Issue

14th Issue (Dec, 2009)

Buddhist Personality Development with Special Reference to the Sevitabbāsevitabbasutta

Ven. Shuva Langker
shuvawill@gmail.com

The Sevitabbāsevitabbasutta is the 114th sutta of the Majjhima Nikāya, the second of the five Nikāya Collections which is often dubbed by scholars as “the collection that combines the richest variety of contextual settings with the deepest and most comprehensive assortment of teachings” [1]. The title of the Sutta [2] which means “the discourse on [what] to be cultivated and not to be cultivated” itself does help us to understand what the content of the Sutta is all about. It is the factors that need to be cultivated and not to be cultivated for the development and cultivation of one’s personality that forms the theme of this very important Sutta. At the conclusion of this Sutta, Buddha proclaims that if people understood the exposition given in this Sutta and practice accordingly, that would lead to “the welfare and happiness of the world for a long time” [3]. Buddha’s conclusion only reminds us of the fact that his teaching becomes particularly important because of its inter-relation between the “Self-Other” emphasis. Initially, it emphasizes to develop one’s personality that would assist one to create a friendly atmosphere between oneself and others, both in secular and spiritual circles. The last advice of the Buddha to his followers is a great remark that was constantly emphasized and reminded to strive diligently for the highest self development because such an individualistic striving, though may seem selfish, is actually for the benefit of both oneself and others [4]. It is noteworthy that every single of Buddha’s discourse has its specific goal which, ultimately, is linked to the final goal – vimutti, defined as “the released from the canker of sensuality (kāmāsava), the canker of becoming (bhavāsava), the canker of ignorance (avijjāsava)” [5]. The Sevitabbāsevitabbasutta is no exception. The sutta has three expositions, under each of which the factors are categorically classified, each having the positive (wholesome) and negative (unwholesome) impacts that are to be cultivated and not to be cultivated respectively. In other words, this sutta contains one of the best nikāya expositions on self-cultivation.  Herein, only the first exposition would be extensively discussed, as the other two expositions are more or less, directly or indirectly, explained within the first exposition.

The First Exposition:

1. Bodily Conduct (kāyasamācāra)
2. Verbal Conduct (vacīsamācāra)
3. Mental Conduct (manosamācāra)
4. Inclination of Mind (cittuppāda)
5. The Acquisition of Perception (saññāpaṭilābha)
6. The Acquisition of View (diṭṭhipaṭilṭbha)
7. The Acquisition of Individuality (attabhāvapaṭilābha)  

Bodily Conduct (kāyasamācāra)

