English
What was this said in dependence on? Therein, if one knows of a joy: 'Indeed, for me, cultivating this joy, unwholesome states increase, wholesome states decline,' such a joy should not be cultivated. Therein, if one knows of a joy: 'Indeed, for me, cultivating this joy, unwholesome states decline, wholesome states increase,' such a joy should be cultivated. Therein, that which is with initial application and sustained application, and that which is without initial application and without sustained application, those without initial application and without sustained application are more refined. "Joy, O King of Devas, I speak of in two ways: to be cultivated, and not to be cultivated." This which was said, was said in dependence on this. 361. "Displeasure, O King of Devas, I speak of in two ways: to be cultivated, and not to be cultivated." This indeed has been said. What was this said in dependence on? Therein, if one knows of a displeasure: 'Indeed, for me, cultivating this displeasure, unwholesome states increase, wholesome states decline,' such a displeasure should not be cultivated. Therein, if one knows of a displeasure: 'Indeed, for me, cultivating this displeasure, unwholesome states decline, wholesome states increase,' such a displeasure should be cultivated. Therein, that which is with initial application and sustained application, and that which is without initial application and without sustained application, those without initial application and without sustained application are more refined. Displeasure, I speak Yes, King of Devas, I speak of equanimity in two ways: to be cultivated, and not to be cultivated. That which was said, was said with reference to this. 362. And equanimity, King of Devas, I speak of in two ways: to be cultivated, and not to be cultivated. Now, that which was said, with reference to what was it said? Therein, if one knows of an equanimity: ‘Cultivating this equanimity, unwholesome states increase in me, wholesome states decrease.’ Such an equanimity should not be cultivated. Therein, if one knows of an equanimity: ‘Cultivating this equanimity, unwholesome states decrease in me, wholesome states increase.’ Such an equanimity should be cultivated. Therein, that which is with initial application and sustained application, and that which is without initial application and without sustained application— those without initial application and without sustained application are more refined. And equanimity, King of Devas, I speak of in two ways: to be cultivated, and not to be cultivated. That which was said, was said with reference to this. 363. Thus practicing, King of Devas, a monk is practicing the path leading to the cessation of the proliferation of perceptions and mental formations. Thus the Blessed One answered the question asked by Sakka, King of Devas. Sakka, King of Devas, delighted and rejoiced in the Blessed One’s words: “So it is, Blessed One! So it is, Fortunate One! My doubts are crossed over, my perplexity is gone, having heard the Blessed One’s explanation of the question.” Restraint of the Pātimokkha 364. Then Sakka, King of Devas, having delighted and rejoiced in the Blessed One’s words, asked the Blessed One a further question: “How then, venerable sir, does a monk practice for the restraint of the Pātimokkha?” “Bodily conduct, King of Devas, I speak of in two ways: to be cultivated, and not to be cultivated. Verbal conduct, King of Devas, I speak of in two ways: to be cultivated, and not to be cultivated. Seeking, King of Devas, I speak of in two ways: to be cultivated, and not to be cultivated.” “Bodily conduct, King of Devas, O Lord of Devas, I speak of two kinds: to be practiced and not to be practiced. Thus it was said, but in reference to what was it said? Here, whatever bodily conduct one knows: 'By practicing this bodily conduct, unwholesome states increase for me, wholesome states decrease.' Such bodily conduct should not be practiced. Here, whatever bodily conduct one knows: 'By practicing this bodily conduct, unwholesome states decrease for me, wholesome states increase.' Such bodily conduct should be practiced. Bodily conduct, O Lord of Devas, I speak of as two kinds: to be practiced and not to be practiced. That which was said, it was said in reference to this. Verbal conduct, O Lord of Devas, I speak of as two kinds: to be practiced and not to be practiced. Thus it was said, but in reference to what was it said? Here, whatever verbal conduct one knows: 'By practicing this verbal conduct, unwholesome states increase for me, wholesome states decrease.' Such verbal conduct should not be practiced. Here, whatever verbal conduct one knows: 'By practicing this verbal conduct, unwholesome states decrease for me, wholesome states increase.' Such verbal conduct should be practiced. Verbal conduct, O Lord of Devas, I speak of as two kinds: to be practiced and not to be practiced. That which was said, it was said in