’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ Yathārūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo vacīsamācāro na sevitabbo; yathārūpañca kho, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo vacīsamācāro sevitabbo.

　　 112. “Kathaṃrūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco musāvādī hoti, sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho– ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti so ajānaṃ vā āha– ‘jānāmī’ti, jānaṃ vā āha– ‘na jānāmī’ti; apassaṃ vā āha– ‘passāmī’ti, passaṃ vā āha– ‘na passāmī’ti– iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti; pisuṇavāco kho pana hoti, ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya– iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti; pharusavāco kho pana hoti, yā sā vācā kaṇḍakā kakkasā pharusā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti; samphappalāpī kho pana hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ– evarūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

　　 “Kathaṃrūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho– ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti so ajānaṃ vā āha– ‘na jānāmī’ti, jānaṃ vā āha– ‘jānāmī’ti, apassaṃ vā āha– ‘na passāmī’ti, passaṃ vā āha– ‘passāmī’ti iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti; pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya– iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti; pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti; samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ– evarūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāran’ti iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

　　 “‘Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāran’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manosamācāro na sevitabbo; yathārūpañca kho, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manosamācāro sevitabbo.

　　 113. “Kathaṃrūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti– ‘aho vata yaṃ parassa taṃ mamassā’ti; byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti– evarūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

　　 “Kathaṃrūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti– ‘aho vata yaṃ parassa taṃ mamassā’ti; abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo ‘ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti– evarūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāran’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

　　 114. “‘Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppādan’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo cittuppādo na sevitabbo; yathārūpañca kho, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo cittuppādo sevitabbo.

　　 “Kathaṃrūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatena cetasā viharati; byāpādavā hoti, byāpādasahagatena cetasā viharati; vihesavā hoti, vihesāsahagatena cetasā viharati– evarūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

　　 “Kathaṃrūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatena cetasā viharati; abyāpādavā hoti, abyāpādasahagatena cetasā viharati; avihesavā hoti, avihesāsahagatena cetasā viharati– evarūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppādan’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

　　 115. “‘Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ saññāpaṭilābhan’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo saññāpaṭilābho na sevitabbo; yathārūpañca kho, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo saññāpaṭilābho sevitabbo.

　　 “Kathaṃrūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatāya saññāya viharati; byāpādavā hoti, byāpādasahagatāya saññāya viharati; vihesavā hoti, vihesāsahagatāya saññāya viharati– evarūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

　　 “Kathaṃrūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatāya saññāya viharati; abyāpādavā hoti, abyāpādasahagatāya saññāya viharati; avihesavā hoti, avihesāsahagatāya saññāya viharati– evarūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ saññāpaṭilābhan’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

　　 116. “‘Diṭṭhipaṭilābhaṃpāhaṃ bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābhan’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo diṭṭhipaṭilābho na sevitabbo; yathārūpañca kho, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti– evarūpo diṭṭhipaṭilābho sevitabbo.

　　 “Kathaṃrūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco evaṃdiṭṭhiko hoti– ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti– evarūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

　　 “Kathaṃrūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco evaṃdiṭṭhiko hoti– ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti – evarūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābhan’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

　　 117. “‘Attabhāvapaṭilābhaṃpāhaṃ bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābhan’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti– evarūpo attabhāvapaṭilābho na sevitabbo; yathārūpañca kho, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti– evarūpo attabhāvapaṭilābho sevitabbo.

　　 “Kathaṃrūpaṃ, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Sabyābajjhaṃ, bhante, attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; abyābajjhaṃ, bhante, attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābhan’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

　　 “Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmī”ti.

　　 118. “Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāsi.

　　 “‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāran’ti– iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo kāyasamācāro na sevitabbo; yathārūpañca kho, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti– evarūpo kāyasamācāro sevitabbo.

　　 “Kathaṃrūpaṃ sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, sāriputta, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu; adinnādāyī kho pana hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṃ āpajjitā hoti– evarūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

　　 “Kathaṃrūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, sāriputta, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati; adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṃ āpajjitā hoti– evarūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāran’ti– iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ.

　　 “Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi …pe… manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi …pe… cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi …pe… saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi …pe… diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi …pe….