To begin with, in the first exposition, the first factor, bodily conduct (kāyasamācāra) is understood in terms of unwholesome states (akusalā dhammā), such-as killing living beings, murderous, bloody-handed, given to blows and violence, merciless to living beings. The opposite to that is wholesome (kusalā dhammā), such-as, abandoning the killing of living beings, abstention from killing living beings, with rod and weapon laid aside, gently and kindly, he abides being compassionate to all living beings. In other words, the content of the first of the five Buddhist precepts (pañcasīlāni), the fundamental code of discipline, has been brought out in this sutta’s definition of kāyasamācāra. Subsequent canonical references to this kāyasamācāra are many. In the Pāyāsisutta, we find Ven. Kumāra Kassapa explaining to prince Pāyāsi, who was holding the view that “there is no fruit or result of good or evil deeds”,  the benefits and harmfulness of practicing and not practicing the five precepts with appropriate similes and parables [6]. Similar expression is also found in the Vinaya, the Monastic Code of Disciple wherein performing such actions puts one in the category of defeat (pārājikā), the most serious offences entailing expulsion and excommunication [7]. In the Eightfold Path, the specific act of killing is recommended to be avoided under Sammā Kammantā (right action).  The fifth factor of the noble path, Sammā ājīva (right livelihood), which is also one of the three factors constituting Sīla (the section of morality), prohibits five trades which are to be refrained and avoided, for some of them involve killing and some of them involve in encouraging killing. They are trades in humans or human trafficking (satta vāṇijjā), weapons (sattha vāṇijjā), intoxicants (majja vāṇijjā), poisons (visa vāṇijjā) and meat (māṃsa vāṇijjā). Here, it is noteworthy that “living being” refers to both human and living creatures, which has been vividly explained in the Karaņīyamettasutta as “weak or strong, without exception, long, large, middling, short, subtle, blatant, seen or unseen, near or far, born or seeking birth” [8]. Thus the Buddhist sanctity of life embraces the widest sphere possible. Adinnadāna, taking what is not given, the second of the five precepts is said to carry the same weight as killing. In the monastic code of discipline this adinnadāna factor also entails permanent expulsion and excommunication for a monastic [9]. The Sutta goes on to state that seeking for sensual pleasures if a man has intercourse with such women who are protected by their parents, brother, sister, husband or relatives, protected by law and even with those working in betrothals, such an act is not to be avoided because it is unwholesome, obstructive to self-cultivation [10]. Though the vow of complete celibacy does not apply to householders, brahmacariya which avoids any form of sexual acts is compulsory in the pursuit of the highest spiritual goal. Sexual activity in the monastic training is seen as the most serious setback in the spiritual life so much so that it is the first pārājika or defeat in the higher spiritual life. The Sāleyyakasutta mentions three bodily conducts said to be “not in accordance with the Dhamma, unrighteous conducts, namely, killing (pānātipātā), taking what is not given (adinnadānā) and sexual misconduct (kāmesu micchācārā)” [11].   

Through the training of the bodily conduct Buddhism makes sure that an individual creates no problem to oneself and others and respects the right of life of others and the right of wealth and property of people. Further, it helps to assure personal dignity and family happiness of people without any external disturbances.     

Verbal Conduct (vacīsamācāra)

The unwholesome states caused by verbal conduct, according to the Sutta, are “speaking falsehood, saying ‘right’ to what is ‘wrong’ in a court or meeting; speaking maliciously in order to divide people; speaking words that are harsh, rough, hurtful, offensive and unconducive to concentration; gossiping and speaking that are against the Dhamma and Discipline”. In contrast, the abandonment of these unwholesome states helps one to increase the wholesome, diminishing the unwholesome. Musāvādā, speaking falsehood is the third of the five Buddhist precepts which is to be avoided. In the monastic code of discipline, this aspect of musāvādā is defined as “claiming supra-mundane achievements (uttarimanussadhammā) when he/she actually hasn’t achieved”. This kind of false proclamation too entails pārājika. In the Karaṇīyamettasutta quoted above, “suvaca” or beneficial speaking is mentioned as a factor to be cultivated by one “who wants to break through to the state of peace”. Similarly, sammā vācā, right speech constitutes the third factor of the noble path which also comes under the section of sīla. The Mahācattārīsakasutta, which discusses the eight factors of the noble path in details echoes the same sentiment that the avoidance of the wrong speeches as mentioned in the Sutta is wholesome (kusalā) [12]. According to the Subhāsitasutta of the Saṃyutta Nikāya, “right speech is that which hurts neither yourself nor others”.

Mental Conduct (manosamācāra)