reference to this. Search, O Lord of Devas, I speak of as two kinds: to be practiced and not to be practiced. Thus it was said, but in reference to what was it said? Here, whatever search one knows: 'By practicing this search, unwholesome states increase for me, wholesome states decrease.' Such search should not be practiced. Here, whatever search one knows: 'By practicing this search, unwholesome states decrease for me, wholesome states increase.' Such search should be practiced. Search, O Lord of Devas, I speak of as two kinds... I say – to be resorted to, and not to be resorted to. That which was said, was said with reference to this. "Thus practicing, O lord of devas, a bhikkhu practices for restraint by the Pātimokkha." Thus the Blessed One, being asked a question by Sakka, the lord of devas, explained it. Sakka, the lord of devas, delighted and rejoiced in the Blessed One's words – "‘So it is, Blessed One, so it is, Well-farer. My doubts here are crossed, my perplexity gone, having heard the Blessed One's explanation of the question.’" Restraint of the Faculties 365. Then Sakka, the lord of devas, having delighted and rejoiced in the Blessed One's words, asked the Blessed One a further question – "‘How then, venerable sir, does a bhikkhu practice for restraint of the faculties?’" "‘Forms cognizable by the eye, O lord of devas, I say are of two kinds – to be resorted to, and not to be resorted to. Sounds cognizable by the ear, O lord of devas, I say are of two kinds – to be resorted to, and not to be resorted to. Odors cognizable by the nose, O lord of devas, I say are of two kinds – to be resorted to, and not to be resorted to. Tastes cognizable by the tongue, O lord of devas, I say are of two kinds – to be resorted to, and not to be resorted to. Tangibles cognizable by the body, O lord of devas, I say are of two kinds – to be resorted to, and not to be resorted to. Mental phenomena cognizable by the mind, O lord of devas, I say are of two kinds – to be resorted to, and not to be resorted to.’" When this was said, Sakka, the lord of devas, spoke to the Blessed One thus – "‘Venerable sir, I understand the meaning of this brief statement by the Blessed One in detail thus: Venerable sir, whatever kind of form cognizable by the eye, when resorted to, unwholesome states increase, and wholesome states decrease, such a form cognizable by the eye should not be resorted to. And Venerable sir, whatever kind of form cognizable by the eye, when resorted to, unwholesome states decrease, and wholesome states increase, such a form cognizable by the eye..." what form should be served. And indeed, venerable sir, serving such a sound cognizable by the ear… serving such a smell cognizable by the nose… serving such a taste cognizable by the tongue… serving such a tangible cognizable by the body… serving such a mental phenomenon cognizable by the mind, unwholesome states increase, wholesome states decrease, such a mental phenomenon cognizable by the mind should not be served. And indeed, venerable sir, serving such a mental phenomenon cognizable by the mind, unwholesome states decrease, wholesome states increase, such a mental phenomenon cognizable by the mind should be served. “Having understood the meaning of this brief teaching of the Blessed One in such detail, my doubts here are crossed over, my perplexity is gone, having heard the Blessed One’s answer to the question.” 366. Then Sakka, king of the devas, having rejoiced in and approved of the Blessed One’s words, asked the Blessed One a further question: “Are all ascetics and brahmins, venerable sir, of one view, of one practice, of one desire, of one resolve?” “No, king of the devas, not all ascetics and brahmins are of one view, of one practice, of one desire, of one resolve.” “But why, venerable sir, are not all ascetics and brahmins of one view, of one practice, of one desire, of one resolve?” “The world, king of the devas, is of many elements, of various elements. In that world of many and various elements, whatever element beings strongly adhere to, that very element they strongly adhere to and speak of with conviction, saying: ‘This alone is true, anything else is foolish.’ Therefore, not all ascetics and brahmins are of one view, of one practice, of one desire, of one resolve.” “Are all ascetics and brahmins, venerable sir, of ultimate attainment, of ultimate security from bondage, of ultimate holy life, of ultimate consummation?” “No, king of the devas, not all ascetics and brahmins are of ultimate attainment, of ultimate security from bondage, of ultimate holy life, of ultimate consummation.” “But why, venerable sir, are not all ascetics and brahmins "Oh, utterly complete, utterly secure from bondage, utterly pure in conduct, utterly concluded?" "Indeed, Lord of Devas, those monks who are liberated by the destruction of craving, they are utterly complete, utterly secure from bondage, utterly pure in conduct, utterly concluded.