　　 “‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābhan’ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo attabhāvapaṭilābho na sevitabbo; yathārūpañca kho, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti– evarūpo attabhāvapaṭilābho sevitabbo.

　　 “Kathaṃrūpaṃ, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Sabyābajjhaṃ, sāriputta, attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; abyābajjhaṃ, sāriputta, attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi– sevitabbampi asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābhan’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.

　　 119. “Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampi; sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi asevitabbampi; ghānaviññeyyaṃ gandhaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampi; jivhāviññeyyaṃ rasaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampi; manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī”ti.

　　 Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca– “imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ; yathārūpañca kho, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

　　 “Sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta …pe… evarūpo sotaviññeyyo saddo na sevitabbo… evarūpo sotaviññeyyo saddo sevitabbo… evarūpo ghānaviññeyyo gandho na sevitabbo… evarūpo ghānaviññeyyo gandho sevitabbo… evarūpo jivhāviññeyyo raso na sevitabbo… evarūpo jivhāviññeyyo raso sevitabbo… kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, sāriputta evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.

　　 “‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manoviññeyyo dhammo na sevitabbo; yathārūpañca kho, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manoviññeyyo dhammo sevitabbo. ‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmī”ti.

　　 120. “Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāsi. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ; yathārūpañca kho, sāriputta, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ.

　　 “Sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta …pe… evarūpo sotaviññeyyo saddo na sevitabbo… evarūpo sotaviññeyyo saddo sevitabbo… evarūpo ghānaviññeyyo gandho na sevitabbo… evarūpo ghānaviññeyyo gandho sevitabbo… evarūpo jivhāviññeyyo raso na sevitabbo… evarūpo jivhāviññeyyo raso sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.

　　 “Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta …pe… evarūpo manoviññeyyo dhammo na sevitabbo… evarūpo manoviññeyyo dhammo sevitabbo. ‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti– iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.

　　 121. “Cīvaraṃpāhaṃ sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampi …pe… piṇḍapātaṃpāhaṃ, sāriputta… senāsanaṃpāhaṃ, sāriputta… gāmaṃpāhaṃ, sāriputta… nigamaṃpāhaṃ, sāriputta… nagaraṃpāhaṃ, sāriputta… janapadaṃpāhaṃ, sāriputta… puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī”ti.

　　 Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca– “imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cīvaraṃ na sevitabbaṃ; yathārūpañca kho, bhante, cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cīvaraṃ sevitabbaṃ. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

　　 “Piṇḍapātaṃpāhaṃ, sāriputta …pe… evarūpo piṇḍapāto na sevitabbo… evarūpo piṇḍapāto sevitabbo… senāsanaṃpāhaṃ, sāriputta …pe… evarūpaṃ senāsanaṃ na sevitabbaṃ… evarūpaṃ senāsanaṃ sevitabbaṃ… gāmaṃpāhaṃ, sāriputta …pe… evarūpo gāmo na sevitabbo… evarūpo gāmo sevitabbo… evarūpo nigamo na sevitabbo… evarūpo nigamo sevitabbo… evarūpaṃ nagaraṃ na sevitabbaṃ… evarūpaṃ nagaraṃ sevitabbaṃ… evarūpo janapado na sevitabbo… evarūpo janapado sevitabbo.

　　 “‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; yathārūpañca kho, bhante, puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. ‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttanti. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmī”ti.

　　 122. “Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāsi. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi asevitabbampī’ti– iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cīvaraṃ na sevitabbaṃ; yathārūpañca kho, sāriputta, cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cīvaraṃ sevitabbaṃ. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. (yathā paṭhamaṃ tathā vitthāretabbaṃ) evarūpo piṇḍapāto… evarūpaṃ senāsanaṃ… evarūpo gāmo… evarūpo nigamo… evarūpaṃ nagaraṃ… evarūpo janapado.

　　 “‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; yathārūpañca kho, sāriputta, puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. ‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti– iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.

　　 123. “Sabbepi ce, sāriputta, khattiyā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyyuṃ, sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbepi ce sāriputta, brāhmaṇā …pe… sabbepi ce, sāriputta, vessā… sabbepi ce, sāriputta, suddā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyyuṃ, sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevakopi ce, sāriputta, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyā”ti.

　　 Idamavoca bhagavā. Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.

　　 Sevitabbāsevitabbasuttaṃ niṭṭhitaṃ catutthaṃ.