According to the Sutta, manosamācāra refers to covetousness, desiring the wealth and property of another and having the mind that they belong to him/her or having a mind of ill-will and intention of hate wishing them to be slain, slaughtered, cut off, perished or annihilated. Such mental thoughts are considered to be unwholesome whereas refraining from them is wholesome. Here in the Sutta the un-manifested and unexpressed unhealthy and ill-intended mental thoughts are regarded as mental conducts that need not be cultivated or aroused, because such unexpressed mental thoughts might actually end up in real life actions such-as killing or stealing [13]. Upekkhā, equanimity and muditā, sympathetic joy are two of the four sublime states (brahmavihāra) which effectively counter such evil thoughts as covetousness, ill-will, jealousy, intention of hate and so on to create a friendly atmosphere between and among people, which are well explained in the Karaṇīyamettasutta, the most important Buddhist discourse on Goodwill. The Sāleyyakasutta quoted above mentions that the arousal and nourishment of evil and ill thoughts are downfall of one’s personality and causes leading to the increase of unwholesome states. The Sammādiṭṭhisutta explicitly mentions that evil and ill thoughts are generated through the three unwholesome roots of evil (tīni akusalamūlāni) – greed (rāga), hatred (dosa) and delusion (moha) [14]. The thought or intention (cetanā) plays the central and prominent role in Buddhism as it makes one  decide what is good and bad, having thought and taken decision one performs, and  having performed one reaps the fruits of good and bad actions. It is not only the outward expression and action that matters but even the unexpressed and un-manifested thoughts and intentions are also taken into account in the Buddhist personality development, making such a person pure in every aspect, inner and outward.   

Inclination of Mind (cittuppāda)

The Sutta explains the negative aspect of cittuppāda as “having covetousness and abiding with his mind imbued with that aroused covetousness; having ill-will and abiding with his mind imbued with that aroused ill-will; being cruel and abiding with his mind imbued with that aroused cruelty”. In other words, the negative aspect of cittuppāda represents that mind which does not exert effort to control and counter negativities. The Cattāro Sammappadhānā, the four right efforts of the 37 enlightenment factors (sattatiṃsati bodhipakkhiyā dhammā) are exclusively to counter this negative aspect of the cittuppāda leading finally to enlightenment [15].  The Vitakkasaṇṭhānasutta sheds further light on these positive and negative aspects of cittuppāda, explaining that when thoughts or intentions connected with rāga, dosa and/or moha arise, one should divert one’s mind to the other theme connected with positive qualities until they are subsided and abandoned [16]. Sensation (vedanā), according to the Āhārasutta of the Nidāna Saṃyutta, gives rise to tanhā, the desire which craves giving further rise to upādāna, grasping. Grasping to the five aggregates (pañcūpādānakkhandhā) is then said to cause suffering (dukkhā). It is this aspect of tanhā and upādānā that form the negative aspect of cittuppāda. The positive aspect of cittuppāda is therefore tanhanirodha, the cessation of craving.

The Acquisition of Perception (saññāpaṭilābha):

That Sutta continues the exposition stating that the unwholesome aspect of saññāpaṭilābha is “having covetousness and abiding with his perception imbued with that covetousness; having ill-will and abiding with his perception imbued with that ill-will; being cruel and abiding with his perception imbued with that cruelty”. The wholesome aspect is explained as abandoning such negativities and to abide being detached from such unwholesomeness. Saññā is one of the five aggregates (pañcakkhandhā) of a psycho-corporeality of a being called man and comes under the category of nāma or mind. Elsewhere in the Abhidhamma it is one of the 52 mental concomitant (cetasikā) that are all inseparably bound up with consciousness, cetanā, intention. The negative aspect of saññāpaṭilābha is sustained ill-thoughts of covetousness. The Māgandiyasutta states that “he who is no longer led by sense perception is no longer tied: understanding banishes illusion” [17]. It is clear that perception through senses, one should be careful to make sure there exist no covetousness, ill-will and cruelty (thought) because their existing would make the perception unwholesome. In order to perceive things through the senses one should not act with impure mental volition (cetanā), with no doubt (vicikiccā) and covetousness as they don’t lead people to proper conclusions and understanding. Therefore, one has to be cautious when perceiving and grasping things through the senses as they could lead to actions either wholesome or unwholesome. It has been well explained in the Suddhațțakasutta showing the difference between two persons, one being led by his senses and becoming their slave and other being not led by the senses and understanding the truth through wise perception and non-grasping. The latter, indeed, is considered as the wise.      

The Acquisition of View (diṭṭhipaṭilābha)

is understood when a person holds such a view that there is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no good and virtuous recluses and Brahmins in this world have realized for themselves by direct knowledge and declare this world and other world and they are to be considered as unwholesome states. But the wholesome states increase to the one holding their positive view. According to this, it is that if one views things too narrowed and pessimistically and does not believe the moral or the truth, is considered as unwholesome. In him, there exists no humanity and remains with faith and understanding that lead to no good. The Sammādiṭṭhisutta quoted above is of great importance in this regard, in understanding and clarifying the difference between Right View and Wrong View. And also it is to understanding things, origin of things, cause of things and path to ceasing of things with Right View.   

The Acquisition of Individuality (attabhāvapaṭilābha):

This aspect is explained as a person generating an acquisition of individuality that is subject to affliction, unwholesome states increase and wholesome states diminish in him, enabling him to put an end to being. Practice of the Buddhist precepts (sīla) recommended to both laity and monks helps one  generate an acquisition of individuality that harms or has no affliction to oneself, to others or to both. There are many discourses with regard to generating of acquisition of individuality in a positive manner, such-as the Maṅgalasutta and the Karaṇīyamettasutta of Kuddhaka Nikāya, Kūṭadantasutta and Potaliyasutta, Parābhavasutta, Sigalovādasutta of the Dīgha Nikāya, and so on. Apart from that it could be highlighted in the Dhammapada, how the energetic prospers, “ Whosoever is energetic, mindful, pure in conduct, discriminating, self restrained, right-living, vigilant, his fame steadily increase” [18].    

Conclusion

Personal development of every individual is very important. It is personal conflicts that are driven by greed, hatred and delusion become conflicts of society, states and nations. Regarding this, Sanjay, in his article, states “no society without individuals, there could be no social conflicts without individuals conflicts” [19]. Therefore, the Buddha greatly emphasized every individual despite being laity or monk to be morally developed in order to develop one’s personality. The practicing of the Eight Fold Path, the factors of which could be summarized into three categories as, Sīla (precepts), Samādhi (concentration) and Paññā (wisdom) are of great importance in this regard as they help  shape up one’s personality and more or less is found in this Sutta if closely observed. Not only that even the precepts that are recommended for the path to Nibbāna could be observed. Happiness, according to Buddhism, could be enjoyed if every individual is morally developed and also unity would exist between and among them. The Sevitabbāsevitabbasutta outlines the factors showing and emphasizing the difference between wholesome and unwholesome to be cultivated and not to be cultivated and by practicing which one can develop one’s personality greatly, that is harmful neither to oneself, another nor to both. It is noteworthy that throughout the Sutta cultivation of Self-awareness is also greatly emphasized. As it has already been mentioned that Buddhist path is goal oriented, therefore, if anyone who practices and cultivates according to this Sutta, not only develops his/her personality but also has the potentiality of attaining Nibbāna, the final goal. In other words, two stages of peace, relative peace (lokiya santi) and absolute peace (parama santi=Nibbāna) can be gained by following the instructions of this very Sutta. Therefore, it is to be noted that personality development of Buddhism not only helps one  live in the society but also helps  attain Nibbāna. This Sutta, to some extent, could be considered the Nutshell of Buddhism.           

Editor’s Note:

This article encompasses a comprehensive programme of Buddhist development and self-cultivation. It is a Dhamma mind-map that guides the Buddhists on what to be cultivated and what not to be uncultivated. When a Buddhist practioner walks on the straight path of the Noble Eight Fold Path supported by the wisdom of insight into Universal Characteristics of Annica, Dukkha and Anattᾱ, the highest fruit of Buddhist development and self-cultivation is assured. Without intuitive discernment of the Three Universal Characteristics, the Buddhist development and self-cultivation of the Noble Eight-Fold Path will not be fruitfully trodden. 

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